The preaching of John: Christ is baptized.
Iohn Baptist by his Eremites life, by his preaching and baptisme, calleth al vnto penance, to prepare them to Christ. 10. He preacheth to the Pharisees and Sadducees, threatening to them (vnles they truly doe penance) reprobation here and damnation hereafter: and so saluation sendeth them to Christ and his baptisme. Which being far more excellent then Iohns, yet Christ him self among those penitents vouchsafeth to come vnto Iohns baptisme. where he hath testimonie from heauen also.
1And in those days cometh John the Baptist preaching in the desert of Judea.In questo tempo venne Giovanni il Batista a predicare nel deserto della Giudea;AND in those dayes cometh Iohn the Baptist preaching in the desert of Ievvrie,In diebus autem illis venit Joannes Baptista prædicans in deserto Judææ, 2And saying: Do penance: for the kingdom of heaven is at hand.Dicendo: Fate penitenza: perché il regno de' cieli è vicino.& saying, Doe penance: for the Kingdom of heauen is at hand.et dicens: Pœnitentiam agite: appropinquavit enim regnum cælorum. 3For this is he that was spoken of by Isaias the prophet, saying: A voice of one crying in the desert, Prepare ye the way of the Lord, make straight his paths.Imperocché questi è l'uomo, di cui parlò Isaia profeta, che disse: La voce di colui, che grida nel deserto: Preparate la via del Signore: addirizzate i suoi sentieri.For this is he that vvas spoken of by Esay the Prophet, saying, A voyce of one crying in the desert, prepare ye the way of our Lord, make straight his pathes.Hic est enim, qui dictus est per Isaiam prophetam dicentem: Vox clamantis in deserto: / Parate viam Domini; / rectas facite semitas ejus. 4And the same John had his garment of camel’s hair, and a leathern girdle about his loins: and his meat was locusts and wild honey.Or lo stesso Giovanni aveva una veste di peli di cammello, e una cintola di cuoio ai fianchi, e suo cibo erano locuste, e miele salvatico.And the sayd Iohn had his garment of camels heare, & a girdle of a skinne about his loynes: and his meate was locustes & vvilde honie.Ipse autem Joannes habebat vestimentum de pilis camelorum, et zonam pelliceam circa lumbos suos: esca autem ejus erat locustæ, et mel silvestre. 5Then went out to him Jerusalem and all Judea, and all the country about Jordan:Allora andava a lui Gerusalemme, e tutta la Giudea, e tutto il paese d'intorno al Giordano.Then vvent forth to him Hierusalem & al Ievvrie, and al the countrey about Iordan:Tunc exibat ad eum Jerosolyma, et omnis Judæa, et omnis regio circa Jordanem; 6And were baptized by him in the Jordan, confessing their sins.Ed erano battezzati da lui nel Giordano, confessando i loro peccati.& vvere baptized of him in Iordan, confessing their sinnes.et baptizabantur ab eo in Jordane, confitentes peccata sua. 7And seeing many of the Pharisees and Sadducees coming to his baptism, he said to them: Ye brood of vipers, who hath shewed you to flee from the wrath to come?Ma avendo egli veduto molti Farisei, e Sadducei, che venivano al sua battesimo, disse loro: Razza di vipere, chi vi ha insegnato a fuggire dall'ira futura!And seeing many of the Pharisees & Sadducées coming to his baptisme, he sayd to them. Ye vipers brood, vvho hath shevved you to flee from the vvrath to come?Videns autem multos pharisæorum, et sadducæorum, venientes ad baptismum suum, dixit eis: Progenies viperarum, quis demonstravit vobis fugere a ventura ira ?
8Bring forth therefore fruit worthy of penance.Fate adunque frutti degni di penitenza.Yeld therfore fruite vvorthie of penance.Facite ergo fructum dignum pœnitentiæ. 9And think not to say within yourselves, We have Abraham for our father. For I tell you that God is able of these stones to raise up children to Abraham.E non vogliate dire drento di voi: Abbiamo Abramo per padre: imperocché io vi dico, che può Dio da queste pietre suscitar de' figliuoli ad Abramo.And delite not to say vvithin your selues, vve haue Abraham to our father. for I tel you that God is able of these stones to raise vp children to Abraham.Et ne velitis dicere intra vos: Patrem habemus Abraham. Dico enim vobis quoniam potens est Deus de lapidibus istis suscitare filios Abrahæ. 10For now the axe is laid to the root of the trees. Every tree therefore that doth not yield good fruit, shall be cut down, and cast into the fire.Imperocché la scure sta già alla radice degli alberi. Qualunque albero adunque, che non fa buon frutto, sarà tagliato, e gettato nel fuoco.For novv the axe is put to the roote of the trees. Euery tree therefore that doth not yeld good fruite, shal be cut dovvne, & cast into the fyre.Jam enim securis ad radicem arborum posita est. Omnis ergo arbor, quæ non facit fructum bonum, excidetur, et in ignem mittetur. 11I indeed baptize you in water unto penance, but he that shall come after me, is mightier than I, whose shoes I am not worthy to bear: he shall baptize you in the Holy Ghost and fire.Quanto a me io vi battezzo con acqua per la penitenza: ma quegli, che verrà dopo di me, è più potente di me; di cui non son io degno di portare i sandali: egli vi battezzerà collo Spirito santo, è col fuoco.I in deede baptize you in vvater vnto penance. but he that shal come after me, is stronger then I, vvhose shoes I am not vvorthie to beare, he shal baptize you in the Holy Ghost & fire.Ego quidem baptizo vos in aqua in pœnitentiam: qui autem post me venturus est, fortior me est, cujus non sum dignus calceamenta portare: ipse vos baptizabit in Spiritu Sancto, et igni. 12Whose fan is in his hand, and he will thoroughly cleanse his floor and gather his wheat into the barn; but the chaff he will burn with unquenchable fire.Egli ha la sua pala nella sua mano: e purgherà all'atto la sua aia, e radunerà il suo frumento nel granaio; ma brugerà le paglie con fuoco inestinguibile.Whose fanne is in his hand, and he shal cleane purge his floore: and he vvil gather his vvheate into the barne, but the chaffe he vvil burne vvith vnquencheable fire.Cujus ventilabrum in manu sua: et permundabit aream suam: et congregabit triticum suum in horreum, paleas autem comburet igni inextinguibili.
13Then cometh Jesus from Galilee to the Jordan, unto John, to be baptized by him.Allora arrivò Gesù dalla Galilea al Giordano da Giovanni per esser da lui battezzato.Then cometh IESVS from Galilee to Iordan, vnto Iohn, to be baptized of him.Tunc venit Jesus a Galilæa in Jordanem ad Joannem, ut baptizaretur ab eo. 14But John stayed him, saying: I ought to be baptized by thee, and comest thou to me?Ma Giovanni se gli opponeva, dicendo: Io ho bisogno d'esser battezzato da te; e tu vieni a me?But Iohn stayed him, saying, I ought to be baptized of thee, and comest thou to me?Joannes autem prohibebat eum, dicens: Ego a te debeo baptizari, et tu venis ad me ? 15And Jesus answering, said to him: Suffer it to be so now. For so it becometh us to fulfil all justice. Then he suffered him.Ma Gesù gli rispose dicendo: Lascia fare per ora: imperocché così conviene a noi di adempire tutta giustizia. Allora gli condiscese.And IESVS ansvvering, sayd to him, Suffer me for this time. for so it becommeth vs to fulfil al iustice. Then he suffered him.Respondens autem Jesus, dixit ei: Sine modo: sic enim decet nos implere omnem justitiam. Tunc dimisit eum. 16And Jesus being baptized, forthwith came out of the water: and lo, the heavens were opened to him: and he saw the Spirit of God descending as a dove, and coming upon him.Gesù battezzato usci tosto dell'acqua: ed ecco che si aprirono a lui i cieli e vide lo Spirito di Dio scendere quasi colomba, e venir sopra di se.And IESVS being baptized, forthvvith came out of the vvater: and loe the heauens vvere opened to him: and he savv the Spirit of God descending as a doue, & coming vpon him.Baptizatus autem Jesus, confestim ascendit de aqua, et ecce aperti sunt ei cæli: et vidit Spiritum Dei descendentem sicut columbam, et venientem super se. 17And behold a voice from heaven saying: This is my beloved Son, in whom I am well pleased.Ed ecco una voce del cielo, che disse: Questi è il mio figlio il diletto, nel quale io mi sono compiaciuto.And behold a voyce from heauen saying, This is my beloued sonne, in vvhom I am vvel pleased.Et ecce vox de cælis dicens: Hic est Filius meus dilectus, in quo mihi complacui.
3:1
about the year A.D. 30.
Bible de Vence
"In those days," that is at the time of Jesus Christ, whose history this book contains. This expression does not always mean that what is going to be narrated, happened immediately after that which precedes. (Bible de Vence)
'Tis a way of speaking used by the Hebrews, even when there is no connection of time, as here are passed over 30 years of Christ's life. John the Baptist was so called from his baptizing the people in water. The Jews took this for some token of their Messias: for they said to him, (John 1:25,) why dost thou baptize if thou art not the Christ?
Witham
In the desert, not in the house of his Father Zacharias, as some pretend, but in a true wilderness, as appears by the circumstances of his food, apparel, etc. (Witham)
Haydock
The Baptist was about 30 years of age. He, as well as our Lord, in conformity with the Jewish law, did not enter upon his public ministry before that age. (Haydock)
3:2
Bristow
"Desert," in Greek eremos, hence hermit. St. John the Baptist is praised by St. John Chrysostom, as a perfect model, and the prince of an Eremitical life. (Hom. I. in Mar. and hom. 1:in J. Bap.) Several sectarists do not approve of what St. Chrysostom advances in favour of an ascetic life, and doing penance for past sins. (Bristow)
Do penance.[Ver. 2. Poenitentiam agite. metanoeite. There is no need of translating in Latin, recipiscite, though more according to the etymology of the word. The judicious Mr. Bois, prebend. of Ely, in his book entitled, Veteris Interpretis cum Beza, etc. Collatio. Londini. an. 1655, commended by Walton in his Polyglot, declares he would not have this common translation of poenitentiam agite changed: and brings these words of Melancthon, Let us not be ashamed of our mother tongue; the Church is our Mother, and so speaks the Church.] Beza would have it translated repent. We retain the ancient expression, consecrated in a manner by the use of the Church; especially since a true conversion comprehends not only a change of mind, and a new life, but also a sorrow for past offences, accompanied with self-denials, and some severities of a penitential life.
Witham
The kingdom of heaven, which many times signifies the present condition of Christ's Church. (Witham)
Tirinus
In this and other places of holy writ, instead of "do penance," Protestants give "repent ye;" but general use has rendered metanoia, by poenitentia, or penance; and in this text, not any kind of penance, or grief for sins committed, but that which is joined with a desire of appeasing Him who has been offended by sin; and this also by some external signs and works. For as many as heard this metanoeite, obeyed the voice, received from him the baptism of penance, confessed their sins, and it was said to them: Bring forth fruit worthy of repentance, ver. 8. Therefore, all this was contained in the penance preached by the baptist. And here we must not omit, that while sectarists preach faith alone, both the baptist and Jesus Christ begin their ministry with practising and preaching penance. (Tirinus)
Challoner
Poenitentiam agite, metanoeite. Which word, according to the use of the Scriptures and the holy fathers, does not only signify repentance and amendment of life, but also punishing past sins by fasting, and such like penitential exercises. (Challoner)
3:3
Bible de Vence
Isaias spoke these words of the deliverance of the Jews from Babylon; but this was a figure of the freedom of mankind through Jesus Christ. The Jews expected Elias would come in person to prepare the ways of the Messias; but John the Baptist was raised up by God in the spirit and power of Elias, to precede the first coming of Jesus Christ, as Elias in person was to precede the second coming of this divine Saviour. (Bible de Vence)
3:4
His garment of camels' hair,[Ver. 4. St. Hierom.[St. Jerome] lib. 2. con. Jovin. tom. 4. part. 2. p. 201. Orientales, et Libyae populos . . . locustis vesci, moris est. Theophylactus by akrides, understands buds of trees.] not wrought camlet as some would have it, but made of the skin of a camel, with the hair on it. Thus Elias (4 Kings, 1:8,) is called an hairy man, with a leathern girdle about him.
Witham
Locusts, not sea-crabs, as others again expound it; but a sort of flies, or grasshoppers, frequent in hot countries. They are numbered among eatables. (Leviticus 11:22) St. Jerome and others mention them as a food of the common people, when dried with smoke and salt. Theophylactus, by the Greek word, understands the tops of trees or buds. (Witham)
3:5
Haydock
So great was the celebrity of St. John's sanctity, so much did his mortified life, and powerful preaching, weigh upon the minds of the people, that all wished to receive baptism at his hands. (Haydock)
3:6
Baptized. The word baptism signifies a washing, particularly when it is done by immersion, or by dipping, or plunging a thing under water, which was formerly the ordinary way of administering the sacrament of baptism. But the Church, which cannot change the least article of the Christian faith, is not so tied up in matters of discipline and ceremonies. Not only the Catholic Church, but also the pretended reformed churches, have altered this primitive custom in giving the sacrament of baptism, and now allow of baptism by pouring or sprinkling water on the person baptized; nay may of their ministers do it now-a-days, by filliping a wet finger and thumb over the child's head, or by shaking a wet finger or two over the child, which it is hard enough to call a baptizing in any sense.
Witham
Confessing their sins.[Ver. 6. Confitentes peccata sua. exomologoumenoi tas amartias auton.] We bring not this as a proof for sacramental auricular confession; yet we may take notice, with Grotius, that it is a different thing for men to confess their sins, and to confess themselves sinners. And here is expressed a declaring of particular sins, (as also Acts 19:18,) such as is recommended in the Protestant Common Prayer Book, in the visitation of the sick. (Witham)
Haydock
As the baptism of John was an external profession of penance, to this it was meet to add an external or oral confession of sins; and the more so, because such as were baptized by John, sought of him also, as we read in St. Luke, instructions how they were to amend their lives; now it is naturally expected of whoever asks for similar advice, that he should expose the defects of his past life. It is thus patients act with their physicians. (Haydock)
3:7
Pharisees and Sadducees. These are the names of two sects at that time among the Jews. There are different conjectures about the name of the Sadducees. This at least we find by the Gospels, and by the Acts of the Apostles, that they were a profane sort of men, that made a jest of the resurrection, and of the existence of spirits, and of the immortality of souls. To these the Pharisees were declared adversaries, as being a more religious sect, who pretended to be exact observers of the law, and also of a great many traditions, which they had, or pretended to have, from their forefathers. St. Epiphanius (haer. 16, p. 34,) derives their name from the Hebrew word Pharas, signifying separated, divided, or distinguished from others by a more holy way of living. So the proud Pharisee (Luke xviii.) said of himself, I am not like the rest of men, etc.
Brood of vipers. St. John the Baptist, and also our Saviour himself, (Matthew 22:33,) made use of this sharp reprehension to such as come to them full of hypocrisy.
Witham
The wrath to come: meaning punishments for the wicked after death. Or as some expound it, the destruction that was shortly to fall on the city of Jerusalem, on the temple, and the whole nation of the Jews. (Witham)
3:8
See note for ver. 2.
3:9
Bible de Vence
Do not, therefore, wantonly imagine, that the fear of destroying the posterity of this patriarch, and of annulling the promises which God had made to him and to his seed, will hinder Him from punishing you. (Bible de Vence)
3:10
Bible de Vence
Without the least attention to its origin, or other advantages. Hence you must not rest your hopes of salvation on your birth alone, nor on the baptism alone you receive at my hands. (Bible de Vence)
3:11
Bible de Vence
My baptism is only calculated to lead you to a penitential life, and not to give you true justice; but he who comes after me, is stronger than I, and whose shoes I am not worthy to carry: (it was customary with the attendant slave to carry a change of shoes for his master) he will baptize you in the Holy Ghost, and in the fire of his divine charity, which he will infuse into your hearts, to purify you from all your sins. (Bible de Vence)
Tirinus
Here St. John tacitly insinuates the divinity of Jesus Christ. He acknowledges his unworthiness, and it is this his humility that makes him the more acceptable to God, "I ought to be baptized by thee, and comest thou to me?" (Tirinus)
Whose shoes I am not worthy to carry. In St. Mark, (chap. 1:7.) and in St. Luke 3:21., we read, the latchet of whose shoes . . . I am not worthy to untie. The sense is the same, and St. John might use both these expressions. His meaning is, that he was not worthy to do him the least, or the lowest service.
Witham
He shall baptize you in, or with the Holy Ghost, that is by his baptism, he will give you the remission of your sins, and the graces of the Holy Ghost, signified also by fire, which may allude to the coming of the Holy Ghost at Pentecost, in the shape of fiery tongues. (Witham)
3:12
Haydock
Address yourselves then to Him, and prevent, by a prompt and sincere conversion, that dreadful judgment which the just and severe Judge, whom I now announce to you, will most undoubtedly pass upon sinners, when he shall remove the chaff from the good grain, that is the bad from the good, calling the latter with him to his heavenly kingdom, and sending the former to burn in unquenchable fire. (Haydock)
3:16
He . . . went up, etc. Christ was in the river when he was baptized. As soon as he went out, and was praying, says St. Luke 3:21., the heavens were opened to him, or in favour of him; and he saw the Spirit of God descending: that is Christ himself saw the shape of the dove, which was also seen by the Baptist, as we find, John 1:33. And it was perhaps seen by all that were present.
Witham
As a dove, or like a dove in a bodily shape. The dove was an emblem of Christ's meekness and innocence. (Witham)
Tirinus
Calmet supposes that it was St. John that saw the Spirit of God descend thus upon Jesus Christ. The Greek text is favourable to this interpretation. But the Vulgate supposes it was Jesus Christ himself. St. John declares that he saw the Spirit; (John 1:32,) but this apparent disagreement is easily cleared, by supposing that both saw the shape of the dove, and also the surrounding crowd, and that they all heard the voice of the Father, as it was heard by the disciples in the transfiguration on Mount Thabor, (chap. 17.) and by the crowd in the temple. John 12. (Tirinus)
3:17
about the year A.D. 30.
Tirinus
This most solemn testimony of God the Father, relative to his own beloved Son, is repeated below in (chap. 17.) and is of such great moment, that the Holy Ghost would have it repeated not only by three evangelists, Matthew, Mark and Luke, but also by St. Peter, as a fourth evangelist, (2 Peter 1.) (Tirinus)
Haydock
In Greek, the emphatic article o uios mou o agapetos, strengthens the proof that Jesus Christ, upon whom the Spirit of God descended in the shape of a dove, was not the adoptive, but natural Son of God, born of Him before all ages, and should silence every blasphemous tongue and pen that can attempt to rob Jesus Christ of his divinity, and poor man of all hopes of salvation, through this God-man, Christ the Lord. But if it here be asked, why Jesus Christ, who was innocence itself, yes, and the very essence of sanctity, condescended so far as to be baptized with sinners, we answer, with the Holy Fathers, that it was, 1. to sanction the baptism and ministry of his precursor; 2. not to lose this opportunity of teaching humility, by placing himself among sinners, as if he had stood in need of the baptism of penance for the remission of sins; and lastly, with St. Ambrose, that it was to sanctify the waters, and to give to them the virtue of cleansing men from their sins by the laver of baptism. (Haydock)
3:2
Do penance.... Paenitentiam agite. Which word, according to the use of the scriptures and the holy fathers, does not only signify repentance and amendment of life, but also punishing past sins by fasting, and such like penitential exercises.
3:7
3:1
1. Desert.] Magdeb. Cent. 5. c. 6. pag. •11. Cent. 1. li. 1. c. 10. Of this word desert (in Greeke eremus) commeth the name Eremitages, and Eremites, that liue a religious and austere life in deserts and solitatie places, Eremites. by the example of S. Iohn Baptist, whom the holy Doctors therfore call the Prince and as it were the author of such profession. S. Chrys. ho. 1 in Marcum & ho. de Io. Baptista. Hiero. ad Eustoch. de e•stod. virg. Isid. li. 1. c. 15 de diu off. Bernardus de excel. Io. Baptista. Wherewith the Protestants are so offended that they say, S. Chrysostom spake rashly and vntruely. Cythraeus in 3. cap. Mat. Bucerus ibid. And no maruel, for whereas the Euangelist himself in this place maketh him a perfect paterne of penance and Eremitical life, for desert or wildernes, for his rough and rude apparel, for abstayning from al delicate meates (according to our Sauiours testimonie also of him Mt. 11, 8. Luc. 7, 33) they are not ashamed to peruert all with this strange commentarie, See Canis. de verb. Dei corruptelis Ii. 1. c. 2. 3. 4. that it was a desert full of townes and villages, his garment was chamlet, his meate such as the countrey gaue and the people there vsed: to make him thereby but a common man like to the rest, in his maner of life: cleane against Scriptures, fathers 〈◊〉 reason.
Concordance Mr. 1, 4.
3:2
2. Doe penance.) Mt. 4, 17. So is the Latin, word for word, so readeth al antiquitie, namely S. Cyprian ep. 52 often, Penance. and S. Augustine li. 13 Confes. c. 12. and it is a very vsual speache in the New Testament, Lu. 13, 3. 5. specially in the preaching of S. Iohn Baptist, Lu. 24, 47. Christ him self, and the Apostles: to signifie perfect repentance, Act. 2, 38, 26, 20. which hath not onely confession and amendment, but contrition or sorow for the offense, and paineful satisfaction: such as S. Cyprian speaketh of in al the foresaid epistle. But the Aduersaries of purpose (as namely Beza protesteth) mislike that interpretation, Annot. in hunc locū. Serm. in fam. & siccit. because it fauoureth Satisfaction for sinne, which they cannot abide. Where if they pretend the ⸬ Greeke word, 〈Greek〉. we send them to these places Mat. 11, 21. Lu. 10, 13. 1 Cor. 7, 9. where it must needes signifie, sorowful, 〈Greek〉. payneful, and satisfactorie repentance. we tel them also that S. Basil a Greeke Doctor calleth the Niniuites repentance with fasting and hearecloth and ashes, by the same Greeke word 〈Greek〉. And more we wil tell them in other places.
Concordance Luc. 3, 3.
Concordance Es. 40, 3.
3:8
8. Confessing their sinnes.) Iohn did prepare the way to Christ and his Sacraments, not only by his baptisme, but by inducing the people to confession of their sinnes. Which is not to acknowledge them selues in general to be sinners, but also to vtter euery man his sinnes.
3:9
9. Fruite worthie.) He preacheth satisfaction by doing worthy fruites or workes of penance, which are (as S. Hierom saith in 2. Ioel) fasting, praying, almes and the like.
3:10
10. The axe.) Here preachers are taught to dehort from doing euil for feare of Hel, and to exhort to doe good in hope of heauen: which kind of preaching our Aduer, doe condemne.
It is not only damnable, to doe il: but also, not to doe good.
3:11
11. In water.) Iohns baptisme did not remitte sinnes, Iohns baptisme and Christs. nor was comparable to Christs Baptisme, as here it is playne and in manie other places. Hiero. adu. Lucifer. Aug. de Bapt. cont. Donat. li. 5. c. 9. 10. 11. Yet is it an article of our Adu. that thone is no better then the other. which they say not to extol Iohns, but to derogate from Christes baptisme, so far, that they make it of no more valure or efficacie for remission of sinnes, and grace, and iustification, then was Iohns: thereby to mainteine their manifold heresies, that Baptisme taketh not away sinnes, that a man is no cleaner nor iuster by the Sacrament of Baptisme then before, that it is not necessarie for children vnto saluation, but it is ynough to be borne of Christian parents, and such like erroneous positions wel knowen among the Caluinists.
Concordance Mr. 1, 8.
Concordance Lu. 3, 16.
Concordance Io. 1, 26.
Concordance Act. 11, 16. 19, 4.
Aug. Ser. 61 de temp.
3:12
12. Floore.) This floore is his Church militant here in earth, wherein are both good and bad (here signified by corne and chaffe) til the separation be made in the day of iudgement: contrarie to the doctrine of the Heretikes, that hold, the Church to consist onely of the good.
3:16
16. Opened.) To signifie that heauen was shut in the old law, til Christ by his Passion opened it, and so by his Ascension was the first that entered into it; contrarie to the doctrine of the Heretikes. See Hebr. 9, •. and 11, 40.
3:1
Tatian † AD 180 The Diatessaron 3
… and [38] Lysanias, one of the four rulers, in Abilene; in the chief-priesthood of Annas and Caiaphas, the command of God went forth to John the son of Zacharias in the [39] desert. And he came into all the region which is about Jordan, proclaiming the [40] baptism of repentance unto the forgiveness of sins.
Tertullian † AD 220 On Repentance 2
… John holds not his peace, saying, “Enter upon repentance, for now shall salvation approach the nations”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 73
… So also when it is said, “In those days cometh John the Baptist,”
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 34
… The Prophet Malachi says, “Behold the Lord Almighty shall come, and who shall abide the day of His coming, or who shall abide the sight of Him? For He doth come as the fire of a furnace and as fuller’s soap: and He shall sit, refining and purifying as it were gold and silver.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.6
… For after the words which I have placed last in the order of his narrative thus far,—the words with which he introduces the testimony from the prophet, namely, He shall be called a Nazarene,—Matthew proceeds immediately to give us this recital: “In those days came John the Baptist, preaching in the wilder ness of Judæa,”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.12
… For this is He that is spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make His paths straight.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.19
… Whence the preaching of John the Baptist, who was sent as the forerunner of the Lord, also begins with it. For thus it is written, “In those days came John the Baptist preaching in the wilderness of Judæa, saying, Repent ye, for the kingdom of heaven is at hand.”
3:2
Tatian † AD 180 The Diatessaron 3
… in the chief-priesthood of Annas and Caiaphas, the command of God went forth to John the son of Zacharias in the [39] desert. And he came into all the region which is about Jordan, proclaiming the [40] baptism of repentance unto the forgiveness of sins. And he was preaching in the [41] wilderness of Judæa, and saying,
Origen † AD 254 Origen's Commentary on Matthew 10.14
… thought is attained, and grasped abstractly and proved by example and absolute demonstration, can one understand the kingdom of heaven, so that he who abounds in knowledge free from error is in the kingdom of the multitude of what are here represented as “heavens.” So, too, you will allegorise the word, “Repent, for the kingdom of the heavens is at hand,”
Origen † AD 254 Origen's Commentary on Matthew 12.14
… And perhaps, also, each virtue is a kingdom of heaven, and all together are a kingdom of the heavens; so that according to this he is already in the kingdom of the heavens who lives according to the virtues, so that according to this the saying, “Repent, for the kingdom of heaven is at hand,”
St Jerome † AD 420 The Letters of St. Jerome 60.3
… And therefore at His rising again “many bodies of the saints which slept arose, and were seen in the heavenly Jerusalem.” Then was fulfilled the saying: “Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.” John the Baptist cries in the desert: “repent ye; for the kingdom of heaven is at hand.”
St Jerome † AD 420 The Letters of St. Jerome 122.3
… Wherefore also “there is joy in the presence of the angels over one sinner that repenteth.” What a blessed thought it is that heavenly beings rejoice in our salvation! For it is of us that the words are said: “Repent ye: for the kingdom of heaven is at hand.”
St Jerome † AD 420 Against the Pelagians 1.28
31. Your next point is that “the kingdom of heaven is promised even in the Old Testament,” and you adduce evidence from the Apocrypha, although it is clear that the kingdom of heaven was first preached under the Gospel by John the Baptist, and our Lord and Saviour, and the Apostles. Read the Gospels. John the Baptist cries in the desert,
St Augustine of Hippo † AD 430 The Confessions 13.12
… For Thou correctest man for iniquity, and “Thy judgments are a great deep.” But because Thy Spirit was “borne over the waters,” Thy mercy forsook not our misery, and Thou saidst, “Let there be light,” “Repent ye, for the kingdom of heaven is at hand.”
St Augustine of Hippo † AD 430 City of God 18.49
… We acknowledge, indeed, that His word is now fulfilled who spake in the psalm, and said, “I have announced and spoken; they are multiplied above number.” This takes place now, since He has spoken, first by the mouth of his forerunner John, and afterward by His own mouth, saying, “Repent: for the kingdom of heaven is at hand.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.20
… this impenitence, I say, against which both the herald and the Judge cried out, saying, “Repent ye, for the kingdom of heaven is at hand;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 59.1
… Now this He said to the Jews; but His words reach even unto us. Now the Lord Jesus Christ Himself began the preaching of His Gospel in this way; “Repent ye, for the kingdom of heaven is at hand.” In like manner too John the Baptist and His forerunner began thus; “Repent ye, for the kingdom of heaven is at hand.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 60.1
… For a ditch is low ground. The basket of dung understand in its good effects. It is filthy, but it produces fruit. The gardener’s filth is the sinner’s sorrows. They who repent, repent in filthy robes; if, that is, they understand aright, and repent in truth. To this tree then is it said, “Repent ye, for the kingdom of heaven is at hand.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 60.4
4. “Thou hast moved the earth, and hast troubled it” ( ver. 2 ). How hath the earth been troubled? In the conscience of sinners. Whither go we? Whither flee we, when this sword hath been brandished, “Repent, for near hath drawn the kingdom of Heaven”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 67.8
… now the earth giveth her fruit. Would she give her fruit unless first she were rained on? Would she give her fruit, unless first the mercy of God had come from above? Let them read to me, thou sayest, how the earth being rained upon gave her fruit. Hear of the Lord raining upon her: “Repent, for the kingdom of heaven is at hand.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.2
… let Him be our Head, we His limbs, let there be two in one flesh. …For He hath deigned to hold even us as His limbs. The penitent also are among His limbs. For they are not shut out, nor separated from His Church: nor would He make the Church His spouse, unless by words like these: “Repent ye, for the kingdom of heaven is at hand.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 138.4
… The name of the Lord was magnified over Israel. Then came the Virgin Mary. Then Christ our Lord, “dying for our sins, rising again for our justification,” filling the faithful with His Holy Spirit, sending forth men to proclaim throughout the Gentiles, “Repent ye,” etc.
3:3
Tatian † AD 180 The Diatessaron 3
… And he came into all the region which is about Jordan, proclaiming the [40] baptism of repentance unto the forgiveness of sins. And he was preaching in the [41] wilderness of Judæa, and saying, Repent ye; the kingdom of heaven is come near. [42]
St Irenaeus of Lyons † AD 202 Against Heresies 3.9.1
… Every valley shall be filled, and every mountain and hill brought low; and the crooked shall be made straight, and the rough into smooth ways; and all flesh shall see the salvation of God.”
St Gregory Thaumaturgus † AD 270 Four Homilies 4
… I cannot keep silence while Thou art present, for I am a voice; yea, I am the voice, as it is said, of one crying in the wilderness, Prepare ye the way of the Lord.
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 16
… And it is in a natural state when it remains as it came into existence. And when it came into existence it was fair and exceeding honest. For this cause Joshua, the son of Nun, in his exhortation said to the people, “Make straight your heart unto the Lord God of Israel ,” and John, “Make your paths straight
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 37
… the Sheep, because Thou art the Sacrifice; the High Priest, because Thou offerest the Body the Son, because Thou art of the Father. Again I stir men’s tongues; again some men rave against Christ, or rather against me, who have been deemed worthy to be a herald of the Word. I am like John, The Voice of one crying in the wilderness
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 38
… Christ commands it, let us not set ourselves against Him. O clap your hands together all ye people, because unto us a Child is born, and a Son given unto us, Whose Government is upon His shoulder (for with the Cross it is raised up), and His Name is called The Angel of the Great Counsel of the Father. Let John cry, Prepare ye the way of the Lord:
St John Chrysostom † AD 407 Homilies on Ephesians 24
But what is the “preparation of the Gospel”? Let us hearken to what John saith, “Make ye ready the way of the Lord, make His paths straight.” (
St Augustine of Hippo † AD 430 The Enchiridion 49
Now, those who were baptized in the baptism of John, by whom Christ was Himself baptized, were not regenerated; but they were prepared through the ministry of His forerunner, who cried, “Prepare ye the way of the Lord,”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.12
… far as he does not say, “and in fire,” but only, “in the Holy Spirit.” For as in Matthew, so also in Luke, the words are the same, and they are given in the same order, “He shall baptize you in the Spirit and in fire,”—with this single exception, that Luke has not added the adjective “Holy,” while Matthew has given it thus: “in the Holy Spirit and in fire.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 85.13
… there make for Him a way, in confession of sins. Therefore John too, when he was baptizing in the water of repentance, and would have men come to him repenting of their former deeds, spoke thus: “Prepare the way of the Lord, make His paths straight.”
3:4
Tatian † AD 180 The Diatessaron 4
… And the publicans also came [22] to be baptized, and they said unto him, Teacher, what shall we do? He said unto [23] them, Seek not more than what ye are commanded to seek. And the servants of the guard asked him and said, And we also, what shall we do? He said unto them, Do not violence to any man, nor wrong him; and let your allowances satisfy you.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… But let that part of your being which is the seat of passion, and which neighs, as Holy Scripture calls it, when sweeping away this shameful passion, be restrained by a girdle of continence, so that you may eat the Passover purely, having mortified your members which are upon the earth, and copying the girdle
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.19
234. John feared to baptize the flesh of the Lord, John forbade Him, saying: “I have need to be baptized of Thee, and comest Thou to me?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 10
4. “And the same John had his raiment of camel’s hair, and a leathern girdle about his loins.”
St Jerome † AD 420 The Letters of St. Jerome 22.11
… So, also, when his thigh shrank after the Lord had wrestled with him, he ceased to beget children. The Israelites, again, are told to celebrate the passover with loins girded and mortified. God says to Job: “Gird up thy loins as a man.” John wears a leathern girdle.
St Jerome † AD 420 The Letters of St. Jerome 38.3
… But, you will say, a sombre dress vexes the world. In that case, John the Baptist would vex it, too; and yet, among those that are born of women, there has not been a greater than he. He was called an angel; he baptized the Lord Himself, and yet he was clothed in raiment of camel’s hair, and girded with a leathern girdle.
St Jerome † AD 420 The Letters of St. Jerome 107.3
… Samuel, as you know, was nurtured in the Temple, and John was trained in the wilderness. The first as a Nazarite wore his hair long, drank neither wine nor strong drink, and even in his childhood talked with God. The second shunned cities, wore a leathern girdle, and had for his meat locusts and wild honey.
Sulpicius Severus † AD 420 On the Life of St. Martin 10
… Rarely did any one of them go beyond the cell, unless when they assembled at the place of prayer. They all took their food together, after the hour of fasting was past. No one used wine, except when illness compelled them to do so. Most of them were clothed in garments of camels’ hair.
St Augustine of Hippo † AD 430 The Confessions 10.31
… deliver me out of all temptation. It is not the uncleanness of meat that I fear, but the uncleanness of lusting. I know that permission was granted unto Noah to eat every kind of flesh that was good for food; that Elias was fed with flesh; that John, endued with a wonderful abstinence, was not polluted by the living creatures (that is, the locusts
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 16.31
… The Son of man cometh eating and drinking; and ye say, Behold a glutton and a wine-bibber, a friend of publicans and sinners." We know what John ate and drank. For it is not said that he drank nothing, but that he drank no wine or strong drink; so he must have drunk water. He did not live without food, but his food was locusts and wild honey.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.12
… I indeed baptize you with water unto repentance; but He that is to come after me is mightier than I, whose shoes I am not worthy to bear: He shall baptize you in the Holy Spirit and fire: whose fan is in His hand, and He will thoroughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire.
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 1.1
… Of John also, who came as a sort of sacred boundary between the Old and New Testament, being both a beginning and an ending, we know by the testimony of the Evangelist that “the same John had his raiment of camel’s hair and a girdle of skin about his loins.”
3:5
Tatian † AD 180 The Diatessaron 4
[12] Now John’s raiment was camel’s hair, and he was girded with skins, and his food [13] [Arabic, p. 15] was of locusts and honey of the wilderness.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 3.7
7. This man was baptizing in Jordan, and there went out unto him all Jerusalem
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.75
… He also lived in the wilderness, and wore in nightly watchings a ragged garb, during his shrinking retirement; he also loved a similar food, purifying himself for God by abstinence; he also was thought worthy to be a herald, if not a forerunner, of Christ, and there went out to him not only all the region round about,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 10
5. “Then went out to him all Judea, and Jerusalem, and all the region round about Jordan, and were baptized of him, confessing their sins.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 29
… And this the Evangelist implies, when he says, “all Judæa and the country around about Jordan went out to him and were baptized.” (
3:6
Tatian † AD 180 The Diatessaron 4
[12] Now John’s raiment was camel’s hair, and he was girded with skins, and his food [13] [Arabic, p. 15] was of locusts and honey of the wilderness. Then went out unto him the people of Jerusalem, and all Judæa, and all the region which is about the [14, 15] Jordan;
Tertullian † AD 220 On Baptism 20
They who are about to enter baptism ought to pray with repeated prayers, fasts, and bendings of the knee, and vigils all the night through, and with the confession of all bygone sins, that they may express the meaning even of the baptism of John: “They were baptized,” saith (the Scripture), “confessing their own sins.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 3.7
7. This man was baptizing in Jordan, and there went out unto him all Jerusalem , to enjoy the first-fruits of baptisms: for in Jerusalem is the prerogative of all things good. But learn, O ye inhabitants of Jerusalem, how they that came out were baptized by him: confessing their sins , it is said
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 11
And to convince thee that the Pharisees came with one mind, and the people with another, hear how the evangelist hath declared this too; saying of the people, “that they came and were baptized of him, confessing their sins;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 30
… how can they be suspected in the parts which claim reverence? more especially since many signs and miracles are passed over by them, while the events of the cross, accounted to be reproaches, they utter with exact care and loudly; and the disciples’ pursuits too, and their faults, and those of their Master’s ancestry who were notorious for sins,
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.22
… Nor do I conceive that the function of baptizing was assigned to John, so that it should be called John’s baptism, for any other reason except that the Lord Himself, who had appointed it, in not disdaining to receive the baptism of His servant,
3:7
Tatian † AD 180 The Diatessaron 4
[12] Now John’s raiment was camel’s hair, and he was girded with skins, and his food [13] [Arabic, p. 15] was of locusts and honey of the wilderness. Then went out unto him the people of Jerusalem, and all Judæa, and all the region which is about the [14, 15] Jordan; and they were baptized of him in the river Jordan, confessing their sins.
St Irenaeus of Lyons † AD 202 Against Heresies 3.9.1
… Bring forth therefore fruit meet for repentance. And think not to say within yourselves, We have Abraham [to our] father: for I say unto you, that God is able of these stones to raise up children unto Abraham.”
Tertullian † AD 220 A Treatise on the Soul 21
… and nobody gathers figs of thorns, nor grapes of brambles.” If so, then “God will not be able any longer to raise up from the stones children unto Abraham; nor to make a generation of vipers bring forth fruits of repentance.”
Tertullian † AD 220 Against Hermogenes 12
… Because, as is evident, if nature admits of change from evil to good in Matter, it can be changed from good to evil in God. Here some man will say, Then will “children not be raised up to Abraham from the stones?” Will “generations of vipers not bring forth the fruit of repentance?”
Tertullian † AD 220 On Baptism 10
… for it conveyed nothing celestial, but it fore-ministered to things celestial; being, to wit, appointed over repentance , which is in man’s power. In fact, the doctors of the law and the Pharisees, who were unwilling to “believe,” did not “repent” either.
St Hippolytus † AD 235 The Discourse on the Holy Theophany 3
3. But we, who know the economy, adore His mercy, because He hath come to save and not to judge the world. Wherefore John, the forerunner of the Lord, who before knew not this mystery, on learning that He is Lord in truth, cried out, and spake to those who came to be baptized of him, “O generation of vipers,”
Origen † AD 254 Origen's Commentary on the Gospel of John 6.13
… their envoys ask, Why baptizest thou, then, if thou art not the Christ, nor Elijah, nor the prophet? And if we were to stitch together into one statement what is written in the various Gospels, we should say that at this time they spoke as is here reported, but that at a later time, when they wished to received baptism, they heard the address of John:
Origen † AD 254 Origen's Commentary on the Gospel of John 6.14
… They it was who were greeted with the address, “Ye offspring of vipers,” etc.
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 32
… “Ye are of your father the devil, and the lusts of your father ye will do.” And, in fine, when they are found to be actually doing his will, they are thus addressed: “O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance.”
St Athanasius of Alexandria † AD 373 The Historia Acephala 1
… God of those who are after Him: and in this He possesses invariable likeness with the Father, namely He sees all things because all things…because He is not changed in goodness; [but] not like in the quality of Godhead, nor in nature. But if we said that He was born of the quality of Godhead, we say that He resembles the offspring of serpents
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 2
… But they are compared to their disgrace to beasts without understanding, and becoming like them in unlawful pleasures, they are spoken of as wanton horses ; also, for their craftiness, and errors, and sin laden with death, they are called a ‘generation of vipers,’ as John saith
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 3.7
… First they shewed their wounds, then he applied the remedies, and to them that believed gave redemption from eternal fire. And if thou wilt be convinced of this very point, that the baptism of John is a redemption from the threat of the fire, hear how he says, O generation of vipers, who hath warned you to flee from the wrath to come
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 6.20
… Heed not their fair speech, nor their supposed humility: for they are serpents, a generation of vipers
St Gregory of Nyssa † AD 395 Against Eunomius 3.4
… For if the appellation of “Son” does not merely signify “being from something,” but by its signification presents to us specially, as Eunomius himself says, relationship in point of nature, and wine is not called the “product” of an oak, and those “products” or “generation of vipers
St Gregory of Nyssa † AD 395 Against Eunomius 3.6
… He who contends on behalf of our adversaries will perhaps say that the name of “Son,” or “product of generation,” does not by any means establish the fact of kindred in nature. For in Scripture the term “child of wrath ” is used, and “son of perdition ,” and “product of a viper
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 24
Such an one was Elias too: wherefore also with the same freedom did he discourse to the people. For as the former said, “Ye generation of vipers;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 44
… And His forerunner too, in saying, “O generation of vipers, think not to say, We have Abraham to our father,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 17
… and did not turn him to look at flatterers, but when he saw all the dwellers in Palestine poured forth about him, and wondering, and astonished at him, he was not puffed up with such honor as this, but rose up against them, and discoursing to his great concourse as if to one youth, he thus rebuked them and said, “Ye serpents, ye generation of vipers!” (
St John Chrysostom † AD 407 Homilies on Ephesians 23
… Was it not because it had scorpions in it, and adders? ( Deut. viii. 15 .) “A land,” it is said, “which none passed through.” ( Jer. ii. 6 .). Yet is not that wilderness, no, it is not so barren of fruits, as is this human nature. At this instant, how many scorpions, how many asps are in this wilderness, how many serpents, how many “offsprings of vipers” (
St Jerome † AD 420 The Letters of St. Jerome 97.2
… Thus they seek to maintain his cause not by their own belief but by other people’s errors. So much I would say against heretics who in the fury of their unjust hostility to us betray the secret feelings of their minds and prove the incurable nature of the wound that rankles in their breasts.
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.86
… and in the same state she conceives, and becomes fruitful in holiness. Also the kid promised is sent to her as to a harlot. The kid represents rebuke for sin, and it is sent by the Adullamite already mentioned, who, as it were, uses the reproachful words, "O generation of vipers!"
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.29
… And for the proof of this point, out of which no question arises, he adduces the example of John, in that he was examined by those who asked him who he claimed to be, and that he also in turn examined those to whom he says, "O generation of vipers, who hath warned you to flee from the wrath to come?"
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 71.3
… If the Jewish children shall hold their peace, the elder and the younger Gentiles shall cry out. Who are the stones, but they of whom speaketh that very John, who came “to bear witness of the Light”? For when he saw these self-same Jews priding themselves on their birth from Abraham, he said to them, “O generation of vipers.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 42.5
… Yet they had come to be changed, because at all events to be baptized; and he said to them, “O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance. And think not to say within yourselves, We have Abraham to our father; for God is able of these stones to raise up children unto Abraham.”
3:8
Tatian † AD 180 The Diatessaron 4
… and they were baptized of him in the river Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees coming to be baptized, he said unto them, Ye children of vipers, who hath led you to flee from the wrath to come? [16, 17]
St Gregory Thaumaturgus † AD 270 Four Homilies 1
… To-day is fulfilled the word of David, “Let the heavens rejoice, and let the earth be glad. The fields shall be joyful, and all the trees of the wood before the Lord, because He cometh.” David thus made mention of the trees; and the Lord’s forerunner also spoke of them as trees “that should bring forth fruits meet for repentance,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 10
Since therefore this was the cause of their evils, John cometh, doing nothing else but bringing them to a sense of their own sins. This, among other things, his very garb declared, being that of repentance and confession. This was indicated also by what he preached, for nothing else did he say, but “bring forth fruits meet for repentance.”
St Augustine of Hippo † AD 430 City of God 21.27
… And if it be most absurd and insane to make such an acknowledgment, and if we still ask what are those fitting alms of which even the forerunner of Christ said, “Bring forth therefore fruits meet for repentance,”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 39
… But that the number of the elect is certain, and neither to be increased nor diminished,—although it is signified by John the Baptist when he says, “Bring forth, therefore, fruits meet for repentance: and think not to say within yourselves, We have Abraham to our father: for God is able of these stones to raise up children to Abraham,”
3:9
St Ignatius of Antioch † AD 108 Epistle to the Magnesians: Shorter and Longer Versions 10
… For where there is Christianity there cannot be Judaism. For Christ is one, in whom every nation that believes, and every tongue that confesses, is gathered unto God. And those that were of a stony heart have become the children of Abraham, the friend of God;
Tatian † AD 180 The Diatessaron 4
… and they were baptized of him in the river Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees coming to be baptized, he said unto them, Ye children of vipers, who hath led you to flee from the wrath to come? [16, 17] Do now the fruits which are worthy of repentance;
St Irenaeus of Lyons † AD 202 Against Heresies 4.7.2
… who also in the last times was made visible and passible, and spake with the human race, that He might from the stones raise up children unto Abraham, and fulfil the promise which God had given him, and that He might make his seed as the stars of heaven, as John the Baptist says: “For God is able from these stones to raise up children unto Abraham.”
St Irenaeus of Lyons † AD 202 Against Heresies 4.25.1
1. For thus it had behoved the sons of Abraham [to be], whom God has raised up to him from the stones,
St Irenaeus of Lyons † AD 202 Against Heresies 4.39.3
… For He commissioned [messengers] to call people to the marriage, but they who did not obey Him deprived themselves of the royal supper. The skill of God, therefore, is not defective, for He has power of the stones to raise up children to Abraham;
St Irenaeus of Lyons † AD 202 Against Heresies 5.34.1
… and they shall know that I am the Lord their God, and the God of their fathers.” Now I have shown a short time ago that the church is the seed of Abraham; and for this reason, that we may know that He who in the New Testament “raises up from the stones children unto Abraham,”
Tertullian † AD 220 Against Hermogenes 12
… Because, as is evident, if nature admits of change from evil to good in Matter, it can be changed from good to evil in God. Here some man will say, Then will “children not be raised up to Abraham from the stones?”
Tertullian † AD 220 Against Hermogenes 37
… Does that which is good never desire, never wish, never feel able to advance, so as to change its good for a better? And in like manner, if Matter had been by nature evil, why might it not have been changed by God as the more powerful Being, as able to convert the nature of stones into children of Abraham?
Tertullian † AD 220 On Modesty 20
… “stains of red and green,” forthwith must the deadly and sanguinary passions “be extracted” and “cast away” out of doors—for the Apocalypse withal has set “death” upon a “green horse,” but a “warrior” upon a “red” —and in their stead must be under-strewn stones polished and apt for conjunction, and firm,—such as are made (by God) into (sons) of Abraham,
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 62.4
… But the Scripture, foreseeing that God would justify the Gentiles through faith, pronounced before to Abraham that all nations should be blessed in him; therefore they who are of faith are blessed with faithful Abraham.” Whence in the Gospel we find that “children of Abraham are raised from stones, that is, are gathered from the Gentiles.”
St Athanasius of Alexandria † AD 373 De Sententia Dionysii. (Defence of Dionysius.) 3
… the Lord had done so so many works, by which He shewed Himself to be the Christ the Son of the Living God, and being convicted by him, from thenceforth in all things thinking and speaking against the Scripture, and unable for a moment to face the proofs against themselves, betook themselves to the patriarch with the words, ‘We have Abraham to our father’ (
St Gregory of Nyssa † AD 395 Against Eunomius 3.6
… And the argument may be established equally from an opposite instance. For those who are called in a certain sense “children of light,” and “children of the day ,” are not the same with light and day in respect of the definition of their nature, and the stones are made Abraham’s children
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 9
… but now they desire another, a better country.” And again, “These all died in faith, not having obtained the promises, but having seen them afar off, and embraced them.” And John too said unto those that were coming to him, “Think not to say, We have Abraham to our father.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 11
“For God is able of these stones to raise up children to Abraham.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 26
… moreover, the introduction of Abraham would be a sharper sting to them. Wherefore John also spake nothing at first concerning hell, but, what was most apt to grieve them, He saith, “Think not to say, we are children of Abraham.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 19
… “And if some of the branches were broken off.” However, the greater part were broken off. Yet, as I said, he wishes to comfort them. And this is why it is not in his own person, but in theirs, that he brings in the words used, and even in this gives a secret stroke at them, and shows them to have fallen from being Abraham’s kinsmen. (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 54
… For, saith one, we were never in bondage to any man.” Such are the boastings of the Jews. “We are the seed of Abraham,” “we are Israelites.” They never mention their own righteous deeds. Wherefore John cried out to them, saying, “Think not to say that we have Abraham to our father.” (
St Jerome † AD 420 The Letters of St. Jerome 22.19
Some people may be eunuchs from necessity; I am one of free will. “There is a time to embrace and a time to refrain from embracing. There is a time to cast away stones, and a time to gather stones together.” Now that out of the hard stones of the Gentiles God has raised up children unto Abraham,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 9.16
… for he was speaking to proud people. But whereof were they proud? Of their descent according to the flesh, not of the fruit of imitating their father Abraham. What said he to them? “Say not, We have Abraham for our father: for God is able of these stones to raise up children to Abraham.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 20.9
… to whom the blindness in part of Israel hath happened, being ignorant of God’s righteousness, and wishing to establish their own. “But we are risen, and stand upright.” But we, that the Gentile people might enter in, out of the stones raised up as children to Abraham,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 89.31
… 34 ). Because his sons sin, I will not on this account be found false: I have promised; I will do. Suppose they choose to sin even as past hope, and so fall into sins as to offend their Father’s countenance, and deserve to be disinherited; is it not still God Himself, of whom it is said, “From these stones” He “will raise up sons to Abraham”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 91.14
… These are the miracles of our Lord: but from their constant operation they are disregarded. What then, my brethren, was it impossible for the Lord to create bread out of stones? He made men even out of stones, in the words of John the Baptist himself, “God is able of these stones to raise up children unto Abraham.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 115.10
10. For the great ones, of the house of Aaron, have said, “May the Lord increase you more and more, you and your children” ( ver. 14 ). And thus it hath happened. For children that have been raised even from the stones have flocked unto Abraham:
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 135.15
15. But daily do men believe through the miracles of Christ our Lord; daily the eyes of the blind, the ears of the deaf are opened, the nostrils of the senseless are breathed into, the tongues of the dumb are loosed, the hands of the palsied are strengthened, the feet of the lame are guided; sons of Abraham are raised up of these stones,
3:10
Tatian † AD 180 The Diatessaron 4
… [16, 17] Do now the fruits which are worthy of repentance; and think and say not within yourselves, We have a father, even Abraham; for I say unto you, that God is able to [18] raise up of these stones children unto Abraham.
St Irenaeus of Lyons † AD 202 Against Heresies 4.8.3
… Because when in the temple they were not engaged in secular affairs, but in the service of the Lord, fulfilling the law, but not going beyond it, as that man did, who of his own accord carried dry wood into the camp of God, and was justly stoned to death. “For every tree that bringeth not forth good fruit shall be hewn down, and cast into the fire;”
St Irenaeus of Lyons † AD 202 Against Heresies 4.36.4
… And it was He who rained fire and brimstone from heaven, in the days of Lot, upon Sodom and Gomorrah, “an example of the righteous judgment of God,” that all may know, “that every tree that bringeth not forth good fruit shall be cut down, and cast into the fire.”
St Irenaeus of Lyons † AD 202 Against Heresies 5.17.4
… For that the word of God is likened to an axe, John the Baptist declares [when he says] in reference to it, “But now also is the axe laid to the root of the trees.”
Tertullian † AD 220 The Chaplet, or De Corona 13
… But your orders, and your magistracies, and your very place of meeting, the church, are Christ’s. You belong to Him, for you have been enrolled in the books of life. There the blood of the Lord serves for your purple robe, and your broad stripe is His own cross; there the axe is already laid to the trunk of the tree;
Tertullian † AD 220 On Repentance 4
… Seize the opportunity of unexpected felicity: that you, who sometime were in God’s sight nothing but “a drop of a bucket,” and “dust of the threshing-floor,” and “a potter’s vessel,” may thenceforward become that “tree which is sown beside the waters, is perennial in leaves, bears fruit at its own time,” and shall not see “fire,” nor “axe.”
Tertullian † AD 220 On Exhortation to Chastity 6
… Laxity is always allowed to the beginning (of things). The reason why any one plants a wood and lets it grow, is that at his own time he may cut it. The wood was the old order, which is being pruned down by the new Gospel, in which withal “the axe has been laid at the roots.”
St Hippolytus † AD 235 The Refutation of All Heresies 5.3
And this same (one) is styled also by the Phrygians “unfruitful.” For he is unfruitful when he is carnal, and causes the desire of the flesh. This, he says, is what is spoken: “Every tree not producing good fruit, is cut down and cast into the fire.”
St Hippolytus † AD 235 The Refutation of All Heresies 6.11
… If, however, a tree continues alone, not producing fruit fully formed, it is utterly destroyed. For somewhere near, he says, is the axe (which is laid) at the roots of the tree. Every tree, he says, which does not produce good fruit, is hewn down and cast into fire.
Origen † AD 254 Origen's Commentary on the Gospel of John 6.14
… But both classes see John point to the stones aforesaid and declare that even from these children can be raised up to Abraham, rising up out of unconsciousness and deadness. And observe how it is said to the Pharisees,
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.27
… “Know ye not, that they which run in a race run indeed all, although one receiveth the prize? So run, that ye may obtain. And those indeed that they may receive a corruptible crown, but we an incorruptible.” In the Gospel according to Matthew: “Every tree that bringeth not forth good fruit shall be cut down, and cast into the fire.”
St Basil the Great † AD 379 De Spiritu Sancto 8
… Then again, on account of the divers manners wherein grace is given to us, which, because of the riches of His goodness, according to his manifold wisdom, he bestows on them that need, Scripture designates Him by innumerable other titles, calling Him Shepherd, King, Physician, Bridegroom, Way, Door, Fountain, Bread, Axe,
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 3.7
… having the hypocrisy of Simon Magus; one who has come hither not in order to receive of the grace, but to spy out what is given: let him also learn from John: And now also the axe is laid unto the root of the trees, Every tree therefore that bringeth not forth good fruit is hewn down, and cast into the fire
St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
… And again, “With Thee is the Well of life .” Does he deny that our Lord is called a “Well”? And again, “The Stone which the builders rejected .” And John, too,—where, representing our Lord’s power to uproot evil under the name of an axe, he says, “And now also the Axe is laid to the root of the trees
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 3.17
… For in this case it is not a man who is rejected, but Christ Himself, nor is this barrenness the subject merely of reproach, but the evil ends in the destruction of the soul; “for every tree,” it is said, “which bringeth not forth good fruit, is hewn down and cast into the fire.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 11
For having said that “God is able of these stones to raise up children unto Abraham,” he added, “And now also the axe is laid unto the root of the trees,”
St Jerome † AD 420 The Letters of St. Jerome 14.8
… But, as I have before hinted, the case of monks is different from that of the clergy. The clergy feed Christ’s sheep; I as a monk am fed by them. They live of the altar: I, if I bring no gift to it, have the axe laid to my root as to that of a barren tree.
