And I knew him not, but that he may be made manifest in Israel, therefore am I come baptizing with water.

“(Hom. xvii. [al. xvi.] 2) That He might not seem however to give His testimony from any motive of friendship or kindred, in consequence of his being related to our Lord according to the flesh, he says, I knew Him not. John could not of course know Him, having lived in the desert. And the miraculous events of Christ’s childhood, the journey of the Magi, and such like, were now a long time past; John having been quite an infant, when they happened. And throughout the whole of the interval, He had been absolutely unknown: insomuch that John proceeds, But that He should be made manifest to Israel, therefore am I come baptizing with water. (And hence it is clear that the miracles said to have been performed by Christ in His childhood, are false and fictitious. For if Jesus had performed miracles at this early age, he would not have been unknown to John, nor would the multitude have wanted a teacher to point Him out.) Christ Himself then did not want baptism; nor was that washing for any other reason, than to give a sign beforehand of faith in Christ. For John saith not, in order to change men, and deliver from sin, but, that he should be made manifest in Israel, have I come baptizing. But would it not have been lawful for him to preach, and bring crowds together, without baptizing? Yes: but this was the easier way, for he would not have collected such numbers, had he preached without baptizing.”

“Above, the Evangelist set forth the Baptist's testimonies to the crowds; here, consequently, he sets forth his testimonies to the disciples of John. And first the testimony is set forth; second, the fruit of the testimony is shown, at "And the two disciples heard him speaking," etc. Concerning the first he does three things. First, the witness is described; second, the manner of testifying is assigned; third, his testimony is set forth. But the witness is described when he says, "The next day again John was standing, and two of his disciples." Now in that he says "was standing," three things are noted concerning John. Namely, the manner of his own teaching, which was different from the manner of the teaching of Christ and of his disciples. For Christ taught by going about; whence it is said, Matthew 4:23, that "Jesus went about all Galilee," etc. Likewise the apostles also taught by traveling throughout the world; Mark, last chapter, 15: "Going into the whole world, preach the Gospel to every creature." But John taught by standing; whence it is said "John was standing," namely in one place beyond the Jordan, and he instructed all who came to him about Christ. Now the reason why Christ and his disciples taught by traveling about is that the preaching of Christ had been made credible through miracles, and therefore they went about to various places, so that the miracles and powers of Christ might become known. But the preaching of John was not confirmed by miracles, whence it is said below 10:41: "John did no sign"; but rather by the merit and holiness of his life. And therefore he stood in one place, so that various people might flow together to him, and through his holiness be led to Christ. Likewise also, if John had traveled about without miracles to announce Christ beforehand, his testimony would be rendered more unbelievable, since he would seem to do this importunately, and as if by thrusting himself forward. Second, John's constancy in the truth is noted, because John was not a reed shaken by the wind, but firm in faith, according to that saying of 1 Corinthians 10:12: "Let him who thinks he stands take heed lest he fall." Habakkuk 2:1: "I will stand upon my watch." Third, it is noted allegorically that "to stand," allegorically, is the same as "to fail"; 4 Kings 4:6: "and the oil stood," that is, it failed. Therefore John was standing when Christ was coming, because when the truth came, the figure failed. John stands, because the law passes away. Now the manner of testifying is set forth as certain, because it was done with sight. Whence he says, "And looking upon Jesus walking." Where it must be known that the prophets bore testimony to Christ, Acts 10:43: "To him all the prophets bear witness." Likewise the apostles too, traveling throughout the world, Acts 1:8: "You shall be witnesses to me in Jerusalem, and in all Judea," etc. But yet not through sight, nor concerning him as present, but concerning him as absent. The prophets indeed as concerning something future, but the apostles as concerning something past. But John bore testimony with Christ present to him and seen by him: and therefore he says "and looking," with the eyes of the body and of the mind, according to that saying of Psalm 83:10: "Look upon the face of your Christ"; Isaiah 52:8: "They shall see eye to eye." But he says "walking," to designate the mystery of the incarnation, through which the Word of God assumed a changeable nature; below 16:28: "I went out from the Father, and came into the world." Consequently the testimony is set forth, when he says "Behold the Lamb of God," which is not only demonstrative, but expressive of wonder at his power; Isaiah 9:6: "His name shall be called