St Jerome † AD 420 The Letters of St. Jerome 109.4
… But if you wish me to write against him at greater length, send me those wretched dronings of his and in my answer he shall hear an echo of John the Baptist’s words “Now also the axe is laid unto the root of the trees; therefore every tree which bringeth not forth good fruit is hewn down and cast into the fire.”
St Jerome † AD 420 The Letters of St. Jerome 123.13
… and let us only end our marrying with the close of our lives. And if both before and after the deluge the maxim held good: “be fruitful and multiply and replenish the earth:” what has that to do with us upon whom the ends of the ages are come, unto whom it is said, “the time is short,” and “now the axe is laid unto the root of the trees;”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 12.35
… When they were cutting down wood with axes, the iron, flying off the wood, sank to the bottom of the river, and came up again when the wood was thrown in by Elisha. So, when Christ’s bodily presence was cutting down the unfruitful trees among the unbelieving Jews, according to the saying of John, "Behold, the axe is laid to the roots of the tree,"
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 22.3
3. Of this ax does John speak, saying, “Now is the ax laid unto the root of the trees; every tree which bringeth not forth good fruit shall be hewn down, and cast into the fire.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 28.11
… the green will be eternity. To those, then, as withered trees, it shall be said, “Go into everlasting fire. For behold,” it saith, “the axe is laid to the root of the trees: every tree, therefore, that bringeth not forth good fruit shall be cut down, and cast into the fire.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.7
… lest He come and pluck up by the roots. For when He shall have plucked up, then the fire is to be looked for. Now, even if the branches have been broken, they can again be grafted in: then, “every tree which bringeth not forth good fruit, shall be cut down, and shall be cast into the fire.”
Pseudo-Cyprian On the Glory of Martyrdom 27
… For things passing away ought not to move us, seeing that they are always being pressed forward to their own overthrow, not only by the law proposed to them, but even by the very end of time. John exclaims, and says, “Now is the axe laid to the root of the tree;”
3:11
Theodotus † fl. AD 160 Excerpts of Theodotus 1
XXV. John says: “I indeed baptize you with water, but there cometh after me He that baptizeth with the Spirit and fire.”
St Justin Martyr † AD 165 Dialogue with Trypho 49
… ‘I baptize you with water to repentance; but He that is stronger than I shall come, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost and with fire: whose fan is in His hand, and He will thoroughly purge His floor, and will gather the wheat into the barn; but the chaff He will burn up with unquenchable fire.’
St Irenaeus of Lyons † AD 202 Against Heresies 4.4.3
… and He will gather His fruit into the garner, but the chaff He will burn up with unquenchable fire.”
Tertullian † AD 220 On Baptism 10
… That, then, was no celestial thing which furnished no celestial (endowments): whereas the very thing which was celestial in John—the Spirit of prophecy—so completely failed, after the transfer of the whole Spirit to the Lord, that he presently sent to inquire whether He whom he had himself preached,
St Hippolytus † AD 235 The Discourse on the Holy Theophany 3
… I am worthless, and the least; but “after me there comes One who is before me” —after me, indeed, in time, but before me by reason of the inaccessible and unutterable light of divinity. “There comes One mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire.”
Origen † AD 254 Origen's Commentary on the Gospel of John 6.16
It may not be out of place, as we are examining the text, “I baptize with water,” to compare the parallel utterances of the evangelists with this of John. Matthew reports that the Baptist, when he saw many of the Pharisees and Sadducees coming to his baptism, after the words of rebuke which we have already studied, went on:
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.13
… the rock shall be cloven, and the water shall flow: and my people shall drink.” Moreover, in the Gospel according to Matthew, John says: “I indeed baptize you with water unto repentance: but He that cometh after me is mightier than I, whose shoes I am not worthy to bear; He shall baptize you with the Holy Ghost, and with fire.”
St Basil the Great † AD 379 De Spiritu Sancto 15
… in that John indeed baptized with water, but our Lord Jesus Christ by the Holy Ghost. “I indeed,” he says, “baptize you with water unto repentance; but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost and with fire.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 3.9
… For why should I speak any more of man? John was great, but what is he to the Lord? His was a loud-sounding voice, but what in comparison with the Word? Very noble was the herald, but what in comparison with the King? Noble was he that baptized with water, but what to Him that baptizeth with the Holy Ghost and with fire
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.8
… not giving the Spirit himself, but preaching glad tidings of Him who gives the Spirit. For he says, I indeed baptize you with water unto repentance, but He that cometh after me , and the rest; He shall baptize you with the Holy Ghost and with fire
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… That the Light that is exceeding bright should follow the Candle—Forerunner, and the Word, the Voice, and the Bridegroom, the Bridegroom’s friend, that prepared for the Lord a peculiar people and cleansed them by the water
St Ambrose of Milan † AD 397 On the Holy Spirit 1.3
… For John, though he did not baptize in the Spirit, nevertheless preached Christ and the Spirit. And then, when he was questioned whether he were perchance himself the Christ, he answered: “I baptize you with water, but a stronger than I shall come, Whose shoes I am not worthy to bear, He shall baptize you with the Holy Spirit and with fire.”
St Ambrose of Milan † AD 397 On the Holy Spirit 1.14
… For the bush was burning but was not consumed, because in that mystery the Lord was showing that He would come to illuminate the thorns of our body, and not to consume those who were in misery, but to alleviate their misery; Who would baptize with the Holy Spirit and with fire, that He might give grace and destroy sin.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.10
… “because He was before me,” because it was needful to teach the eternity of [Christ’s] Godhead; and this is the reason why St. John acknowledged Christ’s priority, that He, Who is His own Father’s eternal Power, may be presented as on that account duly preferred.
St Ambrose of Milan † AD 397 Concerning Repentance 1.8
… And because He purposed to descend from heaven and to ascend thither again, He took up Elijah into heaven to restore him again to earth at the time which should please Him. And being baptized with the Holy Spirit and with fire, He foreshadowed the Sacrament of Baptism at the hands of John.
St John Chrysostom † AD 407 Two Homilies on Eutropius 2.11
… He formed him. The devil came, and perverted him. Then the Lord came, took him again, and remoulded, and recast him in baptism, and He suffered not his body to be of clay, but made it of a harder ware. He subjected the soft clay to the fire of the Holy Spirit. “He shall baptize you with the Holy Ghost and with fire:”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 6.14
… while others are drinking their fill, and living sumptuously, and gormandizing; think those the better off, who endure sufferings. For not only is the flame of voluptuousness cut off by these misfortunes, but they also depart to the future Judgment, and that dread tribunal,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 11
… He shall baptize you with the Holy Ghost and with fire:”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 36
… didst thou not hear the voice? Didst thou not utterly forbid Him, saying, “I have need to be baptized of Thee?” Didst thou not say even to thy disciples, “He must increase, I must decrease?” Didst thou not teach all the people, that “He should baptize them with the Holy Ghost and with fire?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 37
“What then?” it may be said, “is it by comparison that He is greater than John?” Far from it. For neither when John saith, “He is mightier than I,”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 4
… 28 .) “And they were all filled with the Holy Ghost.” ( v. 4 .) For, that the effect may not be to frighten only, therefore is it both “with the Holy Ghost, and with fire. And began to speak with other tongues, as the Spirit gave them utterance.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 6
… has said, that He is king, the point that touched them; has said, that it is He that gives the Spirit. ( Arist. Rhet. 1. 3.) (For, however much a person may say, if it does not issue in something advantageous, he speaks to no purpose.) Just as John: “The same,” says he, “shall baptize you with the Holy Ghost.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 40
… “John verily baptized,” etc. ( v. 4 .) From the baptism itself he (John) prophesies: and he leads them (to see) that this is the meaning of John’s baptism. ( a ) “That they should believe on Him that was to come:” on what kind (of Person)? “I indeed baptize you with water, but He that cometh after me, shall baptize you with the Holy Ghost.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 13
… For the expression, “This is He of whom I spake,” is the expression of one declaring this. As also Matthew says, that when all came to him, he said, “I indeed baptize you with water, but He that cometh after me is mightier than I, the latchet of whose shoes I am not worthy to unloose.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 16
… It was, that their wickedness might be manifest and plain to all men. Often did John testify of Christ to the Jews, and when he baptized them he continually made mention of Him to his company, and said, “I indeed baptize you with water, but there cometh One after me who is mightier than I; He shall baptize you with the Holy Ghost and with fire.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 32
[1.] Scripture calls the grace of the Spirit sometimes “Fire,” sometimes “Water,” showing that these names are not descriptive of its essence, but of its operation; for the Spirit, being Invisible and Simple, cannot be made up of different substances. Now the one John declares, speaking thus, “He shall baptize you with the Holy Ghost, and with Fire” (
St Jerome † AD 420 The Dialogue Against the Luciferians 1
… “He that is of the earth,” he said, “speaketh of the earth; he that cometh from heaven is above all.” And again,
St Augustine of Hippo † AD 430 The Enchiridion 49
Now, those who were baptized in the baptism of John, by whom Christ was Himself baptized, were not regenerated; but they were prepared through the ministry of His forerunner, who cried, “Prepare ye the way of the Lord,” for Him in whom only they could be regenerated. For His baptism is not with water only, as was that of John, but with the Holy Ghost also;
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 5.10
… resurrection which is expected at the last day is fulfilled in hope in us, as the apostle says, that "He hath raised us up together, and made us sit together in heavenly places in Christ Jesus;" and again, "For we are saved by hope;" or as again John himself, while he says, "I indeed baptize you with water unto repentance, for the remission of your sins,"
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.32
… John gave water without the name of the Trinity, as he declared himself, saying, ‘I indeed baptize you with water unto repentance: but He that cometh after me is mightier than I, whose shoes I am not worthy to bear; He shall baptize you with the Holy Ghost, and with fire.’
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.19
… but He that cometh after me is mightier than I, whose shoes I am not worthy to bear; He shall baptize you with the Holy Ghost and with fire.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 1.3
… that as man He might be “the tree planted hard by the running streams of waters;” for in this sense can that too be taken which is said in another Psalm, “the river of God is full of water.” Or by the Holy Ghost, of whom it is said, “He shall baptize you in the Holy Ghost;”
Pope St Leo I the Great † AD 461 Letters 16
… seeing that He Himself indeed baptized “in water unto repentance,” but He who with twofold power should both restore life and destroy sins, was about to “baptize in the Holy Ghost and fire
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.9
… The fourth was that of John , being preliminary and leading those who were baptized to repentance, that they might believe in Christ: I, indeed , he said, baptize you with water; but He that cometh after me, He will baptize you in the Holy Spirit and in fire .
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 2
… He shall baptize you with the Holy Ghost, and with fire;”
3:12
Theodotus † fl. AD 160 Excerpts of Theodotus 1
… But some, as Heraclius says, marked with fire the ears of those who were sealed; understanding so the apostolic saying, “For His fan is in His hand, to purge His floor: and He will gather the wheat into the garner; but the chaff He will burn with fire unquenchable.”
St Irenaeus of Lyons † AD 202 Against Heresies 4.33.1
… but the second in which He will come on the clouds, bringing on the day which burns as a furnace, and smiting the earth with the word of His mouth, and slaying the impious with the breath of His lips, and having a fan in His hands, and cleansing His floor, and gathering the wheat indeed into His barn, but burning the chaff with unquenchable fire.
St Irenaeus of Lyons † AD 202 Against Heresies 4.33.11
… you, and to you that are troubled rest with us, at the revelation of the Lord Jesus from heaven, with His mighty angels, and in a flame of fire.” Others again, speaking of Him as a judge, and [referring], as if it were a burning furnace, [to] the day of the Lord, who “gathers the wheat into His barn, but will burn up the chaff with unquenchable fire,”
Tertullian † AD 220 The Prescription Against Heretics 3
… “the eyes of the Lord are lofty.” “Man looketh at the outward appearance, but God looketh at the heart.” “The Lord (beholdeth and) knoweth them that are His;” and “the plant which (my heavenly Father) hath not planted, He rooteth up;” and “the first shall,” as He shows, “be last;” and He carries “His fan in His hand to purge His threshing-floor.”
Tertullian † AD 220 To His Wife i.6
… A hard and arduous thing enough, surely, is the continence for God’s sake of a holy woman after her husband’s decease, when Gentiles, in honour of their own Satan, endure sacerdotal offices which involve both virginity and widowhood! At Rome, for instance, they who have to do with the type of that “inextinguishable fire,”
Tertullian † AD 220 De Fuga in Persecutione 1
… Persecution, by means of which one is declared either approved or rejected, is just the judgment of the Lord. But the judging properly belongs to God alone. This is that fan which even now cleanses the Lord’s threshing-floor—the Church, I mean—winnowing the mixed heap of believers, and separating the grain
St Hippolytus † AD 235 The Refutation of All Heresies 6.4
… The fruit, however, of the tree, when it is fully grown, and has received its own form, is deposited in a granary, not (flung) into the fire. For, he says, the fruit has been produced for the purpose of being laid in the storehouse, whereas the chaff that it may be delivered over to the fire.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 21.7
… Therefore, when we were cast down, a horn of salvation was raised up for us, and a chief corner stone, knitting us to itself and to one another, was laid in due season, or a fire to purify our base and evil matter, or a farmer’s fan
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 11
7. Then, as having uttered the gentler part of his message, and soothed and relaxed the hearer, he again binds him up, that he may not become remiss. For such was the nature of the Jewish nation; by all encouraging things they were easily puffed up, and corrupted. Wherefore he again adduces his terrors, saying, “Whose fan is in His hand.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 32
Then to signify how great the gift is, He saith, “Pray ye the Lord of the harvest;” and indirectly declares it to be His own prerogative. For after having said, “Pray ye the Lord of the harvest;” when they had not made any entreaty nor prayer, He Himself at once ordains them, reminding them also of the sayings of John,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 46
What then, if the tares should remain until the end? “Then I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them.” He again reminds them of John’s words,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 64
… For of Him John had said, “I am not worthy to loose the latchet of His shoe;” and, “Behold the Lamb of God, which taketh away the sins of the world;” and, “This is the Son of God;” and, “He that cometh from above is above all;” and, “His fan is in His hand, and He will thoroughly purge His floor.”
St Jerome † AD 420 The Letters of St. Jerome 122.3
… “What is the chaff to the wheat, saith the Lord?” Yet the chaff is reserved for future burning; as also are the tares which at present are mingled with the growing corn. For one shall come whose fan is in His hand, and shall purge His floor, and shall gather His wheat into the garner, and shall burn the chaff in the fire of hell.
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.33
… whose separation, however, as chaff from the wheat, is to be effected only in the final purging of the Lord’s threshing-floor.
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.50
50. Listen to the testimony which through me is addressed to you by those who are the Lord’s wheat, suffering meanwhile until the final winnowing,
St Augustine of Hippo † AD 430 Letters of St. Augustin 208.4
4. In order, therefore, that we may remain in the unity of the faith, and not, stumbling at the offences occasioned by the chaff, desert the threshing-floor of the Lord, but rather remain as wheat till the final winnowing,
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.26
… Nay, even among the very tares themselves, which are commanded not to be gathered, but to be tolerated even to the end, and among the very chaff, which shall only be separated from the wheat by the winnowing at the last day,
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.2
… most firmly to what I urge on you with all my might, that every one is cursed who places his trust in man, so that none should make his boast of man, then you will in no wise desert the threshing-floor of the Lord on account of the chaff which either is now being dispersed beneath the blast of the wind of pride, or will be separated by the final winnowing;
St Augustine of Hippo † AD 430 The Correction of the Donatists 4
… How come you, by a deed of gross impiety, to separate yourselves from the unity of the Catholic Church, as from the threshing-floor of the Lord, which must needs contain, up to the time of the final winnowing, both corn which is to be stored in the garner, and chaff that is to be burned up with fire?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 8.13
… 8 ), are to be taken in. What is then this distinction? Call to mind the “wine-presses,” holding husks and wine; and the threshing-floor, containing chaff and corn; and the nets, in which were enclosed good fish and bad; and the ark of Noah, in which were both unclean and clean animals:
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 48.10
… not vainly hath a voice gone forth from your mouth and heart, “Destroy not my soul with sinners, nor my life with bloody men.” He shall winnow with such art, carrying in His hand a fan, that not one grain of wheat shall fall into the heap of chaff prepared to be burned, nor one beard of chaff pass to the heap to be laid up in the garner.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.1.3
… Let these words then be heard by sinners and righteous, nations, and those who inhabit the world, “earthborn and sons of men, the rich and the poor together:” not divided, not separated. That is for the time of the harvest to do, the hand of the winnower will effect that.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 52.2
… But there will come time of winnowing, when both are to be severed with greatest diligence, in order that no grain may pass over unto the heap of chaff that is to be burned, that not one single straw may pass over to the mass that is to be stored in the barn.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 52.8
… for everlasting.” For if to grass, and to the bloom of grass, thou shalt have bound thyself, since the grass shall wither, and the bloom shall fall down, “God shall destroy thee at the end:” and if not now, certainly at the end He shall destroy, when that winnowing shall have come, and the heap of chaff from the solid grain shall have been separated.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.18
18. Therefore, my Brethren, those that in the very congregation of these walls ye see to be rebellious men, proud, seeking their own, lifted up; not having a zeal for God that is chaste, sound, quiet, but ascribing to themselves much; ready for dissension, but not finding opportunity; are the very chaff of the Lord’s floor.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 59.1.10
… there is no cause for thee to spare, extend further thy cords, and strong stakes set thou again and again on the right and on the left.” Upon the right keep good men, on the left keep evil men, until there come the fan:
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.39
… Whence he saith, “See ye Israel after the flesh.” “For not they that are sons of the flesh, are sons of God, but sons of promise are counted for a seed.” Therefore at that time when without any intermixture of evil men His people shall be, like a heap purged by the fan,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 71.29
… For in two ways they shall be confounded, either when they shall believe in Christ, or when Christ shall have come. For so long as the Church is here, so long as grain groaneth amid chaff, so long as wheat groaneth amid tares,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 74.1
… let us see whether perchance the voice in this Psalm be not of that same people. But of what sort of Jews and of what sort of people of Israel? For they are not of the chaff, but perchance of the grain;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 89.31
… not for the chaff’s sake shall the wheat also perish:
Pseudo-Clement The Recognitions of Clement 3.38
… But as the rain given by God equally nourishes the corn and the tares, but at the time of harvest the crops are gathered into the barn, but the chaff or the tares are burnt in the fire,
3:13
Tatian † AD 180 The Diatessaron 4
… and it abode upon him. But I knew him not; but he that sent me to baptize with water, he said unto me, Upon whomsoever thou shalt behold the Spirit descending and lighting upon him, the same is he that [41] baptizeth with the Holy Spirit. And I have seen and borne witness that this is the Son of God.
Tertullian † AD 220 Appendix: Against All Heresies 5
… For they affirm that without those letters truth cannot be found; nay more, that in those letters the whole plenitude and perfection of truth is comprised; for this was why Christ said, “I am the Alpha and the Omega.” In fact, they say that Jesus Christ descended, that is, that the dove came down on Jesus;
Tertullian † AD 220 On Baptism 9
… How mighty is the grace of water , in the sight of God and His Christ, for the confirmation of baptism! Never is Christ without water : if, that is, He is Himself baptized in water ;
St Hippolytus † AD 235 The Discourse on the Holy Theophany 2
2. Nor is this the only thing that proves the dignity of the water. But there is also that which is more honourable than all—the fact that Christ, the Maker of all, came down as the rain, and was known as a spring, and diffused Himself as a river, and was baptized in the Jordan.
Origen † AD 254 Origen's Commentary on the Gospel of John 6.31
John the disciple does not tell us where the Saviour comes from to John the Baptist, but we learn this from Matthew, who writes:
St Gregory Thaumaturgus † AD 270 Four Homilies 4
… Come, let us view the image of our regeneration, as it is emblematically presented in these waters. “Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.24
… This is why the angels glorified first the heavenly, then the earthly, why the shepherds saw the glory over the Lamb and the Shepherd, why the star led the Magi to worship and offer gifts, in order that idolatry might be destroyed. This is why Jesus was baptized,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
XX. He was baptized as Man—but He remitted sins as God
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 38
XVI. A little later on you will see Jesus submitting to be purified in the River Jordan for my Purification, or rather, sanctifying the waters by His Purification (for indeed He had no need of purification Who taketh away the sin of the world) and the heavens cleft asunder, and witness borne to him by the Spirit That is of one nature with Him;
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 39.0
… In the Eastern Church this Festival is regarded as more particularly the commemoration of our Lord’s Baptism, and is accordingly one of the great days for the solemn ministration of the Sacrament. It is generally called Theophania, and the Gospel in the Liturgy is S.
St Jerome † AD 420 The Letters of St. Jerome 46.13
… Then shall we touch with our lips the wood of the cross, and rise in prayer and resolve upon the Mount of Olives with the ascending Lord. We shall see Lazarus come forth bound with grave clothes, we shall look upon the waters of Jordan purified for the washing of the Lord.
St Jerome † AD 420 The Letters of St. Jerome 69.6
… The Lord’s forerunner at Salem (a name which means peace or perfection) makes ready the people for Christ with spring-water. The Saviour Himself does not preach the kingdom of heaven until by His baptismal immersion He has cleansed the Jordan.
St Augustine of Hippo † AD 430 The Enchiridion 49
Now, those who were baptized in the baptism of John, by whom Christ was Himself baptized,
St Augustine of Hippo † AD 430 On the Morals of the Catholic Church 34
… but the time for separating the tares will come. Or if, from their having at least the Christian name, they are to be placed among the chaff rather than among thistles, there will also come One to purge the floor and to separate the chaff from the wheat, and to assign to each part (according to its desert) the due reward.
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 5.9
… And as our Lord was presently to enter on this way with all humility, and to lead those who humbly followed Him to perfection, as He washed the feet of His servants, so was He willing to be baptized with the baptism of a servant.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.13
… for thus it becometh us to fulfil all righteousness. Then he suffered Him.” The others also attest the fact that Jesus came to John. The three also mention that He was baptized. But they omit all mention of one circumstance recorded by Matthew, namely, that John addressed the Lord, or that the Lord made answer to John.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 2.0
Of the words of St. Matthew’s Gospel, Chap. iii. 13 , “Then Jesus cometh from Galilee to the Jordan unto John, to be baptized of him.” Concerning the Trinity.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 2.1
… For the notice of the Trinity is here conveyed to us plainly and without leaving room for doubt or hesitation. For the Lord Christ Himself coming in the form of a servant to John, is doubtlessly the Son: for it cannot be said that it was the Father, or the Holy Spirit. “Jesus,” it is said, “cometh;”
3:14
Tatian † AD 180 The Diatessaron 4
… This is he concerning whom I said, There cometh after me a man who was before me, because he was [32] before me. And I knew him not; but that he should be made manifest to Israel, [33] for this cause came I to baptize with water.
St Hippolytus † AD 235 The Discourse on the Holy Theophany 4
… but even like a mere man, and one involved in sin, He bent His head to be baptized by John. Wherefore John, on seeing so great a humbling of Himself, was struck with astonishment at the affair, and began to prevent Him, saying, as ye have just heard, “I have need to be baptized of Thee, and comest Thou to me?”
St Gregory Thaumaturgus † AD 270 Four Homilies 4
… I have need to be baptized of Thee, and comest Thou to me?
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 39.5
XV. But John baptizes, Jesus comes to Him
St Ambrose of Milan † AD 397 Concerning Repentance 1.8
39. Then, too, the Lord Jesus when about to consecrate the forgiveness of our sins replied to John, who said: “I ought to be baptized of Thee, and comest Thou to me? Suffer it now, for thus it becometh us to fulfil all righteousness.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 3
… On this wise again Paul saith, “I am not meet to be called an apostle;” because of this he became even first of all. So likewise John: “I am not meet to loose the latchet of His shoe;” because of this he was the “friend of the Bridegroom,” and the hand which he affirmed to be unworthy to touch His shoes, this did Christ draw unto His own head.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 12
“I have need to be baptized of Thee, and comest Thou to me.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 36
… didst thou not hear the voice? Didst thou not utterly forbid Him, saying, “I have need to be baptized of Thee?”
St John Chrysostom † AD 407 Homilies on 2 Timothy 2
… The gifts which God bestows are not such as to be effects of the virtue of the Priest. All is of grace. His part is but to open his mouth, while God worketh all: the Priest only performs a symbol. Consider how wide was the distance between John and Jesus. Hear John saying, “I have need to be baptized of Thee” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 17
How then, if he knew Him not before the descent of the Spirit, and if he then for the first time recognized Him, did he forbid Him before baptism, saying, “I have need to be baptized of Thee, and comest Thou to me?” (
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 5.13
… as John bears witness that he learned, in the case of the Lord Himself, through the appearance of the dove. For in what other respect he said, "And I knew Him not," I cannot clearly see. For if he had not known Him in any sense, he could not have said to Him when He came to his baptism, "I have need to be baptized of Thee."
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.15
… the same said unto me, Upon whom thou shalt see the Spirit descending and remaining on Him, the same is He which baptizeth with the Holy Spirit.” For if he came to know Him only at the time when he saw the dove descending upon Him, the inquiry is raised as to how he could have said to Him, as He came to be baptized, “I ought rather to be baptized of Thee.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 2.1
… For when Jesus came and was baptized by John, the Lord by His servant (and this He did for an example of humility; for He showeth that in this same humility is righteousness fulfilled, when as John said to Him, “I have need to be baptized of Thee, and comest Thou to me?”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 4
14. But that you may know, my brethren, that not from a necessity of any chain of sin did the Lord come to this John, as the other evangelists say when the Lord came to him to be baptized, John himself said, “Comest Thou to me? I have need to be baptized of Thee.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 5
2. Did John hear this that he might know Him whom he had not known, or that he might more fully know Him whom he had already known? For if he had been entirely ignorant of Him, he would not have said to Him when He came to the river to be baptized, “I have need to be baptized of Thee, and comest Thou to me?”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 6.7
… Before He came to the river, whilst many people were running together to John to be baptized, he says to them, “I indeed baptize you with water; but He that cometh after me is greater than I, the latchet of whose shoes I am not worthy to loose; the same shall baptize you with the Holy Ghost, and with fire.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 13.1
… question was solved, namely, what was that something in the Lord which John did not know, and which he learned by means of the dove, whilst already John knew Him, since, as Jesus came to be baptized, he said to Him, “I ought to be baptized by Thee, and comest Thou to me?” when the Lord answered him, “Suffer it now, that all righteousness may be fulfilled.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 91.14
… attend therefore. Our Lord, after He was baptized, fasted. Why was He baptized? That we might not scorn to be baptized. For when John said to our Lord, “Comest Thou to me to be baptized? I ought to be baptized by Thee;” and our Lord replied, “Suffer it to be so now, for thus it becometh us to fulfil all righteousness;”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.11
… inasmuch as he had already once heard from John: “Behold the Lamb of God, behold Him who taketh away the sin of the world.” And again from the same person: “I have need to be baptized of Thee, and comest Thou to me?”
3:15
St Ignatius of Antioch † AD 108 Epistle to the Smyrnæans: Shorter and Longer Versions 1
… that He was truly born of a virgin, was baptized by John, in order that all righteousness might be fulfilled
Tatian † AD 180 The Diatessaron 4
… This is he concerning whom I said, There cometh after me a man who was before me, because he was [32] before me. And I knew him not; but that he should be made manifest to Israel, [33] for this cause came I to baptize with water. And John was hindering him and [34] saying, I have need of being baptized by thee, and comest thou to me?
St Hippolytus † AD 235 The Discourse on the Holy Theophany 5
5. And what saith the Lord to him? “Suffer it to be so now, for thus it becometh us to fulfil all righteousness.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 71.1
… in divers tongues, still none the less the blessed Apostle Peter, mindful of the divine precept and the Gospel, commanded that those same men should be baptized who had already been filled with the Holy Spirit, that nothing might seem to be neglected to the observance by the apostolic instruction in all things of the law of the divine precept and Gospel.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 10
To prove that this was to Him the last good work of those enjoined by the law, hear His own words: “For thus it becometh us to fulfill all righteousness.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 12
… And this man again in like manner, when he had heard, “Suffer it to be so now, for thus it becometh us to fulfill all righteousness,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 16
But the law He fulfilled, not in one way only, but in a second and third also. In one way, by transgressing none of the precepts of the law. For that He did fulfill it all, hear what He saith to John, “For thus it becometh us to fulfill all righteousness.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
Thus as John, accounting it unworthy of Christ to be baptized by him, was persuaded of Christ to baptize Him, He saying, “Thus it becometh us,”
St John Chrysostom † AD 407 Homilies on First Corinthians 38
… but thou denying this, wilt be compelled to affirm the other. But if He was in sin, how saith He, “Which of you convinceth Me of sin?” and “The prince of this world cometh, and hath nothing in me?” ( John viii. 46; xiv. 30 .) and again, “Thus it becometh Us to fulfill all righteousness?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 6
… Yet you ought not to be troubled nor confused, but amazed at such unspeakable goodness. Though if any still continue bewildered and confused, He will say to such an one what He said to John, “Suffer it to be so now, for thus it becometh us to fulfill all righteousness” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 17
And wherefore, says one, does Jesus now come to him? why does he come not merely once, but this second time also? For Matthew says that His coming was necessary on account of Baptism: since Jesus adds, that “thus it becometh us to fulfill all righteousness.” (
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 2.1
… For when Jesus came and was baptized by John, the Lord by His servant (and this He did for an example of humility; for He showeth that in this same humility is righteousness fulfilled, when as John said to Him, “I have need to be baptized of Thee, and comest Thou to me?” He answered, “Suffer it to be so now, that all righteousness may be fulfilled”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 5
… Already I knew by whom I was sent; already I knew Him to whom I said, “Comest Thou to me to be baptized? I have need to be baptized of Thee.” So far, then, did I know the Lord, that I wished to be baptized by Him, not that He should be baptized by me; and then He said to me, “Suffer it to be so now; for thus it becometh us to fulfill all righteousness.”
Theodoret of Cyrus † AD 458 Counter-statements of Theodoret 1
… although this itself afterwards destroyed the power of death through union with the God who had assumed it; which walked through all righteousness and said to John, “Suffer it to be so now for thus it becometh us to fulfil all righteousness.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
“Having a full conviction with respect to our Lord as being truly descended from David according to the flesh, son of God according to Godhead and power, born really of a virgin, baptized by John that all righteousness might be fulfilled
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 3.24
… For just as He endured the passion, achieving for our sakes a triumph over it, so also He offered up prayer, guiding us, as I said, in the way that leads up to God, and “fulfilling all righteousness
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 5
… And their hearts being purified, God bestowed upon them at the same time, in virtue of their faith, remission of sins; so that the subsequent baptism conferred upon them this benefit alone, that they received also the invocation of the name of Jesus Christ, that nothing might appear to be wanting to the integrity of their service and faith.
3:16
Tatian † AD 180 The Diatessaron 4
… And John was hindering him and [34] saying, I have need of being baptized by thee, and comest thou to me? Jesus answered him and said, Suffer this now: thus it is our duty to fulfill all righteousness. [35] Then he suffered him. And when all the people were baptized, Jesus also [36] was baptized.
St Irenaeus of Lyons † AD 202 Against Heresies 3.9.3
3. And then, [speaking of His] baptism, Matthew says, “The heavens were opened, and He saw the Spirit of God, as a dove, coming upon Him: and lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.”
Tertullian † AD 220 The Five Books Against Marcion 3.24
… “And Thou shalt bind them about Thee,” says he, “like the adornment of a bride.” Accordingly the Spirit, admiring such as soar up to the celestial realms by these ascensions, says, “They fly, as if they were kites; they fly as clouds, and as young doves, unto me” —that is, simply like a dove.
Tertullian † AD 220 On the Flesh of Christ 3
… If you had not purposely rejected in some instances, and corrupted in others, the Scriptures which are opposed to your opinion, you would have been confuted in this matter by the Gospel of John, when it declares that the Spirit descended in the body of a dove, and sat upon the Lord.
Tertullian † AD 220 On Baptism 8
… Then, over our cleansed and blessed bodies willingly descends from the Father that Holiest Spirit. Over the waters of baptism, recognising as it were His primeval seat, He reposes: (He who) glided down on the Lord “in the shape of a dove,”
St Hippolytus † AD 235 The Discourse on the Holy Theophany 5
… “And Jesus, when He was baptized, went up straightway out of the water: and the heavens were opened unto Him; and, lo, the Spirit of God descended like a dove, and rested upon Him. And a voice (came) from heaven, saying, This is my beloved Son, in whom I am well pleased.”
St Hippolytus † AD 235 The Discourse on the Holy Theophany 9
9. This is the Spirit that at the beginning “moved upon the face of the waters;” by whom the world moves; by whom creation consists, and all things have life; who also wrought mightily in the prophets, and descended in flight upon Christ.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.9
… But see what saith the Gospel; the heavens were opened ; they were opened because of the dignity of Him who descended; for, lo , he says, the heavens were opened, and he saw the Spirit of God descending as a dove, and lighting upon Him
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 12
3. “And Jesus, when He was baptized, went up straightway out of the water; and lo! the heavens were opened unto Him.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 40
Where did He “bear witness of” Him? In Jordan: “This is My beloved Son, in whom I am well pleased” (
St Jerome † AD 420 The Letters of St. Jerome 31.2
… still our merriment must not forget the limit set by Scripture, and we must not stray too far from the boundary of our wrestling-ground. Your presents, indeed, remind me of the sacred volume, for in it Ezekiel decks Jerusalem with bracelets, Baruch receives letters from Jeremiah, and the Holy Spirit descends in the form of a dove at the baptism of Christ.
St Jerome † AD 420 The Letters of St. Jerome 69.6
… When the world falls into sin nothing but a flood of waters can cleanse it again. But as soon as the foul bird of wickedness is driven away, the dove of the Holy Spirit comes to Noah as it came afterwards to Christ in the Jordan,
St Augustine of Hippo † AD 430 On the Holy Trinity 1.4
… Yet not that this Trinity was born of the Virgin Mary, and crucified under Pontius Pilate, and buried, and rose again the third day, and ascended into heaven, but only the Son. Nor, again, that this Trinity descended in the form of a dove upon Jesus when He was baptized;
St Augustine of Hippo † AD 430 On the Holy Trinity 2.5
… For in due time a certain outward appearance of the creature was wrought, wherein the Holy Spirit might be visibly shown; whether when He descended upon the Lord Himself in a bodily shape as a dove,
St Augustine of Hippo † AD 430 On the Holy Trinity 2.6
… Accordingly, although that dove is called the Spirit;
St Augustine of Hippo † AD 430 On the Holy Trinity 3.pref.3
… and the Holy Spirit also was therefore “sent,” because He too was seen as a dove in a corporeal form,
St Augustine of Hippo † AD 430 On the Holy Trinity 3.11
… which manner of showing also, Scripture teaches by many examples, that the prophets, too, did not omit. It remains, therefore, now for us to consider,—since both in the Lord as born of a virgin, and in the Holy Spirit descending in a corporeal form like a dove,
St Augustine of Hippo † AD 430 On the Holy Trinity 4.21
But with respect to the sensible showing of the Holy Spirit, whether by the shape of a dove,
St Augustine of Hippo † AD 430 On the Holy Trinity 15.26
… And Christ was certainly not then anointed with the Holy Spirit, when He, as a dove, descended upon Him at His baptism.
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 5.11
… Can it be that defrauders and extortioners belong to the members of that one dove, and that he does not belong to it to whom the full power of the Lord Jesus Christ was shown by the appearance of the Holy Spirit in the form of a dove?
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.14
… but the object was to let the people who were present hear it, for whose sakes indeed the voice itself was given. But furthermore now, with regard to the circumstance that the first of them puts the saying thus, “In whom I am well pleased,” the second thus, “In Thee I am well pleased;” and the third thus, “In Thee it has pleased me;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 1.33
… and hereby was consecrated the Baptism of Christ Himself, whereby Christians were to be baptized. The Father in the voice which came from heaven, the Son in the person of the Mediator Himself, the Holy Ghost in the dove.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 2.1
… for it cannot be said that it was the Father, or the Holy Spirit. “Jesus,” it is said, “cometh;” that is, the Son of God. And who hath any doubt about the Dove? or who saith, “What is the Dove?” when the Gospel itself most plainly testifieth, “The Holy Spirit descended upon Him in the form of a dove.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.27
… So also we say that neither the Father, nor the Son, but the Holy Spirit only appeared both in the “form of a dove,”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 4
… What shall we say? That we do not know when the dove came? Lest perchance they take refuge in this, let the other evangelists be read, who have spoken of this matter more plainly, and we find most evidently that the dove then descended when the Lord came up out of the water. Upon Him baptized the heavens opened, and He saw the Spirit descending.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 6.5
… and thereupon was manifested that holy and real Trinity, which to us is one God. For the Lord went up out of the water, as we read in the Gospel: “And, lo, the heavens were opened unto Him, and He saw the Spirit descending like a dove, and it abode upon Him: and immediately a voice followed, Thou art my beloved Son, in whom I am well pleased.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 10.6
… and he thought the apostles to be just such traders as they whom the Lord cast out of the temple with a scourge. For such an one he was himself, and desired to buy what he might sell: he was of those who sell doves. Now it was in a dove that the Holy Ghost appeared.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 99.2
2. For the fact that the Holy Spirit appeared in bodily form, as a dove,
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 7.11
… Love that which God made, love not that which the man himself made. When thou lovest that, thou takest away this: when thou esteemest that, thou amendest this. But even if thou be severe at any time, let it be because of love, for correction. For this cause was charity betokened by the Dove which descended upon the Lord.
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 3.16
… What then does the Evangelist say of the Lord Jesus Christ? “When He was baptized,” he says, “straightway He went up out of the water. And lo, the heavens were opened to Him, and He saw the Spirit descending like a dove, and coming upon Him. And behold, a voice from heaven, saying: This is My beloved Son, in whom I am well pleased.”
3:17
St Justin Martyr † AD 165 Dialogue with Trypho 103
… and ‘Nas’ is the word from which he is called by interpretation the serpent , i.e., according to the interpretation of the Hebrew term, from both of which there arises the single word Satanas . For this devil, when [Jesus] went up from the river Jordan, at the time when the voice spake to Him, ‘Thou art my Son: this day have I begotten Thee,’
Tatian † AD 180 The Diatessaron 4
… thus it is our duty to fulfill all righteousness. [35] Then he suffered him. And when all the people were baptized, Jesus also [36] was baptized. And immediately he went up out of the water, and heaven opened [37] [Arabic, p. 17] to him, and the Holy Spirit descended upon him in the similitude of the [38] body of a dove;
Tertullian † AD 220 A Treatise on the Soul 17
… We may not, I say, we may not call into question the truth of the (poor vilified) senses, lest we should even in Christ Himself, bring doubt upon the truth of their sensation; lest perchance it should be said that He did not really “behold Satan as lightning fall from heaven;” that He did not really hear the Father’s voice testifying of Himself;
Tertullian † AD 220 Against Praxeas 19
… Accordingly He says, concerning the Son, immediately afterwards: “Who else is it that frustrateth the tokens of the liars, and maketh diviners mad, turning wise men backward, and making their knowledge foolish, and confirming the words of His Son?” —as, for instance, when He said, “This is my beloved Son, in whom I am well pleased; hear ye Him.”
Origen † AD 254 Origen Against Celsus 2.72
… Accordingly, the voice from heaven which proclaimed Him to be the Son of God, in the words, “This is my beloved Son, in whom I am well pleased,”
Origen † AD 254 Origen's Commentary on Matthew 10.9
… and precious also is the glory in the face of Moses, and of the prophets also, I think, and a beautiful sight, by which we are introduced so as to be able to see the glory of Christ, to which the Father bears witness, saying, “This is My beloved Son in whom I am well-pleased.”
St Gregory Thaumaturgus † AD 270 Fragment from the Discourse 1
… No one, however, was sufficient to know these until the Son being made flesh manifested them, saying: “Father, I have manifested Thy name to men; glorify Thou me also, that they may know me as Thy Son.” And on the mount the Father spake, and said, “This is my beloved Son.”
St Gregory Thaumaturgus † AD 270 Twelve Topics on the Faith 3
… the perfect man, and refuses to acknowledge that, being begotten in the flesh of the Virgin, He became man and was born in Bethlehem, and was brought up in Nazareth, and advanced in age, and on completing the set number of years (appeared in public and) was baptized in the Jordan, and received this testimony from the Father, “This is my beloved Son,”
St Gregory Thaumaturgus † AD 270 Four Homilies 4
… And He Himself calls with clear voice out of heaven, and says: “This is my beloved Son,”
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 49
… Who is this that was baptized by John? If He was perfect, if He was the Son, if He was the Power, the Spirit could not have entered into Him; just as a kingdom cannot enter within a kingdom. And whose, too, was that voice which was sent forth out of heaven, and which gave Him this testimony, “This is my beloved Son, in whom I am well pleased?”
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 50
… For just as no other had the capacity sufficient for sustaining the burden of the Paraclete except only the disciples and the blessed Paul, so also no other was able to bear the Spirit who descended from heaven, and through whom that voice of the Father gave its testimony in these terms, “This is my beloved Son,”
St Alexander of Alexandria † AD 326 Epistles on the Arian Heresy and the Deposition of Arius 1.8
… Paul has declared, who thus speaks of God: “Who spared not His own Son, but for us,” who were not His natural sons, “delivered Him up.” For to distinguish Him from those who are not properly sons, He said that He was His own Son. And in the Gospel we read: “This is My beloved Son, in whom I am well pleased.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 2.8
… the Power of Power, the Wisdom of Wisdom, the Glory of Glory, the Likeness of the invisible God, the Image of the Unbegotten Father. Yet in what sense can we conceive that the Only-begotten is the Offspring of the Unbegotten? Repeatedly the Father cries from heaven, This is My beloved Son in Whom I am well pleased
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 6.23
… Let us hear the Father, when the baptism of Jesus Christ was accomplished, speaking, as often, concerning His Only-begotten, in order to save us from being misled by His visible body into a failure to recognise Him as the Son. His words are:— This is My beloved Son, in Whom I am well pleased
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 6.46
… They describe the Son of God as a creature who came into being out of nothing. If the Father has never asserted this, nor the Son confirmed it, nor the Apostles proclaimed it, then the dating which prompts their allegation is bred not of ignorance, but of hatred for Christ. When the Father says of His Son, This is
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.20
… And ye have not His word abiding in you, for Whom He sent, Him ye believe not. How can the Father be truly said to have borne witness of the Son, when neither He Himself was seen, nor His voice heard? Yet I remember that a voice was heard from Heaven, which said, This is My beloved Son, in Whom I have been well pleased; hear ye Him
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 11.18
… Jesus was anointed, therefore, that the mystery of the regeneration of flesh might be accomplished. Nor are we left in doubt how He was thus anointed with the Spirit of God and with power, when we listen to the Father’s voice, as it spoke when He came up out of the Jordan, Thou art My Son, this day have I begotten Thee
St Athanasius of Alexandria † AD 373 De Decretis. (Defence of the Nicene Definition.) 3
… for there is neither effluence of the Immaterial, nor influx from without, as among men; and being uncompounded in nature, He is Father of One Only Son. This is why He is Only-begotten, and alone in the Father’s bosom, and alone is acknowledged by the Father to be from Him, saying, ‘This is My beloved Son, in whom I am well pleased
St Athanasius of Alexandria † AD 373 De Sententia Dionysii. (Defence of Dionysius.) 2
… Nor, secondly, is any religious argument from human reason left them in their defence. For what man, Greek or barbarian, presumes to call one, whom he confesses to be God, a created thing, or to say that he was not before he was made? or what man, when he has heard Him whom he believes to be God alone say, ‘This is My beloved Son’ (
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.3
… Not any one man can they specify who has supplied it. For who is there in all mankind, Greek or Barbarian, who ventures to rank among creatures One whom he confesses the while to be God and says, that He was not till He was made? or who is there, who to the God in whom he has put faith, refuses to give credit, when He says, ‘This is My beloved Son
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.5
… and no longer will He be even second after the Father, since He has before Him this other; nor can He be called Son of the Father, but of that, as partaking which He has been called Son and God. And if this be unseemly and irreligious, when the Father says, ‘This is My Beloved Son
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.16
… for instance, that it should say that He is greater than Archangels, and more honourable than the Thrones, and both brighter than sun and moon, and greater than the heavens. But he is not in fact thus referred to; but the Father shews Him to be His own proper and only Son, saying, ‘Thou art My Son,’ and ‘This is My beloved Son, in whom I am well pleased.
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.21
… ‘We have seen His glory, the glory as of the Only-begotten of the Father ;’ and ‘God sent His Only-begotten Son ;’ and ‘O Lord, Thy Word endureth for ever ;’ and ‘In the beginning was the Word, and the Word was with God;’ and ‘Christ the Power of God and the Wisdom of God ;’ and ‘This is My beloved Son;’ and ‘Thou art the Christ, the Son of the Living God
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.30
… Son;’ and by David He said, ‘My heart uttered a good Word;’ and John He bade say, ‘In the beginning was the Word;’ and David says in the Psalm, ‘With Thee is the well of life, and in Thy light shall we see light;’ and the Apostle writes, ‘Who being the Radiance of Glory,’ and again, ‘Who being in the form of God,’ and, ‘Who is the Image of the invisible God
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.15
… But if what is from the heart is eternal, then what is ‘From the womb’ is eternal. And if the ‘Only-begotten’ is ‘in the bosom,’ therefore the ‘Well-beloved’ is ‘in the bosom.’ For ‘Only-begotten’ and ‘Well-beloved’ are the same, as in the words ‘This is My Well-beloved Son
St Athanasius of Alexandria † AD 373 On the Symbols 'Of the Essence' And 'Coessential.' 1
… and if ye too have said, that the Son is from God, it follows that you have said that He is from the ‘essence’ of the Father. And since the Scriptures precede you which say, that the Lord is Son of the Father, and the Father Himself precedes them, who says, ‘This is My beloved Son’ (
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 59
… being by nature and essence the Word of God, but after the flesh man of the seed of David, and made of the flesh of Mary, as Paul said . Him the Father pointed out both in Jordan and on the Mount, saying, ‘This is My beloved Son in whom I am well pleased
St Basil the Great † AD 379 De Spiritu Sancto 16
… In the first place He was made an unction, and being inseparably present was with the very flesh of the Lord, according to that which is written, “Upon whom thou shalt see the Spirit descending and remaining on Him, the same is” “my beloved Son;”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 10.2
2. If, therefore, any one wishes to shew piety towards God, let him worship the Son, since otherwise the Father accepts not his service. The Father spake with a loud voice from heaven, saying, This is My beloved Son, in whom I am well pleased
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 11.9
… which were begotten not of blood, nor of the will of the flesh, nor of the will of man, but of God . And we indeed are begotten of water and of the Spirit, but not thus was Christ begotten of the Father. For at the time of His Baptism addressing Him, and saying, This is My Son
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 39.5
XV. But John baptizes, Jesus comes to Him …perhaps to sanctify the Baptist himself, but certainly to bury the whole of the old Adam in the water; and before this and for the sake of this, to sanctify Jordan; for as He is Spirit and Flesh, so He consecrates us by Spirit and water. John will not receive Him; Jesus contends. “I have need to be baptized of Thee”
St Ambrose of Milan † AD 397 On the Holy Spirit 2.6
57. And that you might know that he spoke of the coming down of Jesus, he added that He declared His Christ to men, for in His baptism He declared Him, saying: “Thou art My beloved Son, in Whom I am well pleased.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.10
… These words are not to be understood, when we speak of God, as when we speak of bodies. The generation of the Son is incomprehensible, the Father begets impassibly, and yet of Himself and in ages inconceivably remote hath very God begotten very God. The Father loves the Son, and you anxiously examine His Person; the Father is well pleased in Him,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.7
89. Can men indeed be loved by God as the Son is, in Whom the Father is well-pleased?
St Ambrose of Milan † AD 397 On the Mysteries 5
26. Is there, then, here any room left for doubt, when the Father clearly calls from heaven in the Gospel narrative, and says: “This is My beloved Son, in Whom I am well pleased”?
St Augustine of Hippo † AD 430 On the Holy Trinity 2.10
… and in that when the dove descended upon Him at His baptism;
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 12.1
… Or if you are changing your opinion about evidences, what more trustworthy witness could you have than God Himself testifying to His own Son when He sent Him on earth,—not by a prophet or an interpreter,—by a voice immediately from heaven: "This is my beloved Son, believe Him?"
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 23.5
… of the prophet, "Behold, a virgin shall conceive, and shall bear a son, and they shall call His name Emmanuel, which is being interpreted, God with us." Again, He who was called, even from the Virgin’s womb, God-with-us, is said to have heard, when He was baptized by John, a voice from heaven, saying, "This is my beloved Son, in whom I am well pleased."
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 2.1
… and then a Voice from on high followed, “This is My beloved Son, in whom I am well pleased.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 62.11
… Did not the Selfsame speak to Cain, to Noe, to Abraham, to Isaac, to Jacob, to all the Prophets, and to Moses? One man Moses was, and how often to him spake God? Behold even to one man, not once but ofttimes God hath spoken. Secondly, He hath spoken to the Son when standing here, “Thou art My beloved Son.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 72.11
… But in that which now He saith, “from the river,” He hath evidently expressed that He willed Christ to publish at length His power from that place from whence also He began to choose His disciples, to wit from the river Jordan, where upon the Lord, on His baptism, when the Holy Ghost descended, there sounded a voice from Heaven, “This is My beloved Son.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.11
… “I have need to be baptized of Thee, and comest Thou to me?” The dove also which came down from heaven and stopped over the Lord’s head had made itself a clear and open proof of a God who declared Himself. The voice too which was sent from God not in riddles or figures had moved him, when it said: “Thou art My beloved Son, in Thee I am well pleased.”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 1.3
… It was to distinguish Him from those who are not ‘ His own, ’ that he called Him ‘ His own son. ’ It is also written in the Gospel, ‘ This is My beloved Son in whom I am well pleased
Pope St Leo I the Great † AD 461 Letters 16
… when in later years He was to be declared more openly and sought out the baptism of His forerunner John, was there any doubt of His being God remaining when after the baptism of the Lord Jesus the Holy Spirit in form of a dove descended and rested upon Him, and the Father’s voice was heard from the skies, “Thou art My beloved Son: in Thee I am well pleased
Pope St Leo I the Great † AD 461 Letters 124
… and without the reality of the flesh that Child would not have been ordered to be carried away into Egypt and withdrawn from Herod’s persecution. Without the power of the Word the Father’s voice uttered from the sky would not have said, “This is My beloved Son, in whom I am well pleased
Pseudo-Clement The Recognitions of Clement 1.48
“Then, however, a priest or a prophet, being anointed with the compounded ointment, putting fire to the altar of God, was held illustrious in all the world. But after Aaron, who was a priest, another is taken out of the waters. I do not speak of Moses, but of Him who, in the waters of baptism, was called by God His Son.
3:1
Pseudo-Chrysostom
The Sun as he approaches the horizon, and before he is yet visible, sends out his rays and makes the eastern sky to glow with light, that Aurora going before may herald the coming day. Thus the Lord at His birth in this earth, and before He shews Himself, enlightens John by the rays of His Spirit’s teaching, that he might go before and announce the Saviour that was to come. Therefore after having related the birth of Christ, before proceeding to His teaching and baptism, (wherein he received such testimony,) he first premises somewhat of the Baptist and forerunner of the Lord. In those days, &c.
Remigius † AD 908
In these words (ver. 1.) we have not only time, place, and person, respecting St. John, but also his office and employment. First the time, generally; In those days.
St Augustine † AD 430 De Con. Evan. ii. 6.
Luke describes the time by the reigning sovereigns. (Luke 3:1.) But Matthew must be understood to speak of a wider space of time by the phrase ‘those days,’ than the fifteenth year of Tiberius. Having related Christ’s return from Egypt, which must be placed in early boyhood or even infancy, to make it agree with what Luke has told of His being in the temple at twelve years old, he adds directly, In those days, not intending thereby only the days of His childhood, but all the days from His birth to the preaching of John.
Remigius † AD 908
The man is mentioned in the words came John, that is, shewed himself, having abode so long in obscurity.
St John Chrysostom † AD 407 non occ.
But why must John thus go before Christ with a witness of deeds preaching Him? First; that we might hence learn Christ’s dignity, that He also, as the Father has, has prophets, in the words of Zacharias, And thou, Child, shalt be called the Prophet of the Highest. (Luke 1:76.) Secondly; That the Jews might have no cause for offence; as He declared, John came neither eating nor drinking, and they say, He hath a devil. The Son of Man came eating and drinking, and they say, Behold a gluttonous man. (Luke 7:33.) It needeth moreover that the things concerning Christ should be told by some other first, and not by Himself; or what would the Jews have said, who after the witness of John made complaint, Thou bearest witness of thyself, thy witness is not true. (John 8:13.)
Remigius † AD 908 ap. Anselm.
His office; the Baptist; in this he prepared the way of the Lord, for had not men been used to be baptized, they would have shunned Christ’s baptism. His employment; Preaching;
Rabanus Maurus † AD 856
For because Christ was to preach, as soon as it seemed the fit time, that is, about thirty years of age, he began by his preaching to make ready the way for the Lord.
Remigius † AD 908
The place; the desert of Judæa.
St Maximus † AD 662 Hom. in Joan. Bap. nat. 1.
Where neither a noisy mob would interrupt his preaching, and whither no unbelieving hearer would retire; but those only would hear, who sought to his preaching from motives of divine worship.
St Jerome † AD 420 In. Is. 40:3.
Consider how the salvation of God, and the glory of the Lord, is preached not in Jerusalem, but in the solitude of the Church, in the wilderness to multitudes.
St Hilary † AD 367
Or, he came to Judæa, desert by the absence of God, not of population, that the place of preaching might witness the few to whom the preaching was sent.
The Gloss ap. Anselm.
The desert typically means a life removed from the temptations of the world, such as befits the penitent.
St Augustine † AD 430 Serm.
Unless one repent him of his former life, he cannot begin a new life.
St Hilary † AD 367
He therefore preaches repentance when the Kingdom of Heaven approaches; by which we return from error, we escape from sin, and after shame for our faults, we make profession of forsaking them.
Pseudo-Chrysostom
In the very commencement he shews himself the messenger of a merciful Prince; he comes not with threats to the offender, but with offers of mercy. It is a custom with kings to proclaim a general pardon on the birth of a son, but first they send throughout their kingdom officers to exact severe fines. But God willing at the birth of His Son to give pardon of sins, first sends His officer proclaiming, Repent ye. O exaction which leaves none poor, but makes many rich! For even when we pay our just debt of righteousness we do God no service, but only gain our own salvation. Repentance cleanses the heart, enlightens the sense, and prepares the human soul for the reception of Christ, as he immediately adds, For the Kingdom of Hearen is at hand.
St Jerome † AD 420
John Baptist is the first to preach the Kingdom of Heaven, that the forerunner of the Lord may have this honourable privilege.
St John Chrysostom † AD 407
And he preaches what the Jews had never heard, not even from the Prophets, Heaven, namely, and the Kingdom that is there, and of the kingdoms of the earth he says nothing. Thus by the novelty of those things of which he speaks, he gains their attention to Him whom he preaches.
Remigius † AD 908
The Kingdom of Heaven has a fourfold meaning. It is said, of Christ, as The Kingdom of God is within you. (Luke 17:21.) Of Holy Scripture, as, The Kingdom of God shall be taken from you, and shall be given to a nation bringing forth the fruits thereof. (Mat. 21:43.) Of the Holy Church, as, The Kingdom of Heaven is like unto ten virgins. (Mat. 25.) Of the abode above, as, Many shall come from the East and the West, and shall sit down in the Kingdom of Heaven. (Mat. 8:11.) And all these significations may be here understood.
The Gloss ord.
The Kingdom of Heaven shall come nigh you; for if it approached not, none would be able to gain it; for weak and blind they had not the way, which was Christ.
St Augustine † AD 430 De Cons. Ev. ii. 12.