Wonderful." And truly of wonderful power is this Lamb, who, having been slain, slew the lion: that lion, I say, of whom it is said in 1 Peter, last chapter, 8: "Your adversary the devil, as a roaring lion, goes about seeking whom he may devour." And therefore the Lamb himself deserved to be called a lion, victorious and glorious; Revelation 5:5: "Behold, the lion of the tribe of Judah has conquered." Now he offers the testimony briefly, saying "Behold the Lamb of God," both because the disciples to whom he bore this testimony were already sufficiently instructed about Christ from those things which they had heard from John; and also because through this the whole intention of John is sufficiently understood, which was for this alone: that he might lead them to Christ. Nor does he say, "Go to him," lest the disciples should seem to bestow a favor on Christ, if they were to follow him; but he commends the grace of Christ, so that they might reckon it as a benefit to themselves, if they follow Christ. And therefore he says "Behold the Lamb of God"; that is, behold the one in whom is grace, and the power that purges sins: for the lamb was offered for sins, as has been said. Consequently the fruit of the testimony is set forth, when he says "And the two disciples heard him speaking," and first the fruit coming forth from the testimony of John and of his disciples is set forth; but second, the fruit coming forth from the preaching of Christ is set forth, at "And on the next day he wished to go out into Galilee." Concerning the first, first the fruit coming forth from the testimony of John is set forth; second, the fruit coming forth from the preaching of one of his disciples, at "Now Andrew, the brother of Simon Peter," etc. Concerning the first he does two things. First, the beginning of this fruit, made from the testimony of John, is set forth. Second, the consummation made through Christ is set forth, at "But Jesus turning," etc. He says therefore first, "And the two disciples heard him," namely John, "who were with him, speaking" (Behold the Lamb of God), "and they followed Jesus," literally: going with him. Where four things, according to Chrysostom, can be considered. First, that this—that John speaks and Christ is silent, and by the word of John the disciples are gathered to Christ—befits the mystery: for Christ is the bridegroom of the Church, but John is the friend and best man of the bridegroom. Now the office of the best man is to hand over the bride to the bridegroom, and by speaking, to deliver the marriage covenants; but it belongs to the bridegroom to be silent, as if out of modesty, and to dispose of the bride, now possessed, according to his will. So therefore the disciples are handed over by John to Christ, as if betrothed through faith. John speaks, Christ is silent; but yet he diligently instructed those he had received. But second, that when John, commending the dignity of Christ, said "He was made before me," and "because I am not worthy to loose the strap of his sandal," no one was converted; but when he spoke of humble things concerning Christ and the mystery of the incarnation, then the disciples followed him: because the humble things, and those which Christ suffered for us, move us more; and therefore it is said in Song of Songs 1:2: "Your name is oil poured out," that is, mercy, by which you procured the salvation of all; and therefore it immediately follows, "the maidens have loved you exceedingly." Third, because the word of preaching is like seed falling into various soils: in one indeed it bears fruit, in another not. So also John, when he preaches, does not convert all the disciples to Christ, but only two, namely those who were well disposed; but others, on the contrary, are moved by envy against Christ: whence they even raise a question with him, as is said in Matthew 9:14. The fourth is that the disciples of John, having heard his testimony about Christ, did not immediately thrust themselves forward to speak with him abruptly, but, as earnest men, they were eager, with a certain modesty, to speak with him privately and in a secret place. Ecclesiastes 8:6: "For every business there is a time, and opportunity." Consequently the consummation of the fruit is set forth, when he says "But Jesus turning." For what John began is consummated through Christ, because "the law brought no one to perfection," as is held in Hebrews 7:19. And concerning this Christ does two things: for first he examined the following disciples; second, he instructed them, at "he says to them: Come, and see." Concerning the first, first the question of Christ examining is set forth; second, the response of the examined disciples, at "who said to him: Rabbi, where do you dwell?" He says therefore, "But Jesus turning, and seeing them following him, said to them." And indeed by the literal sense it is to be understood that Christ was going ahead of them, and these two disciples, following him, did not at all see his face: and therefore Christ, in order to give them confidence, turned himself to them. In which it is given us to understand that to all who begin to follow Christ with a pure heart, he gives confidence, or hope of mercy; Wisdom 6:14: "She anticipates