The other Evangelists omit these words of John. What follows, This is He, &c. it is not clear whether the Evangelist speaks them in his own person, or whether they are part of John’s preaching, and the whole from Repent ye, to Esaias the prophet, is to be assigned to John. It is of no importance that he says, This is he, and not, I am he; for Matthew speaking of himself says, He found a man sitting at the toll-office; (Mat. 9:9.) not He found me. Though when asked what he said of himself, he answered, as is related by John the Evangelist, I am the voice of one crying in the wilderness.
St Gregory the Great † AD 604 Hom. in Ev. i. 7. 2.
It is well known that the Only-begotten Son is called the Word of the Father; as in John, In the beginning was the Word. (John 1:1.) But it is by our own speech that we are known; the voice sounds that the words may be heard. Thus John the forerunner of the Lord’s coming is called, The voice, because by his ministry the voice of the Father is heard by men.
Pseudo-Chrysostom
The voice is a confused sound, discovering no secret of the heart, only signifying that he who utters it desires to say somewhat; it is the word that is the speech that openeth the mystery of the heart. Voice is common to men and other animals, word peculiar to man. John then is called the voice and not the word, because God did not discover His counsels through him, but only signified that He was about to do something among men; but afterwards by His Son he fully opened the mystery of his will.
Rabanus Maurus † AD 856
He is rightly called, The voice of one crying, on account of the loud sound of his preaching. Three things cause a man to speak loud; when the person he speaks to is at a distance, or is deaf, or if the speaker be angry; and all these three were then found in the human race.
The Gloss ord.
John then is, as it were, the voice of the word crying. The word is heard by the voice, that is, Christ by John.
St Bede † AD 735 Gloss. ord. in cap. iv. 1.
In like manner has He cried from the beginning through the voice of all who have spoken aught by inspiration. And yet is John only called, The voice; because that Word which others shewed afar off, he declares as nigh.
St Gregory the Great † AD 604 Hom. in Ev. i. 7. 2.
Crying in the desert, because he shews to deserted and forlorn Judæa the approaching consolation of her Redeemer.
Remigius † AD 908
Though as far as historical fact is concerned, he chose the desert, to be removed from the crowds of people. What the purport of his cry was is insinuated, when he adds, Make ready the way of the Lord.
Pseudo-Chrysostom
As a great King going on a progress is preceded by couriers to cleanse what is foul, repair what is broken down; so John preceded the Lord to cleanse the human heart from the filth of sin, by the besom of repentance, and to gather by an ordinance of spiritual precepts those things which had been scattered abroad.
St Gregory the Great † AD 604 Hom. in Ev. i. 20. 3.
Every one who preacheth right faith and good works, prepares the Lord’s way to the hearts of the hearers, and makes His paths straight, in cleansing the thoughts by the word of good preaching.
The Gloss interlin.
Or, faith is the way by which the word reaches the heart; when the life is amended the paths are made straight.
The Latin text
Chrysostomus super Matth
Sol appropians, antequam appareat, mittit radios suos et facit albescere orientem, ut praecedens aurora adventum diei demonstret; sic dominus natus in mundo, antequam appareat, per doctrinam spiritus sui fulgore transmisso illuminavit Ioannem, ut praecedens ille adventum annuntiet salvatoris: et ideo post ortum Christi enarratum, doctrinam eius enarraturus Evangelista et Baptismum, in quo testimonium habuit, de praecursore et Baptista praemittit, dicens in diebus autem illis venit Ioannes Baptista praedicans in deserto
Remigius
His autem verbis, beati Ioannis non solum tempus et locum et personam, sed etiam officium et studium demonstrat. Tempus generale demonstrat cum dicit in diebus autem illis
Augustinus de Cons. Evang
Hoc autem tempus Lucas per terrenas potestates expressit cum dixit: anno quintodecimo. Sed intelligere debemus Matthaeum cum diceret in diebus illis, in multo longiori spatio accipi voluisse. Mox enim ut narravit regressum de Aegypto Christum, quod utique tempore pueritiae vel infantiae factum est, ut possit stare quod Lucas de illo cum duodecim esset annorum narravit, continuo intulit in diebus autem illis: non utique pueritiae tantum illius dies insinuans, sed omnes dies ab eius nativitate usque quo praedicare coepit Ioannes
Remigius
Personam ostendit cum dicit venit Ioannes; idest, manifestavit se, qui tamdiu prius latuerat
Chrysostomus
Sed quare necessarium fuit ut Ioannes Christum praeveniret operum testimonio Christum praedicante? Primo quidem ut hinc Christi dignitatem discas, quod sicut pater, ita et ipse prophetas habet, secundum illud Zachariae: et tu, puer, propheta altissimi vocaberis. Deinde ut nullam causam inverecundiae Iudaeis relinquat: quod et ipse demonstrat dicens: venit Ioannes neque manducans neque bibens, et dicunt: Daemonium habet. Venit filius hominis manducans et bibens, et dicunt: ecce homo edax. Sed et aliter necessarium erat ab alio prius dici quae de Christo erant, et non ab ipso; alias Iudaei quid dixissent, qui post testimonium Ioannis dixerunt: tu testimonium perhibes de teipso? Testimonium tuum non est verum
Remigius
Officium subiungit cum dicit Baptista: in quo domini viam praeparavit: nisi enim baptizari homines consuescerent, Baptismum Christi abhorrerent. Studium ostendit cum ait praedicans
Rabanus Maurus
Quia etiam Christus praedicaturus erat: postquam enim visum fuit idoneum tempus, scilicet circa triginta annos, incipiens praedicationem suam, viam domini praeparavit
Remigius
Locum subiungit dicens in deserto Iudaeae
St Maximus
Ubi ad praedicationem eius nec insolens turba perstreperet nec infidelis auditor rediret, sed hi tantum audire possent qui praedicationem cura divini cultus expeterent
Hieronymus super Isaiam
Vel in hoc considerandum est quod salutare Dei et gloria domini non praedicatur in Ierusalem sed in solitudine Ecclesiae et in deserta gentium multitudine
Hilarius in Matth
Vel etiam ad Iudaeam venit desertam Dei frequentatione, non populi, ut praedicationis locus, eorum quibus praedicatio erat missa, solitudinem testaretur
Glossa
Vel typice desertum significat vitam a mundi illecebris segregatam, quae poenitentibus competit
Augustinus de utilitate poenitentiae
Nisi autem poeniteat aliquem vitae veteris, novam non potest inchoare
Hilarius
Et ideo poenitentiam, regno caelorum appropinquante, pronuntiat, per quam est reditus ab errore, recursus a crimine, et post vitiorum pudorem professio desinendi, dicens poenitentiam agite
Chrysostomus super Matth
Ubi manifestat in ipso principio, quia benigni regis est nuntius: non enim peccatoribus minus intendebat, sed indulgentiam promittebat. Solent reges nato sibi filio, indulgentiam in regno suo donare; sed ante transmittunt acerbissimos exactores. Deus autem nato sibi filio, volens donare indulgentiam peccatorum, praemisit quasi exactorem exigentem, et dicentem poenitentiam agite. O exactio quae non fecit pauperes, sed divites reddit. Nam cum quis debitum iustitiae suae reddiderit, Deo nihil praestat, sed sibi lucrum suae salutis acquirit. Poenitentia enim cor emundat, sensus illuminat et ad susceptionem Christi praeparat humana praecordia; unde subiungit appropinquabit enim regnum caelorum
Hieronymus
Primus Baptista Ioannes regnum caelorum praedicat, ut praecursor domini hoc honoretur privilegio
Chrysostomus in Matth
Ideoque quod nunquam Iudaei audierunt neque etiam a prophetis, caelos et regnum quod ibi est, praedicat, et nihil de cetero de terra dicit. Sic ergo ex novitate eorum quae dicuntur erigit eos ad quaerendum eum qui praedicatur
Remigius
Regnum autem caelorum quatuor modis dicitur: nempe Christus, secundum illud: regnum Dei intra vos est; sancta Scriptura, secundum illud: auferetur a vobis regnum Dei, et dabitur genti facienti fructum eius; sancta Ecclesia, secundum illud: simile est regnum caelorum decem virginibus; supernum solium, secundum illud: multi venient ab oriente et occidente, et recumbent in regno caelorum; et hoc totum hic potest intelligi
Glossa
Dicit autem appropinquabit regnum caelorum, quia nisi appropinquaret, nemo redire posset, quia infirmi et caeci via, quae est Christus, carebant
Augustinus de Cons. Evang
Haec autem verba Ioannis alii Evangelistae praetermiserunt. Iam vero quod sequitur hic est qui dictus est per Isaiam prophetam dicentem: vox clamantis in deserto: rectas facite semitas eius, ambigue positum est, nec elucet utrum ex persona sua Evangelista commemoraverit, an adhuc verba eiusdem Ioannis secutus adiunxerit, ut totum hoc Ioannes dixisse intelligatur: poenitentiam agite: appropinquabit enim regnum caelorum. Hic est enim de quo dictum est per Isaiam prophetam. Neque enim hoc movere debet quia non ait: ego sum, sed hic est; nam et Matthaeus dixit: invenit hominem sedentem in telonio, et non dixit: invenit me. Quod si ita est, non est mirum si et interrogatus quid diceret de seipso, sicut narrat Ioannes Evangelista, respondit: ego vox clamantis in deserto
Gregorius in Evang
Sicut autem, quia unigenitus filius verbum patris vocatur, secundum illud: in principio erat verbum. Ex ipsa autem nostra locutione cognoscimur, quia vox sonat ut verbum possit audiri. Adventum itaque domini Ioannes praecurrens vox dicitur, quia per eius ministerium patris verbum ab hominibus auditur
Chrysostomus super Matth
Vox etiam est sonus confusus, nullum secretum cordis ostendens, sed hoc tantummodo significans quia vult aliquid dicere ille qui clamat; verbum autem est sermo mysterium cordis aperiens. Ad haec, vox inter homines et animalia communis est; verbum autem est hominum tantum. Ideo ergo Ioannes dictus est vox, non verbum, quia per eum Deus sua consilia non demonstravit, sed hoc solum quod Deus aliquid facere in hominibus meditabatur; postea autem per filium suum plenissime mysterium suae voluntatis aperuit
Rabanus Maurus
Qui recte vox clamantis ob fortitudinem praedicationis dicitur. Tribus autem modis clamor accidit: hoc est, si longe positus est cui loquatur, si surdus, si per indignationem; et haec humano generi acciderunt
Glossa
Est igitur Ioannes quasi vox verbi clamantis: verbum enim clamat in voce, idest Christus in Ioanne
Beda
Sicut etiam clamavit in omnibus qui a principio aliquid divinitus dixerunt; et tamen iste solus est vox: quia per eum praesens verbum ostenditur, quod alii longe nuntiaverunt
Gregorius in Evang
Ipse autem Ioannes est clamans in deserto, quia derelictae ac destitutae Iudaeae solatium redemptoris annuntiat
Remigius
Quantum autem ad historiam attinet, in deserto clamabat, quia remotus erat a turbis Iudaeorum. Quid autem clamet, insinuat cum subiungit parate viam domini
Chrysostomus super Matth
Sicut enim magno regi in expeditionem venturo praeparatores praecedunt qui sordida abluunt, dirupta componunt, sic et dominum nostrum praecessit Ioannes, qui ab humanis cordibus poenitentiae scopis peccatorum sordes eiiceret, et quae dissipata fuerant, spiritualium praeceptorum ordinatione componeret
Gregorius in Evang
Omnis autem qui fidem rectam et bona opera praedicat, domino ad corda audientium viam parat, rectas domino semitas facit, dum mundas animo cogitationes per sermonem bonae praedicationis format
Glossa
Vel fides est via qua verbum ad cor descendit: cum mores in melius mutantur, fiunt semitae rectae
3:4
Pseudo-Chrysostom
Having said that he is the voice of one crying in the desert, the Evangelist well adds, John had his clothing of camel’s hair; thus shewing what his life was; for he indeed testified of Christ, but his life testified of himself. No one is fit to be another’s witness till he has first been his own.
St Hilary † AD 367
For the preaching of John no place more suitable, no clothing more useful, no food more fitted.
St Jerome † AD 420
His raiment of camel’s hair, not of wool—the one the mark of austerity in dress, the other of a delicate luxury.
Pseudo-Chrysostom
It becomes the servants of God to use a dress not for elegant appearance, or for cherishing of the body, but for a covering of the nakedness. Thus John wears a garment not soft and delicate, but hairy, heavy, rough, rather wounding the skin than cherishing it, that even the very clothing of his body told of the virtue of his mind. It was the custom of the Jews to wear girdles of wool; so he desiring something less indulgent wore one of skin.
St Jerome † AD 420
Food moreover suited to a dweller in the desert, no choice viands, but such as satisfied the necessities of the body.
Rabanus Maurus † AD 856
Content with poor fare; to wit, small insects and honey gathered from the trunks of trees. In the sayings of Arnulphusa, Bishop of Gaul, we find that there was a very small kind of locust in the deserts of Judæa, with bodies about the thickness of a finger and short; they are easily taken among the grass, and when cooked in oil form a poor kind of food. He also relates, that in the same desert there is a kind of tree, with a large round leaf, of the colour of milk and taste of honey, so friable as to rub to powder in the hand, and this is what is intended by wild honey.
Remigius † AD 908
In this clothing and this poor food, he shews that he sorrows for the sins of the whole human race.
Rabanus Maurus † AD 856
His dress and diet express the quality of his inward conversation. His garment was of an austere quality, because he rebuked the sinner’s life.
Rabanus Maurus † AD 856
He ate locusts and honey, because his preaching was sweet to the multitude, but was of short continuance; and honey has sweetness, locusts a swift flight but soon fall to the ground.
Remigius † AD 908
In John (which name is interpreted ‘the grace of God,’) is figured Christ who brought grace into the world; in his clothing, the Gentile Church.
St Hilary † AD 367
The preacher of Christ is clad in the skins of unclean beasts, to which the Gentiles are compared, and so by the Prophets’ dress is sanctified whatever in them was useless or unclean. The girdle is a thing of much efficacy to every good work, that we may be girt for every ministry of Christ. For his food are chosen locusts, which fly the face of man, and escape from every approach, signifying ourselves who were borne away from every word or speech of good by a spontaneous motion of the body, weak in will, barren in works, fretful in speech, foreign in abode, are now become the food of the Saints, chosen to fill the Prophets’ desire, furnishing our most sweet food not from the hives of the law, but from the trunks of wild trees.
The Latin text
Chrysostomus super Matth
Postquam ostendit quia ipse est vox clamantis in deserto, prudenter Evangelista subiunxit ipse autem Ioannes habebat vestimentum de pilis camelorum, in quo ostenditur quae sit vita ipsius: nam ipse quidem testificabatur de Christo, vita autem eius de ipso. Nemo autem potest esse alterius testis idoneus, nisi prius fuerit suus
Hilarius in Matth
Fuerant enim praedicanti Ioanni et locus opportunior et vestitus utilior et cibus aptior
Hieronymus
De pilis enim camelorum habebat vestimentum, non de lana. Aliud austerae vestis indicium est, aliud luxuriae mollioris
Chrysostomus super Matth
Servis autem Dei non convenit habere vestimentum ad speciem visionis vel ad carnis delectamentum, sed tantum ad tegumentum nuditatis. Habebat enim Ioannes vestem non mollem neque delicatam, sed cilicinam, gravem et asperam, et conterentem corpus potius quam foventem, ut de virtute animae eius ipse habitus corporis loqueretur. Sequitur et zonam pelliceam circa lumbos suos. Consuetudo enim erat apud Iudaeos ut zonis laneis uterentur: ideo iste, quasi durius aliquid facere volens, zona pellicea cingebatur
Hieronymus
Porro quod sequitur, esca eius erat locustae et mel silvestre, habitatori solitudinis congruum est, ut non delicias ciborum, sed necessitates humanae carnis expleret
Rabanus Maurus
Tenui victu contentus, et ex minutis volatilibus et melle invento in truncis arborum. In dictis autem Arnulphi Galliarum episcopi reperimus minimum genus locustarum fuisse in deserto Iudaeae, quae corpusculis in modum digiti manus exilibus et brevibus in herbis facile capiuntur, coctaeque in oleo pauperem praebent gustum. Similiter narrat, in eodem deserto esse arbores habentes lata folia et rotunda, lactei coloris, et melliti saporis, quae natura fragilia manibus fricantur et eduntur, et hoc est quod mel silvestre dicitur
Remigius
Sub hoc autem habitu vestimentorum et vilitate ciborum ostendit se peccata totius generis humani deflere
Rabanus Maurus
Potest et habitus et gustus eius, qualitatem internae conversationis exprimere: nam austerioribus utebatur indumentis quia vitam peccantium increpavit
Hieronymus
Zona quidem pellicea, qua cinctus fuit et Elias, mortificationis est indicium
Rabanus Maurus
Locustas et mel silvestre edebat quia dulcius sapiebat turbis praedicatio eius; sed citius finem sortita est: in melle enim dulcedo, in locustis est alacer volatus, sed cito deciduus
Remigius
Per Ioannem autem, qui Dei gratia interpretatur, significatur Christus, qui mundo gratiam attulit; per vestimentum illius designatur Ecclesia gentium
Hilarius in Matth
Cum exuviis immundarum pecudum, quibus gentiles pares existimantur, Christi praedicator induitur, fitque sanctificatum habitu prophetali quidquid in eis vel inutile fuerat vel sordidum. Zonae autem praecinctio, efficax in omne opus bonum est apparatus, ut ad omne ministerium Christi simus accincti. In esum etiam eliguntur locustae fugaces hominum, et ad omnem adventum nostri sensus evolantes: nos scilicet, qui ab omni sermone et congressu ipsis quibusdam corporis saltibus efferebamur voluntate vagi, in operibus inutiles, in verbis queruli, sede peregrini; nunc sumus sanctorum alimonia et satietas prophetarum electi, simul cum melle silvestri, dulcissimum ex nobis cibum non ex alveariis legis, sed ex truncis silvestrium arborum praebituri
3:5
Pseudo-Chrysostom
Having described the preaching of John, he goes on to say, There went out to him, for his severe life preached yet more loudly in the desert than the voice of his crying.
St John Chrysostom † AD 407
For it was wonderful to see such fortitude in a human body; this it was that chiefly attracted the Jews, seeing in him the great Elias. It also contributed to fill them with wonder that the grace of Prophecy had long failed among them, and now seemed to have at length revived. Also the manner of his preaching being other than that of the old prophets had much effect; for now they heard not such things as they were wont to hear, such as wars, and conquests of the king of Babylon, or of Persia; but of Heaven and the Kingdom there, and the punishment of hell.
The Gloss interlin.
This baptism was only a forerunning of that to come, and did not forgive sinsd.
Remigius † AD 908
The baptism of John bare a figure of the catechumens. As children are only catechized that they may become meet for the sacrament of Baptism; so John baptized, that they who were thus baptized might afterwards by a holy life become worthy of coming to Christ’s baptism. He baptized in Jordan, that the door of the Kingdom of Heaven might be there opened, where an entrance had been given to the children of Israel into the earthly kingdom of promise.
Pseudo-Chrysostom
Compared with the holiness of John, who is there that can think himself righteous? As a white garment if placed near snow would seem foul by the contrast; so compared with John every man would seem impure; therefore they confessed their sins. Confession of sin is the testimony of a conscience fearing God. And perfect fear takes away all shame. But there is seen the shame of confession where there is no fear of the judgment to come. But as shame itself is a heavy punishment, God therefore bids us confess our sins that we may suffer this shame as punishment; for that itself is a part of the judgment.
Rabanus Maurus † AD 856
Rightly are they who are to be baptized said to go out to the Prophet; for unless one depart from sin, and renounce the pomp of the Devil, and the temptations of the world, he cannot receive a healing baptism. Rightly also in Jordan, which means their descent, because they descended from the pride of life to the humility of an honest confession. Thus early was an example given to them that are to be baptized of confessing their sins and professing amendment.
The Latin text
Chrysostomus super Matth
Conversatione Ioannis exposita, convenienter subiungit tunc exibat ad eum; amplius enim resonabat conversatio vitae eius in eremo, quam vox clamoris ipsius
Chrysostomus in Matth
Erat enim mirabile in humano corpore tantam patientiam videre: quod denique et Iudaeos magis attrahebat, magnum Eliam in eo videntes. Conferebat autem ad stuporem quod dereliquerat eos gratia prophetarum, et post longum tempus reversa videbatur ad eos. Praedicationis etiam modus immutatus ad id proderat: nihil enim assuetorum apud alios prophetas audiebant, puta praelia et victorias Babylonicas et Persicas, sed caelos, et quidem illic regnum, et supplicium Gehennae. Dicit autem tunc exibat ad eum Ierosolyma et omnis Iudaea et omnis regio circa Iordanem, et baptizabantur ab eo in Iordane
Glossa
Baptismo praecurrente, non peccata dimittente
Remigius
Baptismus enim Ioannis figuram gerebat catechumenorum: nam sicut modo catechizantur pueri, ut digni fiant sacramento Baptismatis, ita Ioannes baptizabat, ut baptizati ab eo, postea devote vivendo digni fierent accedere ad Christi Baptismum. In Iordane autem baptizabat, ut ibi aperiretur ianua regni caelestis ubi datus est aditus filiis Israel terram promissionis intrandi. Sequitur confitentes peccata sua
Chrysostomus super Matth
Ad comparationem enim sanctitatis Ioannis quis poterat arbitrari se iustum? Sicut enim vestis candida si fuerit posita iuxta nivem, ad comparationem nivis sordida invenietur, sic ad comparationem Ioannis omnis homo videbatur immundus; et ideo peccata sua confitebantur. Confessio autem peccatorum testimonium est conscientiae timentis Deum. Perfectus enim timor solvit omnem pudorem. Illic autem turpitudo confessionis aspicitur ubi futuri iudicii poena non creditur. Et quia ipsum erubescere poena est gravis, ideo iubet nos Deus confiteri peccata nostra ut verecundiam patiamur pro poena: nam et hoc ipsum pars iudicii est
Rabanus Maurus
Bene autem qui baptizandi erant, exire ad prophetam dicuntur, quia nisi quis ab infirmitate recedat, pompae Diaboli ac mundi illecebris abrenuntiet, Baptismum salubre consequi non poterit. Bene autem in Iordane, qui descensio eorum dicitur, baptizantur: quia de superbia vitae ad humilitatem verae confessionis descenderant. Exemplum autem iam tunc confitendi peccata ac meliorem vitam promittendi baptizandis dabatur
3:7
St Gregory the Great † AD 604 De Cur. Past. iii. in prol.
The words of the teachers should be fitted to the quality of the hearers, that in each particular it should agree with itself and yet never depart from the fortress of general edification.
The Gloss non occ.
It was necessary that after the teaching which he used to the common people, the Evangelist should give an example of the doctrine he delivered to the more advanced; therefore he says, Seeing many of the Pharisees, &c.
St Isidore † AD 636 Orig. viii. 4.
The Pharisees and Sadducees opposed to one another; Pharisee in the Hebrew signifies ‘divided;’ because choosing the justification of traditions and observances they were ‘divided’ or ‘separated’ from the people by this righteousness. Sadducee in the Hebrew means ‘just;’ for these laid claim to be what they were not, denied the resurrection of the body, and taught that the soul perished with the body; they only received the Pentateuch, and rejected the Prophets.
The Gloss non occ.
When John saw those who seemed to be of great consideration among the Jews come to his baptism, he said to them, O generation of vipers, &c.
Remigius † AD 908
The manner of Scripture is to give names from the imitation of deeds, according to that of Ezekiel, Thy father was an Amorite; (Ezek. 16:3.) so these from following vipers are called generation of vipers.
Pseudo-Chrysostom
As a skilful physician from the colour of the skin infers the sick man’s disease, so John understood the evil thoughts of the Pharisees who came to him. They thought perhaps, We go, and confess our sins; he imposes no burden on us, we will be baptized, and get indulgence for sin. Fools! if ye have eaten of impurity, must ye not needs take physic? So after confession and baptism, a man needs much diligence to heal the wound of sin; therefore he says, Generation of vipers. It is the nature of the viper as soon as it has bit a man to fly to the water, which, if it cannot find, it straightway dies; so this progeny of vipers, after having committed deadly sin, ran to baptism, that, like vipers, they might escape death by means of water. Moreover it is the nature of vipers to burst the insides of their mothers, and so to be born. The Jews then are therefore called progeny of vipers, because by continual persecution of the prophets they had corrupted their mother the Synagogue. Also vipers have a beautiful and speckled outside, but are filled with poison within. So these men’s countenances wore a holy appearance.
Remigius † AD 908
When then he asks, who will shew you to flee from the wrath to come,—‘except God’ must be understood.
Pseudo-Chrysostom
Or who hath shewed you? Was it Esaias? Surely no; had he taught you, you would not put your trust in water only, but also in good works; he thus speaks, Wash you, and be clean; put your wickedness away from your souls, learn to do well. (Is. 1:16.) Was it then David? who says, Thou shall wash me, and I shall he whiter than snow; (Ps. 51:7.) surely not, for he adds immediately, The sacrifice of God is a broken spirit. If then ye had been the disciples of David, ye would have come to baptism with mournings.
Remigius † AD 908
But if we read, shall shew, in the future, this is the meaning, ‘What teacher, what preacher, shall be able to give you such counsel, as that ye may escape the wrath of everlasting damnation?’
St Augustine † AD 430 De Civ. Dei, ix. 5.
God is described in Scripture, from some likeness of effects, not from being subject to such weakness, as being angry, and yet is He never moved by any passion. The word ‘wrath’ is applied to the effects of his vengeance, not that God suffers any disturbing affection.
The Gloss
If then ye would escape this wrath, Bring forth fruits meet for repentance.
St Gregory the Great † AD 604 Hom. in Ev. xx. 8.
Observe, he says not merely fruits of repentance, but fruits meet for repentance. For he who has never fallen into things unlawful, is of right allowed the use of all things lawful; but if any hath fallen into sin, he ought so far to put away from him even things lawful, as far as he is conscious of having used unlawful things. It is left then to such man’s conscience to seek so much the greater gains of good works by repentance, the greater loss he has brought on himself by sin. The Jews who gloried in their race, would not own themselves sinners because they were Abraham’s seed. Say not among yourselves we are Abraham’s seed.
St John Chrysostom † AD 407 Hom. xi.
He does not forbid them to say they are his, but to trust in that, neglecting virtues of the soul.
Pseudo-Chrysostom
What avails noble birth to him whose life is disgraceful? Or, on the other hand, what hurt is a low origin to him who has the lustre of virtue? It is fitter that the parents of such a son should rejoice over him, than he over his parents. So do not you pride yourselves on having Abraham for your father, rather blush that you inherit his blood, but not his holiness. He who has no resemblance to his father is possibly the offspring of adultery. These words then only exclude boasting on account of birth.
Rabanus Maurus † AD 856
Because as a preacher of truth he wished to stir them up, to bring forth fruit meet for repentance, he invites them to humility, without which no one can repent.
Remigius † AD 908
There is a tradition, that John preached at that place of the Jordan, where the twelve stones taken from the bed of the river had been set up by command of God. He might then be pointing to these, when he said, Of these stones.
St Jerome † AD 420
He intimates God’s great power, who, as he made all things out of nothing, can make men out of the hardest stone.
The Gloss ord.
It is faith’s first lesson to believe that God is able to do whatever He will.
St John Chrysostom † AD 407
That men should be made out of stones, is like Isaac coming from Sarah’s womb; Look into the rock, says Isaiah, whence ye were hewn. Reminding them thus of this prophecy, he shews that it is possible that the like might even now happen.
Rabanus Maurus † AD 856
Otherwise; the Gentiles may be meant who worshipped stones.
Pseudo-Chrysostom
Stone is hard to work, but when wrought to some shape, it loses it not; so the Gentiles were hardly brought to the faith, but once brought they abide in it for ever.
St Jerome † AD 420
These stones signify the Gentiles because of their hardness of heart. See Ezekiel, I will take away from you the heart of stone, and give you the heart of flesh. Stone is emblematic of hardness, flesh of softness.
Rabanus Maurus † AD 856
Of stones there were sons raised up to Abraham; forasmuch as the Gentiles by believing in Christ, who is Abraham’s seed, became his sons to whose seed they were united.
Pseudo-Chrysostom
The axe is that most sharp fury of the consummation of all things, that is to hew down the whole world. But if it be already laid, how hath it not yet cut down? Because these trees have reason and free power to do good, or leave undone; so that when they see the axe laid to their root, they may fear and bring forth fruit. This denunciation of wrath then, which is meant by the laying of the axe to the root, though it have no effect on the bad, yet will sever the good from the bad.
St Jerome † AD 420
Or, the preaching of the Gospel is meant, as the Prophet Jeremiah also compares the Word of the Lord to an axe cleaving the rock. (Jer. 23:29.)
St Gregory the Great † AD 604 Hom. in Ev. xx. 9.
Or, the axe signifies the Redeemer, who as an axe of haft and blade, so consisting of the Divine and human nature, is held by His human, but cuts by His Divine nature. And though this axe be laid at the root of the tree waiting in patience, it is yet seen what it will do; for each obstinate sinner who here neglects the fruit of good works, finds the fire of hell ready for him. Observe, the axe is laid to the root, not to the branches; for that when the children of wickedness are removed, the branches only of the unfruitful tree are cut away. But when the whole offspring with their parent is carried off, the unfruitful tree is cut down by the root, that there remain not whence the evil shoots should spring up again.
St John Chrysostom † AD 407
By saying Every, he cuts off all privilege of nobility: as much as to say, Though thou be the son of Abraham, if thou abide fruitless thou shalt suffer the punishment.
Rabanus Maurus † AD 856
There are four sorts of trees; the first totally withered, to which the Pagans may be likened; the second, green but unfruitful, as the hypocrites; the third, green and fruitful, but poisonous, such are heretics; the fourth, green and bringing forth good fruit, to which are like the good Catholics.
St Gregory the Great † AD 604
Therefore every tree that bringeth not forth good fruit shall be cut down, and cast into the fire, because he who here neglects to bring forth the fruit of good works finds a fire in hell prepared for him.
The Latin text
Gregorius regula Pastor
Pro qualitate audientium formari debet sermo doctorum, ut ad sua singulis congruat, et tamen a communis aedificationis arce nunquam recedat
Glossa
Unde necesse fuit ut post doctrinam quam Ioannes turbis tradiderat, Evangelista etiam illius doctrinae faceret mentionem qua instruxit eos qui provectiores videbantur; et ideo dicit videns autem multos Pharisaeorum et Sadducaeorum venientes ad Baptismum suum
Isidorus in Lib. Etymol
Pharisaei et Sadducaei inter se contrarii sunt: nam Pharisaei ex Hebraeo in Latinum interpretantur divisi, eo quod traditionum et observationum iustitiam praeferunt: unde divisi vocantur a populo quasi per iustitiam. Sadducaei interpretantur iusti: vindicant enim sibi quod non sunt, corporum resurrectionem negant, et animam cum corpore interire praedicant. Hi tantum quinque libros legis recipiunt, prophetarum vaticinia respuunt
Glossa
Hos ergo qui inter Iudaeos maiores videbantur, videns Ioannes ad Baptismum suum venire, dixit eis: progenies viperarum, quis vobis demonstrabit fugere a ventura ira?
Remigius
Consuetudo Scripturarum est ab imitatione operum nomina imponere, secundum illud Ezech.: pater tuus Amorrhaeus; sic et isti ab imitatione viperarum, progenies viperarum dicuntur
Chrysostomus super Matth
Sicut enim artificiosus medicus si viderit aegrotantis colorem, intelligit speciem passionis, sic Ioannes venientium ad se Pharisaeorum pravas cogitationes intellexit; forsitan enim apud se cogitaverunt: imus, et confitemur peccata nostra; nullum laborem nobis imponit; baptizemur, et consequamur indulgentiam peccatorum. Insipientes, numquid facta digestione impuritatis, non est necessaria sumptio medicinae? Sic multa diligentia necessaria est homini post confessionem et Baptismum, ut vulnus peccatorum perfecte sanetur; ideo dicit progenies viperarum. Natura enim viperarum est, quod statim cum momorderit hominem, currit ad aquam, quam si non invenerit, moritur; ideo istos dicebat progeniem viperarum, quia peccata mortifera committentes currebant ad Baptismum, ut sicut viperae per aquam tantum pericula mortis evaderent. Item viperarum natura est rumpere viscera matrum suarum, et sic nasci. Quoniam ergo Iudaei assidue persequentes prophetas corruperunt matrem suam synagogam, ideo progenies viperarum nuncupantur. Item viperae a foris speciosae sunt et quasi pictae, intus autem veneno repletae; ita et isti pulchritudinem sanctitatis ostendebant in vultu
Remigius
Cum ergo dicitur quis demonstrabit vobis fugere a ventura ira? Subauditur: nisi Deus
Chrysostomus super Matth
Vel quis vobis demonstrabit? Num Isaias propheta? Absit: si enim ipse vos docuisset, non spem in aqua poneretis tantum, sed etiam in operibus bonis: ille enim dicit: lavamini et mundi estote; auferte nequitiam ab animabus vestris, discite bene facere. Numquid etiam David dicens: lavabis me, et super nivem dealbabor? Absit: ille enim sic dicit postea: sacrificium Deo spiritus contribulatus. Si ergo essetis discipuli David, cum gemitu ad Baptismum veniretis
Remigius
Si vero quis demonstrabit sub futuro legatur tempore, hic est sensus: quis doctor, quis praedicator dabit vobis consilium ut possitis evadere iram aeternae damnationis?
Augustinus de Civ. Dei
Deus autem propter quamdam operum similitudinem, non propter affectionum infirmitatem, secundum Scripturas, irascitur, nec tamen ulla passione turbatur: hoc enim verbum vindictae usurpavit effectus, non ille turbulentus affectus. Si ergo vultis effugere, facite dignum fructum poenitentiae
Gregorius in Evang
In quibus verbis notandum est, quod non solum fructus poenitentiae, sed dignos poenitentiae admonet esse faciendos. Sciendum enim est, quia quisquis illicita nulla commisit, huic iure conceditur ut licitis utatur; at si quis in culpam lapsus est, tanto a se debet licita abscindere quanto se meminit et illicita perpetrasse. Uniuscuiusque ergo conscientia convenitur, ut tanto maiora quaerat bonorum operum lucra per poenitentiam, quanto graviora sibi intulerit damna per culpam. Sed Iudaei de generis nobilitate gloriantes, idcirco se agnoscere peccatores nolebant quia de Abrahae stirpe descenderant; et ideo recte dicitur et ne velitis dicere intra vos: patrem habemus Abraham
Chrysostomus in Matth
Haec autem dixit, non prohibens illos dicere ex illo se esse, sed prohibet in hoc confidere, virtuti animae non insistentes
Chrysostomus super Matth
Quid enim prodest ei quem sordidant mores, generatio clara? Aut quid nocet illi generatio vilis, quem mores adornant? Melius est enim alicui ut in eo glorientur parentes quia talem filium habent, quam ut ipse in parentibus glorietur. Sic et vos nolite gloriari dicentes quia patrem habemus Abraham; sed magis erubescite, quia filii estis eius, et sanctitatis eius non estis heredes. De adulterio enim natus videtur qui non assimilat patrem. Parentum igitur gloriam excludit dicens et ne velitis dicere
Rabanus Maurus
Quia ergo praeco veritatis ad dignum poenitentiae fructum faciendum eos incitare volebat, ad humilitatem provocabat, sine qua nullus poenitere potest, subdens dico enim vobis quoniam potens est Deus de lapidibus istis suscitare filios Abrahae
Remigius
Fertur, quod in eo loco praedicavit Ioannes circa Iordanem, ubi iubente Deo duodecim lapides de medio alveo Iordanis sublati positi sunt. Potuit ergo fieri ut hos demonstrando diceret de lapidibus istis
Hieronymus
In quo Dei indicat potentiam, quod qui de nihilo cuncta fecerat, posset et de saxis durissimis populum procreare
Glossa
Prima enim sunt rudimenta fidei credere Deum posse quicquid voluerit
Chrysostomus
Ex lapidibus autem generari homines, simile est ei quod ex Sara processit Isaac; unde et propheta dicit: aspicite ad petram de qua excisi estis. Huius igitur prophetiae eos memores faciens, monstrat quod possibile est nunc etiam simile fieri
Rabanus Maurus
Vel aliter. Lapidum nomine gentes significatae sunt, quae lapides coluerunt
Chrysostomus, super Matth
Item lapis durus est ad opus; sed cum factum fuerit opus ex eo, deficere nescit; sic et gentes cum difficultate crediderunt quidem, tamen credentes permanent in aeternum in fide
Hieronymus
Lege Ezechielem: auferam, inquit, a vobis cor lapideum, et dabo vobis cor carneum. In lapide duritia, in carne mollitudo monstratur
Rabanus Maurus
De lapidibus ergo filii Abrahae suscitati sunt, quia dum gentiles in Abrahae semine, idest in Christo, crediderunt, eius filii facti sunt cuius semini sunt uniti. Sequitur iam enim securis ad radicem arboris posita est
Chrysostomus super Matth
Securis est acutissima ira consummationis, quae totum praecisura est mundum. Sed si posita est, quare non praecidit? Quia rationales sunt arbores et in potestate habent facere bonum aut non facere; ut videntes ad radices suas positam esse securim, timeant et faciant fructum. Ergo denuntiatio irae, quod est securis positio, etsi in malis nihil agat, tamen a malis segregat bonos
Hieronymus
Vel securis est praedicatio Evangelii, iuxta Ieremiam qui verbum domini comparat securi caedenti petram
Gregorius in Evang
Vel securis est redemptor noster, qui velut ex manubrio et ferro, ex divinitate constans et humanitate, tenetur ex humanitate, sed incidit ex divinitate; quae videlicet securis ad radicem arboris posita est, quia etsi per patientiam expectat, videtur tamen quid factura est. Omnis enim arbor quae non facit fructum bonum, excidetur, et in ignem mittetur: quia unusquisque perversus paratam citius Gehennae concremationem invenit qui hic fructum boni operis facere contemnit. Securim autem non iuxta ramos positam, sed ad radicem dicit: cum enim malorum filii tolluntur, rami infructuosae arboris abscinduntur; cum vero tota simul progenies cum parente tollitur, infructuosa arbor a radice abscissa est, ne remaneat unde prava iterum soboles succrescat
Chrysostomus in Matth
Cum autem dicit omnis, excludit primatum, quod est a nobilitate; quasi dicat: etsi nepos fueris Abrahae, sustinebis poenam sine fructu manens
Rabanus Maurus
Quatuor autem sunt species arborum: quarum una tota est arida, cui assimilantur Pagani; altera viridis, sed sine fructu, cui assimilantur hypocritae; tertia viridis et fructuosa, sed venenosa, cui assimilantur haeretici; quarta viridis est, et fructum bonum gignit, cui assimilantur viri Catholici
Gregorius in Evang
Igitur omnis arbor non faciens fructum bonum, excidetur et in ignem mittetur: quia paratam Gehennae concremationem invenit qui hic boni operis fructum facere contemnit
3:11
The Gloss non occ.
As in the preceding words John had explained more at length what he had shortly preached in the words, Repent ye, so now follows a more full enlargement of the words, The kingdom of heaven is at hand.
St Gregory the Great † AD 604 Hom. in Ev. vii. 3.
John baptizes not with the Spirit but with water, because he had no power to forgive sins; he washes the body with water, but not at the same time the soul with pardon of sin.
St John Chrysostom † AD 407 Hom. x. 1.
For while as yet the sacrifice had not been offered, nor remission of sin sent, nor the Spirit had descended on the water, how could sin be forgiven? But since the Jews never perceived their own sin, and this was the cause of all their evils, John came to bring them to a sense of them by calling them to repentance.
St Gregory the Great † AD 604 ubi sup.
Why then does he baptize who could not remit sin, but that he may preserve in all things the office of forerunner? As his birth had preceded Christ’s birth, so his baptism should precede the Lord’s baptism.
Pseudo-Chrysostom
Or, John was sent to baptize, that to such as came to his baptism he might announce the presence among them of the Lord in the flesh, as himself testifies in another place, That He might be manifested to Israel, therefore am I come to baptise with water. (John 1:31.)
St Augustine † AD 430 in Joann. Tract. v. 5.
Or, he baptizes, because it behoved Christ to be baptized. But if indeed John was sent only to baptize Christ, why was not He alone baptized by John? Because had the Lord alone been baptized by John, there would not have lacked who should insist that John’s baptism was greater than Christ’s, inasmuch as Christ alone had the merit to be baptized by it.
Rabanus Maurus † AD 856
Or, by this sign of baptism he separates the penitent from the impenitent, and directs them to the baptism of Christ.
Pseudo-Chrysostom
Because then he baptized on account of Christ, therefore to them who came to him for baptism he preached that Christ should come, signifying the eminence of His power in the words, He who cometh after me is mightier than I.
Remigius † AD 908
There are five points in which Christ comes after John, His birth, preaching, baptism, death, and descent into hell. A beautiful expression is that, mightier than I, because he is mere man, the other is God and man.
Rabanus Maurus † AD 856
As though he had said, I indeed am mighty to invite to repentance, He to forgive sins; I to preach the kingdom of heaven, He to bestow it; I to baptize with water, He with the Spirit.
St John Chrysostom † AD 407
When you hear for He is mightier than I, do not suppose this to be said by way of comparison, for I am not worthy to be numbered among his servants, that I might undertake the lowest office.
St Hilary † AD 367
Leaving to the Apostles the glory of bearing about the Gospel, to whose beautiful feet was due the carrying the tidings of God’s peace.
Pseudo-Chrysostom
Or, by the feet of Christ we may understand Christians, especially the Apostles, and other preachers, among whom was John Baptist; and the shoes are the infirmities with which he loads the preachers. These shoes all Christ’s preachers wear; and John also wore them; but declares himself unworthy, that he might shew the grace of Christ, and be greater than his deserts.
St Jerome † AD 420
In the other Gospels it is, whose shoe latchet I am not worthy to loose. Here his humility, there his ministry is intended; Christ is the Bridegroom, and John is not worthy to loose the Bridegroom’s shoe, that his house be not called according to the Law of Moses and the example of Ruth, The house of him that hath his shoe loosed. (Deut. 25:10.)
Pseudo-Chrysostom
But since no one can give a benefit more worthy than he himself is, nor to make another what himself is not, he adds, He shall baptize you with the Holy Ghost and with fire. John who is carnal cannot give spiritual baptism; he baptizes with water, which is matter; so that he baptizes matter with matter. Christ is Spirit, because He is God; the Holy Ghost is Spirit, the soul is spirit; so that Spirit with Spirit baptizes our spirit. The baptism of the Spirit profits as the Spirit enters and embraces the mind, and surrounds it as it were with an impregnable wall, not suffering fleshly lusts to prevail against it. It does not indeed prevail that the flesh should not lust, but holds the will that it should not consent with it. And as Christ is Judge, He baptizes in fire, i. e. temptation; mere man cannot baptize in fire. He alone is free to tempt, who is strong to reward. This baptism of tribulation burns up the flesh that it does not generate lust, for the flesh does not fear spiritual punishment, but only such as is carnal. The Lord therefore sends carnal tribulation on his servants, that the flesh fearing its own pains, may not lust after evil. See then how the Spirit drives away lust, and suffers it not to prevail, and the fire burns up its very roots.
St Jerome † AD 420
Either the Holy Ghost Himself is a fire, as we learn from the Acts, when there sat as it were fire on the tongues of the believers; and thus the word of the Lord was fulfilled who said, I am come to send fire on the earth, I will that it burn. (Luke 12:49.) Or, we are baptized now with the Spirit, hereafter with fire; as the Apostle speaks, Fire shall try every man’s work, of what sort it ise. (1 Cor. 3:13.)
St John Chrysostom † AD 407
He does not say, shall give you the Holy Ghost, but shall baptize you in the Holy Ghost, shewing in metaphor the abundance of the grace. fThis further shews, that even under the faith there is need of the will alone for justification, not of labours and toilings; and even as easy a thing as it is to be baptized, even so easy a thing it is to be changed and made better. By fire he signifies the strength of grace which cannot be overcome, and that it may be understood that He makes His own people at once like to the great and old prophets, most of the prophetic visions were by fire.
Pseudo-Chrysostom
It is plain then that the baptismg of Christ does not undo the baptism of John, but includes it in itself; he who is baptized in Christ’s name hath both baptisms, that of water and that of the Spirit. For Christ is Spirit, and hath taken to Him the body that He might give both bodily and spiritual baptism. John’s baptism does not include in it the baptism of Christ, because the less cannot include the greater. Thus the Apostle having found certain Ephesians baptized with John’s baptism, baptized them again in the name of Christ, because they had not been baptized in the Spirit: thus Christ baptized a second time those who had been baptized by John, as John himself declared he should, I baptize you with water; but He shall baptize you with the Spirit. And yet they were not baptized twice but once; for as the baptism of Christ was more than that of John, it was a new one given, not the same repeated.
St Hilary † AD 367
He marks the time of our salvation and judgment in the Lord; those who are baptized in the Holy Ghost it remains that they be consummated by the fire of judgment.
Rabanus Maurus † AD 856
By the fan is signified the separation of a just trial; that it is in the Lord’s hand, means, ‘in His power,’ as it is written, The Father hath committed all judgment to the Son.
Pseudo-Chrysostom
The floor, is the Church, the barn, is the kingdom of heaven, the field, is the world. The Lord sends forth His Apostles and other teachers, as reapers to reap all nations of the earth, and gather them into the floor of the Church. Here we must be threshed and winnowed, for all men are delighted in carnal things as grain delights in the husk. But whoever is faithful and has the marrow of a good heart, as soon as he has a light tribulation, neglecting carnal things runs to the Lord; but if his faith be feeble, hardly with heavy sorrow; and he who is altogether void of faith, however he may be troubled, passes not over to God. The wheat when first thrashed lies in one heap with chaff and straw, and is after winnowed to separate it; so the faithful are mixed up in one Church with the unfaithful; but persecution comes as a wind, that, tossed by Christ’s fan, they whose hearts were separate before, may be also now separated in place. He shall not merely cleanse, but throughly cleanse; therefore the Church must needs be tried in many ways till this be accomplished. And first the Jews winnowed it, then the Gentiles, now the heretics, and after a time shall Antichrist throughly winnow it. For as when the blast is gentle, only the lighter chaff is carried off, but the heavier remains; so a slight wind of temptation carries off the worst characters only; but should a greater storm arise, even those who seem stedfast will depart. There is need then of heavier persecution that the Church should be cleansed.
Remigius † AD 908
This His floor, to wit, the Church, the Lord cleanses in this life, both when by the sentence of the Priests the bad are put out of the Church, and when they are cut off by death.
Rabanus Maurus † AD 856
The cleansing of the floor will then be finally accomplished, when the Son of Man shall send His Angels, and shall gather all offences out of His kingdom.
St Gregory the Great † AD 604 Mor. xxxiv. 5.
After the threshing is finished in this life, in which the grain now groans under the burden of the chaff, the fan of the last judgment shall so separate between them, that neither shall any chaff pass into the granary, nor shall the grain fall into the fire which consumes the chaff.
St Hilary † AD 367
The wheat, i. e. the full and perfect fruit of the believer, he declares, shall be laid up in heavenly barns; by the chaff he means the emptiness of the unfruitful.
Rabanus Maurus † AD 856
There is this difference between the chaff and the tares, that the chaff is produced of the same seed as the wheat, but the tares from one of another kind. The chaff therefore are those who enjoy the sacraments of the faith, but are not solid; the tares are those who in profession as well as in works are separated from the lot of the good.
Remigius † AD 908
The unquenchable fire is the punishment of eternal damnation; either because it never totally destroys or consumes those it has once seized on, but torments them eternally; or to distinguish it from purgatorial fire which is kindled for a time and again extinguished.
St Augustine † AD 430 de Cons. Ev. ii. 12.
If any asks which were the actual words spoken by John, whether those reported by Matthew, or by Luke, or by Mark, it may be shewn, that there is no difficulty here to him who rightly understands that the sense is essential to our knowledge of the truth, but the words indifferent. And it is clear we ought not to deem any testimony false, because the same fact is related by several persons who were present in different words and different ways. Whoever thinks that the Evangelists might have been so inspired by the Holy Ghost that they should have differed among themselves neither in the choice, nor the number, nor the order of their words, he does not see that by how much the authority of the Evangelists is preeminent, so much the more is to be by them established the veracity of other men in the same circumstances. But the discrepancy may seem to be in the thing, and not only in words, between, I am not worthy to bear His shoes, and, to loose His shoe-latchet. Which of these two expressions did John use? He who has reported the very words will seem to have spoken truth; he who has given other words, though he have not hid, or been forgetful, yet has he said one thing for another. But the Evangelists should be clear of every kind of falseness, not only that of lying, but also that of forgetfulness. If then this discrepancy be important, we may suppose John to have used both expressions, either at different times, or both at the same time. But if he only meant to express the Lord’s greatness and his own humility, whether he used one or the other the sense is preserved, though any one should in his own words repeat the same profession of humility using the figure of the shoes; their will and intention does not differ. This then is a useful rule and one to be remembered, that it is no lie, when one fairly represents his meaning whose speech one is recounting, though one uses other words; if only one shews our meaning to be the same with his. Thus understood it is a wholesome direction, that we are to enquire only after the meaning of the speaker.
The Latin text
Glossa
Quia in praecedentibus verbis Ioannes explicaverat quod supra summarie de agenda poenitentia praedicavit, restabat ut etiam distinctius praedicaret quod de regni caelorum appropinquatione iam dixerat; ideo dixit ego quidem baptizo vos in aqua in poenitentiam
Gregorius in Evang
Ioannes non in spiritu, sed in aqua baptizat, quia peccata solvere non valebat: corpora quidem per aquam lavat, sed tamen animas per veniam non lavat
Chrysostomus in Matth
Cum enim nondum esset oblata hostia neque peccatum solutum esset nec spiritus descendisset in aquam, qualiter fieret remissio peccatorum? Sed quia Iudaei nequaquam propria sentiebant peccata, et hoc erat eis causa malorum, advenit Ioannes, in cognitionem eos ducens propriorum peccatorum, poenitentiam memorando
Gregorius in Evang
Cur ergo baptizat qui peccata non relaxat, nisi ut praecursionis suae ordinem servans, qui nasciturum nascendo praevenerat, baptizaturum quoque dominum baptizando praeveniret?
Chrysostomus super Matth
Vel missus erat Ioannes ad baptizandum, ut ad Baptismum venientibus praesentiam filii Dei in corpore praedicaret, sicut ipse testatur alibi dicens: ut manifestetur in Israel, ideo ego veni in aqua baptizare
Augustinus super Ioannem
Vel ideo baptizat quia oportebat baptizari Christum. Sed quare non solus ipse baptizatus est a Ioanne, si ad hoc missus erat Ioannes per quem baptizaretur Christus? Quia si solus dominus baptizatus esset Baptismate Ioannis, non deessent qui putarent Baptismum Ioannis maiorem esse quam Baptismum Christi, usque adeo ut solus Christus eo baptizari meruisset
Rabanus Maurus
Vel ideo baptizat ut poenitentes hoc signaculo ab impoenitentibus secernendo, ad Baptismum dirigat Christi
Chrysostomus super Matth
Quia ergo propter Christum baptizabat, ideo ad ipsum venientibus Christum praedicat appariturum et eminentiam potestatis eius annuntiat, dicens qui autem post me venturus est, fortior me est
Remigius
Sciendum est autem, quod quinque modis venit Christus post Ioannem: nascendo, praedicando, baptizando, moriendo et ad Inferos descendendo. Et pulchre dominus dicitur fortior Ioanne, quia ille purus homo, hic vero Deus et homo
Rabanus Maurus
Ac si Ioannes dicat: ego quidem fortis sum ad poenitentiam invitando, ille peccata remittendo; ego regnum caelorum praedicando, ille donando; ego in aqua baptizando, ille in spiritu
Chrysostomus in Matth
Cum autem audieris: quia fortior me est, ne aestimes secundum comparationem me hoc dicere; neque enim inter servos illius ordinari sum dignus, ut vilissimam ministerii susciperem particulam; unde subdit cuius non sum dignus calceamenta portare
Hilarius in Matth
Apostolis utique circumferendae praedicationis gloriam derelinquens, quibus speciosis pedibus pacem Dei erat debitum nuntiare
Chrysostomus super Matth
Vel per pedes Christi intelligere possumus Christianos, praecipue apostolos, ceterosque praedicatores, inter quos erat Ioannes Baptista; calceamenta autem sunt infirmitates quibus operit praedicatores. Haec ergo calceamenta Christi omnes praedicatores portant; et Ioannes etiam portabat; sed se dignum non esse portare pronuntiat, ut maiorem ostenderet gratiam Christi meritis suis
Hieronymus
In alio Evangelio ait: cuius non sum dignus solvere corrigiam calceamenti. Hic humilitas, ibi ministerium demonstratur, quia Christus cum sponsus sit, et Ioannes non mereatur sponsi corrigiam solvere, ne vocetur domus eius, iuxta legem Moysi, et exemplum Ruth, domus discalceati
Chrysostomus super Matth
Quia vero nemo potest dare dignius beneficium quam ipse est nec facere alterum quod ipse non est, recte subdit ille vos baptizabit in spiritu sancto et igni. Ioannes quidem cum sit corporalis, spiritualem Baptismum dare non potest, sed baptizat in aqua, quae corpus est; et ideo corpus cum corpore baptizat. Christus autem spiritus est, quia Deus est. Spiritus etiam sanctus, spiritus est; anima quoque spiritus est: ideo spiritus cum spiritu spiritum nostrum baptizat. Baptismus autem spiritus proficit, quia ingrediens spiritus circumplectitur animam, et quasi muro quodam inexpugnabili circuit eam, et non permittit ut carnales concupiscentiae praevaleant contra eam. Non quidem facit ut caro non concupiscat, sed tenet animam ut ei non consentiat. Et quoniam Christus iudex est, baptizat in igne, idest in tentationibus; in igne autem baptizare non potest homo purus. Ille enim tentandi habet licentiam qui remunerandi habet potestatem. Hic autem Baptismus tribulationis, idest ignis, comburit carnem ut non germinet concupiscentias: nam caro spirituales quidem poenas non timet, sed carnales. Ideo ergo dominus super servos suos carnales tribulationes mittit, ut timens angustias suas caro non concupiscat malum. Vides ergo quia spiritus repellit concupiscentias, et praevalere non sinit; ignis autem ipsas concupiscentiarum radices comburit
Hieronymus
Vel in spiritu sancto et igni: quia ignis est spiritus sanctus, quo descendente, sedit quasi ignis super linguas credentium. Et impletus est sermo domini dicens: ignem veni mittere in terram, sive quia, in praesenti, spiritu baptizamur, et in futuro, igni, secundum illud apostoli: uniuscuiusque opus quale sit, ignis probabit
Chrysostomus in Matth
Non autem dicit: dabit vobis spiritum sanctum, sed baptizabit vos in spiritu sancto, copiam gratiae metaphorice ostendens. Per hoc etiam monstratur quod sola voluntate etiam in fide indiget ad iustificandum, non laboribus et sudoribus; et sicut facile est baptizari, ita facile est per eum transmutari et fieri meliores. In igne vero vehementiam gratiae, quae vinci non possit, demonstrat; et ut intelligatur quod similes antiquis et magnis prophetis repente suos faciat: propter hoc enim ignis meminit, quia plures visionum prophetalium per ignem apparuerunt
Chrysostomus super Matth
Patet ergo quod Baptismus Christi non solvit Ioannis Baptismum, sed in se inclusit: qui enim baptizatur in nomine Christi, utrumque Baptismum habet, et aquae et spiritus: quia Christus et spiritus erat, et corpus suscepit, ut et corporale et spirituale Baptisma daret. Ioannis autem Baptismus non includit in se Baptismum Christi, quia quod minus est, maius in se includere non potest. Ideo apostolus cum invenisset quosdam Ephesios Ioannis Baptismate baptizatos, iterum baptizavit eos in nomine Christi, quia in spiritu non erant baptizati, quoniam et Christus iterum baptizavit eos qui a Ioanne fuerant baptizati, sicut sermo Ioannis demonstrat, dicens ego vos baptizo in aqua, ille vos baptizabit in spiritu. Nec videbatur iterum baptizare, sed semel: quia enim amplius erat Baptisma Christi quam Ioannis, novum dabatur, et non iteratum
Hilarius in Matth
Salutis igitur nostrae et iudicii tempus designat in domino, dicens baptizabit vos in spiritu sancto et igni, quia baptizatis in spiritu sancto reliquum sit consummari igne iudicii; unde subditur cuius ventilabrum in manu sua
Rabanus Maurus
Per ventilabrum, idest palam, discretio iusti examinis designatur, quod habet dominus in manu, idest in potestate, quia pater omne iudicium dedit filio. Sequitur et permundabit aream suam
Chrysostomus super Matth
Area idest Ecclesia, horreum vero regnum caeleste, ager autem hic mundus. Mittens ergo dominus apostolos ceterosque doctores quasi messores, praecidit omnes gentes de mundo et in aream Ecclesiae congregavit. Hic ergo triturandi sumus, hic ventilandi: omnes enim homines in rebus carnalibus delectantur, sicut grana in palea. Sed qui fidelis est et boni cordis habet medullam, mox ut leviter tribulatus fuerit, negligens carnalia, currit ad dominum; si autem modicae fidei fuerit, vix cum grandi tribulatione; qui autem omnino infidelis est et vacuus, quantumcumque tribulatus fuerit, non transit ad Deum. Triticum autem cum primum trituratum fuerit, iacet cum paleis in uno loco confusum, postea autem ventilatur ut separetur; sic et in una Ecclesia fideles cum infidelibus habentur commixti; ideo movetur persecutio quasi ventus, ut ventilabro Christi iactati, qui iam disiuncti fuerant actibus, separentur et locis. Et vide quia non dixit: mundabit aream suam: sed permundabit: necesse est enim ut diversis modis tentetur Ecclesia donec permundetur. Et primum quidem ventilaverunt illam Iudaei, deinde gentiles, modo haeretici, postmodum perventilabit Antichristus. Sicut enim quando modica est aura, non permundatur tota tritici massa, sed leviores paleae iactantur, graviores autem remanent, sic et modo modico flatu tentationis sufflante pessimi homines recedunt. Si autem surrexerit maior tempestas, etiam illi qui videntur esse stabiles, sunt exituri. Ideo necessaria est tentatio maior, ut permundetur Ecclesia
Remigius
Hanc etiam aream, scilicet Ecclesiam, dominus mundat in hac vita, cum vel per iudicium sacerdotum mali de Ecclesia tolluntur, vel per mortem de hac vita abscinduntur
Rabanus Maurus
Universaliter autem areae purgatio in fine perficietur, quando mittet Angelos suos filius hominis et colliget de regno suo omnia scandala
Gregorius Moralium
Nam post trituram vitae praesentis, in qua nunc triticum sub paleis gemit, ita illo extremi iudicii ventilabro triticum paleaque discernitur, ut nec in tritici horreum paleae transeant, nec in palearum ignem horrei grana dilabantur; et hoc est quod sequitur et congregabit triticum suum in horreum, paleas autem comburet igni inextinguibili
Hilarius in Matth
Triticum suum, perfectos scilicet credentium fructus, dicit caelestibus horreis recondendum; paleas vero infructuosorum hominum inanitatem
Rabanus Maurus
Verum hoc inter paleas et zizania distat, quod paleae non alio quam triticorum semine prodeunt, zizania vero diverso. Paleae ergo sunt qui fidei sacramentis imbuuntur, sed solidi non sunt; zizania vero qui et opere et professione secernuntur a bonorum sorte
Remigius
Ignis autem inextinguibilis dicitur poena aeternae damnationis: sive quia quos semel suscepit, nunquam extinguit, sed semper cruciat; sive ad differentiam ignis Purgatorii, qui ad tempus accenditur et extinguitur
Augustinus de Cons. Evang
Si autem quaeritur quae verba potius Ioannes Baptista dixerit, utrum quae Matthaeus an quae Lucas an quae Marcus eum dixisse commemorat, nullo modo hic laborandum esse iudicat qui prudenter intelligit ipsas sententias esse necessarias cognoscendae veritati, quibuslibet verbis fuerint explicatae. Et in hoc apparet non debere nos arbitrari mentiri quemquam, si pluribus reminiscentibus rem quam audierunt vel viderunt, non eodem modo atque eisdem verbis eadem res fuerit indicata. Quisquis autem dicit Evangelistis per spiritus sancti potentiam hoc potuisse concedi ut nec in genere verborum nec in ordine nec in numero discreparent, non intelligit quanto amplius Evangelistarum excellit auctoritas, tanto magis per eos fuisse firmandam ceterorum hominum vera loquentium securitatem. Quod autem alius dixit cuius non sum dignus calceamenta portare, alius vero: calceamenti corrigiam solvere, non verbis tantum, sed et re ipsa videtur aliud esse. Merito ergo quaeri potest quid horum Ioannes dixerit. Verum enim videtur narrasse qui hoc potuit narrare quod ille dixit; qui autem aliud, etsi non est mentitus certe vel oblitus, aliquid pro alio dixisse putabitur. Omnem autem falsitatem abesse ab Evangelistis decet, non solum eam quae mentiendo promitur, sed etiam eam quae obliviscendo. Ita si ad rem pertinet aliquid aliud intelligere ex utroque dictorum, recte existimandum est Ioannem utrumque dixisse, sive aliud alio tempore, sive confestim. Si autem nihil intendit Ioannes cum de calceamentis domini diceret, nisi excellentiam eius et suam humilitatem, quodlibet dictorum dixerit, eamdem tamen sententiam tenuit, quisquis etiam verbis suis per calceamentorum commemorationem eamdem significationem humilitatis expressit; unde ab eadem voluntate non aberravit. Utilis ergo modus, et memoriae commendandus, non esse mendacium cum quis voluntatem eius explicat de quo aliquid narrat, etiam dicens aliquid aliud quod ille non dixit; voluntatem tamen suam explicavit eamdem quam et ille cuius verba commemorat. Ita enim salubriter dicimus nihil aliud esse quaerendum quam quid velit ille qui loquitur
3:13
The Gloss non occ.
Christ having been proclaimed to the world by the preaching of His forerunner, now after long obscurity will manifest Himself to men.
Remigius † AD 908
In this verse is contained person, place, time, and office. Time, in the word Then.
Rabanus Maurus † AD 856
That is, when He was thirty years old, shewing that none should be ordained priest, or even to preach till He be of full age. Joseph at thirty years was made governor of Egypt; David began to reign, and Ezekiel his prophesying at the same age.
St John Chrysostom † AD 407 Hom. x. 1.
Because after His baptism Christ was to put an end to the Law, He therefore came to be baptized at this age, that having so kept the Law, it might not be said that He cancelled it, because He could not observe it.
Pseudo-Chrysostom
Then, that is when John preached, that He might confirm his preaching, and Himself receive his witness. But as when the morning-star has risen, the sun does not wait for that star to set, but rising as it goes forward, gradually obscures its brightness; so Christ waited not for John to finish his course, but appeared while he yet taught.
Remigius † AD 908
The Persons are described in the words, came Jesus to John; that is, God to man, the Lord to His servant, the King to His soldier, the Light to the lamp. The Place, from Galilee to Jordan. Galilee means ‘transmigration.’ Whoso then will be baptized, must pass from vice to virtue, and humble himself in coming to baptism, for Jordan means ‘descent.’
St Ambrose † AD 397 Ambrosiaster. Serm. x. 5.
Scripture tells of many wonders wrought at various times in this river; as that, among others, in the Psalms, Jordan, was driven backwards; (Ps. 114:3.) before the water was driven back, now sins are turned back in its current; as Elijah divided the waters of old, so Christ the Lord wrought in the same Jordan the separation of sin.
Remigius † AD 908
The office to be performed; that He might be baptized of him; not baptism to the remission of sins, but to leave the water sanctified for those after to be baptized.
St Augustine † AD 430 non occ. cf. Ambrosiast. Serm. xii. 4.
The Saviour willed to be baptized not that He might Himself be cleansed, but to cleanse the water for ush. From the time that Himself was dipped in the water, from that time has He washed away all our sins in water. And let none wonder that water, itself corporeal substance, is said to be effectual to the purification of the soul; it is so effectual, reaching to and searching out the hidden recesses of the conscience. Subtle and penetrating in its own nature, made yet more so by Christ’s blessing, it touches the hidden springs of life, the secret places of the soul, by virtue of its all-pervading dew. The course of blessing is even yet more penetrating than the flow of waters. Thus the blessing which like a spiritual river flows on from the Saviour’s baptism, hath filled the basins of all pools, and the courses of all fountains.
Pseudo-Chrysostom
He comes to baptism, that He who has taken upon Him human nature, may be found to have fulfilled the whole mystery of that nature; not that He is Himself a sinner, but He has taken on Him a nature that is sinful. And therefore though He needed not baptism Himself, yet the carnal nature in others needed it.
St Ambrose † AD 397 Ambrosiaster. Serm. xii. 1.
Also like a wise master inculcating His doctrines as much by His own practice, as by word of mouth, He did that which He commanded all His disciples to do.
St Augustine † AD 430 in Joann. Tract. v. 3.
He deigned to be baptized of John that the servants might see with what readiness they ought to run to the baptism of the Lord, when He did not refuse to be baptized of His servant.
St Jerome † AD 420
Also that by being Himself baptized, He might sanction the baptism of John.
St John Chrysostom † AD 407 Hom. xii.
But since John’s baptism was to repentance, and therefore shewed the presence of sin, that none might suppose Christ’s coming to the Jordan to have been on this account, John cried to Him, I have need to be baptized of Thee, and comest Thou to me? As if he had said,
Pseudo-Chrysostom
That Thou shouldest baptize me there is good cause, that I may be made righteous and worthy of heaven; but that I should baptize Thee, what cause is there? Every good gift comes down from heaven upon earth, not ascends from earth to heaven.
St Hilary † AD 367
John rejects Him from baptism as God; He teaches him, that it ought to be performed on Him as man.
St Jerome † AD 420
Beautifully said is that now, to shew that as Christ was baptized with water by John, so John must be baptized by Christ with the Spirit. Or, suffer now that I who have taken the form of a servant should fulfil all that low estate; otherwise know that in the day of judgment thou must be baptized with my baptism. Or, the Lord says, ‘Suffer this now; I have also another baptism wherewithal I must be baptized; thou baptizest Me with water, that I may baptize thee for Me with thy own blood.’
Pseudo-Chrysostom
In this he shews that Christ after this baptized John; which is expressly told in some apocryphal booksi. Suffer now that I fulfil the righteousness of baptism in deed, and not only in word; first submitting to it, and then preaching it; for so it becometh us to fulfil all righteousness. Not that by being baptized He fulfils all righteousness, but so, in the same manner, that is, as He first fulfilled the righteousness of baptism by His deeds, and after preached it, so He might all other righteousness, according to that of the Acts, All things that Jesus began both to do and to teach. (Acts 1:1.) Or thus, all righteousness, according to the ordinance of human nature; as He had before fulfilled the righteousness of birth, growth, and the like.
St Hilary † AD 367
For by Him must all righteousness have been fulfilled, by whom alone the Law could be fulfilled.
St Jerome † AD 420
Righteousness; but he adds neither ‘of the Law;’ nor ‘of nature,’ that we may understand it of both.
Remigius † AD 908
Or thus; It becometh us to fulfil all righteousness, that is, to give an example of perfect justification in baptism, without which the gate of the kingdom of heaven is not opened. Hence let the proud take an example of humility, and not scorn to be baptized by My humble members when they see Me baptized by John My servant. That is true humility which obedience accompanies; as it continues, then he suffered Him, that is, at last consented to baptize Him.
The Latin text
Glossa
Postquam praedicatione sui praecursoris Christus mundo praenuntiatus est, tandem qui diu latuerat, hominibus se manifestare voluit; unde dicitur tunc venit Iesus a Galilaea in Iordanem ad Ioannem, ut baptizaretur ab eo
Remigius
Est sciendum quod in his verbis describuntur personae, loca, tempus et officium. Tempus, cum dicit tunc
Rabanus Maurus
Quando scilicet tricenarius erat: in quo ostendit nullum vel sacerdotem vel praedicatorem debere institui, nisi sit perfectae aetatis. Ioseph tricenarius regimen Aegypti suscepit; David ea aetate regnum inchoavit; Ezechiel sub eodem tempore prophetiam promeruit
Chrysostomus in Matth
Quia etiam post Baptismum hanc legem cessare oportebat, hac aetate ad Baptismum venit, qui potest omnia peccata suscipere, ut lege servata, nullus dicat quia ideo eam solvit quia implere non potuit
Chrysostomus super Matth
Tunc etiam, scilicet quando Ioannes praedicaverat: poenitentiam agite, ut confirmaret praedicationem ipsius et ut testimonium acciperet a Ioanne. Sicut autem cum processerit Lucifer, lux solis non expectat occasum Luciferi, sed eo procedente, egreditur, et suo lumine obscurat illius candorem, sic et Christus non expectavit ut cursum suum Ioannes impleret, sed adhuc eo docente apparuit
Remigius
Personae ponuntur cum dicit venit Iesus ad Ioannem, idest Deus ad hominem, dominus ad servum, rex ad militem, lux ad lucernam. Loca designantur cum dicit a Galilaea in Iordanem. Galilaea enim transmigratio interpretatur. Quicumque ergo vult baptizari, transmigret de vitiis ad virtutes, et veniendo ad Baptismum se humiliet: Iordanis enim interpretatur descensus
Augustinus in Serm. de Epiph
Multa autem mirabilia in hoc flumine saepius facta esse Scriptura sancta commemorat, inter cetera dicens: Iordanis conversus est retrorsum. Ante quidem retrorsum aquae conversae fuerant, modo retrorsum peccata conversa sunt; sicut etiam Elias in Iordane divisionem fecit aquarum, et Christus dominus in eodem Iordane separationem operatus est peccatorum
Remigius
Officium designatur cum sequitur ut baptizaretur ab eo
Chrysostomus super Matth
Non ut ipse remissionem peccatorum acciperet per Baptismum, sed ut sanctificatas aquas relinqueret postmodum baptizandis
Augustinus
Salvator enim ideo baptizari voluit, non ut sibi munditiam acquireret, sed ut nobis fluentia mundaret. Ex quo ipse in aquam demergitur, ex eo omnium peccata abluit aqua. Nec mirum quod aquam, hoc est substantiam corporalem, ad purificandam animam dicimus pervenire: pervenit plane, et penetrat conscientiae universa latibula. Quamvis enim ipsa sit subtilis et tenuis, benedictione tamen Christi facta subtilior, occultas vitae causas ac secreta mentis subtiliore rore pertransit. Subtilior enim est benedictionum cursus quam aquarum meatus. Unde quae de salvatoris Baptismate benedictio fluxit, tamquam fluvius spiritalis, omnium gurgitum tractus, universorum fontium venas implevit
Chrysostomus super Matth
Ad hoc autem ad Baptismum venit, ut qui humanam suscepit naturam, totum humanae naturae inveniatur implesse mysterium: nam quamvis ipse non erat peccator, tamen naturam suscepit peccatricem. Propterea etsi pro se Baptismate non egebat, tamen aliis carnalis natura opus habebat
Augustinus in Serm. de Epiph
Item ideo baptizari voluit, quia voluit facere quod faciendum omnibus imperabat; ut bonus magister doctrinam suam non tam verbis insinuaret, quam actibus exerceret
Augustinus super Ioannem
Hinc ergo dignatus est a Ioanne baptizari, ut cognoscerent servi quanta alacritate debeant currere ad Baptisma domini, quando ipse non dedignatus est accipere Baptisma servi
Hieronymus
Item baptizari voluit, ut Baptismate suo Ioannis Baptisma comprobaret
Chrysostomus in Matth
Quia vero Baptismus poenitentiae erat, et in demonstrationem delictorum inducebatur, ne aliquis aestimaret quod hac ratione Christus ad Iordanem venit, ideo venienti dixit ego a te debeo baptizari et tu venis ad me? Quasi dicat
Chrysostomus super Matth.
ut tu me baptizes, est idonea ratio, ut iustus efficiar, et dignus caelo; ut autem ego te baptizem, quae est ratio? Omne bonum de caelo descendit in terram, non de terra ascendit in caelum
Hilarius in Matth
Denique a Ioanne baptizari prohibetur ut Deus, et ita in se fieri oportere ut homo docet; unde sequitur respondens autem Iesus dixit ei: sine modo
Hieronymus
Pulchre dixit modo, ut ostenderet Christum in aqua a Ioanne, Ioannem a Christo in spiritu baptizandum. Sive aliter sine modo, ut qui formam servi assumpsi, expleam et humilitatem eius; alioquin scito te in die iudicii meo esse Baptismate baptizandum. Vel sine modo, ut dicat dominus: habeo et aliud Baptisma, quo et baptizandus sum. Tu me baptizas in aqua, ut ego te baptizem pro me in sanguine tuo
Chrysostomus super Matth
In quo etiam ostendit quia postea Christus baptizavit Ioannem, quamvis etiam in apocryphis libris hoc manifeste scriptum sit. Sed sine modo ut iustitiam Baptismatis non verbis sed factis adimpleam: prius suscipiam, postea praedicabo; unde sequitur sic enim decet nos omnem implere iustitiam; ubi non hoc significat, ut si fuerit baptizatus, adimpleat omnem iustitiam, sed sic: idest, quemadmodum Baptismatis iustitiam prius factis implevit, postea praedicavit, sic et omnem aliam iustitiam, secundum illud: coepit Iesus facere et docere. Aut ita: sic oportet nos implere omnem iustitiam Baptismi, idest secundum dispensationem humanae naturae; sic enim implevit iustitiam nascendi, crescendi et similium
Hilarius in Matth
Erat et per eum omnis implenda iustitia, per quem solum lex poterat impleri
Hieronymus
Non autem addit iustitiam legis, sive naturae, ut utrumque intelligamus
Remigius
Vel sic: decet nos implere omnem iustitiam, idest, ostendere exemplum omnis implendae iustitiae in Baptismo, sine quo non aperitur aditus regni caelestis. Vel etiam discant superbi exemplum humilitatis, ut non dedignentur baptizari ab humilibus membris meis, dum viderint me baptizatum a te Ioanne servo meo. Illa autem est vera humilitas quam comes obedientia sequitur; unde subditur tunc dimisit eum, idest, ad ultimum assensum praebuit ut baptizaret eum
3:16
St Ambrose † AD 397 Ambrosiaster. Serm. xii. 4.
For, as we have said, when the Saviour was washed, then the water was cleansed for our baptism, that a laver might be ministered to the people who were to come. Moreover, it behoved that in Christ’s baptism should be signified those things which the faithful obtain by baptism.
Pseudo-Chrysostom
This action of Christ’s has a figurative meaning pertaining to all who were after Him to be baptized; and therefore he says, straightway He ascended, and not simply He ascended, for all who are worthily baptized in Christ, straightway ascend from the water; that is, make progress in virtues, and are carried on towards a heavenly dignity. They who had gone down to the water carnal and sinful sons of Adam, straightway ascend from the water spiritual sons of God. But if some by their own faults make no progress after baptism, what is that to the baptism?
Rabanus Maurus † AD 856
As by the immersion of His body He dedicated the laver of baptism, He has shewn that to us also after baptism received the entrance to heaven is open, and the Holy Spirit is given, as it follows, and the heavens were opened.
St Jerome † AD 420
Not by an actual cleaving of the visible element, but to the spiritual eye, as Ezekiel also in the beginning of his book relates that he saw them.
Pseudo-Chrysostom
For had the actual creation of the heavens been opened, he would not have said were opened to Him, for a physical opening would have been open to all. But some one will say, What, are the heavens then closed to the eye of the Son of God, who even when on earth is present in heaven? But it must be known, that as He was baptized according to the ordinance of humanity that He had taken on Him, so the heavens were opened to His sight as to His human nature, though as to His divine He was in heaven.
Remigius † AD 908
But was this then the first time that the heavens were opened to Him according to His human nature? The faith of the Church both believes and holds that the heavens were no less open to Him before than after. It is therefore said here, that the heavens were opened, because to all them who are born again the door of the kingdom of heaven is opened.
Pseudo-Chrysostom
Perhaps there were before some unseen obstacles which hindered the souls of the dead from entering the skies. I suppose that since Adam’s sin no soul had mounted the skies, but the heavens were continually closed. When, lo! on Christ’s baptism they were again opened; after He had overcome by the Cross the great tyrant death, henceforward the heaven, never more to be closed, needed not gates, so that the Angels say not, ‘Open ye gates,’ for they were open, but take away the gates. (Ps. 24:7.) Or the heavens are opened to the baptized, and they see those things which are in heaven, not by seeing them with the bodily eye, but by believing with the spiritual eye of faith. Or thus; The heavens are the divine Scriptures, which all read but all do not understand, except they who have been so baptized as to receive the Holy Spirit. Thus the Scriptures of the Prophets were at the first sealed to the Apostles, but after they had received the Holy Spirit, all Scripture was opened to them. However, in whatever way we interpret, the heavens were opened to Him, that is to all, on His account; as if the Emperor were to say to any one preferring a petition for another, This boon I grant not to him but to you; that is, to him, for your sake.
The Gloss non occ.
Or, so bright a glory shone round about Christ, that the blue concave seemed to be actually cloven.
St John Chrysostom † AD 407
But though you see it not, be not therefore unbelieving, for in the beginnings of spiritual matters sensible visions are always offered, for their sakes who can form no idea of things that have no body; which if they occur not in later times, yet faith may be established by those wonders once wrought.
Remigius † AD 908
As to all those who by baptism are born again, the door of the kingdom of heaven is opened, so all in baptism receive the gifts of the Holy Spirit.
St Augustine † AD 430 App. Serm. 135. 1.
Christ after He had been once born among men, is born a second time in the sacraments, that as we adore Him then born of a pure mother, so we may now receive Him immersed in pure water. His mother brought forth her Son, and is yet virgin; the wave washed Christ, and is holy. Lastly, that Holy Spirit which was present to Him in the womb, now shone round Him in the water, He who then made Mary pure, now sanctifies the waters.
Pseudo-Chrysostom
The Holy Ghost took the likeness of a dove, as being more than other animals susceptible of love. All other forms of righteousness which the servants of God have in truth and verity, the servants of the Devil have in spurious imitation; the love of the Holy Spirit alone an unclean spirit cannot imitate. And the Holy Ghost has therefore reserved to Himself this special manifestation of love, because by no testimony is it so clearly seen where He dwells as by the grace of love.
Rabanus Maurus † AD 856 ap. Anselm.
Seven excellencies in the baptized are figured by the dove. The dove has her abode near the rivers, that when the hawk is seen, she may dive under water and escape; she chooses the better grains of corn; she feeds the young of other birds; she does not tear with her beak; she lacks a gall; she has her rest in the caverns of the rocks; for her song she has a plaint. Thus the saints dwell beside the streams of Divine Scripture, that they may escape the assaults of the Devil; they choose wholesome doctrine, and not heretical for their food; they nourish by teaching and example, men who have been the children of the Devil, i. e. the imitators; they do not pervert good doctrine by tearing it to pieces as the heretics do; they are without hate irreconcileable; they build their nest in the wounds of Christ’s death, which is to them a firm rock, that is their refuge and hope; as others delight in song, so do they in groaning for their sin.
St John Chrysostom † AD 407
It is moreover an allusion to ancient history; for in the deluge this creature appeared bearing an olive-branch, and tidings of rest to the world. All which things were a type of things to come. For now also a dove appears pointing out to us our liberator, and for an olive-branch bringing the adoption of the human race.
St Augustine † AD 430 de Trin. ii. 5.
It is easy to understand how the Holy Ghost should be said to be sent, when as it were a dove in visible shape descended on the Lord; that is, there was created a certain appearance for the time in which the Holy Spirit might be visibly shewn. And this operation thus made visible and offered to mortal view, is called the mission of the Holy Spirit, not that His invisible substance was seen, but that the hearts of men might be roused by the external appearance to contemplate the unseen eternity. Yet this creature in the shape of which the Spirit appeared, was not taken into unity of person, as was that human shape taken of the Virgin. For neither did the Spirit bless the dove, nor unite it with Himself for all eternity, in unity of person. Further, though that dove is called the Spirit, so far as to shew that in this dove was a manifestation of the Spirit, yet can we not say of the Holy Spirit that He is God and dove, as we say of the Son that He is God and man; and yet it is not as we say of the Son that He is the Lamb of God, as not only has John Baptist declared, but as John the Evangelist saw the vision of the Lamb slain in the Apocalypse. For this was a prophetic vision, not put before the bodily eyes in bodily shape, but seen in the Spirit in spiritual images. But concerning this dove none ever doubted that it was seen with the bodily eye; not that we say the Spirit is a dove as we say Christ is a Rock; (for that Rock was Christ.) (1 Cor. 10:4.) For that Rock already existed as a creature, and from the resemblance of its operation was called by the name of Christ, (whom it figured;) not so this dove, which was created at the moment for this single purpose. It seems to me to be more like the flame which appeared to Moses in the bush, or that which the people followed in the wilderness, or to the thunderings and lightnings which were when the Law was given from the mount. For all these were visible objects intended to signify something, and then to pass away. For that such forms have been from time to time seen, the Holy Spirit is said to have been sent; but these bodily forms appeared for the time to shew what was required, and then ceased to be.
St Jerome † AD 420
It sate on the head of Jesus, that none might suppose the voice of the Father spoken to John, and not to the Lord.
The Latin text
Augustinus in Serm. de Epiph
Quia, ut dictum est, cum salvator noster abluitur, iam tunc in nostrum Baptismum tota aqua mundatur, ut secuturis postmodum populis lavacri gratia ministretur. Oportuit etiam Christi Baptismo ea designari quae per Baptismum consequuntur fideles; unde dicitur baptizatus autem Iesus, confestim ascendit de aqua
Chrysostomus super Matth
Factum Christi ad mysterium pertinet omnium qui postmodum fuerant baptizandi; et ideo dixit confestim, et non dixit simpliciter ascendit: quia omnes qui digne baptizantur in Christo, confestim de aqua ascendunt; idest, proficiunt ad virtutes et ad dignitatem sublevantur caelestem; qui enim in aquam ingressi fuerant carnales et filii Adae peccatores, confestim de aqua ascendunt spirituales filii Dei facti. Si autem quidam ex sua culpa nihil proficiunt baptizati, quid ad Baptismum?
Rabanus Maurus
Quia ergo nobis dominus sui corporis intinctu Baptismi lavacrum dedicavit, nobis quoque post acceptum Baptisma caeli aditum patere et spiritum sanctum dari demonstravit; unde sequitur et aperti sunt ei caeli
Hieronymus in Matth
Non reseratione elementorum, sed spiritualibus oculis, sicut et Ezechiel in principio voluminis sui apertos esse commemorat
Chrysostomus super Matth
Si enim ipsa creatura caelorum rupta fuisset, non dixisset aperti sunt ei, quia quod corporaliter aperitur, omnibus est apertum. Sed dicet aliquis: quid enim? Ante oculos filii Dei clausi fuerant caeli, qui etiam in terra constitutus erat in caelo? Sed sciendum quod sicut secundum dispensationem humanam baptizatus est, sic secundum humanam dispensationem aperti sunt ei caeli; secundum autem naturam divinam erat in caelis
Augustinus
Sed numquid tunc primo aperti ei caeli etiam secundum humanam naturam? Fides enim Ecclesiae et credit et tenet quod non minus aperti sunt ei caeli ante quam post. Ideo ergo dicitur quod aperti sunt ei caeli, quia omnibus renatis aperitur ianua regni caelestis
Chrysostomus super Matth
Forte enim erant invisibilia quaedam obstacula prius, quibus obsistentibus animae defunctorum non poterant introire caelos. Nullam enim animam ante Christum arbitror ascendisse in caelum ex quo peccavit Adam et clausi sunt caeli. Sed ecce baptizato Christo aperti sunt tantum; postquam vero tyrannum vicit per crucem, quia non erant necessariae portae caelo nunquam claudendo, non dicunt Angeli: aperite portas: iam enim erant apertae; sed: tollite portas. Vel baptizatis aperiuntur caeli, et vident ea quae sunt in caelo, non carnalibus oculis videndo, sed spiritualibus fidei credendo. Aut ita: caeli sunt Scripturae divinae, quas omnes legunt, non tamen omnes intelligunt, nisi qui fuerint sic baptizati ut accipiant spiritum sanctum. Unde et apostolis primitus erant clausae Scripturae prophetarum; sed accepto spiritu sancto, reseratae sunt eis omnes Scripturae. Tamen quocumque modo intelligatur, caeli aperti sunt ei, idest omnibus propter eum; sicut si imperator alicui pro alio petenti dicat: hoc beneficium non illi do, sed tibi: idest, propter te illi
Glossa
Vel tantus splendor circumfulsit Christum in Baptismo, ut Empyreum videretur caelum reseratum esse
Chrysostomus in Matth
Si autem tu non vides, non incredulus sis; etenim in principiis spiritualium rerum semper sensibiles apparent visiones, propter illos qui nullam intelligentiam incorporalis naturae suscipere possunt; ut si postea non fiat, ex his quae semel facta sunt, recipiant fidem
Remigius
Sicut autem omnibus per Baptismum renatis aperitur ianua regni caelestis, ita omnes in Baptismate accipiunt dona spiritus sancti; ideo subditur et vidit spiritum Dei descendentem sicut columbam, et venientem super se
Augustinus in Serm. 1 in Dom. infra Oct. Epiph
Christus enim postquam natus est hominibus renascitur sacramentis; ut quemadmodum tunc eum miramur incorrupta matre progenitum, ita et nunc suscipiamus illum pura unda submersum. Filium enim genuit mater, et casta est; Christum lavit unda, et sancta est. Denique spiritus sanctus, qui tunc illi in utero affuit, modo eum in gurgite circumfulsit; qui tunc Mariam castificavit, nunc fluenta sanctificat. Unde dicit et vidit spiritum Dei descendentem
Chrysostomus super Matth
Ideo autem spiritus sanctus speciem columbae suscepit, quoniam prae omnibus animalibus haec cultrix est caritatis. Omnes autem iustitiae species quas habent servi Dei in veritate, possunt habere servi Diaboli in simulatione; solam autem caritatem sancti spiritus non potest immundus spiritus imitari. Ideo ergo hanc privatam speciem caritatis tibi servavit spiritus sanctus, quia per nullius testimonium sic cognoscitur ubi est spiritus sanctus, sicut per gratiam caritatis
Rabanus Maurus
Significantur etiam quatuor virtutes in baptizatis per columbam. Columba enim secus fluenta habitat, ut, viso accipitre, mergat se et evadat; meliora grana eligit, alienos pullos nutrit, non lacerat rostro, felle caret, in cavernis petrae nidificat, gemitum pro cantu habet; ita et sancti secus divinae Scripturae fluenta resident, ut incursum Diaboli evadant; sanas sententias quibus pascantur eligunt, non haereticas; homines qui Diaboli fuerunt pulli, idest imitatores, doctrina nutriunt et exemplo; bonas sententias lacerando non pervertunt haereticorum more; ira irreconciliabili carent; in plagis mortis Christi, qui petra firma est, nidum ponunt, idest suum refugium et spem; sicut etiam alii delectantur in cantu, ita ipsi in gemitu pro peccatis
Chrysostomus in Matth
Veteris etiam recordatur historiae: in diluvio enim apparuit hoc animal, ramum ferens olivae et communem orbis tranquillitatem annuntians; quae omnia typus erant futurorum. Etenim nunc columba apparet liberatorem nobis demonstrans, et pro ramo olivae adoptionem generi humano affert
Augustinus de Trin
Est autem in promptu intelligere cur spiritus sanctus missus dicatur, cum in ipsum dominum corporali specie velut columba descendit: facta est enim quaedam creaturae species ex tempore, in qua visibiliter ostenderetur spiritus sanctus. Haec autem operatio visibiliter expressa, et oculis oblata mortalibus missio spiritus sancti dicta est; non ut appareret invisibilis eius substantia, sed ut corda hominum exterioribus visis commota, ad occultam aeternitatem converterentur. Non autem sic assumpta est creatura, in qua spiritus sanctus apparuit, in unitatem scilicet personae, sicut assumpta est humana illa forma ex virgine. Neque enim columbam beatificavit spiritus aut sibi in personae suae unitatem in aeternum coniunxit. Proinde, quamquam illa columba spiritus dicta sit, ut ostenderetur per columbam spiritum demonstratum, non tamen ita possumus dicere spiritum sanctum et Deum et columbam, sicut dicimus filium et Deum et hominem; nec sicut dicimus filium agnum Dei, non solum Ioanne Baptista dicente, sed etiam Ioanne Evangelista vidente agnum occisum in Apocalypsi: illa quippe visio prophetica non est exhibita oculis corporeis per formas corporeas, sed in spiritu per spiritales imagines corporum. De illa vero columba nullus unquam dubitavit quin oculis visa sit; nec sicut dicimus filium petram (scriptum est enim 1 Cor. 10, 4: petra erat Christus), ita possumus dicere spiritum columbam. Illa enim petra iam erat in creatura, et per actionis modum nuncupata est nomine Christi quem significabat; non autem sic illa columba, quae ad haec tantummodo significanda repente extitit. Magis autem simile hoc mihi videtur flammae illi quae in rubo apparuit Moysi, et illi quam populus in eremo fiebant dum lex daretur in monte. Ad hoc sequebatur, et fulguribus ac tonitruis quae enim rerum illarum corporalis extitit species, ut aliquid significaret atque praeteriret. Propter has ergo corporales formas missus dicitur spiritus sanctus; illae vero species corporales ad demonstrandum quod opus fuit, ad tempus apparuerunt, et postea destiterunt
Hieronymus in Matth
Sedit autem super caput Iesu, ne quis putaret vocem patris ad Ioannem factam, non ad dominum; unde sequitur et venientem super se
3:17
St Augustine † AD 430 non occ.
Not as before by Moses and the Prophets, neither in type or figure did the Father teach that the Son should come, but openly shewed Him to be already come, This is my Son.
St Hilary † AD 367
Or, that from these things thus fulfilled upon Christ, we might learn that after the washing of water the Holy Spirit also descends on us from the heavenly gates, on us also is shed an unction of heavenly glory, and an adoption to be the sons of God, pronounced by the Father’s voice.
St Jerome † AD 420
The mystery of the Trinity is shewn in this baptism. The Lord is baptized; the Spirit descends in shape of a dove; the voice of the Father is heard giving testimony to the Son.
St Ambrose † AD 397 Ambrosiaster. Serm. x. 1.
And no wonder that the mystery of the Trinity is not wanting to the Lord’s laver, when even our laver contains the sacrament of the Trinity. The Lord willed to shew in His own case what He was after to ordain for men.
Pseudo-Augustine Fulgent. de Fide ad Petrum. c. 9.
Though Father, Son, and Holy Ghost are one nature, yet do thou hold most firmly that They be Three Persons; that it is the Father alone who said, This is my beloved Son; the Son alone over whom that voice of the Father was heard; and the Holy Ghost alone who in the likeness of a dove descended on Christ at His baptism.
St Augustine † AD 430 de Trin. iv. 21.
Here are deeds of the whole Trinity. In their own substance indeed Father, Son, and Holy Spirit are One without interval of either place or time; but in my mouth they are three separate words, and cannot be pronounced at the same time, and in written letters they fill each their several places. By this comparison may be understood how the Trinity in Itself indivisible may be manifested dividedly in the likeness of a visible creation. That the voice is that of the Father only is manifest from the words, This is my Son.
St Hilary † AD 367 de Trin. iii. 11.
He witnesses that He is His Son not in name merely, but in very kindred. Sons of God are we many of us; but not as He is a Son, a proper and true Son, in verity, not in estimation, by birth, not adoption.
St Augustine † AD 430 in Joann. tr. 14. 11.
The Father loves the Son, but as a father should, not as a master may love a servant; and that as an own Son, not an adopted; therefore He adds, in whom I am well-pleased.
Remigius † AD 908
Or if it be referred to the human nature of Christ, the sense is, I am pleased in Him, whom alone I have found without sin. Or according to another reading, It hath pleased me to appoint Him, by whom to perform those things I would perform, i. e. the redemption of the human race.
St Augustine † AD 430 de Cons. Ev. ii. 14.
These words Mark and Luke give in the same way; in the words of the voice that came from Heaven, their expression varies though the sense is the same. For both the words as Matthew gives them, This is my beloved Son, and as the other two, Thou art my beloved Son, express the same sense in the speaker; (and the heavenly voice, no doubt, uttered one of these,) but one shews an intention of addressing the testimony thus borne to the Son to those who stood by; the other of addressing it to Himself, as if speaking to Christ He had said, This is my Son. Not that Christ was taught what He knew before, but they who stood by heard it, for whose sake the voice came. Again, when one says, in whom I am well-pleased; another, in thee it hath pleased me, if you ask which of these was actually pronounced by that voice; take which you will, only remembering that those who have not related the same words as were spoken have related the same sense. That God is well-pleased with His Son is signified in the first; that the Father is by the Son pleased with men is conveyed in the second form, in thee it hath well-pleased me. Or you may understand this to have been the one meaning of all the Evangelists, In Thee have I put My good pleasure, i. e. to fulfil all My purpose.
The Latin text
Augustinus in Serm. de Epiph
Non enim ut ante per Moysen aut per prophetas, nec per typos aut figuras, venturum in carne pater filium docuit, sed palam venisse monstravit, dicens hic est filius meus
Hilarius in Matth
Vel ut ex his quae consummabantur in Christo, cognosceremus post aquae lavacrum et de caelestibus portis sanctum in nos spiritum involare et caelestis nos gloriae unctione perfundi et paternae vocis adoptione filios Dei fieri
Hieronymus in Matth
Mysterium autem Trinitatis in Baptismate demonstratur. Dominus baptizatur, spiritus descendit in habitu columbae, patris vox filio testimonium perhibentis auditur
Augustinus in Serm. de Epiph
Nec mirum si in dominico lavacro mysterium non defuit Trinitatis, cum nostrum lavacrum Trinitatis compleat sacramentum. Voluit enim dominus primo circa se exhibere quod erat postea humano generi praecepturus
Augustinus de fide ad Petrum
Quamvis autem pater et filius et spiritus sanctus sint una natura, firmissime tamen tene tres esse personas; patremque solum esse qui dixit hic est filius meus dilectus, et filium solum esse super quem illa vox patris insonuit, et spiritum sanctum solum esse qui in specie columbae super Christum baptizatum descendit
Augustinus de Trin
Haec autem opera sunt totius Trinitatis. In sua quippe substantia pater et filius et spiritus sanctus unum sunt, sine ullis intervallis temporum vel locorum; in meis autem vocibus separati sunt pater, filius et spiritus sanctus, nec simul dici poterunt; et in litteris visibilibus sua separatim locorum spatia tenuerunt: quia similitudine utcumque cognoscitur, inseparabilem in seipsa Trinitatem per visibilis creaturae speciem separabiliter demonstrari. Quod autem solius patris vox sit, ostenditur ex hoc quod dicit hic est filius meus
Hilarius in libro de Trin
Non solum nomine contestatus est eum esse filium, sed proprietate. Multi enim nos filii Dei sumus, sed non talis est hic filius; hic enim et proprius et verus est filius: origine, non adoptione; veritate, non nuncupatione; nativitate, non creatione
Augustinus super Ioannem
Pater autem diligit filium, sed quomodo pater filium, non quomodo dominus servum; sed quomodo unicum, non quomodo adoptatum. Et ideo subditur in quo mihi complacui
Remigius
Vel si ad humanitatem Christi referatur, si legatur in quo mihi complacui, quia istum solum reperi sine peccato. Si vero legatur in quo mihi complacuit, subauditur placitum meum constituere, ut per eum agerem quae agenda sunt, idest genus humanum redimerem
Augustinus de Cons. Evang
Haec autem verba et alii duo, Marcus et Lucas, similiter narrant; sed de verbis vocis quae de caelo facta est, variant locutionem, salva tamen sententia. Quod enim Matthaeus ait dictum hic est filius meus dilectus, et alii duo dicunt: tu es filius meus dilectus, ad eamdem sententiam explicandam valet; vox enim caelestis unum horum dixit; sed Evangelista ostendere voluit ad id valere quod dictum est hic est filius meus, ut illis potius qui audiebant indicaretur quod ipse esset filius Dei; atque ita dictum referre voluit: tu es filius meus, ac si illi diceretur hic est filius meus. Non enim Christo indicabatur quod sciebat; sed audiebant qui aderant, propter quos vox facta est. Iam vero quod alius dicit in quo mihi complacui, alius: in te complacuit mihi, si quaeris quid horum illa voce sonuerit, quodlibet accipe, dum intelligas eos qui non eamdem locutionem retulerunt, eamdem retulisse sententiam; quod enim Deus in filio sibi complacuit, admonetur aliquis ex eo quod dictum est: in te complacuit; quod autem in filio pater placuerit hominibus, admonetur ex eo quod dictum est: in te complacuit mihi, seu intelligatur hoc dictum esse ab omnibus Evangelistis, tamquam diceretur: in te complacitum meum constitui; hoc est, implere quod mihi placet
3:1
In those days, &c. This was in the fifteenth year of Tiberius, as S. Luke says, when John and Christ were about thirty years of age. Matthew passes at once from the childhood of Christ to His age of manhood, when He commenced His actual work of preaching and redemption, for which He had been sent by the Father into the world. He sent John before Him to announce to the Jews that He was the Messiah, lest, if Christ should appear in Judæa abruptly, without one to point out who He was, or a witness worthy of credit, He should be despised of all. Christ lived in obscurity, and exercised a workman's craft with his father Joseph for nineteen years, to give to the world a memorable example of humility. He began to preach in his thirtieth year, that He might conform Himself to the customs and laws of the Jews. Amongst them it was not lawful for any one to execute the office of a doctor or a priest before his thirtieth year. Such is the Hebrew tradition, and the same thing may be gathered from 1Ch 23:3. Hence John began to preach in this same thirtieth year, but a little before Christ. That Christ should be hid so long in the obscure depths of His humility S. Bernard admires when he exclaims (Serm. I de Epiph.), "O humility, virtue of Christ, how dost thou confound the pride of our vanity! Little enough do I know, or rather seem to myself to know, and yet I cannot know impertinently and imprudently carrying and manifesting myself ready to speak, swift to teach, slow to hear. And did Christ, when He kept silence for so long a time and hid Himself, did He fear vain glory? What could He fear from vain glory who is the True Glory of the Father? He did fear, indeed, but not for Himself. He feared for us that which He knew was to be feared by us. He took cautious heed for us, and so instructed us. He kept silence with His mouth, but taught by His deeds. And what He afterwards taught in words He at this time cried aloud by His example, 'Learn of me, for I am meek and lowly in heart.'"
In the desert. Not in a cultivated and inhabited place. For Isa 40:3, prophesying concerning this desert of John, speaks of it as a wilderness. And this is plain from the circumstances. We behold John's rough clothing of sackcloth of camel's hair, his woodland food, the locusts and wild honey. The motive cause of this life was that, as a follower of Moses and Elias, and the precursor of Christ, in the desert, removed from the pollutions of men, he might converse with God and the angels, and might from them derive the power of strength and of the Spirit, and might acquire for himself the name and fame of sanctity, that all might give credit to him when he pointed out Christ, and, being pricked at his preaching, might repent. Whence the Fathers constantly call John the prince of monks and anchorites, as S. Jerome (Epist. 22 ad Eustoch.), S. Chrysostom, Theophylact, Cassian (Collat. 18. 6). Hence John, living in the desert an angelic life with the angels, was regarded as an angel by Malachi (chap. 3) and by Christ Himself (Mat 11:10): "For this is he of whom it is written, Behold, I send my angel before my face, who shall prepare thy way before thee." (Vulg.) Symbolically, S. John preaching in the desert signified that the Gospel would be preached chiefly, not in Jerusalem and Judæa, but in the wilderness i.e., the deserted multitudes of the Gentiles. So S. Jerome. Tropologically, S. John, by his example, taught that the apostolic men and preachers who were about to be, would first retire from the tumult of men to have leisure in secret for prayer and meditation, that they might thereby drink, as it were, from heaven a mighty power of the Spirit, which they should afterwards pour forth upon their hearers. (See what I have said on Hosea ii. 1 "I will lead her into the wilderness, and will speak to her heart." Vulg.) To this may be referred what S. Augustine says (Epist. 76): "He will not be a good clergyman who has not been a good monk." Wherefore SS. Augustine, Martin, Chrysostom, Nazianzen, Basil, and many more were taken out of their monasteries into the ranks of the clergy, and, even against their will, promoted to the episcopate. The desert of Judæa was near the Jordan, close to Ænon and Salim (Joh 3:23), and was very famous, both from the abundance of water for baptizing, as well as for being the abode and the scene of the miracles of the prophets and religious men who, in the Books of the Kings, are called the sons of the prophets, that is, of Elijah and Elisha, and such as they. Lastly, Nicephorus (lib. 1, c. 14) asserts that when John was a year and a half old he was taken by his mother into the desert. Cedrinus adds, that he was concealed in a certain cave, and that his mother died there, and that an angel then took care of the child. This cave was afterwards frequented by the hermits, as appears from John Moschus (Spiritual Meadow, c. I), who says that the cave was situated near the Jordan, and that by chance an abbot, John, who was sick, turned into it, where he was healed by John the Baptist, to whom he promised that he would dwell in the cave. When the Baptist appeared to the abbot, he said to him, "I am John the Baptist, and I bid thee that thou depart not from hence, for this narrow cave is greater than Mount Sinai, for into it our Lord Jesus Christ often entered when He visited me. Promise me therefore to dwell here, and I will restore thee to health." "When the old man heard this, he willingly promised to dwell in the cave; and forthwith he was healed; and he abode there unto his life's end. Moreover, he made that cave a church, and gathered brethren together there. And the name of the place was called Sapsas."
3:3
Saying, repent ye, &c. John went into the desert, and there did penance, and led an austere life that he might be a fitting preacher of repentance. S. Gregory Nazianzen strove to imitate John when he says, "The office, or rather the service of John, I strive to undertake, and though I am not the Forerunner, yet I come from the desert." For Gregory went apart with S. Basil into the wilderness of Pontus, and there led a hard life, and then, being filled with the Spirit, he came forth like another Baptist to preach repentance. This was the theme, this the sum of the Baptist's preaching, Repent; because well-nigh all were grievous sinners, living in vices and lusts, therefore repentance was necessary, that they might receive the grace and righteousness of Christ. Moreover, repentance is not only amendment of manners, and the beginning of a new life, as the heretics say, but it is a detestation, chastisement, and destruction of the old sinful life, for the new life cannot effectually be begun, unless the old life be cast away. Whence the Interlinear Gloss thus expounds: "Let every man punish the evils of his former life, because salvation shall come nigh, and the opportunity of returning thither from whence we have fallen." S. Augustine (lib. de Pœniten.) says, "He cannot begin the new life who does not repent of the old." "To repent is to weep over sins past, and not to commit what has been wept over. He who truly repents, chastises in himself his past errors, and lifts up his mind to heavenly things. And this virtue is born of holy fear, and is called pœnitentia, penance, from the Latin puniendo, punishing." Gloss. Whence Ausonius sings of penitence:"A goddess I, who punishment exact of things amiss, Metanœa I, from penitence I wiss." S. Gregory (Hom. 34, in Evangel.) says, "Penitence is the bewailing past sins, and the abstaining from doing that which you have bewailed." The Hebrew הנחם hinnachem has the same meaning; viz., to repent and grieve over the past. Whence God, when He saw the men whom He had created rushing into wickedness, repented Him that He had made man upon the earth, and it grieved Him at His heart; and He said, "I will destroy man, whom I have created, from the face of the earth." Wherefore the Hebrew Gospel, attributed to S. Matthew by Munster, has, less fully, instead of hinnachem and nechumim, i.e. "to repent", and "repentance," teschuba, i.e., "conversion," or schuba, that is, "be converted to the Lord;" for repentance is not merely turning to God, but turning away from sin; also grief, compunction, and satisfaction, as the Apostle teaches (2Co 7:10) and Joe 2:12, "Be converted to me with all your heart, in fasting and weeping and in mourning." Whence it is plain that repentance must include three duties sorrow, a new life, and chastisement of sins in order to please God. For the kingdom of heaven, &c. In which God reigns in the faithful, by grace in this life, and in the life to come by glory; and makes them kings and partakers of His eternal kingdom. "John first preached the kingdom of heaven," says the Gloss, "which the Jews had never heard of," says S. Chrysostom. And S. Jerome says, "John the Baptist first preaches the kingdom of heaven, that the precursor of the Lord might be honoured with this privilege." Observe, the Jews expected that their kingdom, under King Messiah, would be rich and splendid in their land, such as it was under Solomon. S. John, therefore, and after him Christ and the Apostles, begin their preaching from the kingdom of Messiah, but a kingdom heavenly, not earthly; as though to say, "Now is the time of heaven being opened, which Christ shall shortly open unto you by His death. Repent ye, therefore, for your sins past, correct your lives, be changed for the better, that ye may be meet to be taken by Him into His kingdom. Behold, now is the accepted time foretold by Isaiah, now is the day of salvation, the day when heaven, which has been shut for 4,000 years, is opened, and they who will may enter into it, if indeed they will walk in the path which Christ has pointed out, the path of faith, hope, and charity, and a heavenly life, and enter into the spiritual kingdom of the Church militant, which shall have its joyful consummation in the Church triumphant." Thus Theophylact and Jansen. Franc. Lucas says, "The kingdom of heaven is the dominion of Christ, both over the holy angels and the company of those men whose rightly ordered life on earth is obedient to God ruling from heaven."
For this is he, &c. I have commented at length upon this in Isa 11:6, and will not here repeat. S. John was the voice of God, 1. Announcing that Christ was about to come. 2. Pointing out that He was now born, and inviting men to repent and prepare for the grace of Christ. "By the expression, crying, the strength of his preaching is denoted," says Raban. Aptly says Bede, "God, indeed, cried by means of others, but He Himself is the only Voice, because He shows the present Word." "Prepare therefore the way of the Lord," is the same as, "Repent ye;" as though "Arouse ye, O Jews, and ye! O inhabitants of the world, as many as ye be; Christ is about to come, and to be installed as Messiah, your King. Make smooth your ways, as is wont to be done for monarchs; take away all things which can offend or dishonour Him, that Christ may be freely and with longing received by all; that, indeed, each may prepare their hearts and minds, by thorough repentance, for the faith and grace of Christ and every kind of holiness."
3:4
The same John, &c. Not the flowing robe, commonly called camelots, as Chrytraeus, and those luxurious innovators, who magnificently adorn themselves in the pulpits like the suitors of Penelope. For Christ commends John for the roughness of his clothing. (Mat 9:8.) John fled from the halls of Herod, and retired into the desert, and preferred a hovel to a palace. His garment was cheap, rugged, hairy, and made of sackcloth. "Yea," say S. Chrysostom and others, "the clothing of his body spoke of the virtue of his soul." Eusebius of Emissa (Hom. I de Joan. Bapt.) says that John's raiment was made of camel-hair sackcloth, since Syria abounds in camels. By this means he tamed his flesh in his youth, like as S. Paul says, "I chastise my body, and bring it into subjection: lest perhaps when I have preached to others, I myself should become a castaway." (1Co 9:27., Vulg.) For sackcloth, by its hairs and pointed bristles, pricking the flesh all over as with little needles. mortifies it greatly, and restrains its lusts. as they know who have made trial of it. Hence S. Ægidius, one of the first companions of S. Francis, being asked why S. John, who had not sinned, led so austere a life, and did penance, replied, "As flesh is seasoned with salt, that it may not corrupt, so was the body of the Baptist seasoned with penance." "Penance," as S. Cyprian says (Serm. de ratione Circumcisionis), "is that penetrating salt which dries up the rankling putrescences of the flesh." Hence, SS. Hilarion, Anthony, Paul, Pachomius, and the rest of the Anchorites, according to the testimony of S. Jerome and others, were clothed in hair shirts, or sackcloth, such as the Capuchins wear now, and such as was worn by Elijah, Elisha, and the other prophets, as I have shown in my Preface to the Minor Prophets. In truth, God made for Adam not fine linen or woollen tunics, but coats of skin, and rough ones, that by them, as by a hair shirt, he might tame his flesh and do penance for his sin, as I have shown in Genesis. That is a wise saying of Augustus Caesar in Suetonius, "Soft and splendid clothing is the banner of pride and a seed plot of luxury." S. Ephrem concludes his life of S. Abraham the hermit thus, "In all the fifty years of his abstinence he never changed the hair shirt which was his clothing." S. Clare wore for twenty-eight years, even in sickness, a hair shirt made of hogs' bristles. When S. Josaphat exchanged a kingdom for the desert, he wore a hair shirt next his skin, under his clothes. (See Damas., in Histor. c. 37.) Theodoret says that the emperor, wishing to see S. Abraham the hermit, called him to him, and when he came received him with a salutation, and regarded his rough sackcloth as of more excellence than his own purple. When S. William, Duke of Aquitaine, was converted by S. Bernard, he tamed his flesh with an iron coat of mail, and armed it against temptation. S. Dominic did the same, and was, for that reason, surnamed Loricatus (coated with mail). S. Martin, as Sulpitius testifies, was of opinion that it becomes a Christian to die on ashes; wherefore, he himself, making his bed on ashes, and clothed in sackcloth, so died. SS. Anselm, Charles Borromœo, and many others did the same.
And a leathern girdle, &c. The prophets indeed, all the Jews and Syrians wore long robes; to prevent these flowing down to the ground and impeding their walking, they made use of girdles. Thus they were more ready for a journey, and more strong for work. But John had a girdle of skin about his loins, that it might press his sackcloth more closely to his body, and so the more mortify his flesh and subdue it to the Spirit. For in the loins is the origin of lust. S. John was in this a follower of Elias, whose eulogium is that "he was a hairy man, and girt about the loins with a girdle of skin." It is a common saying, "A girded garment, a girded mind; an ungirded garment, an ungirded mind." As it is said in Ecclus 19:27, "A man's clothing, and excessive laughter and gait, shew what he is." (See S. Chrysostom in loc.) And Cassian (lib. i. de Habitu Monach.) thus begins, "so must a monk needs walk as a soldier of Christ, always ready for battle, with his loins always girded."
His meat, &c. For locusts the Greek has α̉κρίδες, which Beza erroneously understands to mean wild pears, for they are not called α̉κρίδες, but α̉χράδες. ̉Αχρας is a wild pear-tree, a species of thorn. (See Columella, lib. 10.) A second opinion of certain heretics mentioned by S. Epiphanius, Hæres. 30, is also wrong. By α̉κρίδες they understood ε̉γκρίδες, or sweetmeats made of oil and honey. Thirdly, certain innovators take α̉κρίδες to mean sea-crabs; but these are not called α̉κρίδες but α̉χαρίδες, or καρίδες in Athanæus. But where, I ask, could John procure crabs in the desert? Besides, crabs, as crawling on the ground, were forbidden to the Jews. Fourthly, some by α̉κρίδες translate herbs, or the tops of trees and leaves. The Ethiopian has, His food was arant anvota, the tops of herbs with wild honey, or dipped in honey. But I say α̉κρίδες are locusts; so the Vulgate, Syriac, and Arabic. The Egyptian translates grasshoppers, but it means locusts, which chirp like grasshoppers. And both are so called because they feed upon τὰ α̉κρὰ, i.e. the tops of ears of corn and plants. So Theocritus, and the Lexicons, passim. Whence Origen, Hilary, Ambrose, Chrysostom, Augustine, understand by the word a kind of leaping insect, which is frequently eaten by the Ethiopians, Libyans, Parthians and other Orientals. (See Pliny, lib. 11, C. 29, and lib. 6, c. 30.) Hence S. Jerome (lib. 2 contra Jovin.) says, "Because clouds of locusts are found throughout the vast solitudes of the burning deserts, they are used as food; and this was what John the Baptist ate." So, too, the locust, because it leaps, was counted a clean animal, and was allowed by God to be eaten by the Israelites. (Lev 11) Moreover, the ancients were wont to eat locusts, either sodden or roasted; and when dried in the sun, or salted and smoked, they would keep for a year. Nothing is here said of John's drink, for it is certain that he drank water only. Indeed there was nothing else to be had in the desert. So the angel said of him, "He shall drink neither wine nor strong drink."