those who desire her." Now Jesus turns himself to us, that he may be seen by us: this will be in that blessed vision, when he will show us his face, as is said in Psalm 79:4: "Show us your face, and we shall be saved." For as long as we are in this world, we see his back parts, because we come into knowledge of him through his effects; whence it is said, Exodus 33:23: "You shall see my back parts." Likewise he turns himself to bestow on us the help of his mercy. This the Psalm 89:13 asked for: "Turn, O Lord, a little while," etc. For as long as Christ does not bestow the help of his compassion, he seems turned away from us. Therefore Jesus turned to John's disciples following him, in order to show them his face, and to pour grace into them. Now he examines them especially concerning their intention. For the intention of those following Christ is not the same: for some follow him for the sake of temporal goods; but others for the sake of spiritual goods. And therefore the Lord asks what these intend, saying, "What are you seeking?" Not indeed that he might learn, but so that, by their disclosing their right intention, he might make them more intimate, and show them worthy of a hearing. Now it should be noted that this is the first word that Christ speaks in this Gospel. And fittingly, because the first thing God seeks from man is right intention. And according to Origen, after the six words which John had spoken, Christ spoke the seventh. For John the Baptist spoke the first, when, bearing testimony about Christ, he cried out, saying, "This is he of whom I said." Another when he said, "I am not worthy to loose the strap of his sandal." The third when he said, "I baptize in water, but there has stood in your midst one whom you do not know." The fourth, "Behold the Lamb of God." The fifth, "I saw the Spirit descending like a dove," etc. The sixth, when here he says, "Behold the Lamb of God." And Christ speaks the seventh, so that you may understand mystically that the rest, which is designated by the seventh day, is to come for us through Christ, and that in him is the fullness of the sevenfold grace of the Holy Spirit. Consequently the disciples respond, "who said to him," etc. And indeed, questioned about one thing, they answer two. First indeed why they follow Christ, namely that they may learn, whence they even call him teacher, "Rabbi" (which is said to be interpreted "teacher"), as if they were to say: "We seek that you may teach us." For now they already foreknew what is said in Matthew 23:10, "One is your teacher, Christ." But second, what they seek by following, namely, "Where do you dwell?" And indeed it can be said literally that in truth they were seeking the house of Christ. For on account of the wonderful and great things which they had heard from John about him, they did not wish to question him perfunctorily, nor only once, but frequently and seriously; and therefore they wished to know his house, so that they might frequently come to him, according to the counsel of the wise man, Ecclesiasticus 6:36: "If you see a man of understanding, rise early to go to him," and Proverbs 8:34: "Blessed is he who hears me, and watches daily at my gates." But allegorically the dwelling-place of God is in the heavens, according to that saying of Psalm 122:1: "To you I have lifted up my eyes, who dwell in the heavens." They ask therefore where Christ dwells, because for this we ought to follow Christ: that through him we may be led to the heavens, that is, to heavenly glory. But morally they ask "Where do you dwell?" as if they wished to know what sort of men they ought to be who are worthy that Christ should dwell in them; concerning which dwelling-place it is said in Ephesians 2:22: "You are being built up into a dwelling-place of God," and Song of Songs 1:6: "Show me, you whom my soul loves, where you feed, where you lie down at midday." Consequently, when he says "Come, and see," the instruction of the disciples by Christ is set forth, and first the very instruction of the disciples by Christ is described; second, the obedience of the disciples is commended, "they came, and saw"; third, the time is determined, because "it was about the tenth hour." He says therefore first, "Come, and see," namely, where I dwell. But here there is a question. Since the Lord says, Matthew 8:20, "The Son of Man has nowhere to lay his head," why does he say, "Come, and see where I dwell"? I answer that it must be said, according to Chrysostom, that by this which the Lord said—"The Son of Man has nowhere to lay his head"—he showed that he had no dwelling of his own, not that he did not stay in the house of some other person. And to see this he was inviting them, saying, "Come, and see." But mystically he says "Come, and see," because the dwelling of God, whether of glory or of grace, cannot be known except through experience: for it cannot be explained in words; Revelation 2:17: "On the stone a new name," etc. And therefore he says, "Come, and see." "Come," by believing and working, "and see," by experiencing and understanding. Now it should be noted that this knowledge is arrived at in four ways. First, through the doing of good works: whence he says "Come." Psalm 41:3: "When shall I come, and appear before the face of the Lord." Second, through the rest, or leisure, of the mind; Psalm 45:11: "Be still, and see." Third, through the tasting of the divine sweetness; Psalm 33:9: "Taste, and see that the Lord is sweet." Fourth, through the operation of devotion; Lamentations 3:41: "Let us lift up our hearts with our hands in praying," etc. And therefore the Lord says, Luke 24:39: "Handle, and see," etc. Consequently the obedience of the disciples is set forth, because it immediately follows, "they came, and saw," because by coming they saw, and seeing they did not abandon him, whence it is said "and they remained there that day," because, as is said below chapter 6:45, "everyone who hears from the Father, and has learned, comes to me." For those who withdraw from Christ have not yet seen him, as it is fitting to see him. But these, who by perfectly believing saw him, remained there that day; hearing and seeing a blessed day, they passed a blessed night; 3 Kings 10:8: "Blessed are your men, and blessed are your servants, who stand before you always." And therefore, as Augustine says, "let us also ourselves build in our heart, and make a house where he may come, and teach us." And he says "that day," because there cannot be night where the light of Christ is, where the sun of justice is. Now the time is determined consequently, when he says, "and it was about the tenth hour." Which indeed the Evangelist specifies, so that, according to the letter, he may suggest the commendation of Christ and of the disciples. For the tenth hour is at the setting of the day: from which Christ too is commended, who was so eager to teach that he did not put off teaching them even on account of the lateness of the hour, but taught them at the tenth hour; Ecclesiastes 11:6: "In the morning sow your seed, and in the evening let not your hand cease." Likewise also the temperance of the disciples is commended. Because even at the tenth hour, at which men are accustomed to have eaten and to be less sober for the perceiving of wisdom, they themselves were both sober and fit for hearing wisdom, nor were they hindered by food or wine. Nor is it a wonder, because they had been his disciples, namely John's, whose drink was water, and food was locust and wild honey. But according to Augustine, by the tenth hour the law is signified, which was given in ten precepts. Therefore it was the tenth hour when these came, and remained with Christ, and are instructed by him, so that the law might be fulfilled through Christ, which could not be fulfilled by the Jews. And therefore also in that very hour he was called "Rabbi," that is, teacher. Consequently, when he says "Now Andrew, the brother of Simon Peter," etc., the fruit which the disciple of John, having been converted to Christ, produced is set forth. And upon this, first the disciple is described; second, the fruit begun by him, at "he first found his brother Simon"; third, the consummation of the fruit, made through Christ, is set forth, at "But Jesus, looking upon him, said." Now the disciple is described first from his name, when he says "Now Andrew," that is, "manly." Psalm 30:25: "Act manfully, and let your heart be strengthened." Now he expresses the name, so that his privilege may be shown: both because he was the first to be perfectly converted to the faith of Christ, and also because he preached Christ: whence, just as Stephen was the first martyr after Christ, so also Andrew was the first Christian. Second, he is described from his kinship, because "brother of Simon Peter": because he was younger. And this indeed is to his commendation, that he who was later in age becomes first in faith. Third, from his discipleship, because "one of the two who had heard from John." And the name of this one indeed is stated, to show Andrew's privilege, that he was distinguished. For the name of the other is passed over in silence: either because that other was John the Evangelist, whose custom it is in his Gospel, when there is dealing about him, not to express his own name on account of humility; or, according to Chrysostom, he was not anyone distinguished, nor did he do anything great: whence there would have been no usefulness in stating his name. For thus Luke also, chapter 10, did not set down the names of the seventy-two disciples, whom the Lord sent two by two before his face, because they were not distinguished and notable persons, as the apostles were. Or, according to Alcuin, that disciple was Philip: and this is clear, because immediately after the Evangelist has continued about Andrew, he continues about Philip, saying: "And on the next day he wished to go out into Galilee, and he found Philip," etc. Fourth, he is commended from his zeal of devotion: whence it is said "and they had followed him," that is, Jesus. Job 23:11: "My foot has followed his steps." Now the fruit begun through Andrew is set forth, when he says "he first found his brother Simon." And first he intimates with whom he produced fruit, namely with his brother, so that he may commend the perfection of his conversion: for, as Peter says in the Itinerary of Clement, an evident sign of anyone's perfect conversion is that, when converted, the