Wild honey. What sort of honey was this? First, Rabanus is of opinion that it was the white and tender leaves of trees, which, when rubbed in the hands, give out a kind of honeyed flavour. 2. Others think that this honey was a moisture collected from the leaves of trees. 3. Suidas thinks it was the gum collected from trees and shrubs, which is called manna.
4. And rightly, S. Chrysostom, Theophylact, Isidore of Pelusium, believe that it was wild honey, made by wild bees, which they store in hollow trees, and which has a somewhat bitter and disagreeable flavour. The Ethiopic version has here, sedenæ, which means a particular kind of honey, sweeter and more wholesome than the common honey. It is made by a kind of bee, less than the common bee, about the size of a fly.
3:5
Then went out to him. Then, when the fame of his holy and austere and eremitical life was everywhere spread abroad. Of so great power with all men is sanctity, and the reputation of sanctity. Now Jordan, in Hebrew, is as though, ירר מן דן, iored min dan, that is, descending from Dan. Dan in Hebrew signifies judgment. Whence the passage denotes, mystically, that they who fear the judgment of God run to holy preachers, such as was John, that they may learn from them the way of salvation, and thus, in the Day of Judgment, may have their portion in heaven assigned by Christ the Judge.
3:6
And were baptized, &c. Unaptly Calvin interprets were baptized to mean were taught the baptism of repentance. For to baptize does not mean to teach, but to wash the body with water, as is plain from verse 13. The baptism of John was different from the baptism of Christ, as I show against the heretics on Act 19:2. The baptism of John was only a sign and protestation of repentance, and a preparation for the baptism of Christ, that they might be justified by it. Hence they were confessing their sins. For repentance, or sorrow for sin, causes a man to confess his sins, and seek for a remedy for them and for pardon. Thus the Jews in certain cases were obliged to confess their sins to a priest, as I have shown on Lev 5:5, and Lev 6:6-7, and Num 5:7. But this confession was not a Sacrament, nor did it procure remission of sins, as in the confession instituted by Christ. For in that, as in a Sacrament, the priest, by the power conferred upon him by Christ in ordination, absolves the penitent from his sins. But that confession of the Jews was only a sign of penitence and compunction, or inward contrition, which, if it were perfect, that is to say, proceeding from the love of God above all things, would put away sins and justify. "For charity covereth a multitude of sins."(1Pe 4:8). But when he saw many, &c. As early as the time of Jonathan, the brother of Judas Maccabæus, there were three sects among the Jews, the Pharisees, the Essenes, and the Sadducees. Josephus (Ant. lib. 13, c. 9) thus writes concerning them: "In the time of Jonathan there were three sects, who disagreed among themselves about human affairs. They were the Pharisees, the Sadducees, and the Essenes. Of these the Pharisees attributed some things, but not all, to fate; and some things they say are in our own power, so as to be or not to be. The Essenes affirm that all things are in the power of fate; and that nothing can happen to man except by the decree of fate. But the Sadducees altogether deny fate in human affairs. They say that nothing happens because it is fated to happen, and that everything is in our own power; and that we ourselves are the authors of our own happiness or misfortune, according as we follow good or evil counsel." He treats more fully of these sects, de Bell. Jud. lib. 2, C. 7, where he says that the Pharisees professed a more accurate knowledge of the rites of the law: the Sadducees denied Providence, and rewards and punishment for the soul after death, which is the only bridle which will restrain from sin; and when it is withdrawn, men rush, like unbridled horses, into all manner of voluptuousness. Whence S. Luke says (Act 23:8), "The Sadducees say that there is no resurrection, neither angel, nor spirit, but the Pharisees confess both." For the Sadducees followed the fables of the Greek Sophists and Atheists, and laughed at the Elysian Fields of the Blessed, at Orcus, and Cerberus, and Hell. The Pharisees opposed the Sadducees, following the faith and hope of the ancient Fathers, Abraham, Moses, and the Prophets; and the people were on their side. But on the side of the Sadducees were the nobles, and it would appear, Herod, who lived like an atheist in all licentiousness and cruelty. When Christ came, both Pharisees and Sadducees conspired against Him, as the common enemy of the Jews. Against the Sadducees the Book of Wisdom was written, and the Second Book of the Maccabees, as I have shown. The Sadducees were so called as though they were just, because they arrogated to themselves the name of justice, from sadoc, "justice;" or rather from Sadoc, the name of their founder. The Pharisees were so called as expounders and explainers of the Law, or separated (for the root פרש parash signifies to separate, and also to expound) from the common people by their learning and sanctity. Their masters and chiefs were R. Hillel, and Shammai, who S. Jerome says, on the eighth chapter of Isaiah, lived a little before Christ. They were, however, always opposed to virtue and the truth: whence they are here most severely rebuked by S. John, because they were proud, and puffed up with a vain opinion of their wisdom and sanctity, as well as because they were hypocritical, and, as though ambitious of a feigned holiness, they sought for baptism with the rest, that they might be accounted holy by the people. Thus Origen (tom. 6 in Joan.). It may be added that they wished by this means to bind John to themselves, and stop his mouth from speaking of their faults. This is what politicians do at the present day. The Essenes alone, on account of the goodness of their faith and morals, favoured Christ and Christians. Indeed, being made Christians, they became the first monks under S. Mark, as I have shown, on Act 5:2.
3:7
Ye brood of vipers. This is a Hebraism, meaning, ye are vipers sprung from vipers, the very evil children of very evil parents, noxious, crafty, and poisonous, who propagate your pernicious morals and errors which you have derived and inherited from your wicked ancestors, in your disciples, as your children, whose souls you kill and destroy. So SS. Jerome and Gregory. For the bite of the viper is so noxious and destructive that it causes death in seven hours, or, at furthest, on the third day. Christ explains John's words, saying (Mat 23:31), "Wherefore you are witnesses against yourselves that you are the sons of them that killed the prophets. Fill ye up then the measure of your fathers. Ye serpents, generation of vipers, how will ye flee from the judgment of hell?" S. Ambrose, on Luk 3:7, thinks that the prudence of the Pharisees is here alluded to, according to the words, "Be ye wise as serpents;" for the serpent, by prudence, provides for the future; yet does not its venom leave it. So likewise was it with them: by a certain provident devotion, they took care of the future, and desired the baptism of John; and yet they forsook not their badness and their sins.
Who hath warned you to flee, &c. To flee, that is, to escape. For warned, the Greek has ύπέδεξεν signifying (I), suggested, advised; (2), shown, demonstrated i.e., by reasoning and example. Hence ύπόδειξις means, a demonstration.
The wrath to come does not mean the destruction of Jerusalem by Titus, so much as the wrath of Christ the Judge, which He will manifest to the wicked who are condemned in the Day of Judgment. It means the vengeance and sentence of condemnation which He shall then pronounce upon them, as Christ Himself explains. (Mat 23:33.) It means the wrath and angry countenance of Christ, which shall then so terrify the wicked, that "they say to the mountains and to the rocks: Fall upon us and hide us from the face of him that sitteth upon the throne, and from the wrath of the Lamb: for the great day of their wrath is come, and who shall be able to stand?" (Rev 6:16.) S. John the Baptist was a true preacher of the kingdom of heaven, promising it to those who repent, but a preacher likewise of the wrath of God and of hell, with these threatening the impenitent, such as were the Pharisees and Sadducees. Let the true preacher do the same, as Isaiah did (Isa 2:19), and Hosea (Hos 10:8), and Christ Himself (Luk 23:30). The meaning of the whole is clear and plain. Who hath shown, or pointed out (demonstravit, Vulg.) that ye shall escape the coming wrath? That is, the judgment of an angry Christ, and everlasting damnation. For so Christ Himself explains John, when He threatens the same Scribes and Pharisees with Gehenna, saying, "ye serpents, ye generation of vipers, how shall ye escape the damnation of hell?" That is to say, "By no means shall ye be able to escape that condemnation; but of a very surety ye shall fall into it, because ye are a generation of vipers; i.e., ye have your malignity and hypocrisy so long a time in you, and so confirmed by practice, that ye cannot be torn away from them, because ye do not wish to be. As dissemblers do ye draw nigh to me, as though ye repented, when either ye do not believe in God's providence, wrath, and vengeance, like the Sadducees; or, if ye do believe in them, ye believe as the Pharisees do; ye fear them not, but proudly think that ye are righteous." So John gravely rebukes them. "Who hath promised you that ye shall escape hell? False is your persuasion, O ye Sadducees! There is a hell. Most vain, likewise, is your presumption and security, O ye Pharisees! in that ye are not afraid of hell, because ye proudly esteem yourselves righteous." The emphasis is on the word ύπέδειξεν, "Ye live securely, and are asleep in your lusts, just as if there were no vengeance of God, and punishment of wickedness after this life, or at least as if they need not be apprehended by you. Whence is that security of yours, whence that ύπόδειξις, that demonstration, that proof, that suggestion? It comes from no sure and evident reason. It comes only from your own pride and foolish persuasion." Jansen and Franc. Lucas give another turn to the words. They think they are the expression of John's rebuke of the hypocrisy of the Pharisees and Sadducees, as though he said, "I do not believe that ye are approaching my baptism in sincerity: for who could have pointed out to you that by my baptism of repentance, the coming wrath of God might be escaped, when either, like the Sadducees, ye do not believe in that wrath, or else do not fear it, like the Pharisees? For to the unbelieving and the arrogant, nothing can be demonstrated or persuaded which goes contrary to their own opinion or their pride. Wherefore ye do not repent ex animo, but ye pretend that ye are fleeing from the anger of God." Maldonatus has another opinion. He thinks that these are the words of John admiring so great and so sudden conversion of the Sadducees and Pharisees. "Who hath demonstrated to you that ye should fear the judgment of God and hell fire, which aforetime ye either did not believe, or else did not fear? Whence comes so great a change in you?" "Not surely from yourselves, but from the mighty grace and operation of God," says S. Chrysostom, "and from your evil conscience, which accuses you of your guilt, and compels you to fear the judgment of God." Tropologically, S. Bernard teaches that coming (Gr. μελλούσης) wrath must be escaped by present wrath, i.e., by penance, which a man imposes upon himself, or accepts when imposed upon him by God. "What, O miserable ones! hath pointed out to you to flee from the coming wrath? Why do ye so greatly flee from the present wrath, when by it ye may escape that which is to come? Why do ye fear the scourge? Why decline the rod? These are the things which in this your day belong unto your peace, if ye would but know it. You only change, you do not escape penance. For it cannot be that the wicked shall go unpunished. He who is not punished here of his own will, shall be punished elsewhere without end. A wretched exchange indeed, and a token of the extreme of madness, is that exchange by which ye would decline temporal affliction, and choose the eternal anguish prepared for the devil. The sinner who would avoid the rod of the correcting Father, will fall into the everlasting punishment of God the Judge."
3:8
Bring forth therefore, &c. Gr. καρπὸν άξιον, worthy fruit, in the singular. Worthy fruit of penance. Observe that the genitive of penance is governed by the word fruit, as well as by the word worthy. The Baptist teaches the way and the means of escaping the wrath to come, that it is present repentance, but it must be worthy penance, that is to say, true, serious, and condign or suitable. "Because ye, O Sadducees, do not believe the providence of God, and the anger which shall overtake the wicked in hell; and because ye, O ye Pharisees, do not fear that anger because ye trust in your own works that ye are righteous, therefore shall ye both fall into that hell. And therefore, that ye may both escape it, do penance, and change your lives. Do ye, O ye Sadducees, exchange your faithless atheism for belief in Divine Providence: do ye, O ye Pharisees, exchange your pride for humility, your gluttony for abstinence, your lust for chastity, your covetousness for almsdeeds, your outward Pharisaic righteousness and the boast of it for Christian and inward holiness. Bring forth such fruits as truly become penance, as indicate serious repentance, such as proceed from the heart of a true penitent. They are tears, detestation and punishment of sin: they are the conversion of life and conduct." (See S. Gregory, Hom. 20 in Evang.) Let me add that worthy penance is that in which the measure of grief and pain corresponds to the measure of the pleasure and the sin, that according to the enormity of the sin should be the increase of punishment. A far heavier penance should be that of the adulterer than of the thief, of the parricide than of the manslayer. Whence, in the Penitential Canons, penances are justly decreed and measured out to every kind of sin. Justly, I say, having regard to the crimes and to man, not with respect to God. For one single mortal sin, inasmuch as it is an offense against God, and because thereby the sinner implicitly places his chief good and end in the creature, which he loves so as to prefer it to God, and so takes away from the honour of the Deity, such sin is therefore as it were Decide and Christicide, and so contains within it an infinity of wickedness. For it is an offence and an injury against God, who is immense and infinite. Wherefore by no punishment or penance of any creature whatsoever can just and adequate satisfaction be made to God. Yea, even if all men and all angels were, of their own accord, to endure all the torments of hell for all eternity, they could never offer worthy penance and satisfaction to God for a single mortal sin. Christ alone can do this, inasmuch as He is the Son of God, and very God. His penance, therefore, and satisfaction, as regards His Person, which is of infinite dignity, are likewise of infinite value, and are equal and adequate to the infinite offence committed against an infinite God. Such is the sinfulness of sin, which if men thoroughly perceived, surely they would sin no more. Lastly, he brings forth worthy fruits of repentance, who, when he is converted, serves the truth with as much zeal as before he served the devil and vanity; and loves God as fervently as before he loved the world and the flesh. Hear Climacus, how he gives an exact description of penitence: "Penitence is an ever-abiding abandonment of fleshly consolation. Penitence is a willing endurance of all afflictive dispensations. Penitence is the continual framer of scourges for itself. Penitence is the strong source of tribulation for the belly, and the stern rebuker of the sinful soul."
3:9
And think not to say, &c. As it were, boast not to say among yourselves, to think, and flatter yourselves as relying on the thought, that ye have Abraham for your father. For the Jews were accustomed to confide and boast in this, that they were sons of Abraham. This was their reply to Christ, "We be Abraham's seed." It was this vain-glorious boast of theirs which S. John here denounced. And the sense is this: "Abraham was a most holy patriarch and a friend of God, to whom God promised blessing and salvation, which was to be handed down to his children. Now we are sons of Abraham, and therefore heirs of these promises. Let us live therefore as we please, and refuse all worthy penance, yet shall we be saved by this, that we are the children of Abraham. God is faithful to His promises, that what He hath promised He will surely perform. Were it not so, Abraham would be defrauded of his sons, and of their salvation promised by God; and the race of Abraham would come to an end." John answers as S. Paul does (Rom 9), that the sons of Abraham, the heirs of the blessing and salvation promised to him, are not reckoned by carnal generation, but by faith and virtue, which are spiritual things. Insomuch that not those are counted sons of Abraham who are born of Abraham, but those who imitate the faith and holiness of Abraham. Wherefore even if the Sadducees and Pharisees, and the rest of the Jews, were to fall from righteousness and salvation, God would bring others in their place, and give them to be as it were children unto Abraham and successors to his blessings. "So that, although ye should perish, O ye Jews, the blessings promised to the seed of Abraham will not perish, but will be transferred from you, who are unworthy, to those who are worthy, viz., the Gentiles."
God is able, &c. John was preaching and baptizing in Bethabara, i.e., the house of the passage, where the children of Israel, under Joshua, passed over Jordan dryshod. Wherefore in memory of this great miracle Joshua set up in this place twelve stones, taken from the bed of Jordan. Remigius and S. Anselm think that S. John here spoke of and pointed out those very stones. So also does Pineda. These stones were types and figures of the Gentiles, buried beneath the waves of error and ignorance, but at length raised up by Christ and His Apostles from the lowest pit of idolatry into the Church by baptism, to the glory of being sons of God. You will ask, how can this be true? For how can sons of stones become sons of Abraham now dead? And even if stones were raised up and endowed with life, how could they be born of Abraham? Many here betake themselves to allegory, but I say that the words are true in their plain meaning as they stand. 1. Because God is able of stones to form men, whom He, by His will and intention, could reckon to Abraham for sons, or whom Abraham might adopt, just as God was able to form Adam out of the ground, and from barren Sara to produce Isaac unto Abraham. S. John seems to allude to Isaiah li.: "Look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged," i.e., as he goes on to explain, "Look unto Abraham your father, and unto Sara that bare you." 2. Physically and precisely. As God turned Lot's wife into a pillar of salt, so is He able to turn stones into men, and children born of Abraham. Yea, God, by His infinite power, is able wholly to transmute any created substance whatsoever into any other substance, and that either as regards matter or as regards form. For it suffices for a real transformation that the accidents only should remain the same, as is the case in transubstantiation, where the whole substance of the Bread of the Eucharist is converted into the Body of Christ. S. John compares the Sadducees and Pharisees to stones, both that he might signify their hardness and obstinacy in evil, as well as humble their pride. As though he said, "O ye swelling Pharisees, of yourselves ye are no better than stones; and that wherein ye are more excellent than stones ye have from God. It was God who made you children of Abraham, and if ye be proud He will blot you out from the family of Abraham, and will raise up others in your place, and those even of stones if it so please Him." Lastly, God is able to turn any stones whatsoever into men, and endow them with the faith and piety of Abraham, and so make them spiritual children of Abraham. For, as the Apostle says (Rom 9:7), "Not they that are the children of the flesh are the children of God, but they that are the children of the promise are counted for the seed" i.e. are reckoned as the seed and sons of Abraham. Whence, mystically, God raised up out of stones children unto Abraham, when he made Gentiles who were rough and unpolished, and who worshipped stocks and stones, and were on that account likened unto stones by David (Ps. cxiv. 8) to become sons of Abraham by imitation of his faith, piety, and obedience. For he is the father of believers and of the just. So SS. Jerome, Hilary, Ambrose, Augustine, Gregory (Hom. 10), and all the ancient Fathers. Euthymius adds that there was a fulfilment at Christ's Passion, when many who were hard of heart seeing the rocks rent and other miracles, repented and believed in Christ.
3:10
For now is the ax, &c. Here is another stimulus wherewith John pricks the Pharisees to do penance, and that speedily, threatening them, indeed, with the peril of being cut down, and burnt up in hell. So S. Chrysostom, Euthymius, and others. Of these Euthymius says, "The axe is compared to death, the tree to man." That is why the Greek is ε̉κκόπτεται, is cut down, and βάλλεται, is cast into the fire meaning it is upon the very point and verge of being cut down. "Your fate, therefore, O ye Pharisees, hangs as it were upon a razor's edge. The extreme of peril hangs over you; destruction, death, and hell are gaping for you. Therefore bring forth worthy fruits of penance, that ye may escape those things." The meaning is, the axe that is, the vengeance and judgment of God is laid to the roots of the trees that is, to the life of each individual that if they be unfruitful, as up to this present time is your case, O ye Sadducees and Pharisees, it may speedily cut them down by death, and cast them into the eternal fire. But if, on the other hand, they be fruitful, and produce repentance and good works, it shall in a little while, not so much cut them down as transfer and transplant them to the celestial paradise, where they shall produce the perennial fruits of eternal felicity, glory and praise. You may say, Surely this was true before the coming of Christ. Why, then, saith John, after His coming, " Now is the axe laid," &c.? I answer, because all this is more clear and sure since the coming of Christ. For Christ for this very purpose came into the world, that as the Judge, King, and Lord of all men, He might translate those who believe in and obey Him to heaven, and punish the unbelieving and disobedient with present and eternal death. Therefore Christ, by Himself, by His Apostles, and by John, clearly preached and promised to the pious the kingdom of heaven, and threatened the wicked with hell, that they might know that in His hand is their salvation and their damnation, and that by turning to Him they might escape hell, and be put into the way for heaven; and that He was able immediately to do all this, and that He would shortly do it, since there was no longer any excuse of ignorance or infirmity for men, as there was to the uninstructed Jews before Christ, to whom present and temporal rewards and punishments, not future and eternal, were promised and threatened by Moses and the prophets. Secondly, and more aptly, the axe is the judgment and vengeance of Christ, the King and the Judge, wherewith He will cut off not only noxious, but unfruitful trees that is, the Jews-from the garden of the Church, and from the salvation and the blessing promised to Abraham and his children, and cast them into the eternal fire; and shall, in their stead, plant the Gentiles who believe in Him in the paradise of His Church, which is, as it were, the estate and heritage of Abraham, who is the father of all them that believe. John therefore threatens the Pharisees with the reprobation of the Jews, and intimates the calling of the Gentiles into their place, which was shortly afterwards accomplished by Christ; for He rejected the Pharisees and the Jews from the family of Abraham that is, from the Church of the faithful, and consequently from the kingdom of God.
3:11
I indeed baptize you, &c. These words must not be connected with what precedes, nor were they spoken immediately afterwards by John. But they were spoken as suitable to an occasion of which S. Luke gives an account and explanation (iii. 15): "And as the people were of opinion, and all were thinking in their hearts of John, that perhaps he might be the Christ: John answered, saying unto all: I indeed baptize you with water: but there shall come one mightier than I, the latchet of whose shoes I am not worthy to loose. He shall baptize you with the Holy Ghost and with fire" From the sanctity of his life and the fervour of his preaching, and from his baptizing, the people suspected that John was the Messiah, or the Christ. For none of the other prophets, except John and Ezekiel, had made use of baptism. (See Eze 26, where he foretold that baptism would be a sign of Christ: "I will pour upon you clean water, and you shall be cleansed from all your filthiness.") John therefore puts an end to this suspicion, and declares that he is not the Christ, but the forerunner and indicator of Christ, and that his baptism was a prelude to the baptism of Christ, and a preparation for it. So he says, "I indeed baptize you in," or "with water," that is, with water only. This is a Hebraism, for the Hebrews denote the instrument by the preposition or letter ב, or in, which is understood in Latin. So the Hebrew said: במים, bammayim "in," or "with water, unto repentance," that I may stir you up to repentance, and that I may prepare you by corporeal ablutions for the washing of the soul to be received in the baptism of Christ. The baptism of John therefore was a profession of penance. Whence those who were about to be baptized by him confessed their sins, not that there was thereby a condonation of their faults; for this they were to wait for from Christ, by means of His baptism and true contrition. He that cometh after me. Gr. ό ε̉ρχόμενος, i.e., the coming One, He whose advent is at hand, who is nigh us, even at our doors.
Mightier than I. Gr. ίσχυρότερσς, i.e., stronger, more powerful, more excellent, and who in gifts far excels me. For He is mighty by His own divine and heavenly strength, wherewith He influences not only the body, as I do, but the soul by the Spirit of His grace, and purifies it from every spot of sin. Whence Isaiah (chap. ix.) among other titles of Christ gives him that of strong. "He shall be called Wonderful, Counsellor, God: the Mighty." (Vulg.) "And verily was He Strong, who, by the wonderful power of His Divinity, overcame the devil, and took his prey out of his hand, and overthrew his kingdom and transferred it to Himself; who opened the doors of heaven, and swallowed up death in victory; who abolished sin, and brought in grace and glory." (Toletus.) Again, Christ was mightier than John in miracles, because by a single word He raised the dead, drove out demons, healed the sick, changed the elements, whilst John by penance tamed the flesh that he might subdue it under the Spirit. Thus was the strength of Christ the weakness of John.
Whose shoes, &c. in Mar 1:7 "falling down." S. Luke has "Whose shoes' latchet I am not worthy to unloose." Each is true, each denotes the menial office of servants, who kneel down, and put on or take off their master's shoes, and carry his shoes, when he puts on his slippers. John therefore here confesses that he is the servant and slave of Christ, that Christ is his Lord, yea his God. Mystically, shoe denotes Christ's Humanity, which to serve, by carrying it on his shoulders, or bearing it in his hand, he acknowledges himself unworthy. For this humanity, by union with the Word, was of boundless dignity and majesty. Whence S. Bernard: "The majesty of the Word was shod with the shoe of our humanity." For since shoes are worn upon the extremities of the body, and are made of dead animals, according to S. Gregory and S. Jerome they rightly signify the Incarnation of Christ. By shoes Theoplylact understands Christ's coming down to the earth, and descent after death into the Limbus Patrum.
He shall baptize you in the Holy Ghost. Christ shall pour forth the Holy Spirit, with all His gifts, in such abundance upon you, that He shall wash you from all your sins, and fill you, and, as it were, overwhelm you, with grace and charity, and His other charismata. Christ did this visibly at Pentecost. When He was about to ascend into heaven, alluding to these words of John, He said to His Apostles, "John indeed baptized with water, but you shall be baptized with the Holy Ghost not many days hence." (Act 1:5.) But invisibly He does it in the sacrament of baptism, and confirmation, which is, as it were, the perfection and consummation of baptism. The contrast, therefore, between John and Christ is this John baptized with water only, but Christ with water and the Holy Ghost. John washed the body, Christ the soul. And as the soul excels the body, so does the baptism of Christ excel the baptism of John, which was only rudimentary. So the Council of Trent (Sess. 7 Can. 1), and the Fathers generally. Hence Doctors speak of a threefold baptism 1, of the river; 2, of breath; 3, of blood. The baptism of the river is when any one is baptized with water. Of wind, or spirit (flaminis sive spiritus, Lat.), when a catechumen in a prison, or a desert, where there is no water, is truly contrite for his sins, and wishes for baptism. For such a one is justified by contrition, which includes the desire of baptism. Of blood, when any one not baptized dies a martyr for the faith; for he is baptized in his own blood, and cleansed from all his sins.
With the Holy Ghost and with fire. So it is in all the Greek, Latin, Syriac, Arabic, Persian, Egyptian, and Ethiopic versions. It is as though the Baptist said, "My baptism is by water, Christ's by fire; and as fire is more powerful than water, so is His baptism more efficacious than mine." Certain heretics, called Hermiani and Seleuciani, were wont, for this reason, to baptize their converts with fire, as S. Augustine testifies (Hæres. 59). You ask, what is this fire? 1. Origen (Hom. 24 in Luc.) understands it of a purgatorial fire, that Christ will cleanse His faithful, dying in venial sins, in the fire of purgatory, according to the words, "The fire shall try every man's work;" and, "He himself shall be saved, yet so as by fire." (1Co 3) So also Suarez out of SS. Jerome and Bede. 2. S. Hilary by fire here understands the judgment of Christ, that it will be sharp, clear, and dreadful, like fire. 3. S. Basil (on Isaiah, chap. iv.), Damascene (lib. 4 de Fide, c. 10), and Toletus, understand the fire of hell, by which Christ punishes the reprobate; whence the Baptist says, "He shall burn up the chaff with unquenchable fire." 4. Some by fire understand tribulations, by which, as by fire, Christ washes His faithful people from their sins. 5. And, correctly, by the Holy Ghost and fire is meant the Holy, Fiery, and Inflaming Spirit, who is fire that is, like fire and, as fire, burns, and kindles. It is a hendiadys. The Holy Ghost, as it were fire, purges the faithful from their sins, kindles and illuminates them, raises them towards heaven and strengthens them, unites them closely to Himself, and, like fire, transforms them into Himself. Hence, at Pentecost, the Holy Ghost glided down upon the Apostles in the appearance of tongues of fire. Hence S. Chrysostom: "By adding the mention of fire, he signified the efficacy of the Holy Ghost, the vehement and unconquerable strength of His grace." Hence, in the primitive Church, the Holy Spirit was often wont to descend in the visible appearance of fire upon those who were baptized and confirmed, to denote the complete purgation of their sins, and the fiery love and the words of fire with which the Holy Ghost inflamed them. According to that in Deut. iv. 24, "God is a consuming fire;" and, in Jer 23:29, "Are not my words as a fire? saith the Lord."
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Whose fan, &c. The fan is that with which farmers winnow the corn which has been thrashed, in order that the wind may carry away the chaff, and leave only the good corn behind. Fan, in Greek, πτύον, that which, as it were, spits forth the chaff. It is derived from πτύω, to spit out. The fan denotes the judgment of Christ, by which, as the fan separates the wheat from the chaff, He separates the good from the bad. The floor here does not signify the place, but rather the corn collected in the floor, which is cleansed by the separation of the chaff. By metonymy, that which contains is put for the contents. The floor, then, denotes the Church, or the company of the faithful. The Fanner is Christ the Judge; the fan is His judgment, by which he fans and examines the thoughts, words, and deeds of every one. The chaff are the wicked. The wheat are the just and the saints, whom He will gather into His barn, the kingdom of heaven, where with them, as with wheat, He will feed and delight the Holy Trinity, the Angels, and all the Church triumphant. John rises from Christ's first advent of grace to His second advent of judgment. And he signifies that this judgment is pressing on, and is nigh at hand, by saying, "His fan is in His hand." So S. Ambrose on Luk 3:17. For although many hundred years may yet elapse before the judgment day, yet all those years, if compared with eternity, are but as a very little while, or as nothing. Moreover Christ, the Lord and Judge, holds in His hand the spirit, soul, and life of all men, to take them away if He will, to judge, bless, or condemn them.
He will burn up &c. And if the chaff, how much more the tares? The wicked are here called chaff, because, like chaff, they are very light, worthless and useless, and good for nothing save for fuel of Gehenna. For unquenchable, the Greek has άσβεστω, unextinguished, eternal. Hence a stone which always burns is called asbestus. The figure of speech here used is miosis, for little is said, much is meant. The fire of hell is a άσβεστος inextinguishable, not only because it cannot be quenched, but because it does not consume the wicked whom it burns; nay, it excruciates them living and feeling with endless torments. The error of Origen is here condemned, who thought that the pains of hell would not be eternal, but after the completion of the great cycle of Plato would come to an end. There is an allusion to Isa 56:24, "Their worm shall not die, and their fire shall not be quenched;" and xxxiii. 14, "Which of you can dwell with devouring fire? Which of you shall dwell with everlasting burnings?" Where see what I have said. S. Chrysostom gives examples. "Do you not discern that sun which ever burns and is never extinguished? Have you not read of the inanimate bush, which was burnt with fire, and not consumed?" And S. Austin (contra Donatist. Lib. post Collat. c. 9) says, "Now I have proved sufficiently, that there are animals, which are called Piraustæ because they can live in the fire, and be burnt without being consumed, in pain without death, by the marvellous power of the Creator. And if any deny that this is possible, they are ignorant of Him by whom whatsoever is wonderful in all nature is effected." Think of, then, and dread this fire of hell, which no water, no tears can extinguish: yea, though all rivers, all abysses, all seas, were collected together, they could not quench it: which all demons, all creatures, with all their powers, could not even diminish in the very least degree, "because the breath of the Lord as a stream of brimstone doth kindle it."
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Then cometh Jesus, &c. Then, when the Baptist was stirring up all to repentance, and baptizing as a preparation for receiving the grace of Christ, then, I say, Christ came, that Him whom he had commended when absent, he might point out being present, even as the day-star goes before and indicates the rising of the sun.
From Galilee, or as S. Mark says from Nazareth, where he had lived with His mother in a private station until He was thirty years of age. Then He came to John, that He might be by him declared to be the Messiah, that is, the Teacher and Redeemer of the world: and that He might, upon John's testimony, inaugurate His public office of teaching, and bringing in the Evangelical Law, for which He had been sent by the Father.
To be baptized. You will ask, what were the causes of John's preaching and baptism, and why did Christ wish to be baptized by him? There was a threefold reason, says S. Jerome. 1. That because He was born a man, he might fulfil all the righteousness and humility of the law. 2. That He might give a sanction to John's baptism. 3. That sanctifying the waters of Jordan by the descent of the Dove, He might show the coming of the Holy Ghost to the laver of the faithful. 4. A fourth reason was that by the Holy Spirit's coming down upon Christ in the form of a dove, and by the Father thundering from heaven, He might afford Himself an irrefragable testimony. So S. Jerome. 5. Christ, by receiving baptism from John, would allure all men to His own Baptism, and would show them its benefit, viz. the coming and gift of the Holy Ghost. 6. Christ took our sins upon Him. Therefore as guilty and a penitent He stood before John, that He might wash away and cleanse our sins in Himself. Whence Nazianzen says (Orat. in sancta luminaria), "John baptizes, and Jesus comes to him, sanctifying even him who baptizes, that especially He may bury the old Adam in the waters." And again, "Jesus ascended up out of the water, drawing and lifting up with Himself a drowned world." 7. That Christ, who had determined to found the new commonwealth of Christians, in which none should be admitted except by baptism, should Himself, their Chief, be baptized, that He might in all things except sin, be made like unto His brethren. That is a famous saying of Cato, "Submit to the law, which thou thyself hast enacted." 8. As Abraham formerly, by God's command, instituted the sign of circumcision, so Christ would give a new pledge to His Church by sanctioning baptism. Thus S. Thomas thinks (3 p., q. 66, art. 2) that when Christ was baptized, He instituted the Sacrament of Baptism, not in words, but in deed. For then there appeared all the three Persons of the Blessed Trinity, in whose name we are baptized. The Father was manifested by His Voice, the Son appeared in Jordan, the Holy Ghost was seen in the form of a Dove. But it is more correct to say that Christ when He was baptized only directed attention to His own Sacrament, and its matter, water; but that He instituted it shortly afterwards, when He began to preach publicly. For He does not seem to have instituted Baptism publicly at the time He said to Nicodemus coming to Him privately and by night, "Except any one be born of water and the Holy Ghost, he cannot enter into the kingdom of God." And this is the opinion of S. Chrysostom, S. Augustine (Serm. 36 & 37, de Tempore) S. Gregory Nazianzen (Orat. in S. Nativit.), and others, who at the same time assert that Christ by His Baptism sanctified all water, and by His corporeal contact with it endued it with regenerating power, not as though He infused into water any physical, but only a moral quality, because water was then, ipso facto, by the intention of Christ, designed for the sanctification of men by washing them in the Sacrament of Baptism. Tropologically, Christ by His Baptism at this time wished to teach us that a holy and perfect life must begin with baptism, and that this should be the great object of all who teach others, such as doctors and preachers.
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But John forbad him. John recognized Christ by a secret instinct and revelation of God, by which he knew Him as to his face, which he had seen and known thirty years before, when he leapt in his mother's womb for joy. You may ask, "Why then was there a sign given to the Baptist (John i. 33) by which he was to recognize Christ, viz., the descending and abiding of the Holy Ghost upon Him?" I reply, This sign was given to the Baptist, not that he should for the first time know Christ, but that it should more fully confirm him in that faith and knowledge, and that by the same, as by a sure testimony of God, he should point out and commend Christ to the people.
I have need to be baptized, &c. That is, to be spiritually washed from my sins, and perfected by the Spirit of Thy grace. Have need here does not signify an obligation of precept, as though the Baptist was obliged to receive the baptism of Christ. For this precept of baptism was given and promulged by S. Peter on the Day of Pentecost, and therefore after John's death. Some gather from this place that John was soon afterwards baptized by Christ Himself, as were also the Blessed Virgin Mary, SS. Peter, James, and John, and the rest of the Apostles. This is stated by S. Evodius, who succeeded S. Peter in the Chair of Antioch, in an Epistle of his, entitled τὸ φώς. In favour of this idea are also Nazian. (Orat. 39 towards the end); "Christ knew," he says, "that He would Himself shortly afterwards baptize the Baptist;" also S. Chrysostom, who says, "John baptized Christ with water, but Christ baptized John with the Spirit." Whence the author of the Imperfect Comment. says, "It is plainly written in apocryphal writings, that John baptized Christ with water, but He baptized John with the Spirit." Abulensis thinks, on the other hand, that John was not baptized by Christ. And he proves it by the marvelling of John's disciples, who soon afterwards told John that Christ, whom he had baptized, was Himself baptizing, and that all men were coming unto Him. For this would have been needlessly told to John if he had been baptized by Christ, and he would have given this reply to his disciples. So that it is a doubtful point whether John was baptized by Christ or not.
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And Jesus answering said, &c. It becometh us, i.e., Me to receive, thee to confer, baptism. Others understand us in this way: "It behoves us who are teachers to set an example in ourselves. Nothing, however apparently unimportant, must be omitted. I shall institute baptism. It is the part of him who commands, to do before others what he commands." Whence S. Luke says of Christ (Act 1:1), "Jesus began both to do and to teach." "This is righteousness," saith S. Ambrose, "that what you wish another to do, you should yourself first begin, and encourage others by your own example." Whence S. Gregory, "Of true humility is ever sprung secure authority." Moreover, not only Christ receiving, but John conferring baptism fulfilled all righteousness, because, contending in humility with Christ, he suffered himself to be vanquished, by being as it were put upon an equality with Christ. And so he, as it were, being vanquished by Christ in humility, vanquished Christ by yielding to Him and obeying Him. As S. Dominic, wishing to give his right hand to S. Francis, whilst Francis opposed it and strove to take his left, said at length, "You overcome me in humility; I conquer you by obedience." It is very probable that in the act of baptism John pointed out Christ to the people, since the form of John's baptism would be something of this kind: "I baptize thee in the Name of Him who is to come;" or, "Believe in Messiah who is about to come." This is inferred from chap. xix. 4. Thus it would seem that when Christ came, and was being baptized, John would say, "This is Messias of whom I said that He was about to come." S. Jerome observes "Beautifully is it said, 'Suffer it now,' that it might be shown that Christ was baptized with water, and that John was about to be baptized by Christ with the Spirit. And by-and-by Christ might say, 'Thou baptizest Me in water, that I may baptize thee in thine own blood shed for Me.'"
For so it becometh us to fulfil (Arabic, to perfect) all righteousness. Instead of righteousness the Syriac has all rectitude, i.e., whatever is just, right, holy, and pleasing unto God. And it is not right to decline or depart from such things, even though they seem lowly and abject; and even though they be not provided for by any precept, but are matters of counsel only. But again, all righteousness is whatsoever God the Father hath commanded. So Vatabl. For that is just which God sanctions and commands. And it would seem that as God the Father commanded Christ to die, so also He gave Him a precept to submit to John's baptism. Hence, secondly, the Gloss says, humility is all righteousness humility which subjects itself to all superiors, equals, and inferiors. On the contrary, pride, by which a man prefers himself to all, not only inferiors and equals, but superiors, is all unrighteousness. For it takes away their just rights, and deprives them of the subjection which is their due. For as in every act of righteousness, i.e., of virtue, humility comes in, in that a man submits himself to reason and virtue, so pride mixes itself up with every act of sin, in that a man prefers himself, and his own will and desire, to the law and will of God. Humility therefore fulfils all righteousness, because it is the head of all right and justice which a man owes to God, his neighbour, and himself. He submits himself to God by religion, to his neighbour by charity. He subjects the body to the soul, the soul to the law of God. Wherefore the humble hath peace with all; the proud with all hath strife and war. At this present day how many lawsuits and contentions are there between clergy and prelates for places, titles, precedence! How both sides pertinaciously contend for what is due to each, to the great scandal of the laity, and with little gain of victory to either side. For what dost thou gain if thou overcomest in the lawsuit, save some small worthless point of honour, and in the meanwhile makest a far greater loss of reputation, peace, and conscience? Learn from Christ, O Christian, to believe in, yea, even to be ambitious of the lowest place, so shalt thou be exalted with Christ and deserve the highest. For Christ, subjecting Himself to John, was declared by John, yea, by all the Holy Trinity, to be greater than John, to be the Son of God. Say, therefore, with Christ, "Thus it becometh us to fulfil all righteousness." S. Ignatius, the founder of our Society, was a follower of Christ when he gave this golden axiom:"With e'en the least, let no true Christian fight, But still to yield be e'er his chief delight." For the grace, honour, and glory of a Christian is humility, that is to say, to yield, to suffer himself to be vanquished, to yield the place of honour to another. Wherefore the greater is he who is the humbler. For, as S. Gregory says, "Pride is the place of the wicked, humility the place of the good." Christ here teaches us to follow an ordinary life, not to seek exemption from the common law and lot, and to be accounted as one of the common people, according to the words in Ecclus. 3:20, "If thou wouldst be famous, be as one of the flock;" yea, descend to the lowest place, and prefer all men to thyself. 3. All righteousness, i.e., the highest justice. Thus God says to Moses (Exo 23:19), "I will shew thee all," i.e. the highest "good" (Vulg.) namely, Myself. For the lowest degree of righteousness is to submit oneself to a superior, the middle degree to submit to an equal, the highest to an inferior. even as Christ submitted Himself to John. Christ, I say, who is the Holy of Holies, bowed His head to John for baptism, as though seeking from him sanctification and purification, like the rest, who were sinners, who came to his baptism. Excellently says S. Gregory (3 p. Pastor. Admonit. 18), "Let the humble hear that the Son of Man came not to be ministered unto, but to minister; let those who are lifted up hear that pride is the beginning of all sin. Let the humble hear that our Redeemer humbled Himself, being made obedient even unto death; let the proud hear what is written of their head, 'He is a king over all the children of pride.' The pride of the devil was made the occasion of our ruin, the humility of God was found to be the assurance of our redemption. Let the humble therefore be told that when they abase themselves they rise to the likeness of God; but let it be said to the proud that when they lift up themselves they sink down to the likeness of the apostate angel. What then is more base than to be haughty? And what is more exalted than humility; which, while it puts itself in the lowest place, is united to its Maker in the very highest?" S. Gregory says elsewhere: "This is the highest righteousness and sanctity, when we are in respect of our virtue the loftiest, in respect of our humility the lowliest." S. Thomas Aquinas, being asked by what mark a really holy and perfect person might be known, answered, "By humility, by contempt of himself, contempt of honour and praise, by bearing ignominy and reproach." "For if," he said, "you see any one, when he is neglected and despised, and has others preferred before him, show a sense of pain or indignation, to be of a downcast countenance, to turn up his nose, wrinkle his forehead, you may be very sure he is not a saint, even though he should work miracles. For when he is neglected he shows his pride, anger, impatience, and so makes himself vile and contemptible." 4. All righteousness, i.e., every increase of righteousness, that is to say, of virtue and sanctity. Christ indeed could not increase in interior grace, for with that He was always perfectly filled from the first moment of His Conception and union with the Word; but He showed daily ever greater and greater signs of virtue, and ever more and more humbled Himself. For Christ came down from heaven into the Virgin's womb, from the womb to the manger, from the manger to Jordan, from Jordan to the Cross, as He would teach us in Psa 83:8: "They shall go from virtue to virtue: the God of gods shall be seen in Sion." (Vulg.) So S. Augustine (Epist. 50, ad Dioscorum), "I would, my Dioscorus, that thou shouldst in all piety subject thyself to Christ and the Christian discipline, nor fortify for thyself any other way of reaching and obtaining the truth than that which has been fortified for us by Him who knoweth the infirmity of our footsteps, forasmuch as He is God. And so it is said of that most famous orator Demosthenes, that when he was asked what was the first rule to be observed in oratory, he replied, Pronunciation; and when he was asked what was the second, replied, Pronunciation; and being asked what was the third, still answered, Pronunciation. So if thou shouldst ask and ask again concerning the precepts of the Christian religion, I should answer that nothing else but humility would make you perfectly fulfil their obligations, although, perchance, I might be obliged to speak of other duties. To this most salutary humility, which, that our Lord Jesus Christ might teach us, He humbled Himself, to this, the greatest adversary is, if I may so say, a most uninstructed science." Lastly, he fulfils all righteousness who endures the unpleasant ways and manners and tempers of others, according to those words of St. Paul, "Bear ye one another's burdens, and so fulfil the law of Christ." He who loves those who hate him, blesses those who curse him, does good to those who injure him, honours those who despise him, vanquishes his enemies by the warmth of his love; who with Paul desires to be anathema for his enemies; and to be all things to all men that he may gain all for Christ, he is truly humble and is like Christ.
Then he suffered him. That is, when he heard this, John yielded and baptized Christ. "If God received baptism from man, no one need disdain to receive it from his fellow-servant," says S. Jerome. And S. Ambrose says, "Let no one refuse the laver of grace, when Christ refused not the laver of penance." Beautifully, too, says S. Bernard, "John acquiesced and obeyed; he baptized the Lamb of God, and washed Him in the waters; but we, not He, were washed, because, for washing us, the waters are known to be of cleansing power." S. Augustine (Serm. 154 de Temp.) says that the day on which Christ was baptized was a Sunday, though John Lucidus (lib. 7, c. 2) was of opinion that the day was Friday. What is certain from tradition is, that Christ was baptized on the 6th day of January, the same day of the month on which he had been adored by the Magi thirty years before. Whence the Church commemorates the event on that day. The Ethiopians on the 6th of January, in memory of Christ's Baptism, not only sprinkle themselves with water, but immerse themselves in it. The faithful in Greece also were accustomed, about midnight before the 6th of January, to draw water from the nearest river or fountain, which, by the gift of God, remained sweet for many years, as S. Chrysostom expressly testifies (Hom. de Baptism. Christiano, tom. 5, Opp. Græc.). S. Epiphanius (Hæres. 51) adds, that on that day the Nile was turned into wine. "About the 11th day of the month Tybus (our 6th of January) Christ's first miracle was wrought in Cana of Galilee, when water was made wine. Wherefore in various places, until this very time, the same thing takes place as a divine sign for a testimony to unbelievers. Various rivers and fountains which are turned into wine are the proof of this. Cibyris, a fount of a city of Caria, becomes wine at the very hour in which Christ said 'Draw out now, and bear to the governor of the feast.' Gerasa in Arabia is another example. I myself have drunk of the fountain of Cibyris, and our brethren of the fount of Gerasa, which is in a temple of the Martyrs. Many testify the same concerning the Nile." Moreover, that the water of Jordan received by reason of Christ's Baptism in it the gift of incorruption, Gretser testifies, "Let us add this," he says, "that the waters of Jordan, after Christ had consecrated them by His Baptism in them, have been endowed with the gift of incorruption." That illustrious prince, Nicolas Christopher Radzivil, in his Hodæporicum Hierosolymit., says, "The water of the Jordan is extremely turbid, but very wholesome, and when kept in vessels does not become putrid. This I have found to be the case with some which I have brought with me." Christ appears to have been baptized and washed by John, not only as to His head, but with respect to the rest of His body. I think so, because such was the manner of the Jews, who were accustomed to denude themselves of their clothes, and undergo their ceremonial baptisms and lustrations naked. Jesus therefore condescended to appear naked before John, and he underwent this indignity for our sakes, that Adam's and our nakedness and shame, induced by sin, He might clothe and cover by His grace. Whence also, as Bede testifies, a church was erected by the faithful on the spot where the clothes of Christ were deposited when He was baptized. Bede adds, that the same place was adorned with a noble monastery and church which was dedicated in honour of John the Baptist. Gregory of Tours (lib. de Gloria Martyr., c. 17) writes about the same place: "There is a place by Jordan where the Lord was baptized. The water flows into a certain bay, in which, even now, lepers are cleansed. When they be come thither, they wash frequently until they are cleansed from their infirmity. As long as they remain there they are fed at the public expense. When they are cleansed they depart to their own homes. This spot is five miles from where the Jordan loses itself in the Dead Sea." The place is called in S. John's Gospel Ænon, near to Salim. It was not far from Zarthan and Jericho, where the children of Israel under Joshua passed over on dry ground, that it might be signified that the same Christ, who once led the Israelites over Jordan into the land of promise, will, by baptism, bring His faithful people to heaven. "And as under Joshua the waters were driven back, so under Christ, as our baptized Leader, are our sins turned back," says S. Augustine. Again, Elias divided the waters of Jordan when he was about to be taken up into heaven in a chariot of fire, that it might be signified that those who pass through the waters of Christ's baptism shall have an entrance into heaven opened to them by the fire of the Holy Ghost. Thus S. Thomas.
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And Jesus, being baptized, &c. Luke adds, Jesus being baptized and praying. Whence it is plain that not by virtue of John's baptism, but by the merit of Christ's humility and prayer, the heaven was opened and the Holy Spirit descended upon Him.
Forthwith. This word is best referred, not to the words coming up out of the water, but to the heavens were opened.
Lo! the heavens were opened. Mark has, He saw the heavens opened. He that is, Jesus John too, and others who were present, doubtless saw them, since it was for their sakes this was done. Whence Matthew says, They were opened, i.e., unto him or for him. This is, they were seen to be opened in His honour, that God might make manifest that heaven is open unto all through Christ, says S. Chrysostom. Also that the heavenly power of baptism might be pointed out, because by it carnal men become heavenly and spiritual, and by it are called and, as it were, taken by the hand to heaven. So S. Thomas. You will inquire, in what way were the heavens opened unto Christ? It is replied, it was not the actual substance (soliditatem, Lat.) of the sky which was opened and rent in twain, for this is naturally impossible and supernaturally unneeded. Neither were the heavens opened by a merely imaginary vision, as they were opened to Ezekiel (i. I); but there was in the upper region of the air a hiatus visible to the senses, from which visible aperture both the Dove and the Voice of the Father appeared to come down upon Christ. Such hiatuses appear not unfrequently in the atmosphere, concerning which see Aristotle on meteors. Hieron. Prado, the Jesuit, on the words the heavens were opened, says, "There was an appearance as though the sky were opened and divided by thunders and lightnings, and from the opening the Father's voice burst forth as thunder. For thunder is always accompanied by lightning; indeed, lightning is the cause of thunder, although the thunder is always heard after the lightning, because sound travels more slowly than light."
And saw (Syriac, looked up at) the Spirit of God descending like a dove (Egyptian, in the form of a dove). You will ask first, was this a true and real dove, or was it only the appearance and likeness of a dove? SS. Jerome, Anselm, and Thomas, Salmeron, and others, think that it was a real dove; and this is probable. It is, however, equally, or rather, more probable that it was not a real dove, but only the shape of a dove, formed by an angel, agitated and moved so that it should descend upon Christ. The reason is that all the Evangelists seem to indicate this. S. Matthew says, as if a dove; Mark, as it were a dove; John, like a dove; Luke, in a bodily shape like a dove. There was therefore the appearance and similitude only, not the reality of a dove. Nor was there any need of a real dove, but of its likeness for a symbolical signification, that by such a symbol those gifts of Christ of which I shall speak presently might be designated. In such wise were the heavens opened, not in reality, but in appearance, as I have already said. This was the opinion of S. Augustine, S. Ambrose, S. Chrysostom, Theophylact, Lyra, &c. You will urge, Was it then a phantasm, a merely fancied dove? I reply, By no means. It was a real, solid body, having the form of a dove, as S. Augustine teaches, de Doctr. Christian. c. 22; not indeed assumed, hypostatically, by the Holy Spirit, as the Humanity of Christ was assumed by the Word, as Tertullian appears to have thought, lib. de Carne Christi., c. 3. But it was only an index and a symbol of the Holy Ghost. It was thus taken because the dove is a most meek, simple, innocent, fruitful bird, very amiable, but very jealous. Such in like manner is the Holy Ghost, who endowed the soul of Christ at the very moment of His conception with these qualities of meekness and the rest. And what was now done was, by this sign of the dove, to signify that the Holy Ghost had done this, and to declare it to the people publicly. You will inquire in the next place, why the Holy Ghost descended upon Christ in the form of a dove, upon Apostles in the shape of tongues of fire? S. Chrysostom answers, 1. Because Christ came in the flesh, and into the world, meek like a dove, for the remission of sins, and for the release of sinners. But in the Day of Judgment, He will come as a severe Judge, to punish the wicked. 2. And more literally, the Holy Spirit was given to the Apostles in the likeness of fire, because He endued them with fervour and ardour in preaching. (S. Augustine, Tract. 6 in Joan.) Again, the dove represented excellently well the Holy Sevenfold Spirit, or His sevenfold gifts which He poured upon Christ as predicted in Isa 11:2, "And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and fortitude, the spirit of knowledge and godliness, and he shall be filled with the spirit of the fear of the Lord." All these gifts are appositely signified by the dove. For as S. Thomas expounds (3 p., q. 39, art. 6, ad. 4), the dove tarries by flowing streams, and when in the waters she beholds the reflection of a hawk she is able to escape it. Here is the gift of wisdom. 2. The dove selects the best grains of corn, and places them by themselves in a heap. Here is the gift of understanding. 3. The dove brings up the young of others. Behold the gift of counsel. 4. The dove does not tear with her beak. Behold the gift of knowledge. 5. The dove is without gall and bile. Lo! the gift of piety or godliness. 6. The dove maketh her nest in the rocks. See the gift of true strength. 7. The dove utters a mournful plaint instead of a song. Behold the gift of fear, wherewith Christ and His saints wail for sins, whether their own, or those of others. Again, the dove is the symbol of the reconciliation and renewal of the world, which the Holy Spirit has wrought through Christ. Hence His symbol was a dove, bearing a green olive-branch to Noah, signifying that the Deluge and God's anger were at an end. Lastly, because the dove is an amicable and social bird, it denotes the union of the faithful in the Church, which the Holy Spirit effects through the baptism of Christ. So S. Thomas. In fine, the dove is very fair, it delights in sweet odours, and it dearly loves its young. So too Christ is most fair, He delights in the odour of virtues, and dearly loves His children. As the Holy Spirit thus descended upon Christ, so has He often descended in the form of a dove upon illustrious Christians, more especially upon doctors, bishops, and pontiffs of the Church, and thus, as it were, consecrated them. S. Eieucadius, the disciple of S. Apollinaris, Apostle of Ravenna, when a dove had flown upon his head, was ordained Bishop of Ravenna. After a life illustrious for sanctity he migrated to heaven, A.D. 115. (Philip Ferrar in his Catalogue of the Saints of Italy.) Thus a dove flew down upon the head of S. Aderitus, in the presence of the clergy, and designated him the successor of S. Apollinaris, and second Bishop of Ravenna. S. Marcellinus in like manner, was designated bishop of the same city, A.D. 230. S. Fabian, in consequence of a dove lighting upon his head, was elected Bishop of Rome. When S. Gregory was writing his works, the Holy Spirit, in the likeness of a dove, was seen to instil into his ear what he wrote. So S. Basil, who wished to be baptized in the same river Jordan as Christ was, in celebrating Mass, was surrounded by a celestial light, and gave orders for a dove to be made of pure gold, and a portion of the consecrated Host to be placed in it, and suspended it above the altar. So Amphilochius. He adds that S. Ephrem saw the Holy Ghost, in the likeness of a dove of fire, sitting upon S. Basil, wherefore he exclaimed, "Truly is Basil a column of fire; truly the Holy Ghost speaks by his mouth." Flavian the patriarch, by the command of an angel, consecrating S. John Chrysostom to be a priest, beheld a white dove fly down upon his head. Leo Augustus relates this in his life of S. Chrysostom. (See Baronius, A.D. 456, n. 7.) This was the reason why the impostor Mahomet tamed a dove, and accustomed it to fly to him, by placing in his ear grains of corn, which the dove picked and ate, and by this means he persuaded the people that the Holy Spirit was his friend, and dictated the Koran to him, and revealed the most secret purposes of God. He also caused the dove to bring him a scroll, on which was written in letters of gold, "Whosoever shall tame a bull, let him be king." But he had brought up a bull, which of course he easily tamed, and was thereupon saluted as king by the foolish people. So the authors of the Life of Mahomet.
And lighting upon him. Piously says S. Bernard (Serm. I de Epiphan.), "Not unsuitably came a dove, to point out the Son of God; for nothing so well corresponds to a lamb as a dove. As the lamb among beasts, so is the dove among birds. There is the utmost innocence in each, the utmost gentleness, the utmost guilelessness. What is so opposed to all malice as a lamb and a dove? They know not how to injure or do harm."
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And behold a voice, &c. From the opened heaven a dove glided down upon the head of Christ, and whilst it sat upon Him, there came the voice, "This is my beloved Son." The voice explained the symbol of the dove, that it had reference to Christ, and to Him alone. This voice, "in the Person of the Father, was framed by the ministry of angels," say Victor Antioch. (in c. I S. Marc.). Here was first revealed to the world the mystery of the Holy Trinity, which had been darkly indicated to the Jews. The Father manifested Himself by a voice, the Son was seen in the flesh, the Holy Ghost was visible in the form of a dove, that it might be signified that the faith of the Holy Trinity was about to be unfolded, and that the baptism of Christ was conferred in Their Name. For although all these things viz., heaven opened, the forming of the voice, the descent of the dove were, as regards operations, ad extra, as theologians say, common to the whole Trinity, yet each several Person was represented by the aforenamed symbols. (See S. Augustine, Serm. 38 de Temp.)
This is my Son. Greek ό υίὸς i.e. the Son of God the Father, by nature, not by adoption, as the angels and holy men are sons of God. Therefore the Son of God is not a creature, but the Creator, consubstantial with God the Father, as was defined by the Nicene Council. Mark and Luke have, in different words, but with the same meaning, " Thou art my Son." And it is probable that these last were the exact words used, not merely because of the consensus of two Evangelists, but because, when Jesus was looking up into heaven, and praying to the Father, it is probable that the words would be immediately and directly addressed to Him. So Jansen, Maldonatus, and others.
My beloved Son. Gr. ό αγαπητός, i.e., only and chiefly beloved, through whom all others are beloved. For no one is beloved by God save those whom Christ loves. The Syriac has most beloved.
In whom I am well pleased. As it were, "Thou only, O Christ, art perfectly, in all things, and infinitely pleasing unto Me; and no one is pleasing unto Me save through Thee. For by Thee I am well pleased with all the human race, with whom I was offended because of Adam's sin." The Heb. רצה signifies both to please and to be propitious, or reconciled. "Because Thou art the Brightness of My glory and the express figure of My substance (Heb. i. 3.), Thou art immeasurably pleasing unto Me. In Thee nothing ever displeases, but all things please Me. Thou art He in whom I have always delight. And for Thy sake all Thy disciples and followers that is to say, all holy Christians are pleasing unto Me." There is an allusion to Noah, who alone of his generation pleased God. (See Gen 6:9; Gen 8:20.) As, therefore, Noah was well-pleasing unto God especially when he offered the sacrifice unto Him, with which He was propitiated, and promised that He would no more destroy the world by the waters of a flood so, much more, when Christ offered Himself to God as a peculiar and special victim, did He cause God to be propitious to the whole human race. "By this Voice was Christ constituted by God the Father the universal Doctor and Legislator of the World." The voice added, Hear ye him. "Hear Christ, believe in Him obey Him. He hath come forth from My bosom. He will show you My mysteries, things kept secret from the foundation of the world. He will open to you the way of peace, the way to heaven, the way to happiness. He will preach to you the glad tidings of the kingdom of heaven, even such divine things as eye hath not seen, nor ear heard, neither have they come into the heart of man." Hence, when the Magdalen sat at the feet of Jesus, and diligently listened to Him, it was said to her, "Mary hath chosen that good part which shall not be taken from her." Very well saith S. Leo (Serm. de Transfigurat.): "This is My Son who is from Me, and with Me from everlasting. This is My Son, who is not separated from Me in Deity, divided in power, severed by eternity. This is My Son, My very own, not created of any other substance, but begotten of Myself. This is My Son, by whom all things were made. This is My Son, who sought not by robbery that equality which He hath with Me. He attained it by no presumption, but, abiding in the form of My glory, and in order that He might fulfil Our common purpose for the restoration of the human race, He bowed down the unchangeable Godhead, even to the form of a servant. In Him, therefore, I am in all things well pleased, and by His preaching I am manifested, and by His humility I am glorified. Hear ye Him, therefore, without delay, for He is the Truth and the Life. He is My strength and My wisdom. Hear Him of whom the lips of the prophets sung. Hear Him who hath redeemed the world by His Blood; who by His Cross hath prepared for you a ladder by which ye may ascend up to heaven."
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Supra egit Evangelista de ingressu Christi in mundum; nunc autem agit de eius processu, qui quidem est attendendus secundum processum suae doctrinae: ad hoc enim venit, Io. XVIII, 37. Circa doctrinam autem duo considerantur. Primo enim ponitur praeparatio ad doctrinam; secundo ponitur ipsa doctrina cap. V. Ad doctorem autem evangelicae doctrinae duo requiruntur. Primo ut sit velatus sacris mysteriis; secundo ut probatus sit virtutibus: et sic duo praemittuntur ante doctrinam, scilicet Baptismus eius, et tentatio cap. IV. Circa primum duo facit. Primo introducitur Ioannis Baptismus, ibi exibat ad eum Ierosolyma; secundo instructio baptizatorum, ibi videns autem multos. Invitantur autem dupliciter a Ioanne, scilicet verbo et exemplo. Secundum ibi ipse autem Ioannes habebat vestimentum de pilis camelorum et cetera. Circa doctrinam Ioannis tria facit, sive tanguntur. Primo persona doctoris introducitur; secundo ponitur doctrina; tertio confirmatio. Secundum ibi poenitentiam agite; tertium ibi hic est enim de quo dictum est. Circa personam quinque ponuntur, scilicet tempus, persona, officium, studium, et locus. Primum ibi in diebus illis et cetera. Et notandum quod tempus praedicationis Lucas describit per principes reipublicae et Iudaeorum. Illud ergo quod dicit Lucas, exprimitur hic, cum dicit in diebus illis. Nec debet hoc referri ad dies, de quibus facta est mentio, scilicet ad tempus infantiae Christi; non enim est intelligendum hoc fuisse in diebus illis, in quibus Christus reversus est de Aegypto. Sed hoc sic ponitur, quia Christus habitavit continue in Nazareth; Luc. II, 40: puer autem crescebat, et confortabatur plenus sapientia, et gratia Dei erat in illo. Secundo ponitur persona, ibi venit Ioannes; venit, idest apparuit, qui primo occultus erat. Hic est de quo Io. I, 7: hic venit in testimonium, ut testimonium perhiberet de lumine. Sed quare Christus voluit eius testimonium, cum haberet testimonium operum? Dicendum quod propter tria. Primo propter nos qui ducimur in cognitionem spiritualium per ea quae sunt similia nobis; Io. I, 7: hic venit ut testimonium perhiberet de lumine. Et quare? Ut omnes crederent per illum. Secundo propter malitiam Iudaeorum, quia non solum Christus sibi testimonium perhibet, secundum quod ipsi dicebant, Io. VIII, 13: tu de teipso testimonium perhibes, sed etiam alius; Io. V, 33: vos misistis ad Ioannem, et testimonium perhibuit veritati. Tertio ad ostendendum aequalitatem Christi ad patrem, quia sicut pater praenuntios habuit, scilicet prophetas, ita Christus; Luc. I, 76: tu, puer, propheta altissimi vocaberis: praeibis enim ante faciem domini parare vias eius. Tertio ponitur officium baptizandi. Hoc fuit speciale eius officium, quia primus baptizavit, et fuit eius Baptismus praeparatorius ad Baptismum Christi: quia si Christus novum ritum adiunxisset, statim potuissent homines scandalizari. Et ideo praevenit Ioannes ut praepararet homines ad Baptismum; Io. I, 31: ut manifestetur in Israel. Quarto ponitur studium, quia venit, ut diligenter praedicaret. Et hoc est praedicans Baptismum. Christus quidem baptizaturus ista adiunxit, Matth. ult., 19: ite, docete omnes gentes, baptizantes eos in nomine patris, et filii, et spiritus sancti. Ioannes autem in utroque praeparavit viam. Et notandum quod Ioannes in trigesimo anno hoc fecit, in qua aetate David etiam factus est rex, et Ioseph gubernacula regni Aegypti suscepit, Gen. XLI, 46. Per quod datur intelligi, quod ad nullum officium debet aliquis assumi ante perfectam aetatem. Quinto ponitur locus in deserto. Praedicavit autem in deserto propter quatuor. Primo ut quietius audirent: in civitate enim multi curiosi impedientes convenissent, sed in deserto non nisi studiosi ibant; Eccle. XII, 11: verba sapientium sicut stimuli, et quasi clavi in altum defixi, quae per magistrorum consilium data sunt a pastore uno. Secundo quia congruebat suae praedicationi; quia ipse poenitentiam praedicabat. Talis autem debet esse locus poenitentiae, vel corporaliter, vel mentaliter; Ps. LIV, 8: ecce elongavi fugiens, et mansi in solitudine. Tertio ad designandam conditionem Ecclesiae, quae per desertum significatur: datur enim intelligi, quod non est in synagoga praedicatio salutis, sed in Ecclesia; Is. LIV, 1: laetare, sterilis, quae non paris; decanta laudem, et, hinni, quae non pariebas, quoniam multi filii desertae, magis quam eius quae habebat virum, dicit dominus. Quarto ad designandam conditionem Iudaeae, quae iam derelinquebatur a Deo; inf. XXIII, 38: ecce relinquetur vobis domus vestra deserta. Sequitur poenitentiam agite et cetera. Ioannes annuntiat quamdam novam vitam, sicut dicit Augustinus in libro de poenitentia: nullus qui suae voluntatis arbiter constituitur, potest novam vitam inchoare, nisi poeniteat veteris vitae. Quaere in Glossa. Et ideo primo monet ad poenitentiam; secundo annuntiat salutem, ibi appropinquabit enim regnum caelorum. Item poenitentiam agite, per quam est remissio peccatorum. Chrysostomus: nato filio Dei, Deus misit praeconem in mundum. Et notandum quod aliud est poenitentiam agere et poenitere. Ille poenitet qui peccata deflet, et flenda non committit. Et sciendum, quod totum refertur ad propositum mentis, ut scilicet dicatur et flenda non committit, idest, proponit non committere: hoc enim requirit poenitentia. Poenitentiam autem agere est satisfacere pro peccatis; Luc. III, 8: facite fructus dignos poenitentiae. Et fit hic quaestio. Cum omnia peccata dimittantur in Baptismo, quare Ioannes praenuntians Baptismum Christi, incepit a poenitentia? Et respondetur in Glossa, quod triplex est poenitentia, scilicet ante Baptismum, quia oportet ut doleat de peccatis quando accedit; secunda post Baptismum, de mortalibus; tertia, de venialibus. Hic agitur de poenitentia quae est post Baptismum; unde Petrus dixit Act. II, 38: poenitentiam agite, scilicet ut sitis parati ad salutem consequendam. Appropinquabit. Et nota quod numquam in Scriptura veteris testamenti invenitur promissum regnum caelorum; sed primo Ioannes nuntiat, quod pertinet ad dignitatem eius. Regnum autem caelorum in Scriptura quatuor modis accipitur. Quandoque enim dicitur ipse Christus habitans in nobis per gratiam; Luc. XVII, 21: regnum Dei intra vos est. Et dicitur regnum caelorum, quia per inhabitantem gratiam inchoatur nobis via caelestis regni. Secundo, sacra Scriptura; infra XXI, 43: auferetur a vobis regnum Dei, idest sacra Scriptura. Et dicitur regnum, quia lex eius ducit ad regnum. Tertio, dicitur praesens Ecclesia militans; infra XIII, 47: simile est regnum caelorum sagenae missae in mare, et ex omni genere piscium congreganti et cetera. Et dicitur regnum caelorum, quia ad modum caelestis Ecclesiae est institutum. Quarto dicitur regnum caelorum caelestis curia; infra VIII, 11: venient ab oriente, et occidente, et recumbent cum Abraham, et Isaac, et Iacob in regno caelorum. Ante tempus autem Ioannis non fiebat mentio, nisi de regno Iebusaeorum, Ex. III, 8, sed modo promittitur regnum caelorum suae Ecclesiae. Consequenter ponitur confirmatio huius praedicationis hic est de quo dictum est per Isaiam prophetam et cetera. Et, sicut dicit Augustinus, istud potest dupliciter exponi. Primo quod hoc, scilicet hic est de quo scriptum est, sint verba Evangelistae; et tunc sensus est planior. Secundo, illud introducitur a Matthaeo, velut sint verba Ioannis poenitentiam agentis. Unde hic est, idest ego sum; et loquitur de se sicut de alio, sicut Ioan. I loquitur de alio sicut de se. Sed non est vis cuius sint verba, quia sensum eumdem habent. Hic est ergo de quo scriptum est, Is. XL, 3: vox clamantis in deserto: parate viam domini, rectas facite in solitudine semitas Dei nostri. Tria ponuntur, per quae confirmantur tria praedicta. Primo praenuntiatur locus praedicationis Ioannis, quia vox clamantis in deserto; secundo adventus regni caelorum; unde parate viam. Tertio poenitentiam, ibi rectas facite semitas eius.
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Dicit ergo vox clamantis in deserto. Et dicit vox propter tria. Primo quia, sicut dicit Gregorius, vox verbum praecedit; et Ioannes Christum. Luc. I, 17: ipse praecedet ante illum in spiritu et virtute Eliae. Secundo, quia per vocem verbum cognoscitur; vox enim verbum deducit in cognitionem, ita Ioannes Christum; Io. I, 31: ut manifestetur in Israel, propterea veni ego in aqua baptizans. Tertio, quia vox sine verbo non facit animi certitudinem; I Cor. XIV, 8: si incertam vocem det tuba, quis parabit se ad bellum? Et revelatio divinorum mysteriorum non facta est per Ioannem, nisi inquantum annuntiavit Christum, sed per Christum verbum; Io. I, 18: unigenitus qui est in sinu patris ipse enarravit. Igitur vox clamantis; et potest intelligi dupliciter. Primo Christi clamantis, qui in Ioanne loquebatur; II ad Cor. XIII, 3: an experimentum quaeritis eius qui in me loquitur Christus? Ita etiam clamavit in omnibus prophetis. Unde semper dicitur: factum est verbum domini ad Ieremiam, vel Isaiam et cetera. Et tamen nullus est dictus vox, quia non immediate praecesserunt Christum; Mal. III, 1: ecce ego mitto Angelum meum qui praeparabit viam ante faciem meam. Et statim veniet ad templum sanctum suum dominator quem vos quaeritis, et Angelus testamenti quem vos vultis. Vel vox clamantis, idest Ioannes clamans. Sciendum quod clamor fit ad surdos, et tales erant Iudaei; Is. XLII, 18: surdi, audite, et caeci, intuemini ad videndum. Quis caecus, nisi servus meus, et quis surdus, nisi ad quem nuntios meos misi? Secundo ex indignatione; Ps. CV, 40: iratus est furore dominus in populum suum, et abominatus est haereditatem suam. Tertio ad distantes: et isti elongati a Deo. Parate viam domini. Et videtur magis fuisse consonum quod dixisset parate viam vestram ad suscipiendum dominum. Et sciendum quod nos adeo eramus infirmi, quod non poteramus accedere ad dominum, nisi ipse veniret ad nos. Et ideo supra dixit Ioannes appropinquabit enim regnum caelorum: et hoc est parate. Sed quae est ista via? Fides quae est per auditum; Eph. III, 17: habitare Christum per fidem in cordibus vestris. Gregorius: via fidei devotus auditus est; Amos IV, 12: praepara te in occursum Dei tui, Israel. Rectas facite. Fides est communis, est una; sed dirigit in diversis operibus. Et ideo rectas facite. Tunc autem sunt rectae istae viae operum, quando non discordant a lege divina, quae est regula actuum humanorum, sicut secundum voluntatem figuli est regula bonitatis in vasis fictilibus, ut haberi potest Ier. XVIII, 4. Vel hoc, scilicet parate, pertinet ad caritatem, quae est de necessitate salutis; Is. c. XXX, 21: haec est via, ambulate in ea, et non declinetis neque ad dexteram, neque ad sinistram. Ergo via intelligitur totum illud quod pertinet ad communem salutem; I Cor. c. XII, 31: adhuc excellentiorem vobis viam demonstro. Semitae vero sunt observationes consiliorum: quae semitae dicuntur esse rectae, quia non propter inanem gloriam debent fieri; infra VI, 1: non faciatis iustitiam coram hominibus, ut videamini ab eis; et Prov. III, 17: viae eius, viae pulchrae, et omnes semitae eius pacificae. Consequenter ostenditur, quomodo Ioannes testimonium perhibuit Christo in vita, ibi ipse autem Ioannes. Sed quis perhibuit testimonium de Ioanne, qui perhibebat testimonium Christo? Et dicendum quod vita sua: quia, sicut dicit Chrysostomus, nullus idoneus testis alterius est, nisi sit testis suus, et hoc bona vita; Eccli. c. XIX, 27: amictus corporis, et risus dentium, et ingressus hominis enuntiant de illo. Unde hic describitur austeritas eius in vita, et cibo: et hoc est ipse autem erat indutus pilis camelorum et cetera. Alii de lana, Ioannes de pilis: reputabat enim vestimentum de lana mollitiem, quae non convenit praedicatori. Item zona pellicea. Illud dupliciter exponitur. Hieronymus dicit, quod tunc temporis Iudaei habebant cingulum de lana, sed Ioannes reputans ad mollitiem, accipit de pellibus imitans Eliam, sicut dicitur IV Reg. I, 8. Rabanus exponit sic, et dicit quod Ioannes accipiebat pelles crudas, non paratas, et utebatur eis, ut refraenaret libidinem: et hoc est et zonam. Sed sive sic, sive sic exponatur, in utroque tamen austeritas vitae intelligitur.
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Cibus autem eius locustae et mel silvestre. Hic cibus non paratus, sed quem natura ministrabat; et sunt locustae animalia quaedam apta ad comedendum. Et mel silvestre. Hoc dupliciter potest intelligi. Proprie enim mel silvestre dicitur illud, quod non reconditur in alveis artificiose factis, sed invenitur in silvis in aliquibus arboribus. Alii dicunt quod est canna mellis, et quoddam quod invenitur intus in cannis valde dulce; tamen in omnibus his nihil aliud habetur, nisi quod simplicibus erat contentus; I Tim. VI, 8: habentes alimenta, et quibus tegamur, his contenti sumus. Consequenter agitur de Baptismo: unde dicitur tunc exibant: et tangit tria. Primo quomodo visitabatur a turbis; secundo quomodo turbae baptizabantur; et tertio quomodo confitebantur peccata sua. Et quantum ad primum sciendum, quod tria sunt quae invitabant homines ad exeundum ad Ioannem. Primo nova praedicatio. Numquam audiverant fieri mentionem de regno caelorum, et ideo mirabantur; Iob c. XXXVIII, 33: numquid nosti ordinem caeli, et pones rationem eius in terra? Ioannes primo docuit quod ratio regni caelorum non esset ponenda in terra. Secundo propter vitam. Unde dicit tunc exibant, videntes scilicet vitam ipsius; Iac. II, 18: ostende mihi fidem tuam sine operibus, et ego ostendam tibi ex operibus fidem meam et cetera. Tertio, quia Iudaea privata erat instructione prophetarum. Ps. LXXIII, 9: signa nostra non vidimus, iam non est propheta. Et ideo exibant a Iudaea ad videndum; et hoc est tunc exibant (...) et baptizabantur ab eo in Iordane. Sed quare in Iordane? Quia in Iordane primo fuit praefiguratus Baptismus. IV Reg. c. II, 8-11, ubi dicitur de Eliseo quod transivit per Iordanem, et Elias raptus est in caelum. Item ibi fuit mundatus Naaman leprosus, qui significat mundatum a peccatis in Baptismo. Item quia ipsa interpretatio convenit Baptismo; interpretatur enim descensus; et significat humilitatem, quam homo debet habere in Baptismo; I Petr. II, 2: quasi modo geniti infantes, rationabile, et sine dolo, lac concupiscite. Tertium ponitur ibi confitentes peccata sua. Causa quare confessio est inducta, supra est ostensa, quia de necessitate salutis; Iac. V, 16: confitemini alterutrum peccata vestra. Et dicit Glossa, quod ideo inducta est, ut homo habeat erubescentiam. Sed sciendum quod erubescentia est causa concomitans, sed principalis est propter virtutem clavium: nullus enim posset ligare, vel solvere, nisi sciret quid ligandum, vel solvendum esset. Unde sicut nullus potest amovere necessitatem clavium, ita nullus posset amovere confessionem vocalem. Sed quaeritur, an accedens ad Baptismum confiteri teneatur. Videtur quod non indigeat virtute clavium, cum omnia dimittantur peccata in Baptismo. Sed dicendum, quod tenetur saltem in generali; et hoc facit quando abrenuntiat Satanae, et omnibus pompis eius: in hoc enim profitetur se esse Satanae obligatum. Videns autem multos. Ostenso quod multi a Ioanne baptizabantur, hic agit de instructione eorum. Et circa hoc duo facit: primo ponuntur qui sunt qui instruantur; secundo ponitur eorum instructio, ibi quis demonstravit vobis fugere a ventura ira? Dicit ergo videns autem multos Pharisaeorum et Sadducaeorum. Sciendum quod apud Iudaeos sunt aliquae sectae, inter quas istae duae erant praecipuae. Pharisaei enim dicebantur quasi a communi vita divisi, propter suas observantias. Isti in multis bene dicebant, tamen deficiebant, quia, ut dicitur, omnia provenire ex necessitate ponebant. Alii, scilicet Sadducaei, dicebantur iusti propter quasdam speciales observantias legis; qui non recipiebant prophetas, nec dicebant animas post corruptionem corporis resuscitari, nec spiritum esse. Utrique autem ex ipso nomine notabantur, quia Phares divisionem significat, quae opponitur caritati. Et hi omnino erant divisi ab aliis, quasi haberent superabundantem spiritum sanctum: hoc enim bonum esset. Alii etiam, scilicet Sadducaei, sibi iustitiam usurpabant; contra quos Rom. X, 3: ignorantes enim iustitiam Dei, et suam quaerentes statuere, iustitiae Dei non sunt subiecti. Et tamen quamvis magis iusti apparerent, tamquam ad magistrum, ad Ioannem veniebant; Is. XLIX, 7: reges videbunt, et consurgent principes, et adorabunt propter dominum, quia fidelis est, et sanctum Israel, qui elegit te. Isti ergo hic convenienter instruuntur. Unde quis demonstravit vobis fugere a ventura ira? Et notandum quod instructio debet variari secundum conditiones auditorum. Simplicibus enim sufficit ea quae ad salutem pertinent breviter loqui; sed sapientibus debent singula explicari; quod innuit apostolus I Cor. III, v. 1: non potui vobis loqui tamquam spiritualibus sed quasi carnalibus. Ita fecit Ioannes: breviter turbas admonuit de poenitentia, et annuntiavit regnum caelorum. Ista duo hic explicat per singula Pharisaeis. Unde primo exhortatur ad poenitentiam; secundo nuntiat de appropinquatione regni caelorum, ibi ego quidem baptizo vos et cetera. Circa primum duo facit: primo ponit inductivum ad poenitentiam; secundo removet ea quae possent a poenitentia retrahere, ibi et ne velitis dicere intra vos: patrem habemus Abraham. Circa primum duo facit: primo ponit inductionem ad poenitentiam; secundo ponit perfectae poenitentiae modum, ibi facite ergo fructum dignum poenitentiae. Duo autem sunt quae inducunt ad poenitentiam: recognitio proprii peccati; Is. LVIII, v. 1: annuntia populo meo scelera eorum: secundo timor divini iudicii. Ista duo annuntiat Ioannes. Unde dicit progenies viperarum. Et notandum, quod in sacra Scriptura dicitur filius alicuius ad imitationem; Ez. XVI, v. 45: pater vester Amorrhaeus; Io. VIII, 44: vos ex patre Diabolo estis, et desideria patris vestri vultis facere. Isti similes erant viperis; et ideo dicit progenies viperarum. Et sunt similes in tribus, secundum Chrysostomum. Natura enim illius est, quando mordet aliquem, recurrere ad aquam; et si invenit non moritur, alias moritur. Unde Ioannes perpendens intentionem eorum, quare veniebant ad aquam Baptismi, dixit progenies viperarum. Sed quomodo venenati veniebant ad Baptismum?
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Quia Ioannes promittebat remissionem peccatorum, unde faciebat intrare aquam deponentem pravam intentionem, ideo dicit agite poenitentiam (...) et baptizabantur ab eo. Secunda proprietas est quod nascendo occidit parentes; unde dicitur quasi vi pariens, et isti similiter. Infra XXIII, 31: quem prophetarum non occidistis? Tertia ratio est, quia est pulchra exterius, interius habens venenum: isti etiam pulchri sunt exterius quadam simulata iustitia, interius habentes peccata; infra XXIII, 27: vae vobis quia similes estis sepulcris dealbatis, quae foris apparent hominibus speciosa, intus vero plena sunt ossibus mortuorum et omni spurcitia; et secundum hoc progenies viperarum sonat in malum. Ambrosius exponit aliter, et dicit, quod prudentia serpentibus adscribitur; inf. X, 16: estote prudentes sicut serpentes. Unde Ioannes, commendans eos de prudentia, quia veniebant ad Baptismum, dicit progenies viperarum. Primum ergo quod inducit ad poenitentiam est recognitio proprii peccati; secundum est timor divini iudicii; Prov. XV, 27: per timorem domini declinat omnis a malo; Iob XIX, 29: scitote esse iudicium.
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Et hoc est, quod dicit quis demonstravit vobis fugere a ventura ira? Et sciendum quod Ambrosius et Chrysostomus exponunt de praeteritis, Rabanus de futuris; unde dicit quis demonstrabit? Et secundum Ambrosium sic: progenies etc., quasi diceret: quis demonstravit, ut recederetis a malo? Quasi dicat: nullus, nisi Deus. Ps. LXXXIV, 8: ostende nobis, domine, misericordiam tuam, et salutare tuum da nobis. Secundum Chrysostomum, sic: progenies viperarum, quia retinent voluntatem peccati, quis demonstravit vobis fugere, sicut vos vultis? Non, quia dixit Isaias I, 16: lavamini, et mundi estote, auferte malum cogitationum vestrarum ab oculis meis. Non, quia dixit David, Ps. l, 4: amplius lava me, domine, ab iniquitate mea, et a peccato meo munda me; et post: sacrificium Deo spiritus contribulatus, cor contritum et humiliatum, Deus, non despicies. Rabanus de futuro sic, quasi diceret: bonum est quod agatis poenitentiam, quia aliter quis demonstrabit? Ps. CXXXVIII, 7: quo ibo a spiritu tuo, et quo a facie tua fugiam? Ira de Deo non accipitur pro affectu mentis, sed pro effectu: unde eius ira est ultio.
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Praemissis his duobus ducentibus ad poenitentiam, consequenter concludit Evangelista facite ergo fructum dignum poenitentiae. In arbore fructus sunt post flores, et si flores non sequantur fructus, arbor illa nihil valet. Flos enim quidam poenitentiae apparet in contritione, sed fructus est in executione. Eccli. XXIV, 23: flores mei fructus honoris et honestatis. Et notandum quod alius est fructus iustitiae, et alius poenitentiae: plus enim requiritur a poenitente, quam ab eo, qui non peccat. Est autem triplex fructus dignus poenitentiae. Primus est ut puniat in se, quod commisit, et hoc iudicio sacerdotis. Ier. XXXI, v. 19: postquam convertisti me, egi poenitentiam, et postquam ostendisti mihi, percussi femur meum: idest carnem meam afflixi. Secundus est ut fugiat peccata, et occasiones peccati, unde dicitur, quod satisfacere est causas peccatorum excidere. Eccli. XXI, 1: fili, peccasti? Ne adiicias iterum: sed et de pristinis deprecare, ut tibi dimittantur et cetera. Quasi a facie colubri fuge peccatum, Eccli. c. XXI, 2. Tertius est, ut tantum studeat ad bene agendum, quantum studuit ad peccandum. Rom. VI, 19: humanum dico propter infirmitatem carnis nostrae. Sicut enim exhibuistis membra vestra servire immunditiae et iniquitati ad iniquitatem, ita nunc exhibete membra vestra servire iustitiae in sanctificationem.
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Consequenter excludit impedimentum poenitentiae, cum dicit et ne velitis dicere intra vos: patrem habemus Abraham. Duplex impedimentum est poenitentiae. Praesumptuositas de se, et desperatio de divino iudicio. Primo removet primum; secundo secundum, ibi iam enim securis ad radicem arborum posita est. Circa primum duo facit: primo excludit impedimentum; secundo assignat rationem, ibi dico enim vobis. Dicit ergo et ne velitis dicere intra vos: patrem habemus Abraham. Isti secundum carnem erant de genere Abrahae: unde poterant credere, quod quantumcumque peccarent, Deus misereretur eis propter Abraham; Ex. XXXII, 11: cur, domine, irascitur furor tuus? Et post: recordare Abraham, Isaac, et Iacob servorum tuorum et cetera. Et ideo excludit hoc Ioannes: et ne velitis dicere. Et est modus loquendi; quasi diceret, non dicatis hoc, quia non valebit vobis. Rom. IX, 8: non qui filii sunt carnis, hi filii Dei; sed qui filii sunt promissionis, aestimantur in semine et cetera. Isti enim multum gloriabantur de Abraham, sed dominus dicit Io. VIII, 39: si filii Abrahae estis, opera Abrahae facite. Contra tales dicit Chrysostomus: quid prodest ei quem mores deturpant, generatio clara? Et est etiam hoc in spiritualibus. Consequenter assignat rationem dico enim vobis, magis est enim magnum imitari patrem, quam nasci ex eo, potens est Deus de lapidibus istis suscitare filios Abrahae. Legitur Iosue IV quod quando populus Israel transivit Iordanem siccis pedibus, in memoriam miraculi, mandavit Iosue, quod extraherentur duodecim lapides ex fundo fluminis, et ponerentur extra, et duodecim de lapidibus exterioribus ponerentur intus. Ioannes autem in illo loco baptizans, eos ostendit. Potest autem intelligi dupliciter. Ad litteram primo: hoc enim est primum fidei fundamentum, credere omnipotentiam Dei; Iob c. XLII, 2: scio quia potes, et nulla te latet cogitatio. Vel possumus intelligere per lapides gentiles, qui dicuntur lapides propter duo: primum quia lapides adorant; secundo propter duritiem. Et licet lapides sint duri, tamen diu conservant impressionem: et licet etiam aedificium ex eis factum tarde fiat, tamen forte est, et durabile. Unde gentiles quamvis fuerint duri ad recipiendum fidem Christi, tamen tenuerunt fortiter. Hoc significatur Ez. XI, 19: auferam a vobis cor lapideum de carne vestra, et dabo vobis cor carneum, et spiritum meum ponam in medio vestri. Secundum autem Hieronymum in verbis istis videtur reducere ad memoriam prophetiam Is. LI, 2: attendite ad Abraham patrem vestrum, et ad Saram quae peperit vos et cetera. Nominat enim petram Abraham propter impotentiam generandi, et Saram propter sterilitatem; quasi dicat: Deus, qui fecit potentem Abraham, et foecundam Saram potens est de lapidibus istis suscitare filios Abrahae. Iam enim securis ad radicem arborum posita est. Possent enim dicere: nec credimus quod aliqua ira superveniat nobis; et ideo hoc removet dicens iam enim. Unde primo ponit iudicium; secundo ponit sententiam iudicii. Dicit ergo iam enim et cetera. Dupliciter enim aliqui poenitere nolunt: ex desperatione iudicii, quia non credunt iudicium esse; Eccli. V, 1: ne dixeris: est mihi sufficiens vita; Iob XIX, 29: fugite a facie gladii, quoniam ultor iniquitatum gladius est, et scitote esse iudicium. Aliqui autem ex mora; II Petr. III, 9: non tardat Deus promissionem suam, sicut quidam aestimant, sed patienter agit propter nos, nolens aliquos perire, sed omnes ad poenitentiam reverti. Sed utramque Ioannes excludit. Primo primam, cum dicit iam enim securis; secundo secundam, cum dicit posita est; quasi dicat, non tardabit. Et tripliciter intelligitur hoc. Chrysostomus dicit, quod per securim intelligitur districtio divini iudicii, quae quandoque per securim, quandoque per arcum, et gladium designatur; Ps. VII, 13: nisi conversi fueritis, gladium suum vibrabit, arcum suum tetendit, et paravit illum. Hieronymus: per securim praedicatio Evangelii intelligitur, quia sicut per doctrinam Evangelii aliqui ducti sunt ad vitam, ita contemptores ad mortem. Ier. XXIII, 29: nonne verba mea sicut ignis, et quasi malleus conterens petram? Lc. II, 34: ecce positus est hic in ruinam, et resurrectionem multorum in Israel, et in signum cui contradicetur et cetera. Iam enim securis ad radicem arborum posita est; quasi dicat: in promptu est, ut veniat. Secundum Gregorium per securim redemptor noster intelligitur, qui velut ex manubrio et ferro, ex humanitate et divinitate constat; cuius humanitas, quia patienter expectat, quasi tenetur: divinitas, quasi ferrum incidit. Securis ergo ad radicem ponitur, quia iudicium fit per Deum et hominem. Et dicit ad radicem propter duo, quia in radice fit praecisio universalis, eius etiam quod est in ramis. Item quia quod a radice exciditur, non germinat: quasi diceret: universalis erit extirpatio malorum. Sequitur ergo, et ponit primo universalitatem dicens omnis arbor; quasi dicat: tam Iudaeus quam gentilis; Rom. II, 11: non est acceptatio personarum apud Deum. Item culpam, quia non facit fructum, propter solam enim omissionem fit punitio; infra XXV, v. 42: esurivi, et non dedistis mihi manducare. Tertio ponit duplicem poenam: scilicet temporalem, excidetur, scilicet ex hac vita; Lc. XIII, 7: ecce tres anni sunt, ex quo venio quaerens fructum in ficulnea hac, et non invenio: succide ergo illam, et post: ut quid terram occupat? Et hoc est excidetur, cum prosperitate terrena.
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Item ponit poenam aeternam, unde dicitur in ignem mittetur; Is. ult., 24: vermis eorum non morietur, et ignis eorum non extinguetur. Et inf. XXV, 41: ite, maledicti, in ignem aeternum. Ego quidem baptizo. Supra Ioannes exhortatus fuit ad poenitentiam explendam, modo intendit facere quod frequenter dixerat, scilicet annuntiare regnum caelorum: et circa hoc duo facit. Primo ponitur praeparatio ad regnum; secundo agitur de praenuntiatione regni, ibi qui autem post me venturus est. Regnum illud Christus est, de quo Lc. XVII, 21: regnum Dei intra vos est. Praeparatio quidem est Baptismus; unde ego quidem, quod mirabile est vobis, baptizo, in aqua sola, scilicet quia sum purus homo. Unde non poterat nisi corpus lavare, nec poterat dare spiritum sanctum, cum nondum esset solutum pretium pro peccato; Hebr. IX, v. 22: non enim fit remissio sine sanguine. Item spiritus sanctus nondum descenderat, nec Christus tactu suae carnis aquam sanctificaverat. Quare ergo baptizabat? Propter tria. Primo, ut praeveniret Christum, baptizando; Lc. I, 76: praeibis ante faciem domini parare vias eius. Secundo, ut congregatis hominibus haberet opportunitatem praedicandi de Christo; Io. I, 31: ut manifestaretur in Israel, propterea veni ego in aqua baptizans. Tertio, ut ad Baptismum Christi praepararet. Unde consuetudo est in Ecclesia, ut prius catechumeni fiant qui baptizari debent, scilicet ut fiat quaedam praeparatio, et accipiant quoddam signaculum, per quod idonei reputantur: et hoc est quod dicit, ego baptizo, ut scilicet sciatis vos aptos esse, qui a Christo baptizari intenditis. Nota, quod Magister in IV Sent. dicit, quod baptizati a Ioanne non baptizabantur a Christo, nisi illi qui ponebant spem suam in Ioanne. Sed hoc falsum est; unde dicit ipse vos baptizabit. Item nota, quod Augustinus movet quaestionem. Si post Baptismum Ioannis rebaptizabantur, quare non rebaptizabantur post Baptismum haereticorum? Dicendum, quod Ioannes baptizabat in persona sua; haeretici in persona Christi; unde Baptismus Christi iudicandus est. Consequenter agitur de regno. Et primo ostendit dignitatem ipsius; secundo officium eius, ibi ipse vos baptizabit. Dicit ergo qui post me venit, nascendo, baptizando, praedicando, moriendo, ad Inferos descendendo. Sed hic de duobus tantum loquitur, videlicet de praedicatione et Baptismo; unde dicit qui post me venit, ad baptizandum et docendum; Lc. I, 17: ipse praecedet ante illum in spiritu et virtute Eliae. Fortior me est, et fortior eius Baptismus; I Reg. II, 2: non est sanctus ut est Deus; Iob IX, 19: si fortitudo quaeritur, robustissimus est. Et ne sic credatur quod sit comparatio inter eos, dicit cuius non sum dignus calceamenta portare; quasi dicat: incomparabiliter me dignior est, ut exponit Chrysostomus, ita ut ei officium non debeam exhibere. Sed sciendum quod in aliis tribus Evangeliis non est sic: quia illic dicitur solvere, hic portare. Unde dicit Augustinus quod Ioannes voluit tantum suam humilitatem, et Christi excellentiam ostendere, et tunc idem significatur in omnibus. Unde dicit, quod hoc fuit per spiritus sancti inspirationem, quod in talibus Evangelistae dissonent in verbis, ut documentum accipiamus, quod non mentimur, si eumdem sensum cum aliis loquimur, quamvis non eadem verba dicamus. Si vero mysticum aliquid significare voluit, tunc differentia est in verbis Matthaei et aliorum: et possunt in corrigia calceamenti duo significari, quia per calceamentum humanitatem; Ps. LIX, 10: in Idumaeam extendam calceamentum meum. Corrigia est unio, qua humanitas ligata est divinitati. Et quia non reputabat se sufficientem ad explicandum mysterium unionis, ideo dicit cuius non sum dignus calceamenta portare. Vel mos erat apud Iudaeos, Deut. XXV, 9, quod si quis nollet accipere uxorem fratris sui, deberet solvere corrigiam ab illo, qui uxorem accipiebat. Sponsa Christi Ecclesia est. Tunc ergo Ioannes reputabat se indignum esse accipere sponsam Christi. Vel aliter secundum Hilarium. Calceamentum portant quippe nuntiatores humanitatis Christi per mundum; quod fuit reservatum apostolis; Is. LII, 7: quam pulchri super montes pedes annuntiantis et praedicantis pacem, annuntiantis bonum, praedicantis salutem. Ergo Ioannes dicit se non esse dignum portare calceamentum quod apostolis erat reservatum: maius enim officium est evangelizare, quam baptizare; I Cor. I, 17: non misit me Christus baptizare, sed evangelizare. Numquid ergo maiores apostoli Ioanne? Non merito, sed officio novi testamenti. Et secundum hunc sensum dicitur infra XI, 11: qui minor est in regno caelorum, maior est illo. Vel aliter secundum Chrysostomum. Pedes sunt apostoli, et alii eius famuli, inter quos Ioannes erat. Calceamentum est infirmitas eorum: quia sicut decor pedum non cognoscitur quamdiu teguntur calceamento, ita decor apostolorum; II Cor. XII, 9: libenter gloriabor in infirmitatibus meis, ut inhabitet in me virtus Christi. Cuius non sum dignus calceamenta portare: quia nec ipse, nec apostoli se dignos reputant, ut sint ministri Evangelii Christi; II Cor. III, 4: fiduciam talem habemus per Christum ad Deum: non quod sufficientes simus cogitare aliquid a nobis quasi ex nobis, sed sufficientia nostra ex Deo est. Si ergo diversa significat secundum mysterium, quid horum dixit Ioannes? Dicendum, secundum Augustinum, quod si verba Ioannis ad diversa referuntur, sic utrumque dixit. Vel quod Ioannes turbis praedicans quandoque dixit illud, quandoque aliud. Consequenter agit de officio Christi. Et primo de officio baptizandi; secundo de officio iudicandi, ibi cuius ventilabrum in manu sua.
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Dicit ergo ipse vos baptizabit in spiritu sancto et igni. Multi libri habent et ignis. Sed loquuntur more Graecorum, qui carent ablativo. Et dicit spiritu sancto et igni: in quo datur intelligi quod Baptismus Christi habet amplius quam Baptismus Ioannis, quia addit super illud, quia Christus in aqua et spiritu; Io. III, 5: nisi quis renatus fuerit ex aqua et spiritu sancto, non potest introire in regnum Dei. Sed nota quod, cum dicit baptizabit vos in spiritu sancto, insinuat habendam esse affluentiam spiritus sancti, quam habentes totaliter abluuntur; Act. I, 5: vos autem baptizabimini spiritu sancto. Insinuat etiam facilem immutationem. Et igni. Istud multipliciter exponitur. Hieronymus dicit, quod idem designatur per spiritum sanctum et ignem; Lc. XII, v. 49: ignem veni mittere in terram, et quid volo nisi ut accendatur? Idest spiritum sanctum. Et ideo etiam in igne apparuit; Act. II, v. 3: et apparuerunt illis dispartitae linguae tamquam ignis. Secundum Chrysostomum per ignem significatur praesens tribulatio, quae purgat peccata; Eccli. XXVII, 6: vasa figuli probat fornax, et homines iustos tentatio tribulationis. Sed sciendum, quod dicit, istud Baptisma esse necessarium, quia Baptismus spiritus sancti continet mentem, ne vincatur a tentationibus, sed non totaliter tollit germina carnis: et ideo necessaria est tribulatio, quia caro tunc attrita non germinabit concupiscentiam. Necessarius ergo est ignis qui reficiat carnem. Vel per ignem intelligitur purgatio futura in Purgatorio; I Cor. III, 13: quale sit opus, ignis probabit. Hilarius autem exponit de igne Inferni, et dicit quod duo intendit in hoc quod dicit, ipse vos baptizabit spiritu sancto et igni, salutem scilicet quam efficit in praesenti et in futuro.
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In futuro purgabit per ignem Inferni, inquantum attrahet malos; et hoc consonat ei quod sequitur, paleas autem comburet igni inextinguibili. Consequenter agitur de iudiciaria potestate cuius ventilabrum in manu eius. Et primo tangitur iudiciaria potestas; secundo iudicii effectus; tertio iudicii modus. Dicit ergo cuius ventilabrum, et utitur similitudine. Area dicitur Ecclesia; fruges, fideles, qui congregabuntur per Angelos; Lc. c. X, 2: rogate dominum messis, ut mittat operarios in messem suam; Io. IV, 34 qui misit me ut perficiam opus eius. Ventilabrum, iudiciaria potestas Christi, quae discernet triticum a paleis; Io. V, 22: pater omne iudicium dedit filio; Act. X, 42: ipse est qui constitutus est a Deo iudex vivorum et mortuorum. Permundabit, idest perfecte mundabit. Primo per tribulationes quae sunt quasi quidam ventus, qui si non est, paleae sunt cum tritico: ita etiam quamdiu sunt in Ecclesia, non discernuntur boni a malis; et sicut per minorem ventum paleae tenues expelluntur, et per fortem grossae, ita in Ecclesia, si crescat tribulatio, etiam qui firmi videntur, cadunt; Lc. VIII, 13: ad tempus credunt, et in tempore tentationis recedunt. Secundo per sententias praelatorum, quando scilicet excommunicantur; I ad Cor. V, 13: auferte malum ex vobisipsis. Tertio in die iudicii, quando segregabuntur boni a malis; infra XXV, 32. Congregabit in horreum suum, scilicet Paradisi, triticum, idest electos; Ps. CV, 47: salvos nos fac, domine Deus noster, et congrega nos de nationibus. Paleas autem comburet. Et nota quod differentia est inter paleas et zizania: aliud enim est semen palearum et zizaniorum, quia palearum est idem semen cum tritico. Unde per zizania possumus intelligere schismaticos, qui non communicant nobiscum in sacramentis; per paleas, fideles, licet malos. Sed utrique igni comburentur. Igni inextinguibili; Is. ultim., 24: ignis eorum non extinguetur. Et dicit inextinguibili, ad differentiam ignis Purgatorii. De hoc igne infra XXV, 41: ite, maledicti, in ignem aeternum et cetera.
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Supra introduxit Evangelista Ioannem baptizantem, nunc introducit Christum ad Baptismum Ioannis venientem: et circa hoc duo facit. Primo ponit ea quae praecesserunt Baptismum; secundo consequentia ad Baptismum, ibi baptizatus autem Iesus. Circa primum ponuntur quatuor. Primo mira Christi humilitas; secundo humilitatis admiratio; tertio Christi satisfactio admirationi; quarto Ioannes satisfactioni consentit. Secundum ibi Ioannes autem prohibebat eum; tertium ibi respondens autem Iesus; quartum ibi tunc dimisit eum. Circa primum quatuor ponuntur: tempus, personae, loca et officium. Tempus, cum dicit tunc, scilicet Ioanne lumen suum habente. Sicut enim sol oritur adhuc apparente Lucifero, ita Christus Ioanne praedicante et baptizante, Lc. III, 21. Iob XXXVIII, 32: numquid producis Luciferum in tempore suo, et vesperum super fines terrae consurgere facis? Vel tunc quando Christus fuit in trigesimo anno, Lc. III, 23, ut daret intelligi quod officium praedicationis, et praelationis non debet aliquis sumere ante perfectam aetatem. Vel tunc quando secundum cursum aliorum multa peccata poterat perpetrasse. Unde noluit statim baptizari, sed multo tempore legem servavit, quasi constitutus sub lege, et ut Iudaei non haberent causam scandali, quia non venit solvere legem, infra V, 17. Sed posset alicui videri, quod ideo Christus terminasset legem, quia non potuisset legem implere; et ideo voluit diu observare; et ideo non ita cito baptizatus est. Ponuntur personae, cum dicitur venit Iesus ad Ioannem, dominus ad servum, creator ad creaturam; infra XI, 29: discite a me, quia mitis sum et humilis corde. Loca a Galilaea. Ista mystice conveniunt baptizatis, quia Galilaea significat transmigrationem: oportet enim baptizatos transmigrare de vitiis ad virtutes; I Petr. II, v. 1: deponentes omnem malitiam, et omnem dolum, et simulationes, et invidias, et omnes detractiones. Item, in Iordanem. Iordanis interpretatur descensus, et significat humilitatem, quae debet esse in baptizando ad gratiam percipiendam; Iacob. IV, 6: humilibus autem dat gratiam. Ponitur officium ut baptizaretur. Deus voluit baptizari a Ioanne quatuor rationibus. Primo ut Baptismum Ioannis conservaretur, quia illi aliqui detrahebant, infra XXI, v. 24. Secundo, ut suo tactu totam consecraret aquam; et ideo Baptismus dicitur fieri de fontibus salvatoris; Is. XII, 3: haurietis aquas in gaudio de fontibus salvatoris. Tertio, ut demonstraret in se veram conditionem hominis, quia sicut fuit in similitudinem carnis peccati, Rom. VIII, 3, ita voluit mundari quasi peccator. Quarto, ut aliis imponeret necessitatem baptizandi: prius enim voluit servare quae imposuit; Act. I, 1: coepit Iesus facere et docere, contra illos de quibus infra XXIII, 4: alligant onera gravia et importabilia, et imponunt in humeros hominum: digito autem suo nolunt ea tangere. Consequenter ponitur admiratio. Et nota tria. Primo enim Ioannes recusat honorem sibi oblatum; secundo confitetur suam humilitatem; tertio suam infirmitatem. Secundum ibi Ioannes autem prohibebat eum; Eccli. VII, 4: noli quaerere ab homine ducatum, neque a rege cathedram honoris.
3:14
Tertium ibi ego a te debeo baptizari. Cognoscebat enim quod interius baptizaret; et ideo dicit baptizari idest ab originali peccato mundari: ita dicit Glossa. Sed contra, quia erat sanctificatus in utero. Sed dicendum quod ante adventum Christi aliqui quodammodo mundati sunt quantum ad infectionem personae per circumcisionem, et huiusmodi; sed quantum ad culpam et infectionem totius naturae nullus mundatus fuit ante passionem Christi. Et tu venis ad me? Ps. CXXXVIII, 6: mirabilis facta est scientia tua ex me, confortata est, et non potero ad eam. Consequenter ponitur Christi satisfactio. Nota quod Ioannes unum fecerat, quia prohibebat; et duo dixerat: ego a te debeo baptizari, et tu venis ad me? Et tamen Christus ad unum non respondit, ad hoc scilicet ego a te; sed respondit ad hoc quod prohibebat: unde sine modo. Et dicit modo, quia, secundum Chrysostomum, Ioannes postmodum baptizatus est a Christo, non solum Baptismo flaminis, sed etiam aquae. Vel sine modo, hoc dicit, quia postmodum baptizatus est Ioannes Baptismo spiritus sancti. Vel sine modo, ut baptizer Baptismo aquae, quia alio Baptismo habeo baptizari, scilicet Baptismo passionis; Lc. XII, v. 50: Baptismo habeo baptizari, et quomodo coarctor usque dum perficiatur? Et isto etiam Ioannes baptizatus est a Christo, inquantum mortuus est pro iustitia, quod idem est quod mori pro Christo. Vel sine modo, quando gero formam servilem, implere me humilitatis officium: quia quando apparebo gloriosus, tunc baptizabo te Baptismo gloriae.
3:15
Consequenter respondet Christus admirationi, et dicit sic enim decet nos implere omnem iustitiam. Quod exponitur tripliciter. Primo sic decet nos implere omnem iustitiam, scilicet per Baptismum: futurum enim erat, quod Christus impleret omnem iustitiam, et legis, et naturae; sed voluit per istam viam implere, quia sine Baptismo non impletur; Io. III, 3: nisi quis natus fuerit denuo, non potest videre regnum Dei et cetera. Remigius sic exponit: sic enim decet nos implere omnem iustitiam. Decet me dare exemplum huius sacramenti, in quo datur plenitudo omnis iustitiae, quia datur plenitudo gratiae et aliarum virtutum; Ps. LXIV, 10: flumen Dei repletum est aquis, scilicet gratiarum. Vel sic: sic enim decet etc., idest, decet me habere perfectam humilitatem. Primus gradus est non praeferre se pari, et subiicere se maiori, quod quidem est necessitatis. Secundum cum subiicit se aequali. Perfecta autem, quando praelatus se subiicit inferiori: et hoc est sic enim decet etc., idest perfectam humilitatem implere. Sed cum esset inter eos talis altercatio, Christus vicit. Unde tunc dimisit eum etc., hoc est permisit ut ab eo baptizaretur. Glossa: vera est humilitas quam non deserit obedientia: pertinaciter enim resistere, superbiae est. I Reg. XV, 23: quasi scelus idololatriae nolle acquiescere: sic enim laudantur Ieremias et Moyses qui finaliter consenserunt.
3:16
Consequenter cum dicit baptizatus autem Iesus confestim ascendit de aqua, ponuntur quatuor consequentia ad Baptismum. Et sciendum, quod sicut Christus in suo Baptismo dedit exemplum baptizandi aliis, ita in consequentibus Baptismum dedit intelligere quae nos consequamur. Sunt autem quatuor consequentia, scilicet ascensus Christi, aperitio caeli, apparitio spiritus sancti, et protestatio patris. Primum ibi baptizatus autem Iesus confestim ascendit de aqua. Et ad litteram hoc dicit, quia fluvius habebat alveos altos. In hoc tamen significatur, quod illi qui baptizantur ascendunt per bona opera. Et dicit statim, quia immediate baptizati in Christo induunt Christum; Gal. III, 27: quicumque enim in Christo baptizati estis, Christum induistis. Item adipiscuntur haereditatem caelestem; I Petr. I, 3: regeneravit nos in spem vivam per resurrectionem in haereditatem incorruptibilem: et hoc est et aperti sunt caeli. Hoc non est intelligendum corporaliter, sed imaginaria visione. Et aperti sunt ei caeli. Et significat hoc quod humano generi clausum erat caelum per peccatum; Gen. III, 24: et collocavit ante Paradisum voluptatis Cherubim, et flammeum gladium atque versatilem ad custodiendam viam ligni vitae. Dicitur quod posuit Seraphim, sed apertum est per Christum. Sed quaeritur, quare aperti sunt ei caeli, cum semper fuerint ei aperti? Et dicendum, secundum Chrysostomum, quod Evangelista loquitur secundum communem modum locutionis, quia merito Baptismi eius aperti sunt nobis: sicut rex amico suo petenti pro alio gratiam, dicit: concedo hoc vobis. Et sciendum quod tria sunt hominum genera, qui statim ad caelum evolant post mortem: baptizati, ut hic; martyres, unde Act. c. VII, 56: ecce video caelos apertos, et filium hominis stantem a dextris virtutis Dei, et qui peregerunt poenitentiam, Act. X, 19 dicitur quod Petro oranti apertum est caelum. Consequenter ponitur apparitio spiritus sancti; unde et vidit spiritum Dei descendentem sicut columbam, et venientem super se. Hoc est quod competit baptizatis, qui accipiunt spiritum sanctum in se; Io. III, v. 6: quod natum est ex spiritu, spiritus est, idest spiritualis est. Et vidit, non imaginaria visione, alias ipse solus vidisset, spiritum Dei, idest columbam. Et sciendum, quod nihil corporale dicitur de Deo secundum substantiam suam, sed vel per imaginariam visionem, Is. VI, 1: vidi dominum sedentem super solium excelsum et elevatum etc., vel per significationem, I cor c. X, 4: petra autem erat Christus, vel per assumptionem in unitatem personae, Io. I, 14: verbum caro factum est. Nullo autem istorum modorum spiritus sanctus dicitur columba. Quod non per imaginariam visionem, patet, quia communiter ab omnibus visa est. Non per significationem, quia non primo extiterat. Non per assumptionem in unitatem personae. Et ideo est quartus modus, qui est quando de novo formatur aliqua species ad repraesentationem divinorum effectuum, sicut in Ex. III, 2 apparuit dominus in igne et rubo; et in legislatione, in fulgure et in tonitruo, Ex. XIX, 16. Unde columba fuit ad repraesentandam influentiam spiritus sancti: et hoc est et vidit spiritum Dei descendentem. Apparuit autem in specie columbae propter quatuor. Primo propter caritatem; columba enim est animal amorosum. Chrysostomus: alia dona habet etiam servus Diaboli in simulatione, quae habet servus Dei in veritate: solam caritatem sancti spiritus non potest immundus spiritus imitari. Cant. V, 2: aperi mihi, soror mea, amica mea, columba mea, immaculata mea. Secundo propter innocentiam et simplicitatem; infra X, 16: estote prudentes sicut serpentes, et simplices sicut columbae. Tertio quia habet gemitum pro cantu; et homo sanctificatus per spiritum sanctum debet gemere pro peccatis; Nahum II, 7: et ancillae eius minabantur, gementes ut columbae. Quarto propter foecunditatem. Unde etiam praecipiebatur in lege, ut offerrent columbam: et hoc convenit baptizatis, quia, sicut dicit Io. III, 6: quod natum est ex spiritu, spiritus est. Descendentem sicut columbam. Semper emanatio donorum divinorum a Deo in quacumque creatura est per descensum, quia creatura non potest recipere nisi per descensum in illam; Iac. I, 17: omne datum optimum, et omne donum perfectum desursum est, descendens a patre luminum. Et venientem super se. Nota. Missio visibilis semper est signum missionis invisibilis: et significat aut gratiam de novo acceptam, aut augmentum gratiae: sicut in apostolis, quando in linguis apparuit spiritus sanctus, significavit augmentum gratiae. Item missio talis vel significat gratiam tunc factam, aut prius factam. In Christo autem non significavit novum effectum, quia ab instanti conceptionis suae fuit plenus gratia et veritate; sed gratia quae fuit ante super se, fuit inquantum homo, non inquantum Deus.