more anyone is joined to him, the more he busies himself to convert him to Christ. And therefore Andrew, perfectly converted, did not keep the found treasure to himself, but hastens and quickly runs to his brother, about to hand over to him the goods which he had received. And therefore he says "he found," namely Andrew, "first," that is, "firstly" adverbially, "his brother Simon," whom he was seeking, that just as he was his brother by blood, so he might make him a true brother by faith. Proverbs 18:19: "A brother who is helped by his brother is like a strong city"; Revelation, last chapter, 17: "Let him who hears say, Come." Second, he sets down the words which Andrew says, "We have found the Messiah" (which is interpreted "Christ"); where, according to Chrysostom, he tacitly answers a certain question. Namely, if anyone were to ask him about what they had been instructed by Christ, the answer is ready at hand, namely that through the testimonies of Scripture he instructed him to such an extent that he would recognize him to be the Christ. And therefore he says "We have found." By which he also hints that he had long sought him with desire; Proverbs 3:13: "Blessed is the man who finds wisdom." "Messiah" in Hebrew, which in Greek is interpreted "Christ," that is, "anointed" in Latin: because he was specially anointed with an invisible oil, that is, of the Holy Spirit. Therefore he expressly manifests him by this name: whence in Psalm 44:8 it is said: "Your God has anointed you with the oil of gladness above your companions," that is, above all the saints: for all the saints are anointed with this oil; but this one was singularly anointed, and singularly holy. Therefore, according to Chrysostom, he does not say "Messiah" simply, but with the addition of the article. Third, he sets down the fruit which he produced, because "he led him to Jesus," namely Peter. In which Peter's obedience is commended: for immediately he ran to him, not delaying in this. And consider Andrew's devotion: because he led him to Jesus, not to himself (for he knew himself weak), and therefore he leads him to Christ, that he himself might instruct him; teaching at the same time by this, that this ought to be the effort and zeal of preachers: that they do not claim for themselves the fruit of preaching and its zeal, or turn it to their own advantage and honor, but that they lead to Jesus, that is, refer it to his glory and honor. 2 Corinthians 4:5: "For we do not preach ourselves, but Jesus Christ." Now the consummation of this fruit is set forth when he says, "But Jesus, looking upon him, said," etc. Where Christ, wishing to raise him up to faith in his divinity, begins to do the works which are of divinity, foretelling hidden things. And first indeed as regards the hidden things of the present; whence "looking upon him," that is, immediately when he saw him, by the power of his divinity he considered him, and told him his name: whence he says "You are Simon." Nor is it a wonder, because, as is said in 1 Kings 16:7, "men see the things that appear, but God looks upon the heart." Now this name befits the mystery. For "Simon" is interpreted "obedient"; that it may intimate that obedience is necessary for him who has been converted to Christ through faith. Acts 5:32: "He gives the Holy Spirit to those who obey him." But second, as regards the hidden things of the past. Whence he says "son of Joanna," because his father was called by this name, or, according to Matthew, "son of Jona," when he says "Simon Bar-Jona." And each befits the mystery. For "Joanna" is interpreted "grace," that it may intimate that men come to the faith of Christ through grace; Ephesians 2:5: "By grace you are saved," etc. But "Jona" is interpreted "dove," that it may intimate that through the Holy Spirit, who has been given to us, we are strengthened in the love of God, as is said in Romans 5:5: "The charity of God is poured forth in our hearts." But third, as regards the hidden things of the future; whence he says "you shall be called Cephas, which is interpreted Peter," and in Greek "head." And it befits the mystery, that he who ought to be the head of others and the vicar of Christ should cleave to firmness. Matthew 16:18: "You are Peter, and upon this rock I will build my Church." But here there is a literal question. And first, why did Christ impose the name on him at the beginning of his conversion, and not wish that from the beginning of his birth he should be called by this name? To this it is answered in two ways. According to Chrysostom, first indeed because names divinely imposed designate some eminence of spiritual grace. Now when God confers a special grace on someone, from his very birth a name signifying that grace is imposed; as is clear concerning John the Baptist, who was named by God before he was born, because he was sanctified in his mother's womb. But sometimes the eminence of a special grace is conferred otherwise, in advancing time; and such names are divinely imposed not from the beginning of birth, but in the very course of time; as is clear concerning Abraham and Sara, whose names were changed when they received the promise of multiplying their offspring. In the same way Peter too