3:17
Consequenter cum dicit et ecce vox de caelo dicens, ponitur protestatio patris hic est filius meus. Nota quod Baptismus non solum facit spirituales, sed etiam filios Dei; Io. I, 12: dedit eis potestatem filios Dei fieri. Et sciendum quod ista vox quasi exprimit illud, quod columba significavit. Dilectus, non sicut aliae creaturae, Sap. II, 13, sed tamquam filius naturalis; Io. V, 20: pater diligit filium, et omnia demonstrat ei quae ipse facit, et maiora his demonstrabit ei opera, ut vos miremini. Hoc etiam significat Ps. II, 7: dominus dixit ad me: filius meus es tu, ego hodie genui te. Sed quia sancti etiam diliguntur ab eo, addit filius, per quod distinguit filium, secundum unum intellectum, ab aliis. In quo mihi complacui. In quocumque enim relucet bonum alicuius, in illo aliquid complacet sibimet, sicut artifex sibi complacet in pulchro artificio suo, et sicut si homo videat suam pulchram imaginem in speculo. Bonitas divina est in qualibet creatura particulari; sed numquam tota perfecta nisi in filio et spiritu sancto; et ideo totum non complacet sibi nisi in filio, qui tantum habet de bonitate quantum pater: et hoc est in quo, idest, ego complaceo mihi in ipso; Io. III, 35: pater diligit filium, et omnia dedit in manu eius. Sed nota quod contrarietas quaedam videtur esse inter istum Evangelistam, et alios, quia Marcus I, 11 et Lucas III, 22 dicunt, tu es filius meus dilectus; Matthaeus vero, est filius meus dilectus, et: in te. Sed eadem est sententia, quia quod dicitur tu es, hoc directe videbatur dici ad Christum; sed dicebat propter alios, quia Christus certus erat de dilectione patris. Et ideo Matthaeus expressit intentionem dicentis, et dicit hic est et cetera. Unde demonstrat quasi aliis dictum esse; ita dixit Augustinus. Item quaeritur, quare Matthaeus et Marcus dicunt in quo mihi, Lucas vero, in te. Augustinus dicit quod pater in filio complacet sibi, et hominibus. Propter hoc ergo quod dicitur in quo, significat quod complaceat sibi in hominibus. Unde complaceat aliis mihi, idest ad honorem meum, quia aliqui videntes filium, glorificaverunt patrem. Vel secundum utrumque sensum: in quo mihi complacui, idest placitum meum fuit implere salutem hominum: et hoc est in te, idest per te. Et nota quod in isto Baptismo non solum repraesentatur finis et fructus, sed etiam forma Baptismi, quae est, in nomine patris, et filii, et spiritus sancti, infra. Filius enim fuit in carne, pater in voce, spiritus sanctus in columbae specie. Et nota quod hoc quod seorsum fuit, non pertinet ad divisionem operationis personae de Trinitate, cum, sicut est communis essentia, ita operatio; sed hoc dicitur propter appropriationem quamdam, quia tota Trinitas illud et columbam creavit, et carnem creavit; sed referuntur ista ad diversas personas.
3:1
In those days. THE whole twenty-three years and more which Christ is believed to have spent in Nazareth until He approached His thirtieth year, the age of a doctor of the Church, have been passed over by the three Evangelists, SS. Matthew, Mark, and John, in almost total silence. S. Luke alone has told us a little of His childhood (u. 40 fT.).
In those days. This was clearly thirty years later, or thereabouts, as is gathered from S. Luke (iii. i), who says that the coming of S. John Baptist took place in the fifteenth year of Tiberius Caesar. It is certain that Christ was born in the forty-first or forty-second year of the reign of Augustus (vide chap. 1.13). Augustus reigned fifty-six years. We may therefore ask why S. Matthew says " in those days " ? A day is clearly put in Hebrew for a year (Gen. xxiv. 55 ; Exod. xiii. 10 ; Levit. xxv. 29 ; Judges xix. 2 ; I Kings i. 13 ; Amos w. 4) ; also for any time, however long (Judges xviii. I ; EzekielncxxviL 17). These words, therefore, mean the same as after some years, or after some time, as S. Chrysostom (Horn, x.) and Strabus show. Or, more probably, the time referred to is that which Christ spent in Nazareth. The words of the Evangelist thus cohere best. For he had said (u. 23) : " He came and dwelt in a city called Nazareth," and then he added : " In these days " ; that is, while He was living there. Came. Why did He not come before ? Because He was not yet thirty years old, before which age no one could perform the work of a priest, doctor of the Church, or prophet, as the Jews say, and as is clear from Scripture (i Paralip. xxiii. 3). This was the reason why Christ Himself did not begin to teach before His thirtieth year. The Evangelist does not say that S. John then first came into the desert, but then first showed himself in it, and began to preach repentance.
In the desert of Judcea. We read of many deserts in Scripture. The desert of Ziph (i Kings xxiii. 15), between the west and south, a long way from Jerusalem ; the desert of Maon near it (i Kings xxiii. 24), Engeddi (xxiv. 2), Pharan (xxv. i), Edom to the south (4 Kings iii. 8). But when a desert is mentioned absolutely, that of Juda is meant (S. Matt. w. i ; xi. 7 ; xv. 23 ; 5. Mark i. 3, 4, 12, 13 ; 5. Luke i. 80, iii. 2), unless another is evidently intended, as in S. John iii. 14. S. Matthew adds the word Juda that it might be distinguished from others. It lay between the east and north on this side of Jordan ; at the top, on the north and east point, were Enon and Salim, where John baptised.
3:2
Repent, for the kingdom of heaven is at hand. Some think that the kingdom of heaven here means grace, faith, and renewal of spirit, which is said to be within us, as in 5. Luke xvii. 21. It may be so, but in this passage it would rather appear that heaven itself is intended, as in 6". Matt. xxv. 34 ; S. Luke xiii. 28, 29 ; xxiii. 41. It seems to be a tacit allusion and antithesis to the exodus of the Israelites from Egypt, and their return from Babylon into the land of Canaan, which had been promised them, and which no doubt was a figure of heaven. The meaning, then, is : Prepare yourselves by penitence ; that is, do not serve Pharoah and the king of Babylon, who are as Satan. In other words, do not prefer slavery to freedom, captivity to a kingdom, as some idle and degenerate Israelites formerly did. For the time is at hand when they who wish may enter heaven. Joshua speaks in the same manner to the people when they entered the land of Canaan, after their long wanderings (iii. 5). The kingdom of heaven is said to be at hand because, although shut before, it was to be opened after the death of Christ (Heb. ix. 8 ; xi. 29, 40). Christ Himself also teaches this ; for what is the meaning of 5. Matt. xxvi. 29, and 5. Luke xxii. 1 8, but that He, by His death, would open the kingdom of heaven ? The thief on the cross understood this (S. Luke xxiii. 42). The Cross of Christ was the ark of the covenant, by which the waters of Jordan were divided, and entrance was made to the promised land (Joshua iii. 16).
3:3
This is he. Euthymius thinks these the words of S. John. But it is clear from .S. Mark i. I, and 5. Luke iii. 4, that they are those of the Evangelist, who applied, as he often does, the words of the Prophet (Isaiah xl. 3) to S. John. " The voice of one crying " (vox damans) ; or, in Hebrew, Tip N"Ylp for the Hebrew is ambiguous. Not only do S. Matthew, S. Mark, and S. Luke apply this testimony to S. John, but he himself also declares that he was the voice (S. John i. 23). The words of Isaiah, " preparing the way in the wilderness," were spoken of the souls of the Jews, which, as undisciplined and stony, they were exhorted to soften, and so prepare by humility, faith, and patience, that Christ might pass through them— per eos transeat—znd receive them with Himself in heaven.
3:4
The same John had his raiment of camel's hair. S. Luke describes the appearance of S. John with great exactness, partly, perhaps, in praise of his sanctity, and partly to show tacitly why he raised so high an opinion of himself that the people flocked from all parts to see him.
His meat was locusts. The locusts of S. John were the insect locusts which were allowed to be eaten by the Law (Levit. xi. 22). Almost all the ancient writers state that S. John's diet consisted of them. (Origen, Horn, in Luc. ; S. Hilary, Can. u. ; S. Ambrose, in Luc. u. 3 ; S. Chrysostom, Horn. u. in Marc.; The Author, Horn, iii.; S. Augustine, Confess., iii. 31.)
Wild honey. The land was described as flowing with milk and honey (Exod. iii. 8, 17; xiii. 5 ; Levit. xx. 24 ; Numb. xiii. 28 ; xiv. 8 ; Deut. vi. 2, et al.}.
3:6
And were baptised of him in Jordan, confessing their sins. Although the Catholic Doctors of the Church do not prove the doctrine of Confession from this passage, they affirm that they who came to John's baptism did not merely confess themselves generally to be sinners — for who does not confess himself to be a sinner ? — but that each declared his own specific sin that he might receive pardon ; for this is to confess sins. The Evangelists relate this not as a customary thing which was done by all who confessed themselves to be sinners, but as something new, singular, and admirable ; for it was both new and admirable that arrogant men should not only confess themselves to be sinners, but guilty of such and such sins.
3:7
And seeing many of the Pharisees and Sadducees. These were two classes of men of very great favour and authority among the Jews. Christ, we find, had contentions with them, as also with the scribes (chap. v. 20 ; xvi. n, et al.}. We find no mention of them in the Old Testament, for they were not men of office and authority like the priests and scribes, but of a heresy not much before the time of Christ, as we learn from Josephus, who describes these among the other Jewish sects (Antiq., xiii. 9, 23 ; xvii. I ; xviii. 2 ; De BelLJud^ i. 17 ; and S. Epiphanius, Panar., lib. i.). Some think that they were called Pharisees, as being always before the eyes of the people, because they enlarged their phylacteries (S. Matthew xxiii. 5) and loved salutations in the market places (v. 7 ; 5. Luke xx. 46) ; for D"W means to expose, unroll, unfold. Others derive the word from min JIN tWnQ "explaining the Law"; this they conclude from Josephus, who says that they were great expositors of the Law. A better authority is found in Ben Gorton, w. 6. The derivation shows that they are in error ; for they are not termed in Hebrew DW1G expositores, but D^tiTVlD expositi, or separated. I therefore rather follow the Hebrews, who, as Baal Haruch says, teach that the Pharisees were so called as being separated from other men through their remarkable learning and holiness ; for this is the meaning of t£HD like Nazaraei of old, who were called from ^"0 that is, to separate. By the Latins also they who are in any respect remarkable and noble are called egregii, eximii, " singulares" . S. Epiphanius (Her., xiv.) and S. Jerome (Comment, on S. Matthew, xxiii.) think that the Sadducees were so called from p1!£ justice — as being just men. The Pharisees had the office and authority of public teachers, which was confirmed by the testimony of Christ Himself (S. Matthew xxiii. 2). The scribes are always put before the Pharisees, perhaps because they were more ancient and of divine institution. For the Pharisees were of human origin alone. The Jews themselves considered the Sadducees as heretics. They believed neither the Resurrection, nor the immortality of the soul, nor spirit, nor anything but what they could apprehend by their senses or mere reason (S. Mark xii. 18; Acts v. 17; xxiii. 8). They admitted no unwritten traditions, and of the sacred writings they received what they would and rejected what they would. They only, therefore, received the Pentateuch as inspired by God ; the other books they said were of men, and liable to error. This is thought to have been the reason why Christ, when disputing with them on the Resurrection, urged them only with citations from the Pentateuch, when there are others more plain (Matt. xxii. 31, 32). Such as the Pharisees and Sadducees were, however, it is strange that they should have received such harsh treatment from S. John as to becalled a generation of vipers (Origen). S. Chrysostom, Theophylact, and others say that S. John knew that they came not with a true, but with a false and pretended repentance. He adds, therefore, " Bring forth, therefore, fruits meet for repentance ". As if he had said, Show by your actions that you do not come here with dissimulation, but in sincerity. Why did they come if they came hypocritically ? Origen (torn, vi., On S. John) replies : because they would not bethought wicked and heretics by the people whose opinion of John was so exalted. This is confirmed by xxi. 26, where they did not venture to say that the baptism of John was of men, because they feared the people; " for all held John as a prophet".
Generation of vipers. S. Ambrose (On S. Luke, u. 3) thinks this not so much blame as praise ; as if he praised them because when they were the sons of vipers they did not follow their parents, but came to repentance. But both from the words and manner of speaking, and from the same expression having been used by Christ (xxiii. 33), not in praise, but blame, we may see that S. John speaks here in the same sense, and most severely ; for D^DNIl ^TT " sons of vipers," that is, vipers, is a Hebraism ; for as children most frequently resemble their parents, he calls them sons of vipers, to call them vipers themselves. And Christ said, " Fill ye up the measure of your fathers" (S. Matt, xxiii. 32). Vipers are known as the most venomous of beasts, so that when S. Paul was bitten by one, and did not immediately swell out and die, the people thought him a god. John compares the excessive malice of the Pharisees and Sadducees to the most noxious of animals, especially the calumniating and backbiting of the saints, which is as proper and peculiar to the Pharisees and Sadducees as venom to the viper, as is explained by S. Jerome (On Isaiah xxx.) and S. Gregory (Horn. xx. on the Gospels).
Who hath warned you to flee from the wrath to come ? Who taught you to come hither to flee from the wrath tocome ? you who are vipers rather than men. As if S. John had said, as SS. Chrysostom and Ambrose explain it: This is not of yourselves, but of divine grace and providence: or, Who has warned you to flee from the wrath to come but your own consciences, which inwardly condemn you and compel you to seek a remedy ? For who can teach you who teach all men, and are yourselves taught by none? as God said to Adam, " Who hath told thee that thou wast naked ? " Some Latin copies read, " Who will show you ?" This reading, if it were supported by the Greek, would please me greatly, as the meaning is better. " The soldiers and the publicans and the multitude have sought of me the way of salvation, and I have shown it to them ; but who can show it to hypocrites like you, who seek it with feigning? No one. For who that conceals his disease can be healed by the physician ? " Like Christ, S. John uses the words, " Flee from the wrath to come ". We should allow no rash corrections of the text, yet V7re&ei%ev, " who hath shown," may be easily read or written for uTroSetfet, " shall show ".
From the wrath to come. It cannot be doubted that S. John calls future damnation the wrath to come, both because he opposes it to salvation and the kingdom of heaven, which he said was at hand, and because what S. Matthew here calls the wrath to come, Christ (xxiii. 33) calls the judgment of Gehenna.
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Bring forth, therefore, fruits worthy of penance. The Greek is /cdpTrov afyov T?}? ^eravoua^, that is, " show that you come hither not hypocritically ". By fruits of penance S. John meant all outward signs by whrch true penitence of the heart may be discovered, such as tears, detestation of past sins, good works opposed to former ones.
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And think not to say within yourselves. It is more easy to explain the meaning than the words of this sentence. The meaning clearly is : Be not content and secure because you are the sons of Abraham, as if that were sufficient for your salvation. You have need of acts, and if you are the sons of Abraham do the works of Abraham (S. John viii. 39). But the words of the Greek are obscure — //.^ Sof^re \eyew eV e'airrot?, meaning either " think not" or "you seem not to say". It is an unusual expression, and appears sumptum de media, like 5. Luke iii. 8 : " Do not begin to say ". This is as if S. John had said, " Cease to say ". We must believe that S. Matthew meant to say the same here, in other words : "Do not appear to say," that is, " Do not show yourselves to be saying, We are the sons of Abraham. Do not show yourselves contented because you can call yourselves such. Do not rest in a name, but show forth works worthy of it. If you are the sons of Abraham, do the works of Abraham." These three last words seem to have this force, and to be used by the Evangelist with great choice of selection — " to seem," " to say" — each word is opposed to truth — and "in yourselves". That is, " You teach that you are the sons of Abraham, not in deeds and acts, but in opinion and words". S. Paul appears to use the word SoKelv, existimettir, "should bethought," in the same sense (Hebrews w. i).
God is able of these stories. S. John means actual stones, from which God was not less able to raise up sons to Abraham than He was to create Adam out of the earth, and Eve out of the side of Adam, Isaac the son of Abraham out of the womb of Sarah, which had been long dead. The Evangelist appears to allude to this. At the same time he looks to the calling of the Gentiles, from whom, as from shapeless and unpolished stones, God would create sons to Abraham : that is, faithful men, as S. Jerome and the Ancients explain it. Nothing differs more from life and reason than a stone; nothing is more difficult than to make men, or anything like men, out of stones. S. John took, therefore, as an example, a thing of all most difficult, to teach that with God nothing is difficult (as chap. w. 3 ; 6". Luke xvii. 40 ; Deut. xxxii. 13). What Remigius says, that John with these words pointed to the stones which the Israelites, when crossing the Jordan, erected as an everlasting monument (Josh. w. 7), is not necessary to be believed, and too much confines the sense. The expression to raise up sons is a Hebraism, and means more than to beget : that is, to beget where it did not seem possible. Thus a living brother was said to raise up seed to his dead brother, which the latter was said, in a manner, to beget (Genesis xxviii. 8 ; Deut. xxv. 5, 6 ; Ruth w. 10).
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Now is the axe laid to the root of the tree. There are five words translated here, and therefore the meaning is difficult — axe, root, tree, cut down, cast into the fire. It is clear that the "tree" means a man, as in xii. 33 ; 5. Luke xxiii. 6. What the other words signify is not so clear. Some explain the " axe " as the word of God and the power of the Gospel, and the " root " the faith of each (S. Irenaeus, v. 15 ; S. Jerome, In Comment^}. Others think death to be the axe, and life the root (S. Athanasius, Qucest. xliii., and others, mentioned by Euthymius). Others again say that Christ is the axe, as S. Gregory (Horn. xx. in Evang.}. The meaning seems easy. S. John calls the divine judgment the axe, because it cuts everything to the quick, as appears, ex circumstantiis, chap. iii. 10. This, then, and the great final sentence, "Go, ye cursed, into everlasting fire," is called the axe. The trees are the Jews, for it is spoken of them. Abraham is the root from which, like divers trees, all the Jews were propagated. John, then, shows that they ought not to be content because they were the sons of Abraham, nor to trust in that root which was shortly to be plucked up. Let them trust in Christ, and in those good works which could not be destroyed. These points agree well with the text, and in this sense, for the most part, SS. Hilary, Chrysostom, and Theophylact under stand them. But it seems difficult to see how we are to understand that Abraham was to be cut off. John does not say that the root itself was to be cut ofif, but the tree which does not bring forth good fruit. Why, then, is the axe laid at the foot of the tree ? Not that the root itself, but that the trees from the root were to be cut down. In this sense the root also would be cut down. For the Jews are said to be cut off from Abraham as their root, when they are declared by divine sentence not to be the true sons of Abraham, because they do not follow his faith and works (Romans ix. 7, 8 ; Galat. w. 28). Why, also, is the axe said to be put to the root of the tree now, as if it had not been so before ? For even before this time, they who did not imitate the faith and works of Abraham were cut off, not less than now. Dathan and Abiram show this (Numbers xvi. 31), as also the many thousands in the wilderness (Numbers xxvi. 65 ; I Cor. x. 10). They are said to be cut off now and not before, because the Jews took pleasure before in being the sons of Abraham according to the flesh ; because, too, the law was given to them which was not given to the other nations, and they could be saved more easily by the law than without the law (Romans iii. I, 2). But after the coming of Christ, it availed them not at all, because the Gospel was not preached more to them than to the other nations. " For all the Prophets and the law prophesied until John," but after John, "the kingdom of heaven suffereth violence, and the violent bear it away"; so that if they do not follow Abraham they will be cut off from the root and cast into the fire ; that is, that no more than the other nations will they be judged to be the sons of Abraham. The Gentiles are not said to be cut off, because they never were in the root : that is, they never were the sons of Abraham.
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/ indeed baptise you in water. I indeed, who am only a man, baptise you only with water, and merely wash your bodies. Unto penance. That you may bring forth penance, and be ready to receive Him who is to come after me. My baptism warns you that as water cleanses the body, so you should be careful to wash your souls from the stains of sin.
But He that shall come after me. He that shall come after me means one who is already born, and whose coming is at hand — that is, Christ Is mightier than I. Is more powerful, and of greater virtue, so that I am not worthy to loose His shoe — that is, to do Him even the very lowest service. The other Evangelists express the same thing in other words (S. Mark i. 7 ; 5. Luke iii. 1 6 ; 5. John i. 26, 27). It is a Hebrew phrase from the custom of persons who enter holy places taking off their shoes (Exod. iii. 5 ; Joshua v. 15). Such as were of higher rank had slaves to carry their shoes when they had taken them off. To this S. Matthew alludes. In hot countries shoes consist only of the lower soles, which are fastened above, and must be unbound before they can be taken off. They are called in Greek t^oS^/mra, and in Latin crepidce. He is greater and stronger than I, because He is not man only, but God also, and He would baptise you with the Holy Ghost, and with fire — that is, He would cleanse not your bodies alone, as I do, but your souls also — pouring out upon them the Holy Ghost, and kindling them with fire from heaven. Some modern heretics, among other perversions of Scripture, have said that John instituted the Sacra ment of Baptism, and that his differed in no respect from Christ's, except that it was given by a different hand. Each was of water ; each of God ; each to repentance ; each for remission of sins ; each in the name of Christ ; each required the same confession of faith ; each was delivered by the same doctrine ; nor would Christ receive any other baptism from John than His own. They who think that the baptism of John and of Christ were the same seem to have understood neither the words of John, nor why he spoke them ; for why should he have mentioned the baptism of Christ, except that from the different condition of that to his own he might prove the different condition of Christ to himself. The Jews thought that when Christ came He would baptise (S. John i. 25). They saw that John baptised, and they began to doubt whether he were not the Christ. They therefore sent priests and Levites to ask him, " Who* art thou ? " and when they disputed with him on baptism (S. John i. 19, 25 ; 5. Luke iii. 15, 16), he proved from the effects of his baptism that he was not Christ, because he only baptised with water, but Christ would baptise with the Holy Ghost. He only cleansed their bodies, Christ would cleanse their souls. But these heretics say, " John did not speak of the baptism of Christ by water, but of the outpouring of the Holy Ghost on the day of Pentecost". Yet they cannot deny that he also spoke of the baptism of Christ by water, of which Christ Himself said : " Except a man be born of water and the Holy Ghost" (S.John iii. 5). Their denial that baptism is treated of at all in this passage is so senseless as to need no refutation. The baptism of Christ consists of water and the Holy Spirit, as man consists of body and soul. The baptism of John was of water alone, and, as he himself said, did not confer the Holy Ghost. It is not, therefore, the same. Moreover, when John said, " He shall baptise you in the Holy Ghost and fire," it is clear from 5. John iii. 5 that His baptism did not consist of water alone, but of the Holy Ghost and fire ; and, therefore, when John says, on the other hand, " I baptise you with water," the word " only " must be understood. If so, he makes his own baptism far inferior to that of Christ. The words, " He is mightier than I," have this force ; for why does he call Christ mightier rather than better, more holy, greater, except that he desired to show that he could not do by his own baptism what Christ would do by His? Besides, John said that he baptised to repentance (S. Mark i. 4 ; 5. Luke iii. 3 ; Acts xix. 4), and it is called the baptism of repentance, which Christ's never is. Again, the baptism of John was not conferred on repentance now brought forth, but that it might be brought forth. The baptism of Christ was not that it might be, but as it was now actually brought forth. John is not said to preach repentance and baptism, but baptism and repentance, or, which is the same thing, the baptism of repentance ; because baptism preceded, repentance followed. For S. Peter does not say of the baptism of Christ, " Be baptised and repent," but " Repent and be baptised " (Acts u. 38) ; because baptism followed, repentance preceded. It was not, therefore, the same baptism. What can be clearer ? For they who had received the baptism of John were commanded to be baptised again by S. Paul (Acts xxix. 15).
And fire. It is beyond doubt that by fire is meant the Holy Ghost ; for the word " and " here is not conjunctive but explicative. The explanation is added to show that it is not the communication of any holy spirit whatever that is meant, but that most notable One which was made by fire on the day of Pentecost. A proof of this is the fact that when Christ spoke of the baptism of water only (S. John iii. 5) He did not add this explanation.
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Then cometh Jesus from Galilee to the Jordan. Why Christ pleased to be baptised by John, the Lord by the servant, is explained in verse 15 : "to fulfil all justice". The Ancients add other very probable reasons : 1. That testimony might thus be given to Him from heaven, as says S. Jerome. For this reason, chiefly, John was commanded to baptise, that he might show Christ to the multitudes who came together from every part. 2. That Christ might give authority to John's baptism. 3. That He might thus allure more to His baptism, and that men might not think it a grievous thing, as S. Augustin says, to come to the baptism of the Lord when He, the Lord Himself, did not think it so to come to the baptism of His servant. 4. That by touching the water He might sanctify it to baptism (S. Epiphanius, Anchor.*}. We might add that Christ wished, before He began to teach, to be in a manner initiated, and, if it may be said, when about to teach that He was Christ, to be made a Christian, if in any manner the baptism of John could make Him such, because it showed the way to Christ. It is certain that he received baptism from no necessity of bringing forth repentance, who had done no sin, and in whose mouth was found no guile ; but rather that, when about to carry our sins into the desert, like the scapegoat of old, He might in the baptism of repentance put on the person of a sinner.
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But John stay &d Him. John stayed Him, because he knew that He did not need baptism, and because, if not needing it, He wished to be baptised, John knew that he himself was not worthy to baptise Him. This is the meaning of his words : " I ought to be baptised by Thee, and comest Thou to me ? " From this it is plain that John knew Christ, and who He was. This is more clear from 5. John i. 29, 30. Hence arises the question how the same John said (verse 33): "I knew Him not". S. Augustin says that John knew before that He was Christ, but not that He would reserve to Himself the power of baptising with fire, until he saw the Spirit descending on Him. But he had said : " He shall baptise you in the Holy Ghost and fire ". So that S. Chrysostom, in his Sixteenth Homily on S. John, Euthymius, and Theophylact, on S.John i. 33, say, with more correctness probably, that John, from the time when he leaped in his mother's womb, always knew Him to be the Saviour, and God, and all that He was, but did not know His person before He came to baptism ; for Christ had passed His whole life in Egypt and Nazareth, and he himself in the desert. But, as soon as he saw Him, he knew by divine inspiration that He was the one whom he had known when born, and whom he foretold as to come after him, and baptise with the Spirit and fire. So, says Rupertus, Samuel knew that among the sons of Jesse there was one who was to be anointed king of Israel, when as yet he knew the faces of none of them ; but as soon as he saw David, he knew him by inspiration (i Sam. xvi. 12). Their opinion cannot be received who say, in apparent opposition to the words of the Evangelist, that the dove came down upon Christ before He was bap tised. Or why was it said to John : " Upon whom thou shalt see the Spirit descending, He it is"? S. Hilary says, indeed (De Trin., vi.), that that was not said to John on his own account, but because of the bystanders ; that he might teach by divine testimony that He was Christ whom he had proclaimed before he knew Him, lest, as S. Chrysostom says, anyone should think that the testimony of John was not confirmed by divine witness, or that it was given to personal recognition, or friendship, or favour. What, then, did John learn from the descent of the Spirit, and the voice from heaven ? Nothing new ; but the knowledge which he possessed before was made perfect and confirmed — as Bede and Rupertus say on John i.
I ought to be baptised by Thee. Some think, from these words, that John was baptised by Christ afterwards ; as well as from the following : " Suffer it to be so now " (S. Chrysostom, Jerome, Euthymius, Theophylact, in loc.\
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Suffer it to be so now. Now, when I have not yet been declared to be Christ by the descent of the Holy Ghost, and the Voice from heaven, I come not as Christ, but as one of the multitude, a private person ; and thou oughtest not therefore to refuse baptism to Me because I am greater than thou. So S. Chrysostom, Theophylact, and others. That is, when the greater is baptised by the less, the master by the servant. It behoves us to fulfil. If it be not actually necessary, yet it is becoming. It is a work, as it is called, of supererogation. " We " may mean myself in undergoing, you in administering, baptism ; and " to fulfil," the omitting nothing not only that is necessary, but even that is profitable and becoming. This is the force of the word " fulfil ".
All justice. Some explain this of the justice of the Law, which, as S. Paul says, consists of washings and external ceremonies (Heb. ix. 10), which Christ pleased to fulfil, as He pleased to be circumcised, because He came not to destroy the Law, but to fulfil it (Matt. v. 17), as S. Jerome and Euthymius, who say that most necessarily the baptism of John was a sacrament of the Old Law; an assertion which many of the old Schoolmen adopt from their Master, the Master of the Sentences. S. Thomas, who alone was as great as all the rest, says, more correctly, that it was neither a sacrament nor a ceremony of the Law, but a mean between the Law and the Gospel ; instituted indeed by God, but only for a brief period, that He might bring in Christ and His baptism, as John himself was a mean between the Prophets and Christ. The word "justice" in this passage may be taken to mean no part of the Old Law, nor justice placed in any positive precept, which was of necessary observation, but whatever was agreeable to the virtue and duty of a holy man, though not to do it might be without sin. All the words of John show this. " I ought to be baptised by Thee," as if he had said : " Thou hast no need of me ". Christ answers : " Though it be not necessary, yet it becomes Me to be baptised by thee, that we may fulfil all justice" ; that is, that we may perform not only the Commandments, but whatever is just and consistent with holiness. Why it behoved Christ to be baptised has been said on verse 17.
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And Jesus being baptised, forthwith came out of the water. The word "forthwith" is very forcible. S. Mark (i. 10) also uses it. It does not refer to the verb went up, but to what follows : " And the heavens were opened " ; and the words are thus to be united : " Immediately that He was baptised, when He had scarcely come up out of the water, the heavens were opened ". This meaning may be gathered from the words of S. Mark : " And forthwith coming up out of the water, He saw the heavens opened " ; that is : " Immediately on His ascending ". Reason also teaches this. For there was no need to tell us that Christ, immediately after He had received baptism, went up out of the water. Who doubts this, or what did Christ, when baptised, do in the river ? But when it is said that : " Immediately after His baptism, and going up out of the river, He saw the heavens opened," there was not merely a useful, but a necessary reason. For the Evangelist desired to teach that the heavenly and divine testimony was so united with the baptism that there was no delay between them, and that God seems to have awaited nothing else to show His own testimony to Christ but that His baptism and the testimony of John should precede it ; for God should confirm the testimony of man, not man that of God. S. Luke says, that on the prayer of Christ the heavens were opened, and the dove descended. We must believe that, as soon as Christ came up out of the water, He threw Himself upon His knees to receive His Father's testimony with due reverence ; for even sons, when well taught, uncover their heads when speaking to their parents.
And lo, the heavens were opened unto Him. That is, to Christ — as is clear from these words, and S. Mark (i. 10). But we must believe that the heavens were opened to all who stood by — that is, they were seen by all to be, as it were, opened when they were opened in veri similitude, that all might understand that both the Holy Spirit and the Voice came down from heaven ; but they are said to be opened to Christ only, because they were opened on His account. Whether they were opened in very fact, or only in appearance, is of no great moment ; but as the question has been raised it should be decided. S. Chrysostom, thinking of the heavens no otherwise than as of all other corporeal substances, seems to say that they were opened in actual fact ; but The Author (Horn, w.) and S. Jerome on this passage, and on Ezekiel i., think that they were not opened actually, but in appearance alone. Their opinion seems the more probable, both because it mattered nothing as to the result, whether they were so in reality or only in appearance, and because it is not credible that the solidity of the heavens should be broken up not of necessity, whilst in other passages they are said to have been opened when it is plain that in fact they were not (Gen. vu. n ; Acts vu. 57) ; where, if they had been really opened, not only S. Stephen, but all who stood by, must have seen it, whereas he alone is said to have done so. Again, they are said at times to have been shut when they were not actually .so ; for that is not really shut which was not opened before (Deut. u. 17 ; I Kings viii. 25 ; 2 Paralip. vi. 26 ; vu. 13).
And he said. Many refer this to John, from S. John i. 13. This seems rather forced, as, after the beginning (verse 14) John was not named, and all the preceding words were referred to Christ. S. Mark, the interpreter of S. Matthew, refers them to Christ (i. 10). The words of S. John (i. 13) are not contrary, because, as has been said before, not only Christ and John, but all those who were present, saw the heavens opened and the Spirit descending : Christ, because they were opened for Him ; John, because this was given to him by God as a sign ; the others, that by it they might believe John. But all the Evangelists do not mean to say the same thing. SS. Matthew and Mark, because they spoke about Christ, said that He saw the Spirit descend. S. John, treating of the Baptist, said that he saw it. No one asserts that the multitude saw it, because no one wrote of them.
As a dove. Tertullian (De Cam. Ckst.} thinks it to have been a true dove. So S. Augustin (L. de Ag. C/ist., chap. 22). Others think the same. I do not agree with them, because S. Augustin only proves that it was a true body, which is a very different thing to a true dove. In many other places he says that it was only the appearance of a dove, as do most others. This is the more probable because all the Evangelists, as if by concert, use a particle of comparison, and it was not necessary to the action that it should have been an actual dove. But whether it was a real body with the appearance of a dove, or whether it were not an actual body, but something with the appearance of such, so seen by the bystanders, is a different question. The opinion of S. Augustin seems tenable, that it was a true body, because, if not so, either it would not have been seen by all, or there must have been as many miracles as there were spectators — as the miracle must have been wrought, not in the body of the dove, but in the eyes of the bystanders, which is not to be hastily granted. One thing we must guard against, as S. Augustin warns us — the idea that the Holy Spirit is united hypostatically to the body of the dove, as the Son of God is to the human nature — which Tertullian seems to think : but as we read that angels often took human bodies, that they might be seen by men. It has been asked by some, and not without reason, why the Holy Ghost descended here in the form of a dove, but on the day of Pentecost in the form of tongues of fire and of tongues (Acts u. 3). The answer is easy : He now descended on Christ, not to ascend, because He was God Himself, and " God is a consuming fire " (Dent. w. 24) — not to teach Him to speak, " because grace is poured abroad in His lips " (Ps. xliv. 3), but to give a testimony of Him. It is required of one who gives testimony of another, to describe the nature and peculiarities of the person of whom he speaks. It was said of Christ, " The bruised reed He shall not break, aud the smoking flax He shall not quench " ; and it was said in the place in which the descent of the Holy Ghost was mentioned (Isa. xlii. I, 2, 3). Christ says of Himself, " Learn of Me, because I am meek and humble of heart" (S. Matt. xi. 29). The dove is the most gentle of animals, and, as S. Cyprian says, one bitter without gall, cruel without biting. Under the appearance of the dove, the nature and, if I may so say, the habit of the Holy Ghost is shown. He is the Giver of all graces, " dividing to every man according as He will " (i Cor. xii. 11). The dove signifies grace and meekness. The love of the Father to Christ also seems to be shown by it, as the appearance of the dove and the Voice that was heard agree. " This is My beloved Son." The dove is also a very amatory creature — always murmuring a song of love. Therefore the most beloved Spouse of God is often called a dove, and beloved (Cant. u. 10, 14 ; v. 2 ; vi. 8). Tlie Holy Ghost was given to the Apostles, because they needed Him to kindle them with love, and teach them to speak indifferent languages. He was therefore given under the form of fire and tongues.
And coming upon Him. Upon Christ — eV avrov for e<£' eavrov. For the Greeks occasionally, and the Greeks and LXX. and Latin version frequently, use the demonstrative for the reciprocal pronoun, because in Hebrew the word r?y means both (i Kings xvii. 39 ; xxiii. 6). Why the Holy Ghost descended upon Christ when recently baptised is not difficult to be conjectured, and the ancient Fathers (S. Iren., iii. 19 ; S. Just., Cont. Tryph.; S. Amb., Pref. to lib. iii., De Sp. Sto.; S. Jerome, Quest. 2 to Algas) have told us (Isaiah xi. I, 2; xlii. I ; Ixi. i). The prophecies must be fulfilled. The Holy Spirit must come upon Christ, as S. John (i. 33) says, to " remain," that is, to rest upon Him ; and then especially when He was initiated by His baptism as His director (inagisterium) to announce (glad tidings) to the meek, to heal the broken in heart, to preach deliverance to the captives, and freedom to the prisoners, that all might under stand that He was the Christ of whom Isaiah had prophesied so long before. When Christ, therefore, had read in the synagogue that passage of Isaiah, He added, " This day is fulfilled this scripture" (S. Luke w. 21).
3:17
This is My beloved Son. S. Mark (i. n), S. Luke (iii. 22), say, "Thou art". They are not contrary to S. Matthew, but one probably gives the words, the others the meaning. Which give the words is uncertain, probably SS. Mark and Luke because they are more in number, and because we should expect that the Voice would be addressed to Him on whom the Spirit descended ; as, in the Transfiguration, because the Voice was directed to the Apostles, it did not say, " Thou art," but, " This is My beloved Son" (S. Luke ix. 35). This is My Son, My most beloved. The double article, 6 vios 6 ayaTryTos, shows that God spoke not of any son, but of His one only Son by nature, from eternity, equal to Himself; for others are sons by adoption only. S. Athanasius (Orat. Cont. Arian : " Quod Deus ex Deo ") explains the only-begotten Son as the beloved or, what is more forcible, the most dear. For not Homer alone, but the sacred books as well, give this appellation to only-begotten sons (Gen. xxii. 2). On the other hand, again, S. John (iii. 16, and I Ep. w. 9) puts " only begotten " for " most dear ". In whom I am well pleased. eV &> evSotcrjcra — In quo placui. But our version, to fill up the sense, has added a dative case, mihi. The expression evSo/ceo) is very commonly used in Scripture, as is its derivative evSoKia. Our version generally renders ev&o/cLa by sibi complacet(S. Matt. xii. 18 ; xvii. 5 ; 5. Mark i. II ; S.Luke Hi. 22 ; xii. 32 ; Coloss. i. 19 ; 2 /^ter i. 17) — ev&oicia is &»*- placitum (as Ephes. i. 9) and sometimes &?«# voluntas (as >S. £&/££ u. 14). There has been much discussion on these two words, for, although they are true, they do not seem altogether to convey the full expression, and to fill up the meaning. The Greek word has been introduced from the LXX., who always render the Hebrew ("Tin by ev&oqelv, as in Psalm xxxix. 14 ; xliii. 4 ; nor is it rendered in any other way except in Isaiah xlii. I. So that from the Hebrew word PEn the force of the Greek one is to be understood. The former has many meanings : "to be appeased," "to be reconciled," "to restore to favour" (as Psalm Ixxxiv. i) mil*1 IT!n. "Thou hast been appeased," reconciled to thy land, that is, to thy people, as the Hebrew reads, and the words that follow confirm it : rQX£? IpV1 " Thou hast turned away the captivity of Jacob," In this place, therefore, to retain the words of our version, " In whom I am well pleased," does not mean only "Whom I have loved," nor "In whom I am greatly delighted," nor, " In whom I rest," as some moderns explain it, but "In whom," that is, "through whom I am appeased and reconciled to the world ; that is, I have decreed and determined to be appeased and reconciled. When I look on Him I lay aside all My wrath and My displeasure." For the Father chose, by that Voice sent forth from heaven, to declare, not only that Christ was His Son, but that He had sent Him, that men might receive Him more willingly. He alludes to the Prophet Isaiah (xlii. i) ^Q2 nn!n. Why this Voice was sent from heaven it is not difficult to conjecture. The dove is a silent bird, and might signify many things. The Voice was added to explain the symbol. "As," says S. Augustin, " the word came to the element and a sacrament was made ; " for that which was obscurely shown by the elements is declared openly by words. " The Son of God," says S. Hilary (Can. u.), " is shown to the hearing and sight ; and to a people unbelieving and disobedient to the Prophets, a testimony is sent of their Lord both by sight and voice. He is worthy of belief who heard and saw." Something resembling this took place in the Trans figuration (S. Matt. xvii. 5 ; S. Luke ix. 35) ; but for another object : that the chiefs of the Apostles, who, as S. Paul says, were to be the pillars of the Church, might be strengthened. All the ancient Fathers, and especially those who contend against the Arians, have given another reason ; it is, that the mystery of the Trinity might be declared of the Father, who spoke ; of the Son, who received the testimony ; of the Holy Ghost, who descended in the form of the dove. What voice it was, or how formed, is not difficult to be imagined. God, who forms all human voices by the air in a human throat, was able to form a human voice in the same air without a human throat, as we see in Exodus iii. 4 ; 5. Mark ix. 6, 7 ; 5. John xii. 28 ; Acts x. 15.