is divinely named when he is called to the faith of Christ and the grace of the apostolate, and especially because he was constituted the prince of the apostles of the whole Church; which was not done in the case of the other apostles. But according to Augustine, because if he had been named Cephas from the beginning, the mystery would not have appeared. And therefore the Lord willed that he should have the name then, so that by the change of the name the mystery of the Church might appear, which was founded on the confession of his faith. For "Peter" is said from "petra" (rock); but the rock was Christ. In the name of Peter, therefore, the Church is figured, which is built upon the firm, immovable rock, that is, Christ. The second question is whether this name was imposed on Simon here, or in Matthew when it is said "You are Peter." And to this Augustine responds, saying that this name was imposed on Simon in this place; but that which the Lord says to him in Matthew, "You are Peter," etc., is not the imposition of the name, but the commemoration of the name already imposed, as if he uses that name as already imposed. But others say that this name was imposed on Simon when the Lord said to him, "You are Peter, and upon this rock I will build my Church." But here he does not impose this name on him, but foresignifies that it is to be imposed on him afterward. The third question is about the calling of Peter and Andrew: because here it is said that they were called by the Jordan, since they were disciples of John; and Matthew 4:18 says that Christ called them by the Sea of Galilee. And to this it must be said that the calling of the apostles was threefold. The first was to knowledge, or familiarity, and faith; and about this it is spoken here. The second was in the foresignifying of their office, about which it is held in Luke 5:10: "From now on you shall be catching men." The third was to the apostolate, about which it is said in Matthew 4:18 ff., which was complete, because afterward they did not return to their own homes.”

“And I knew him not,.... "by sight", as Nonnus paraphrases it; personally he had never seen him, nor had had any conversation and familiarity with him; for though they were related to each other, yet lived at such a distance, as not to know one another, or have a correspondence with each other: John was in the deserts, until the day of his showing unto Israel; and Christ dwelt with his parents at Nazareth, in a very mean and obscure manner, till he came from thence to Jordan to John, to be baptized by him; and which was the first interview they had: and this was so ordered by providence, as also this is said by John, lest it should be thought, that the testimony he bore to Jesus, and the high commendation he gave of him, arose from the relation between them; or from a confederacy and compact they had entered into: but that he should be made manifest to Israel; who had been for many years hid in Galilee, an obscure part of the world: and though he had been known to Joseph and Mary, and to Zacharias and Elisabeth, and to Simeon and Anna; yet he was not made manifest to the people of Israel in common; nor did they know that the Messiah was come: but that he might be known: therefore am I come baptizing with water; or in water, as before: for by administering this new ordinance, the people were naturally put upon inquiry after the Messiah, whether come, and where he was, since such a new rite was introduced; and besides, John, when he baptized any, he exhorted them to believe on him, which should come after him, that is, on Christ Jesus; and moreover, by Christ's coming to his baptism, he came to have a personal knowledge of him himself, and so was capable of pointing him out, and making him manifest to others, as he did.”

“And I knew him not, etc. - John did not know our Lord personally, and perhaps had never seen him, at the time he spoke the words in Joh 1:15. Nor is it any wonder that the Baptist should have been unacquainted with Christ, as he had spent thirty years in the hill country of Hebron, and our Lord remained in a state of great privacy in the obscure city of Nazareth, in the extreme borders of Galilee. But that he should be made manifest to Israel - One design of my publicly baptizing was, that he, coming to my baptism, should be shown to be what he is, by some extraordinary sign from heaven.”

“knew him not--Living mostly apart, the one at Nazareth, the other in the Judean desert--to prevent all appearance of collusion, John only knew that at a definite time after his own call, his Master would show Himself. As He drew near for baptism one day, the last of all the crowd, the spirit of the Baptist heaving under a divine presentiment that the moment had at length arrived, and an air of unwonted serenity and dignity, not without traits, probably, of the family features, appearing in this Stranger, the Spirit said to him as to Samuel of his youthful type, "Arise, anoint Him, for this is He!" (Sa1 16:12). But the sign which he was told to expect was the visible descent of the Spirit upon Him as He emerged out of the baptismal water. Then, catching up the voice from heaven, "he saw and bare record that this is the Son of God."”