3:5
v. 5 tunc exibat ad eum lerosolyma; agmen ducit urbs principalis; isti urbi praeprimis data sunt splendida prophetarum oracula, quare in ea prae reliquis maiorem decuit exsistere exspectationem et cupiditatem explorandi quid propheta repente exortus annuntiaret. Ex urbe motus ille et impulsus diffunditur in omnem Iudaeam et omnem regionem circa Iordanem ; ἡ περίχωρος τοῦ I. cf. Gen 13,10. 2 Par. 4,17 LXX planities est et regio in utraque fluminis parte, cui nunc nomen est el Ghor. Multos undique ad Ioannem confluxisse etiam Iosephus Antiq. 18,5. 2 testatur. Cum Ioannes singulari ratione vocetur baptista, uti praeter evangelia losephus quoque testis est, ritum baptismi novum et eousque incognitum invexisse censendus erit. In lege quidem praescribebantur variae lustrationes ac lotiones quibus mundities quaedam legalis acquirenda crat iis qui lege immundi habebantur ob certa quaedam quae iis agere vel pati acciderat (cf. Lev. 14,8; 15,5-8; 16,2'*; 17,15 elc.); varias lustrationes et crebras in morem quoque induxerant pharisaei (Marc. 7,5. Luc. 11,38). Quare novitas non consistebat in ipsa lotione vel immersione corporis in aquam, sed in eo quod primo immergerentur a loanne, óaptizabantur ab eo in Iordane v. 6, dum alias lotiones et lustrationes in se quisque et per se faceret, secundo quod iste baptüsmus non usurpabatur ad immunditiem quandam legalem aufereudam, sed erat baptismus poenitentiae in remissionem peccatorum (Marc. 1,^. Act. 19,5) ; proinde ad hunc ritum subeundum incitabautur dolore peccatorum et eo ritu profitebantur se dolore afflictos propter offensiones et iniurias Deo illatas; proinde tertio ista caerimonia eo animi sensu suscepta revera praeparabantur ad remissionem peccatorum accipiendam ; quarto ei ritui adiuncta erat confessio peccatorum, confitentes peccata sua v. 6 et quinto iste baptismus administrabatur etiam ut in eum qui venturus esset post ipsum crederent, hoc est in Iesum (Act. 19,5). Hisce igitur ritus hic ab omni alio simili qui vel lege vel traditione pharisaica erat inductus satis distinguitur et nomen illud baptistae Ioanni proprium declaratur. Hunc itaque ritum baptista ad Deum auctorem refert (Ioan. 1,33) et propter illam novitatem quaerunt legati synedrii : quid ergo baptizas, si tu non es Christus neque Elias neque propheta (Ioan. 1,25;? In ipso autem ritu symbolice exprimitur desiderium quo quis culpis foedatus a Dco se mundari et expiari exoptat et efflagitat. seq. atque p. 453 quaerit, an quos Ioannes abluebat eorum peccata baptismo ipso sint expiata. Respondet post loannem Damascenum qui sic senserit repertum a se esse nullum, qui secus, permultos, atque ex illo alteram hanc sententiam obtinuisse. Ante illam aetatem etiam maiorem partem Patrum qui quaestionem hanc attigerint eam negasse, attamen fuisse qui illam affirmarint, uti Iuvencus, Titus bostrensis, Optatus, Gregorius nyssenus, Paulinus, Prudentius aliique. Verum bene monet ut iudicium fieri queat de his testimoniis, duo esse notanda; unum, quod Ioannes etiam baptismum a Christo instituendum praedixerit; « cum igitur Patres narrant Ioannem praedicasse lavacrum regenerationis, lavacrum salutare, purgationem per aquam, horumque similia, nisi in ipsorum verbis aliquid sit quod obstet putandi sunt his nominibus non quem Ioannes, sed quem Christus instituit baptismum designare ». Alterum quod oporteat ih memoriam revocari, enuntiari verbis S. Thomae : quando Christus est baptizatus, tunc vere baptismus institutus fuit quantum ad ipsum sacramen - tum (p. 3 qu. 66 art. 2), eandemque opinionem fuisse Patribus non paucis; quare credi posse cum dicant peccata eorum quos loannes tinxisset esse eo ipso expiata, eos loqui de baptismo quem Ioannes post Christum baptizatum administraret et quem iam esse sacramentum a Christo institutum sint opinati. . Populus magna religione accurrit ad baptistam v. 6. Verum aliter se habent ii qui singulare legis studium et observantiam profitebantur et qui eo nomine auctoritate valebant et 1i qui nobilitate et opibus pollentes pariter duces populi erant : pharisaei et sadducaei v. "7. Pharisaei i. e. separati, prae reliquis maximam legis observantiam affectabant , non solum legem mosaicam , verum etiam multa ex traditione patrum esse servanda dicentes. Sadducaei ἃ Iosepho describuntur tamquam nobiles et divites et auctoritate primi (Antiq. 13,10. 6; 18, 1. 4); a pharisaeis maxime distinguebantur eo quod . solum legem scriptam agnoscerent, interpretationem autem eius pharisaeorum et alia a pharisaeis ad legis tutelam excogitata omnino reiicerent. Ex Act. 5, 17 et 23,9 elucet pontificem aliosque sacerdotes fuisse sadducaeos; etiam losephus Antiq. 20,9. 1 Ananum pontificem eandem sectam secutum esse dicit. Unde sacerdotes nobiliores sadducaeos fuisse censent et nomen ipsum derivari a Sadok (Σαδδούχ, pv ', cf. Schürer l. c. p. 339). Sadducaei vitae rationem sequebantur mollem, ad mores gentium amplectendos satis parati. Narrat evangelista v. 7 multos ex pharisaeis et sadducaeis venisse ad baptismum; sed quo animo venerint, loannes vehementi increpalione palam facit : progenies viperarum i. e. pessima soboles malorum progenitorum, quibus itaque pravitas et iniquitas quasi iure hereditario est transmissa. Quae sit notio colligitur ex Is. 59,5 et Ps. 57,5; designantur homines peccati veneno infecti, aliis quoque maxime perniciosi, obdurati et contumaces ad omnem exhortationem. Hac gravissima reprehensione illi excipiuntur qui veluti duces ac doctores ' populi reputantur; quare evangelista statim ab initio nobis indicat quaes regnum coelorum áppropinquans habiturum sit adversarios, quales misera plebs seductores. Eos autem cum tamquam filii Abraham se censeant Deo acceptos neque ulla indigere poenitentia iram divinam effugere non posse Ioannes graviter monet quis demonstravit vobis fugere a ventura ira? τίς ὑπέδειξεν; quis docuit vos? i. e. non est qui vos docuerit; minime effugietis ultionem venturam. Eodem sensu Christus eos postnodum compellavit : serpentes genimina viperarum, quomodo fugietis a iudidoque volunt verba esse admirantis quod hominum genus adeo perversum velit resipiscere (Theoph. Fab. Cai. lans.) , propter compellationem et propter v. 9 seq. admitti nequit. Vocatur ira ventura ultio et vindicta Dei peccatoribus imminens; atque hanc simul cum , regno coelorum appropinquante adfore Ioannes eodem modo docet quo prophetae iam vaticinati erant simul cum instauratione theocratiae fore ut Deus gravissime in hostes suos animadvertat; cf. Is. 50,11; 56,9 seq. 63,&-6; 66,15 et praeprimis Mal. 3,2. 3. Quae ira Dei ut effugiatur, poenitentia opus est; hac autem illi se indigere negant, uti ex v. 9 sequitur. Ostendit itaque loannes quid agere debeant si omnino iudicium imminens velint effugere
3:8
v. 8 facite ergo fructum dignum poenitentiae i. e. si non vultis exscindi et in ignem proiici uti arbor infructuosa, quam arboris imaginem v. 10 explicite propositam hic iam ob oculos habet. Talia itaque edant opera quibus pateat se poenitere et ad meliorem frugem revertere; « date operam, non : verbo, sed re ipsa, resipiscentia, inquam, studioque virtutum, qui . poenitentiae sunt fructus » (Patr.); cf. Act. 26,20; « vides quid dicat, quoniam non oportet solum fugere malitiam, sed etiam fructus virtutis facere » (TheopA.). Qua autem funesta persuasione capti sint et ab emendatione alieni, exponitur
3:9
v. 9 e£ ne velitis dicere intra vos, apud vos cogitare et ea sententia vos tutos existimare et heredes regni Dei : patrem habemus Abraham, cui scil. et cuius semini promissiones factae sunt; unde exitiali persuasione opinabantur sibi quasi iure quodam deberi regnum Dei et se esse eo ipso quod ab Abraham descendant gentem ex IEDUCIP ie lw. s x. $us r Tes GER 2S PPAR: Der «ζω [ON UONCQUERMEEND Coq toc gt tocmnt DER aem CEU ἘΔ ΣΦ ΤΩΝ . t.a ST Á o - sanctam, genus electum; cf. Ioan. 8,33 seq. !; illa cernitur generis superbia, arrogantia, suae iustitiae fiducia, qua nuntium messianum postea ab iis esse spretum et reiectum videmus (cf. Rom. 2,17 seq. 9, 32; 10,3; 11,20). Verum hanc superbiam et fiduciam Ioannes subvertit funditus : dico enim vobis quoniam polens est Deus de lapidibus istis suscitare filios Abrahae τῷ ᾿Αὐραάμ. Filii enim Abraham non sunt quicumque ex Abraham descenduat; id iam historia in Genesi eos docere potuit in iis quae de Ismael, de filiis Ceturae, de Esau etc. referuntur. Unde « nolite de carnali prosapia patriarchae gloriari, quia non qui filii carnis, hi filii sunt Dei, sed qui fide et operibus eum imitari student, hi aestimantur in semine » (Bed.), uti Christus quoque dixit :'si filii Abrahae estis, opera Abrahae facite (Ioan. 8,39) et vide Rom. 9,7 seq.; ii tandem vere filii sunt qui indolem patris sequuntur, i. e. qui sectantur vestigia fidei Abraham (Rom. 5,12), qui ex fide sunt, ii sunt filii Abrahae, ii benedicentur cum fideli Abraham (Gal. 3,7. 9). Tales autem qui fide et obedientia in se exprimant Abrahae indolem et exemplum, Deus qui hominem formavit primum de limo terrae, etiam ez /apidibus suscitare, creare potest. Ad animorum elationem cum contemptu reprimendam baptista digito ostendens lapides deserti (de /apidtóus istis) iisdicit : Deus minimeindiget vestri ad suum regnum condendum, vestri veluti filiorum Abraham, ut impleat promissiones patriarchae factas, ei quippe filios creare potest ex ipsis lapidibus; itaque etsi vos omnes, immo si totum quod nunc vivit genus humanum, obedientiam Deo detrectaveritis, Deus regnum suum et innumerabilem posteritatem Abraham vel ex ipsis lapidibus excitare potens est. Quod si ex lapidibus, quanto magis ex gentibus? Proinde iam clare proferuntur minae fore ut filii regni eiiciantur. In mentione /apidum alludi ad 15. 51,1 : attendite ad petram unde excisi estis, et Deum stmili quodam modo olim filios Abraham suscitasse, haud raro advertunt (cf. lans. Maid. ). « Nihil magis distat a vita εἰ ratione quam lapis; usus est ergo in exemplum re omnium difficillima, ut doceret nihil esse Deo difficile » (Maid. ; cf. Luc. 19,40). Quam nihil prodesset abrahamiticum genus ac sanguis sine pietate, poterant iam discere, ut S. Chrys. monet, eo quod Isaias eos vocat principes Sodomorum et populum Gomorrhae (1,10) et Amos filios Aethiopum (cf. Ez. 16,3). Eo autem quod dicit potest, illis spem relinquit (S. Chrys.); « vide quomodo illos a carnali illa imaginatione et a praesidio proavorum revocarit, ut in propria poenitentia temperantiaque (σωφροσύνη) spem salutis haberent; vides quomodo cognationem carnis excludens fidei cognationem inducit » (S. CÀrys.). Neque praetereundum est quanta libertate et animi fortitudine baptista in nobiles illos et potentes peccatores invehatur. Et quam prope adsit ira Dei quae scil. simul cum regno coelorum appropinquante imminet exponitur v. 10 iam autem (8€) securis ad radicem arborum posita est; ergo periculum proxime instat; iam non erit dilatio; dicit ad radicem « ostendens ipsos si segniter agant immedicabilia mala passuros esse sine ulla spe curationis » (S. Chrys.) et « hactenus tolerati estis, exspectati estis velut arbor ad faciendum fructum , sed iam tempus venit quo velut arbor infructuosa excidenda est gloria gentis vestrae, templum vestrum, celsitudo vestra; non erit hoc excidium sicut alterum (quod 70 tantum duravit annis) sed ad radicem posita , αἱ in aeternum non reviviscat » (Cai.). Similitudine arboris non facientis fructum iam praeparat Christi parabolam de sterili ficulnea (Luc. 13,6); in igne praeludit minis Christi de igne gehennae. Notat Ians. : « legendum esse per praesens tempus ezcidttur et mittitur etiam ex graecis apertum est; praesens autem ponitur, ut sententia magis sit generalis et cum maiore emphasi significetur imminere periculum ». Ex eo quod hic dicit facere fructum bonum, eliam quid sit μετανοεῖν ex mente baptistae colligitur; porro sequitur non esse satis ut quis solum a malo abstineat, id quod Christus parabola servi declarat qui unum acceperat talentum (Matth. 25,26) et palmitis non ferentis fructum (Ioan. 15,2). Quis sit nexus
3:11
v. 11 ego quidem (μέν) baptizo vos in aqua etc. varie statuunt. Et S. Chrys. quidem nexum repetit ex v. 8 ac si Ioannes a circumstantibus interrogaretur : quomodo fructum facere possumus? et similiter TheopA. qui opinatur nunc explicari fructum quem facere debeant scil. credere in Christum. Alii nexum ex v. 10 petunt, id quod melius est; e& quidem vel: non is ego sum qui poenam hanc infligam (Arn.), vel : non penes me est decernere quis in regnum messianum suscipiatur, quis ab eo excludi debeat (Schanz, Weiss), vel : non ego illud iudicium in v. 10 expressum exercebo (Fz/. Ke:/).. Aliud monet Lap., verba ea scil. non esse praecedentibus connectenda neque esse dicta immediate post ea, sed esse dicta ea occasione quam suppleat et explicet S. Lucas 3,15, cum scil. multi apud se cogitarent ipsum loannem esse Christum. Et similiter Dion. Schegg explicant; Mansei vero ad legationem Ioan. 1,26 verba refert. Dein adverte apud S. Marcum 1,8 eadem referri tamquam argumentum praedicationis. Cum igitur S. Lucas explicite narret qua occasione et cur loannes eam dixerit sententiam, haec autem ratio apud S. Matthaeum non cernatur, unum ex duobus statui oportet : vel nullum cum antecedentibus nexum apud Matthaeum esse exquirendum, sed dicendum evangelistam varia effata loannis proferre, quibus muneris eius ratio et officium describatur; vel asserendum (id quod fieri potuisse nemo negaverit) baptistam saepius et variis occasionibus eadem de se et de Christo praedicasse. Quodsi hoc alterum sequeris , merito nexum aliquem cum antecedentibus statues. Ad munus praecursoris quam maxime speclabat id quod [oan. 1, 7 dicitur : hic venit in testimonium, ut testimonium perhiberet de lumine , ut omnes crederent per illum, proinde etiam, ut populum ad Christi sequelam a se transmitteret. Hoc autem quomodo [oannes praestiterit, evangelista nos docet v. 11, in quo versu et se maxime humiliat et Christum magnifice extollit. Declaratur quoque quo modo paret Domino plebem perfectam (Luc. 1,17) : baptizo vos in aqua ad poenitentiam ; vide v. 2. 6. Uti iam dictum est, [oannes baptista apud Iudaeos magna valebat auctoritate; quare eius de Christo testimonium grave erat et plurimi ponderis apud aequales evangelistae. Aptissime igitur ad rem suam refert Ioannem tanta reverentia maiestatis ac sublimitatis Christi fuisse, ut non se dignum existimaret qui vel infimus eius esset servus; qui autem post me venturus est fortior me est, cuius non sum dignus calceamenta portare. Quibus verbis simul aliquid praedicit quod utrum verum sit necne aequales mox diiudicare possunt; ergo eam exhibet normam secundum quam cognosci potuit et debuit essetne propheta a Deo missus. Si autem audis, monet S. Chrys., ipsum fortiorem me esse, ne putes id me per comparationem dixisse (sim. S. Amórosius in Luc. lib. 9,80; Salm. Ians.); sed merito ita de se loquitur quia iam maximam populi commotionem effecerat et ab iis ut propheta in virtute Eliae habebebatur. Unde ea locutione quae ad animorum sensum accommodata erat maximam excitavit de Messia exspectationem et simul docet, si iam ad se tanto studio accurrant quanta sedulitate debeant verba Messiae excipere. Quo sensu Christus fortior sit, statim subdit ex Christi baptismo et v. 19 et praesertim declaratur loan. 1,30 ex Messiae divinitate. Et ne quis putaret collationem esse inter ipsum et Messiam , declarat excessum immensum : cuzus non sum dignus i. e. « ne inter extremos eius servos quidem numerari possum propter magnitudinem divinitatis ipsi unitae; postremis siquidem servis huiusmodi commissum est obsequium » (EutA.). Apud alios legitur Solvere corrigiam calceamentorum | etus (Marc. 1,8. Luc. 3,16. Ioan. 1,97. Act. 13,95); de qua re S. Augustinus (de cons. ev. 2,29; M. 34,1091) utrumque proponit vel ἃ baptista aliud alio tempore aut contextim utrumque esse dictum, vel cum ille de calceis dicens nihil aliud intenderet nisi excellentiam Domini et suam humilitatem, eandem sententiam eandemque significationem aliis verbis ab aliis esse expressam. Excellentiam Christi declarat zpse vos baptizabit tn Spiritu sancto et igni i. e. uti ego zn aqua, aqua vos infundo et aquae immergo, ita ille Spiritum sanctum largiter in vos effundet, animis infundet - eosque quasi ipso immerget. Quae baptizandi metaphora ad Spiritus s. communicationem translata iam apud prophetas reperitur vel ex eorum verbis necessario colligitur; [s. 43,3 : effundam spiritum meum super semen tuum cf. 32,15; Ez. 11,19; 36,26; 39,29 : eo quod effuderim spiritum meum super omnem domum Israel; Ioel 2,28 : effundam spiritum meum super omnem carnem ; Zach. 12,10. Isto aufiat in baptismo christiano, sed magis generatim declarari largam eius in Christifideles effusionem efficitur ex verbis Christi : loannes quidem baptizavit aqua , vosautem baptizabimini Spiritu sancto non post multos dies (Act. 1,5), quibus concordant verba Petri Act. 11, 15. 16. Proinde asseritur Spiritum sanctum eiusque dona nobis a Christo dari; unde baptista idem de Christo affirmat quod Christus de se, a se scil. mitti Paraclitum (Ioan. 16,7) et proinde egregium fert de Christi divinitate testimonium; « quis enim Spiritum sanctum dare posset nisi qui simul esset Deus » (lans.) « immo sic sentiendum omnino foret, etiamsi nomine Spiritu. sancto nihil hic nisi divinum aliquod χάρισμα designaretur » (Patr. p. 467; Grimm V p. 114). Huius autem Spiritus vim, efficaciam , operationom ulterius declarat addens et ?gn:. Quae loquendi ratio pariter uti óaptizare etc. explicatur ex oraculis propheticis. Sicut enim Deus ipse dicitur ignis MATTH. 3, 14. | 431 consumens (Deut. 4,24), ita quoque dicitur lavare sordes et sanguinem lerusalem in spiritu iudicii et spiritu ardoris Is. 4,4 et cf. 1,95 : excoquam ad purum scoriam tuam, et ipse Messias describitur a Malachia : ipse quasi ignis conflans et herba fullonum et sedebit conflans et emundans argentum et purgabit filios Levi et colabit eos (Mal. 3,2. 3). Explicatur itaque :gn:s additione gratiae vehementia et efficacia (S. Chrys. Euth.), purgatio, exustio scelerum; « totum enim hominem Spiritus immutat, sordes peccatorum exurit , tenebras fugat et ad virtutis opera et promovendam Dei gloriam ardentes prorsus homines reddit et invictos « (ans. sim. Lap. Calm. Grimm, Schegg, Schanz, Fil.). Ad hanc vim et efficaciam demonstrandam Spiritus sanctus die pentecostes sub forma ignis descendit in apostolos, qui igitur ad litteram baptizati sunt Spiritu sancto et igni; quare in eo eventu verba illa potissimum explicari merito censent (cf. S. Hier. Euth. Alb. Ians. Cai. Maid. Lap. Calm. etc.). Quod enim ibi specie visibili in apostolis fiebat, id pro mensura gratiae cuiusvis invisibili ratione fit in unoquoque qui Christi corpori mystico sociatur. Apposite dicit 46. : « loquitur de igne qui descendit Act. 2, quando Spiritus sanctus datus ad robur, sicut nobis datur in Confirmatione, quia et Confirmatio est perfectio ultima baptizati; manet fomes post baptismum; ex hoc debilitaretur miles Christi , nisi contra eum acciperet confirmationem, quod facit ignis exsiccans concupiscentiam et elevans cor ad spem et illuminans ad agenda et accendens ad amorem ; ignem veni mittere ; Jampades eius lampades ignis atque flammarum; egrediatur ut splendor iustus eius et salvator eius velut lampas accendatur » (Luc. 12,49. Cant. 8,6. Is. 62,1). et tribulatio quam pro nomine Christi credentes fuerant perpessuri, tamen non abs re est eundem Spiritum sanctum etiam nomine ignis significatum videri » (serm. 71,19; M. 38,455). Tribulationem autem esse fomentum quo amor divinus in cordibus accendatur; per eam hominem baptizari ad perfectionem, fidem reddi auro rutilantiorem; unde merito sermonem fieri de baptismo ignis (Salm.). Etiam martyrium eo nomine designari aliqui opinati sunt, cui tamen obstat , ut Patr. p. 466 notat, quod ex integra Ioannis sententia appareat aliquid amplius significari quodque martyrium non ea res foret quae sive Christianos in universum sive illos quos Ioannes alloquebatur attingeret. . Dicitur (quod adverti debet) iv πνεύματι ἁγίω καὶ πυρί praepositione ἐν non repetita; quare ipsa dictione cogimur arctum nexum inter utrumque assumere neque duo inter se plane diversa interpretari. Id non satis advertunt qui ignem accipiunt de futuro iudicio post mortem quo baptizantur aut igne purgatorii (cf. S. Hil. Hier. Rab. gl. ord. Ans. laud. aliique quos recenset Patr. p. 466) aut igne inferni (Arn. Coleridge, Keil, Weiss) quam sententiam de suppliciis aeternis praeter illam de purgatorio iam Origenes proposuit (in Ieremiam hom. 2,3; in Lucam hom. 24. 26; M. 13,281. 1868). Eam explicationem ipsa oppositione commendant, scil. ut aquae opponatur Spiritus, poenitentiae opponatur ignis, et ita iis qui renuerint poehitentiam baptismus ignis, immersio in ignem instare dicatur. At haec oppositio est longius petita neque vera est oppositio quia ego baptizo vos in aqua. s» poenitentiam non continet duo membra inter se distincta, multo minus duo baptismatis genera. Potius commendari posset ita ut in v. 12 ille baptismus ignis magis explicetur; at ignem inferni vel purgatorii dici ignem quo Christus baptizét a consueto dicendi genere abhorret. Si opposifionem cernere vis, habes eam quam 7/ans. notat, Christi baptismum esse tanto excellentiorem, puriorem, efficaciorem quanto Spiritus sanctus sit excellentior et purior aqua, quanto ignis sit efficacior aqua; vel fortasse melius, oppone inter se externam illam poenitentiae testificationem quam secum ferebat baptismus Ioannis et Spiritum sanctum qui a Christo datur, aquam et ignem, ut discrimen efficaciae significetur. Quod dicitur in Spiritu sancto, ita ut Spiritus sanctus sit quasi res illa in qua vel'in quam flat immersio (sicut iv ὕδατι), significat locutione plana ipsum Spiritum sanctum nobis dari. Atque hanc Spiritus in iustis inhabitationem frequenter in s. litteris commemorari cernimus; cf. Ioan. 14,93, Rom. 5,5; 8,8. 13. 16. 26. 1 Cor. 3,46; 6,19. 9 Cor. 4,22; 6,16. Gal. 3,2 5. 14 etc. Praeter donum hoc increatum nobiscum communicari donum creatum (gratiam habitualem) iis in locis indicatur fere, ubi sermo est de spiritu nostro (πνεῦμα) qua locutione saepe animus altiore principio imbutus designatur, indicatur ipsa effusionis in cordibus factae metaphora Rom. 5,9, indicatur semine Dei quod in nobis sit, nova creatura (4 Ioan. 3,19. 92 Cor. 5,17. Gal. 6,15), nova vita (Ioan. 10,10) etc. Quemadmodum prophetae Messiam exhibent quoque tamquam iudicem (Is. 63,3. Mal. 3,2) et Simeon dixit eum forein resurrectionem et ruinam multorum in Israel (Luc. 2,34), ita baptista quoque postquam eum ostendit salvatorem et omnium bonorum largitorem , eum quoque iudicem declarat v. 12, « ut qui promissione non provocantur ad recipiendum et amplectendum Christum, metu severi iudicis sint solliciti ut huic sese consecrent et ne qui baptizati sunt torpeant audientes ipsum postquam baptizavit in Spiritu sancto, adhuc expurgare aream suam » (lans.). Evangelista autem ea quoque refert, ut doceat populum iam a praecursore monitum esse instare discrimen et facile fieri posse ut e regno Dei eiiciantur; proinde sibi caveant; cuius ventilabrum in manu sua scil. is qui ventilabrum suum, sibi proprium manu sua gerit (unde non oportet pleonasmum in cuius statuere); « ventilabri opus est ab infructuosis fructuosa discernere » (S. Hil.), est vannus vel cribrum quo segetes trituratas ex spicis excussas agricolae evannant, ventilant et in ventum iactant, ut paleis a vento abreptis sola frumenti grana pura et a paleis et stramine separata remaneant (Lap. Huius imaginis gemina est parabola quoque quam Christus dixit de zizaniis (Matth. 13,30. Patr.). Christus autem permundabit aream. suam διαχαθιαρεῖ i, e. perfecte purgabit (/ans.) ab imo margine ad sumum. Aream primo de populo Israel, dein de orbe intellige; 'etiam hic valet Judaeo primum et Graeco (cf. Rom. 2,9); « ventilabrum vocat iustum eius iudicium , quod eos qui omni iniquitalis vento agitantur quasi palaceos tradit igni gehennae inexstinguibili, illos vero qui virtutum habent gravitatem in apothecam coelestium tabernaculorum colligit » (Euth.); cum dicatur igni fnezstinguibili a parabola ad rem parabola declaratam transitus fit. Notatu dignum est quantopere praedicatio Ioannis praeludat doctrinae Christi; cf. de gehenna et igni qui non exstinguetur Matth. 5,99. 29; 10,98; 18,9; 93,33. Marc. 9,853 seq. et sicut Christus praedicationi suae publicae finem imponit demonstrans iudicium ultimum et geminum eius exitum : vitam aeternam et supplicium aeternum 925,46, ita iam praecursor idem reddit de eo testimonium declarans non aliud nomen esse datum in quo oporteat nos salvos fieri. Testimonium quod loannes de Christo perhibuit iam Iesu praesenti redditur et a loanne quidem qui profitetur se indigere baptismo Christi et multo magnificentius coelesti apparitione et voce qua Christus sollemniter ad munus suum quasi initiatur. — Quare haec pars narrationis evangelicae aptissima quoque est qua Iesum a Galilaea esse Christum duplici hoc argumento demonstretur; unde cur Matthaeus eam referat manifestum evadit. . « Cum Ioannes populum sua praedicatione et baptismo ad poenitentiam praeparasset et venturum post se Christum promisisset, reliquum erat ut Christus partim a Ioanne partim a Patre coelesti demonstraretur sicque demonstratus suum mox negotium ad quoda Patre missus fuit auspicaretur. Itaque tunc, inquit Matthaeus, hoc est cum Ioannis testimonio fuit annuntiatus, Iesus relicta Nazareth... venit in Iudaeam, Patris sui coelestis peculiare habitaculum, ubi auspicanda erat evangelii praedicatio » (lans.). Venit scil. tunc cum Ioannis ministerio iam magna commotio et exspectatio. populi esset excitata, venit ad Ioannem, quia divinitus ordinatum erat ut manifestaretur in Israel dum loannes baptizaret (Ioan. 1,31). Neque caret significatione quod venit zn Iordanem ἐπὶ τὸν ᾿Ιορδάνην et quod ibi in Iordane administrabatur baptismus; nam per lordanem populus olim ingressus est in terram promissionis; quare conveniens erat, ut ibi quoque quasi aditus aperiretur ad regnum Dei, cuius typus erat Palaestina; ita ex gl. ord. rationem afferunt Tost. Sylv. et similiter S. Pasch. Salm. Cur autem Christus voluerit baptizari , ipse rationem affert v. 15 quem vide. Ioannes Iesum nondum viderat, non eum de facie novit. Id patet ex loan. 1,31. 33 : et ego nesciebam eum, sed qui misit me baptizare, mihi dixit : super quem videris etc. Sciebat autem Christum mox appariturum et insuper sciebat eum ad se venturum. Utrumque ex verbis Ioannis evidens est. Quanto autem animi desiderio et quanta exsultatione felicissimum illud tempus oppertus sit quis satis explicabit? Flagrabat quippe in eius animo sacrum illud desiderium quam maxime quo teste Christo Abraham et multi reges et prophetae tempus messianum videre exoptabant. Quare sollicite circumspexisse censendus erit et oculis quaesivisse quando tandem ille ad se veniret. Iesus autem eum. profecto prae se tulit vultus totiusque corporis habitum, modestiam , sanctitatem, ut loannes eo conspecto iam non dubitare posset. Adde tunc sane minime ei defuisse peculiarem Spiritus sancti impulsum. Olim in utero materno clausus senserat latentem in vulva Dominum et eum dum maxime exspectaret non sensisse praesentem quis sibi persuadebit? Quare quod Matthaeus narrat v. 1*4 Iesum statim a Ioanne esse agnitum, nullo modo repugnat ei quod apud Ioan. 1,33 legimus. Insuper assumi potest cum Jans. Mald. Lap. aliisque peculiaris quidam afflatus Dei quo appropinquantem Christum dignosceret quasi voce quadam interna monitus, uti de Samuele legitur 1 Reg. 16,12 cum David iuvenis ad eum adduceretur : ait Dominus : surge, unge eum, ipse est enim. Christum autem agnitum esse ut talem (et non solum, ut aliqui opinati sunt vel explicari posse censebant, tamquam virum quendam sanctisimum, Fab. Tost. Schegg) elucet ex verbis v. 11 : ipse vos baptizabit etc. ; sciebat quippe ad baptismum dandum opus esse missione divina Ioan. 1,33; quare non potuit baptista ad aliquem qui ipsi valde pius et sanctus videbatur esse dicere : ego indigeo ut a te baptizer. Baptismus novum rerum ordinem inchoat et quasi consecrat, et baptismus quidem loannis illum praeparat, Christi baptismus illum inducit; tertium baptismum fingere baptistae non potuit in mentem venire. Proinde verbis illis profitetur à se Iesum esse agnitum ut Christum. Unde cur eum retinuerit satis explicatur, neque enim poterat ignorare Iesum esse sanctissimum, quare baptismus in poenitentiam in eum convenire non poterat; erat quoque conveniens, ut eum retineret propter populum, ne existimaret baptismo poenitentiae Christum eguisse. Quomodo haec narratio concilietur cum Ioan. 1,33, varie tentatur. Et rationalistae quidem vel apertam exsistere contendunt contradictionem vel volunt v. 44 et 45 esse postea assutos perperam, cum Iustinus quoque nihil referat de his baptistae verbis; ac si Iustinus omnia debuisset referre, ita ut eius silentio demonstraretur rem eo tempore in libris evangeliorum non esse lectam! Alii volunt Iesum agnitum esse ut virum perfecte sanctüm interno quodam impulsu et instinctu, vel praesensione quadam prophetica (Keil, Mansel) eum obscure coniecisse Iesum esse Messiam. Sed, ut dixi, in verbis v. 44 se clare scire quis sit Iesus profitetur, ut Dion. Sylv. quoque recte statuunt. — Etiam veteres de ea re iam disceptarunt. « Non parva quaestio est, fratres mei », dicit S. Auguslinus et in tract. 5 in Ioan. n. 9 nodum ita solvit, ut dicat Dominum iam notum fuisse Ioanni, sed per columbam eum didicisse, « quia Dominus baptizandi habens potestatem eam potestatem nulli servo daturus est, sed sibi eam retenturus est, ut omnis qui baptizetur per servi ministerium, non imputet servo sed Domino » (M. 35, 1418) et similiter : « columbae descensione didicit quod ipse baptizaret in Spiritu sancto propria quadam et divina potestate, ut nullus homo etiamsi aliquem baptizaret posset dicere suum esse quod traderet vel a se dari Spiritum sanctum » (de cons. evang. 2,25. 32; M. 34, 1093). Ea s. doctor contra Donatistas docuit ; at ex verbis v. 44 etiam congressus est Cai. ; contendit columbam apparuisse statim cum Iesus accederet ad baptismum et eo signo igitur eum esse agnitum. At eam explicandi rationem iam bene exclusit S. Augustinus : « quid dicturi sumus? quia non scimus quando venerit columba? ne forte ibi lateant (Donatistae), legantur alii evangelistae et invenimus apertissime tunc descendisse columbam, cum Dominus ab aqua ascendit » (in Ioan. tract. 4 n. 16; M. 35,1412). Neque admitti potest explicatio Bedae : eum quem noverat, perfectius iam cum baptizaretur agnovit; neque quod Aib. habet : cognovit eum ante baptisma in persona, non in potestate. Varias variorum sententias etiam recenset Toletus in comment. in Ioan. annot. 72; ipse vero exponit : loannem dici nescivisse, quia non determinate sciebat quis esset; nondum enim eum viderat. In quam sententiam Patr. concedit contendens οὐκ ἥἤδειν verti debere non vidi eun! — At eo quo supra dixi modo, facillime omnia conciliantur. Signum columbae etc. subsequens erat dein maxime sollemnis confirmatio quae baptistae insuper dabatur, qui hunc Iesum publico suo testimonio Christum declarare debuit ac testificari; unde valde conveniens erat, ut id secundo quodam eoque sublimiore argumenti genere constaret. Quia igitur « cum famulis Dominus, cum reis iudex baptizandus venit » (S. Chrys.), loannes eum retinere studuit;
3:14
v. 14 Joannes autem prohibebat eum διεκώλυεν, serio, graviter, quasi contentione quadam et vi eum retinere conabatur, dicens : ego a te debeo baptizari ἐγὼ χρείαν ἔχω i. e. indigentiam habeo, indigeo, et tu venis ad me! « neque dixit : tu baptizaris a me; nam illud metuit dicere, sed quid? tu venis ad me » (S. CArys. Theoph.). oannes enim aliud baptisma non cognoscit nisi id ad quod dandum ipse erat missus et baptisma Christi in Spiritu sancto. Cum itaque dicat : ego indigeo, opus habeo ut a te baptizer, Iesum profitetur esse illum de quo dixerat
3:15
v. 15 respondens autem Iesus dixit ei : sine modo ; « bene dixit sine, permitte nunc ut a te baptizer, non reprehendens quidem rationem ob quam modo loanni videbatur indecens ut baptizaret eum, sed potius approbans, ostendens tamen ob eam non omittendum baptismum » (lans.) et Christus, dum eo modo respondet , non denegat eminentiam potestatis suae, potius eam affirmat, sed mysterium ostendit dispensationis (op. imp.); propterea addit modo ἄρτι, nunc id permitte, « signi- - ficans tempus illud secundum Dei dispensationem ita postulasse, ut tecta divinitate humilitatem prae se ferret » (lans.). Et addit rationem : sic entm decet nos implere omnem iustitiam , nos scil. me et te. Dei igitur esse ordinationem, voluntatem, beneplacitum ut baptizetur indicat; proinde cum nos deceat omni nutui voluntatis Dei vel beneplaciti obsequi, etiam oportet ut a te baptizer et tu ne recuses. Proinde :ustitiam intellige id quod rectum, sanctum est et ad illam pertineat rectitudinem quam Deus inesse hominibus exoptat. Ad hanc autem omnem vel summam rectitudinem sane pertinet, ut si quid cognoscitur Deo placens vel ab eo aliquo modo ordinatum , id etiam fiat. Bene expendit S. Chrys. illud sic decet πρέπον ἐστίν : « considera quomodo illum ab eo inducat ἃ quo maxime putabat non par esse ita fieri; non enim dixit sic iustum est, sed sic decet; quia enim indignum esse putabat, si ille ἃ servo baptizaretur, hoc maxime ipsi contra opposuit, ac si dixisset : nonne id refugis et cohibes quasi indecorum? propterea ergo sine, quia maxime decorum est ». Ex Christi responsione sequitur susceptionem baptismi pertinuisse ad ea quae Pater coelestis a Messia fieri exoptabat. Sunt qui susceptionem baptismi tamquam mandatum Christo impositum considerent ; ita videtur S. Chrys. quia iustitiam explicat observationem mandatorum et Christum dicit sicut cetera, ita hoc quoque observasse; similiter Eut. qui praeceptum colligit ex eo quia baptista dicit : qui misit me baptizare ; similiter Tost. Cai. sic a Deo esse statutum docent. . Αἱ cum Christus dicat decet nos implere, non cogitandum erit de praecepto. Cur autem Deo placuerit susceptio baptismi, vel aliis verbis, cur haec personae et officio Messiae valde fuerit congrua et conveniens, ita ut eum decuerit etiam hoc in se implere, rationes a Patribus et interpretibus afferuntur multae. Una ex potissimis ea videtur esse, quod haec caerimonia eo tempore a Deo pro populo erat statuta; Christus autem uti factus erat sub lege (Gal. &,&) et reliquas caerimonias (circumcisionis, praesentationis in templo etc.) obibat, ita hanc quoque non aversatus est, idque eo magis quia Christus in omnibus peccato excepto voluit fratribus assimilari et imprimis ut in se suscipere peccata aliorum et sese sistere Patri tamquam portantem et luentem peccata populi (ita unum alterumve exponunt Dion. Cai. lans. Salm. Mald. Lap. Bar. Coleridge, Fil. Grimm M p. 124). Bene quoque advertunt Salm. Grimm, Fil. ipsa immersione significari mortem ; unde in baptismo simul cerni sollemnem Christi professionem se velle mortem obire ut peccata deleantur; « Christus itaque accedens ad baptismum professus est se reum sive debitorem pro universis peccatoribus suscipiens omne onus eorum ac debitum exsolvendum in se... quando in illis aquis immergitur, innuit quod moritur atque sepelitur » (Saim. t. & tract. 7 p.64). Atque tamquam Christus erat manifestandus in: baptismo. Id indicat baptista Ioan. 1, 31 : ut manifestetur in Israel, propterea veni ego in aqua bapüzans (cf. Euth. Pasch. Mald.). Huic autem rationi palmari commode. aliae adiunguntur quibus magis magisque pateat baptismi susceptionem fuisse valde convenien-, tem et proinde rem quoque Deo gratam. Quae rationes igitur illud decet implere omnem iustitiam explicant quoque et illustrant vel hanc unam rationem a Christo redditam (Rab. gl. ord. Maid.) suis quasi partibus divisam proponunt. Venit ergo ad baptismum ut loannem eiusque ministerium comprobaret (op. mp. Hier. Bed. gl. ord. Rab. Thom. Dion. lans. οἷο), ut aquam quam pro suo baptismo adhibiturus erat sanctificaret (S. Amór. Bed. Rab. gl. ord. Alb. Thom. Dion. lans. Lap. etc.) vel, ut S. Hil. dicit : quia per illum in aquis ablutionis nostrae erat sanctificanda purgatio atque simul ut ex eis quae consummabantur in Christo cognosceremus post aquae lavacrum et Porro contra inobedientiam: Adam quam expiaret, Christus omnem voluit implere iustitiam (EutA.), nobis exemplum humilitatis exhibere (S. Hier. Ians.); voluit suo nos exemplo hortari ad baptismi susceptionem, ne forte nobiliores ac potentiores ritum eum spernerent (S. Amór. Bed. Pasch. Thom. lans. etc.). Refert Euth. aliquos dicere baptizatos ἃ baptista i in aqua usque ad Christum autem cum non haberet peccata non esse in aqua detentum ideoque evangelistam dicere
3:16
v. 16 baptizatus autem Iesus confestim ascendit de aqua et eodem modo Schanz, Fil. quoque confestim ascendit concipiunt. Alii traiectione quadam usi confestim εὐθύς referunt vel ad baptizatus vel frequentius ad coeli aperti sunt (Ians. Mald. Lap. Lamy), at merito recentiores eiusmodi traiectionem repudiant (Arn. Schegg , Keil, Weiss), vocem autem confestim referunt ad modum describendi rem vel ad celerem eventus consequentiam. Sed cur confestim ascendit? Fortasse Christus sacro quodam studio desiderabat ut testimonium coeleste sibi redderetur, quo et ipse publice ad suum munus initiaretur et loanni et circeumfusae multitudini revelatio communicaretur , sicut postmodum dicebat : desiderio desideravi hoc pascha manducare vobiscum. Tale autem desiderium celeri ascensu descendentem sicut columbam et venientem super se ; Christum vidisse ipsis verbis clarissime enuntiatur, Ioannem quoque eius eventus testem fuisse constat ex loan. 1,34 : et testimonium perhibui quia hic est Filius: Dei. Sed quid de ceteris qui simul aderant? adfuisse alios et per se est probabile et Luc. 3,21 satis indicatur (cum baptizaretur omnis populus et Iesu baptizato). Eos nihil vidisse, sed signa coelestia ἃ Christo et loanne solum esse percepta, censent S. Pasch. Dion. Cai. (qui tamen vocem a pluribus esse auditam opinatur) et Patr. p. 481. At reliquos etiam manifestationem divinitus factam percepisse sensibus, communis est plurimorum sententia ; ita S. CArys. Theoph. Euth. Hil. op. imp. Rab. Tost. lans. Mald. Salm. Sylv. Suarez in p. 3 disp. 27 s. 1 n. 4, Lap. Estius, Men. Calm. Reisch, Coleridge, Grimm et haec etiam erat sententia S. Hier., αἱ videtur, cum dicat : « sedit quoque columba super caput Jesu ne quis putaret vocem Patris ad Ioannem factam, non ad Dominum » neque obstat quod ait coelos esse apertos spiritualibus oculis; hisce enim visionem non ad solam imaginationem referre videtur, cum addat : « quibus et Ezechiel apertos esse coelos commemorat »; visionem enim Ezechieli exhibitam non in sola imaginatione Ezechielis concludit. Pariter S. Augustinus (de Trinit. 2,6) ita loquitur ut visionem columbae etc. ad multos extendat. Contra quam sententiam non multum habent ponderis quae Patr. affert, dici scil. a Ioanne : quia vidi Spiritum descendentem, non ergo vidisse ceteros; et Ioanni id ἃ Deo ut signum datum esse quo viso Christum populo indicaret; at si etiam populus ea vidisset et audisset, iam non opus fuisse testimonio baptistae. At aderatne £otus populus? Melius in eam rem Suarez : « omnes fundantur in significatione mysterii quae illo sensibili signo facta est, illa autem significatio sensibilis non erat Christo necessaria , sed nobis; ergo oportuit ut talis esset quae ab aliis perciperetur ». lta simul et auditui) vere aliquid rei sensibilis sit obiectum. Atque aperti sunt. οἱ coeli 1. e. propter eum, eius gratia (op. imp. Mald.);in aeris regione sensibiliter visus fuit quidam hiatus, seu Species aperturae sensibilis ex qua columba et vox delabi videretur (Lap. Salm. sim. Cai.), quia enim, ut Suarez notat, Spiritus sanctus visibiliter descensurus erat in specie columbae, oportuit visibiliter demonstrari columbam illam e coelo descendere singulari et extraordinario modo. Apparuit itaque hiatus quidam vel ita ut ipsum firmamentum aperiri columbamque emittere videretur vel ut solum. nubes discinderentur vel ut inopina quaedam lux ex imo coelorum &ut nubis sinu erumperet (Calm. Fil.) et in splendore inde emicante descenderet columba. Descendit autem Spiritus Dei. vel Spiritus sanctus (Luc. 3,22) corporali specie sicut columba in ipsum, ut S. Lucas ait. Ut se visibili modo manifestaret, elegit similitudinem vel speciem aut figuram columbae. Postquam Christus personam peccatoris in se suscipiens baptizatus est et suo baptismo spopondit se mortem obiturum pro mundi salute, iam ostenduntur signis visibilibus illa quae ipsi Christo insunt et quae eius opere sunt efficienda. In ipso enim inhabitat plenitudo.divinitatis corporaliter, et requiescet super eum Spiritus Domini, Spiritus Domini super me (Col. 2,9. Is. 11,2; 61,1); per ipsum autem eiusque obedientiam coeli per inobedientiam Adami clausi nobis reserati sunt (S. Chrys. Theoph. Euth.), per ipsum generi humano mittitur auctor et effector sanctitatis. Cernitur autem in specie columbae descendere, ut eo augurio legatio pacis ac reconciliationis exprimatur. Nam, prout bene advertit S. Chrys. : « veterem nobis historiam in memoriam revocat. Cum enim olim communi naufragio totum orbem invadente nostrum genus periclitaretur ne exstingueretur, hoc animal apparuit et tempestatis finem ostendit ac ramum olivae rostro tenens communem orbis tranquillitatem nuntiavit... ideoque columba apparet non ramum olivae ferens, sed omnium malorum liberatorem nobis ostendens et pro ramo olivae adoptionem filiorum afferens » et S. Amór. : « pacem in typo vetere columba quondam ad illam arcam quae sola fuit diluvii immunis advexit ; docuit me cuius typus columba illa fuerit qui nunc descendere dignatus est in specie columbae; docuit in illo ramo, in illa arca typum fuisse pacis Ecclesiae quod inter ipsa mundi diluvia Spiritus sanctus ad Ecclesiam suam pacem afferal fructuosam » ; atque similiter ex illo eventu explicant cur in specie columbae descendat Spiritus sanctus Euth. Theoph. Pasch. Alb. Ians. Lamy, Reischl , Grimm οἷς. Quemadmodum itaque Christo nato angeli pacem annuntiarunt, ita cum Christus muneri suo initiatur, pacis symbolum ostenditur isque visibili modo descendit qui est huius pacis auctor et vinculum. Praeter hanc rationem aliae quoque assignantur cur columbae speciem Spiritus sanctus ad sui manifestationem selegerit. Monent a Christo commendari simplicitatem columbae (S. Amór. Thom. Ians.j, in Cant. sponsam laudari ac salutari eo nomine, columbam esse quam maxime pullorum amantem , esse cultricem caritatis (op. 1mp. S. Thom. Dion. lans. Lamy), cerni in eo magnam fecunditatem (S. Thom.); alii demum variarum virtutum symbola in ea exprimi cernunt, praesertim septem in ea delineari virtutes (cf. οί. ord. Raó. Ans. laud.). — Species autem columbae venit super Christum ἐρχόμεvov ἐπ᾽ αὐτόν, ut indubie constaret ad quem verba illa coelitus afferrentur : Aic est filius meus dilectus; sicut in descensu Spiritus sancti oraculum Isaiae in Christo completum esse ostenditur, ita hisce verbis is declaratur esse de quo idem Isaias 42,1 et de quo Ps. 2,7; 109,3. Emphasis cernitur ὁ υἱός μου ὁ ἀγαπητός. Apud LXX hebr m unicus, unigenitus saepius redditur voce eadem ἀγαπητός; vide Gen. 99,9. 19. 16. Ier. 6,26. Am. 8,10. Zach. 12,10. Prov. 4,3; quare Mald. Lamy haud immerito arbitrantur etiam hoc loco dici filium unicum, unigenitum, qui ut talis unice est dilectus, et ut filius unicus Patri est consubstantialis et verus Deus et in quo uno Pater. unice sibi complacet : : in quo mihi complacui, iv ᾧ οηὐδόχησα i. e. ut Theoph. exponit ἀναπαύομαίι, ἀρέσχομαι, uti iam Is. 52,1 : complacuit sibi in illo anima mea; « in quocumque enim relucet bonum alicuius, in illo aliquid complacet sibimet, sicut artifex sibi complacet in pulchro artificio suo; bonitas divina est in qualibet creatura particulari, sed nunquam tota perfecta nisi in Filio et Spiritu sancto, et ideo totus non complacet sibi nisi in Filio qui tantum habet de bonitate quantum Pater » (S. Thom.). Et cum hoc voce coelesti declaretur de Christo personam peccatorum in se suscipiente, simul enuntiatur per hunc et in hoc Patrem placari et reconciliari mundo velle et decernere (Maid. Sylv.) et neminem ei posse esse gratum et acceptum nisi per Christum et in Christo (Jans.). Olim Deus dixerat : poenitet me hominem fecisse in terra, idque valet de homine terreno; at hic ostendit per quem sibi complaceat in homine qui ad Christi imaginem renovatur (Rab. Pasch.). Habetur itaque in Christi baptismo secunda quaedam epiphania (Fil.); nam, ut Cai. notat, gesta sunt haec ad monstrandum officium Christi praedicantis et redimentis mundum; Iesus siquidem usque ad tempus baptismi conversatus et habitus est sicut unus de populo; a tempore autem baptismi incepit exsequi officium pro quo venerat; propter quod Petrus dicit : oportet ut ex his viris qui nobiscum conversati sunt toto tempore quo ingressus et egressus fuit inter nos Dominus Iesus incipiens.a baptismo Ioannis etc., ubi clare patet officiam Christi inchoasse à baptismo Ioannis. Quia itaque baptismus Christi initium erat officii Christi, ideo exordium tanti officii conse- ' eratum est tot mysteriis. Sic ille, et similiter Co/eridge. In suo baptismo Christum simul.instituisse sacramentum baptismatis, multorum est sententia; cf. S. Thom. 3 p. qu. 66 art. 2 et Gabriel Vasquez ad h. 1.; vide quoque Lap. Coleridge p. &2. Si dicitur Spiritum sanctum descendisse et venisse super Christum , id non eo sensu intelligi debet ac si Christus in anima humana internum quoddam gratiae incrementum accepisset vel tum demum unctus esset spiritu Dei. Ipsejenim etiam ut homo ἃ primo momento omnem in se habebat plenitudinem ; unde missio visibilis Spiritus sancti non significavit in eo novum effectum , sed solum declarabatur et manifestabatur aliis praesentia Spiritus sancti in Christo, vel ut Suarez loquitur, nihil aliud fuit nisi Spiritus sancti donum quod a principio conceptionis in Christo.erat ac permanebat novo signo visibili manifestari (c. Rab. Thom. lans.). Haec autem manifestatio facta est ut fides in Christum excitaretur. Quemadmodum igitur Christus voce Patris non est factus filius, verum tamquam talis solum palam declaratus, ita descensu Spiritus sancti non ipse aliquid accepit quod antea non haberet, sed ei testimonium exhibetur coeleste propter homines. Simul autem ea quae in Christi baptismo facta sunt designabant ea quae per baptismum nobis dantur : aperitur baptizatis coelum antea clausum, datur Spiritus sanctus, recipiuntur in filios Dei adoptivos (9l. ord. S. Pasch. Thom. Dion. Ians. Sylv.) et eo quoque modo patet quam verum sit ; de plenitudine eius omnes nos accepi- . mus (Ioan. 1,16). Denique monent quam praeclara et sublimis manifestatio mysterii SS. Trinitatis in Christi baptismate habeatur (S. Hier. Ambr. Bed. Rab. Thom. Ians. Mald. Lap. Lamy etc.).
3:1
Date indiquée très vaguement, tout à fait comme dans Ex. n, 11 : aussitôt après ce qui ἃ été dit de l'enfance de Moïse, il apparaît comme un homme mr. Cependant Ex. a soin de dire que Moïse à grandi. Dans Is. xexvin, 1; I Macch. 1, 11; χι, 30; x, 68, le point d'attache est moins éloigné. Mt. suppose donc ès l'âge de Jésus lors de son baptème. Cette date très qu'on savait à peu pr vague est le prototype de in illo tempore dans les leçons de l'évangile; cf. Mc. 1, 9; vin, 1. — παραγίνεται prés. historique (cf. x, 43. 19), beaucoup plus rare dans Mt. que dans Mec., mais qui convient bien ici pour marquer l'entrée en scène de Jean; ici dans le sens de survenir, plutôt que d’être présent. C'est la même nuance que Le. (ἦλθεν), tandis que ἐγένετο de Me. est comme l'apodose de la prophétie. — Ἰωάνης ὁ δαπτιστής est la forme traditionnelle pour désigner cette grande figure, dans Mt. dans Le. et dans Me. vi, 25; vi, 28 ; dans Josèphe (Ant. XVII, v, 2) Ἰωάννου τοῦ ἐπιχαλουμένου βαπτιστοῦ, — A désert, Mt. est seul à ajouter τῆς Ἰουδαίας. Quoique « le désert de Juda » soit une expression de la Bible (Jud. τ, 16; Ps. Lx, 1), on ne 18 trouve pas dans les LXX. Ce terme ne s’entendait que de la partie stérile de la tribu de Juda à l’est de la ligne de faîte Jérusalem — Hébron. Ge n'est donc pas ici une désignation géographique précise, mais une indication générale, comme dans τι, 1. 22, opportume puisque Mt. avait laissé Jésus en Galilée. Le texte de Mt. est comme intermédiaire entre celui de Me. et celui de Le. Ce dernier distingue nettement le désert où la parole de Dieu suscita Jean (μι, 2) et les bords du Jourdain où il vint ensuite (sn, 3). On dirait qu'il a voulu améliorer la tournure de Mc. qui ne distingue pas du tout, puisque Jean prêche le baptême dans le désert. On serait tenté de rattacher au désert les steppes du bas Jourdain, mais l'Écriture leur donnait le nom spécial de Araba (Jos. vur, 44 etc.) et l'on voit plus loin que Me. lui-même (τ, 12) distingue le désert et les bords du Jourdain. Dans τ, 4 il a done bloqué par une concision extrême, qui n’est pas dans sa manière. Mt. ἃ eu soin de ne placer dans le désert que l'invitation à la pénitence, non au baptême, ce qui permettait de supposer un changement de lieu. On pourrait donc dire que Me., le plus fruste, a été atténué par Mt., puis nettement amélioré par Le. Cependant les critiques ne peuvent guère insisler, puisqu'ils représentent Mt. comme un abréviateur de Mc.
3:2
La prédication du Baptiste en style direct, exactement comme la prédication de Jésus (iv, 17), ce qui n’est certes pas un arrangement postérieur à Mec. D'après Mc. Jean prêche le baptême, et un baptême de pénitence pour la rémission des péchés. On n’explique pas pourquoi Mt. aurait omis ce dernier {trait s'il suivait Mc. Parce que Jésus allait venir au baptème (Allen)? mais de toute facon il est venu parmi les foules qui confessaient leurs péchés, οἱ Mt. ἃ pris soin de dissiper toute équivoque (nr, 14 5.). — Mt. a donc exprimé d'abord d'un mot la prédication de Jean : pénitence, et cela parce que le règne des cieux approche. Mt. est seul dans le N. T. à dire règne ou royaume « des cieux », et il le dit trente-deux fois tandis qu'il a trois fois strement. (x, 28; xxr, 31. 43) et deux fois peu probablement (νι, 33; xrx, 24) δασιλεία τοῦ θεοῦ, la formule de Mc., de Le., de Paul. Sa formule à Ini est ἡ δασιλεία τῶν οὐραγῶν (aussi Voix de celui qui crie dans le désert; préparez la voie du Seigneur, rendez droits ses sentiers. évangile des Hébreux frag. 44 ΗΒ. 1922, p. 335). Le pluriel τῶν οὐρανῶν, s'explique parce que le ciel en hébreu et en araméen est toujours au pluriel. Dalman (Worte. p. 75) ἃ noté que l’araméen juif ΝΞΟ ΝΓΉΣΟΩ équivaut à l'hébreu ou ΤΊΣ), où le mot « ciel « n'a pas d'article, car ce dialecte n'avait pas pour ce mot de forme distincte de celle de l’état déterminé. Dans les deux cas « ciel » (littéralement « cieux »), sans la détermination par l'article, peut tenir la place de Dieu. C'est bien ainsi que l'ont entendu les Rabbins, quoique l'expression « règne du ciel » pour signifier « règne de Dieu » ne se trouve ni dans la Bible, ni dans les Targums. La plus ancienne attestation Ras dr ἢ est du Talmud de Jérusalem (Qidd. 594), qui attribue à Jochanan ben Zakkaï (vers 80 ap. J.-C.) une opposition entre le joug du règne du ciel et le joug de la chair et du sang. Dalman ajoute que Jésus ἃ sûrement employé l'expression populaire, règne de Dieu, et non pas « règne du ciel », expression rabbinique qui était à peine en usage de son temps. — Mais si la formule de Mt. est plus récente que la formule parlée de Jésus, et transformée sous l'influence du rabbinisme, comment expliquer cette innovation après Mc. et après Paul? Pourquoi ce pluriel τῶν οὐρανῶν qui ne s'explique que comme une traduction littérale de l'araméen ou de l'hébreu? Le plus vraisemblable est que la formule remonte à Jésus qui l'a employée ordinairement pour marquer le royaume surnaturel}, bien différent du grand royaume terrestre qu'imaginaient les Juifs. ML. à conservé de cette facon, comme souvent, le son primitif des paroles du Sauveur. Ce qui n'empêche pas que, l'expression une fois admise dans son évangile, il n'ait pu l'employer aussi souvent pour signifier le « règne de Dieu ». C’est précisément le cas ici. Mt. est aussi le seul à parler (7 fois) du πατὴρ ὁ οὐράνιος, Les deux expressions sont connexes. On comprend très bien que Paul ayant surtout parlé du règne de Dieu, la βασιλεία τοῦ Θεοῦ, qui pouvait s'entendre plus aisément pour les deux sens, ait prévalu dans Pusage. — Sur la pénitence comme préparation au règne messianique, cf. Le Messia- . nisme…. p. 189.
3:3
Le texte est cité d'après les LXX (Is. xt, 3) qui avaient omis de traduire ΠΝ, « dans la sleppe », parallèle au désert, probablement parce qu'ils entendaient : « voix de celui qui crie dans le désert », et non : « préparez dans le désert ». C'est le même texte cité que dans Mc., mais Mt. a coutume de renvoyer à l'A. T., tandis que c’est l'unique cas où Mc. fasse un renvoi en son nom de narrateur; de plus, tandis que le texte d’Isaie dans Mc. forme une introduction générale après un texte de Malachie (probablement ajouté par un copiste), dans Mt. le texte d'Isaïe est bien adapté au v. 2. Puisque le règne approche, il faut préparer la voie du Seigneur; 18 voix qui crie dans le désert est exactement parallèle à Jean qui prêche dans le désert. C'est donc Mt. qui a le premier établi ce rapprochement scripturaire, Le. ayant rétabli le même ordre naturel, mais avec [65 termes de Mc. quant au thème de [ἃ prédication (Le. 11, 3.4), tandis que Jo. (1, 23) a mis les paroles d'Isaïe dans la bouche de Jean, qui incarne la voix en lui-même. Dans Ja citation, αὐτοῦ remplace τοῦ Θεοῦ ἡμῶν, dans Mt. Me. Le. L'accord ne paraît pas fortuit; cependant, en grec du moins, le pronom est plus naturel que le parallélisme synonymique (avec zvptou). La variante τοῦ Θεοῦ ἡμῶν de ὁ et syreur. est plutôt relative à Le. dans Ta., Ir. (πι, 9, 1), Cyr.-AL et suspecte d'emprunt aux LXX.
3:4
Pour le sens, exactement comme Me. 1, 6, mais il est dit plus clairement que Jean avait un costume tissé de poil de chameau (ἀπὸ τριχῶν, heilén. au lieu de ἐκ, classique) et au lieu de faire dépendre deux verbes de ἦν (construc= tion périphrastique), Mt. distingue le vêtement et la nourriture. On pourrait en soi regarder celle rédaction comme un perfectionnement de celle de Mc., mais il est clair que cette description de l’ascétisme de Jean est plus exigée dans Mt, qui s'étend plus longuement sur sa prédication et qui reviendra sur sa vie austère (χι, 18). Elle est d’ailleurs bien en place, avant la mention de l’ébranlement des foules, — La manducation des &xpie était autorisée par la loi (Lev. xt, 22); cependant elle ἃ dù paraître aux citadins un aliment impur, car Tatien avait remplacé cette nourriture par du lait (Isho‘dad, sur Mt. 1m, 4). C'est sans doute dans le même dessein que l’évangile des Ébionites (Εριρη. haer. xxx, 13) ἃ mis ἐγχρίς : καὶ τὸ βρῶμα αὐτοῦ, φησί, μέλι ἄγριον οὗ ἣ γεῦσις ἦν τοῦ μάννα ὡς ἐγχρὶς (gâteau au miel) ἐν ἐλαίῳ (cf. Num. xt, 8). — De méme Isidore de Péluse (P.G. LXXVIIL, 269) : ἀκρέμονες (pointes) βοτανῶν ἢ φυτῶν. Mais le texte est clair, et il n'est pas rare aujourd'hui encore que les Bédouins mangent des sauterelles; c'est bien la nourriture d’un ascète. La difficulté est pour le miel sauvage. L'opinion commune l'entend du miel déposé par les abeilles qui errent en liberté (Dt. xxxn, 13; Jud. σιν, 8; I Sam. xiv, 26 ss.). On en trouve encore sur les montagnes au delà du Jourdain, dans des creux de rochers, d'où le nom de miel des montagnes (Syrsin. et Isid. μέλι ὄρειον ὑπὸ μελισσῶν ἀγρίων γινόμενον). Mais, quoi qu’en dise Isidore (πικρότατον ὅν; καὶ πάσῃ γεύσει πολέμιον), par un parti pris évident, ce miel est aussi bon que l'autre, ct passait pour une nourriture exquise (Ps. Lxxxr, 17). Comme il n'y avait sur les bords du Jourdain ni montagnes, ni rochers, ni fleurs des champs, le miel y eût été une bonne fortune très rare, au lieu de représenter une nourriture vulgaire. D'autre part μέλι, un peu comme notre mot beurre de palme, de cacao, de coco, se disait de l’exsudation de certains arbres, cèdres (Hippocrate), palmiers (Jos. Bell. IV, vx, 3, précisément à Jéricho), et probablement aussi du éamaris mannifera. Du moins les moïnes du Sinaï en recueillent qui ressemble à du miel, mais avec un goût fade. Le miel végétal est nommé μέλι ἄγριον par Diodore de Sic. {xix, 94, 10), et par Suidas, lequel, comme les Ébionites, fait allusion à la manne : μέλι ἄγριον ὅπερ ἀπὸ τῶν δένδρων ἐπισυναγόμενον, μάννα τοῖς πολλοῖς προσαγορεύεται, Les bords du Jourdain étant couverts de tamaris, nous pensons que ce sont ces arbustes qui fournissaient à Jean une nourriture insipide. Sur l’impureté du miel à cause des pattes des abeilles, cf. RB. 1912, p. 235.
3:5
τότε en tête de la phrase, une des caractéristiques de Mt., le distinguant de Mc. La phrase est étrange. On comprend que Jérusalem, comme capitale, soit placée en tête de la Judée. Mais que vient faire la περίχωρος τοῦ ᾿Ιορδάνου " C'est le Jia 922 (Gen. xin, 40; xx, 17; I Reg. vu, 46; Π Chr. 1v, 17); mais ce mot ne désigne pas seulement le cercle fertile des oasis au pied des montagnes (Buzz, Geogr. 113, Klost.), c'est tout l’ampithéâtre au milieu duquel coule le Jourdain, car 1 Reg. va, 46 indique un sol argileux, donc stérile, qui pouvait être habité par des nomades. Mais alors c’est le lieu où Jean baptisait, comme Le. 11, 3 l’a dit expressément, et en partie le désert de la Judée où Jean préchait, d’après πὶ, 4. Il n’est pas dit qu'ayant prêché dans les montagnes, il soit descendu pour baptiser au Jourdain. Il faut done reconnaitre ici un ordre de dignité plutôt que géographique. D'abord Jérusalem, la ville sainte, puis la Judée, puis les bords du Jourdain, qui ont dû venir les premiers; mais Jérusalem est censée donner le signal comme capitale religieuse. C’est comme un fleuve qui s’'épanche en arrivant dans la plaine.
3:6
ποταμω p. Ἰορδανη (THV) et non om. (5).
Ce verset ne serait pas à sa place, si l’allocution qui suit s'adressait à tout 16 monde. C’est le parti qu’a pris 1,0., très bien composé. D'abord les harangues de Jean à ceux qui viennent, puis le baptême du peuple (ur, 21). Mais Mt. ayant réservé la harangue aux Pharisiens, elle était d'autant plus saisissante si ces personnages étaient apostrophés par Jean qui n'avait pas fait difficulté de baptiser les autres. Chaque thème a sa raison d’être.
3:7
αὐτου p. βαπτισμα (SV) plutôt que 0». (TH).
3:8
Personne n'avait pu instruire ces malins; 115 étaient venus d'eux-mêmes. Qu'ils fassent donc réellement pénitence. — καρπόν ἄξιον au sing. comme au v. 10, tandis que Le. a mis le pluriel ici à cause du sens figuré des bonnes œuvres, ἄξια τῆς μετανοίας ἔργα (Act. xxvi, 20). La tournure de Mt. est donc primitive.
3:9
δόξητε (Le. ἄρξησθε) est traduit de bien des manières : Quelques-uns {Loësy, Schanz, Klost., B. Weiss) : « ne vous illusionnez pas jusqu'à dire »; Ebeling « n'ayez pas l'aplomb de dire »; Blass, Jo. Weiss : « ne prenez pas fantaisié de dire ». Dans toutes ces manières on force quelque peu le sens de δοχεῖν, qui peut seulement signifier «trouver bon » ou « être d'avis de », ou « s'imaginer » (vi, 7; [ Cor. vin, 2 etc.}, « avoir l'air ». ΠῚ nous semble que δοχεῖν a ici son sens ὁ, d’ « avoir l'air », comme souvent : « N'ayez pas l'air’ de gens qui pensent ». Cf. δοξη τς Eur. Hippol. 119 μὴ δόχει τούτων κλύειν, « n’aie pas l'air d'entendre ». Au lieu d'une tournure vague et embarrassée, on ἃ un trait pittoresque. L'attitude seule des Pharisiens suffirait à montrer qu'ils ne croient pas à la nécessité de la pénitence, mais, à cause de leurs habitudes de dissimulation, leur ironie échapperait à un coup d'œil moins perçant que celui de Jean. N les démasque. De toute facon on peut supposer un original sémitique. Pour le dernier mode, cf. Gen. six, 14 : « il était comme quelqu'un qui plaisante » : ἔδοξε δὲ γελοίαζειν (2191). Pour les autres, ou bien: 22 991, aram. Mow = (cf. Esth. 1, 19 ete.), ou l’hébreu ὩΣ (Prov. π, 10), dans le Targ. nD, ou l'hébreu 207 (I Sam. xvur, 25), de même en araméen. Il est donc tout à fait arbitraire de dire (Dalman, etc.) que Mt. ἃ mis en meilleur grec le même sens que Lec.; son sens est de toute facon plus subtil, aussi Le. a-t-il peut-être simplifié mat et cur.
3:10
Mt. n'a pas καί après ἤδη δέ, ce qui est assurément plus simple que l'addition dans Le. Tous deux ont le singulier καρπὸν καλόν, au propre, à propos d'un arbre, “a sémitique, mais qu'on trouve aussi en grec (Arist. De plant. τ, 4; 1, : Klost.). Dans cette plaine où l'on peut cueillir le fruit trompeur de la Le de Sodome, il n’était pas inutile d'ajouter « bon » à « fruit » (« bon », omis par Syrsin, et Ir. 1v, 38, [4 mss.], mais mis dans Îr. 1v, 8, 3, est om. par Klost.).
3:11
Le discours semble maintenant s'adresser à tous les Israélites et aborder un autre thème. Le. n’a sûrement pas manqué de tact en commençant ici un discours nouveau. Dans Mt. il n’y ἃ pas solution de continuité, et la liaison se fait par εἰς μετάνοιαν qui lui est propre. L'ordre de Mt. et de Le. est de beaucoup le plus naturel. Jean doit dire ce qu'il fait avant de parler d'un autre, sur lequel il ἃ beaucoup à dire, tandis que Mec. qui ne prête à Jean aucun discours personnel le fait débuter par l'annonce du Messie; c'est tout son rôle. Le datif instrumental ὕδατι (Me. Le.) suffisait, mais ἐν convenait avant πνεύματι (aussi Le.) pour ne pas faire de l'Esprit-Saint un simple instrument quoique ἐν ne change pas le sens, il Υ ἃ une nuance : « dans la puissance de l'Esprit-Saint ». C'est sans doute pour avoir un parallélisme plus complet que Mt. écrit ἐν ὕδατι. Le. est donc le seul qui ait observé les deux nuances, car Me. n’a pas ἐν avant πνεύματι. Noter la tournure : moi — Lui (cf. Me. τ, 8), très bien adaptée en grec avec μέν et δέ, modifiée dans Le. par le ἔρχεται de Mc. qui fait entrer en scène le Messie, alors que l’opposition n'était qu'entre les personnes; dans Mt. non pas: « il en vient un plus fort », mais : « celui qui se trouve venir après moi, est (Mt. ἐστιν) plus fort ». On voit donc très bien une fusion dans Le., maïs nullement une action de Mc. sur Mt. Au lieu de délier la courroie des chaussures, Mt. dit : porter les chaussures, ce qui est un office plus bumble, car on peut délier la chaussure par complaisance ou pour exercer l'hospitalité, tandis que la porter est l'office d'un esclave (cf. Pcaure, Trinummus, 252, sandaligerulac, dans une exhibition de tous les esclaves). Il semble aussi que cet office devait être plus commun en Orient, où l’on se déchaussait (comme aujourd’hui) plus fréquemment, et par conséquent qu'une expression plus spéciale et ayant plus la saveur du terroir ἃ été remplacée dans Me. et Le. par une expression plus générale. Merx cite le proverbe arabe : « Moi je porterais ses souliers »? pour dire : Suis-je donc son esclave ? Ν — καὶ πυρί. Même division des opinions qu'au temps de Jérôme : a) πυρί est 1}. lexégèse de l'Esprit-Saint (Chrys. τῇ ἐπεξηγήσει τοῦ πυρὸς πάλιν τὸ σφοδρὸν καὶ ἀκάθεχτον (incoercible) τῆς χάριτος ἐνδεικνύμενος), ce qui s'explique par l’effusion de l'Esprit-Saint en forme de langues comme de feu (Act. τι, 3); c'est l'opinion des catholiques, Schanz, Knab. et de Merx. Ou bien 6) πυρί prélude au v. sui- 2) vant, et s’entend du châtiment (Hilaire : quia baptizatis in Spiritu sancto reliquum sit consummari îgne iudicit, Allen, Klost, Loisy, etc.); ce serait pour indiquer le double rôle du Messie, baptisant les uns, brûlant les autres. Mais le châtiment final ne peut être symbolisé par un baptême, car le baptême, même de feu, purifie, et de plus (Schanz), s’il s'agissait de deux actes aussi distincts, il eût fallu écrire à tout le moins ἐν πυρί. L'emploi du même cas indique bien l'exexégèse dont parle Chrys. Pour le dire plus clairement Syrsin. a écrit : « dans le feu et l'Esprit ». Merx a bien noté que les deux comparaisons de celui qui baptise et de l'agriculteur sont trop distinctes pour que πυρί soit pris dans le premier cas au même sens que dans le second. 19) καὶ διακαθαριεῖ... καὶ συνάξει (au lieu de διακαθᾶραι... χαὶ συναγαγεῖν, Le. πι, 17), tournure naturelle en sémitique et qui ἃ pénétré dans Le. surtout à Antioche. — αὐτοῦ après σῖτον insiste sur l'appartenance des justes à Dieu, ce qui est plus expressif que αὐτοῦ après ἀποθήκην (Le.) : le lieu de la béatitude qui est à Dieu.
3:13
Τότε, dans un sens très vague, comme au v. 5. — παραγίνεται, COMME au v. 1; cf. Mc. xiv, 43. — Tournure tout aussi sémitique que καὶ ἐγένετο. τότε esi surtout fréquent dans Daniel et convient bien au récit araméen. Il n'était pas nécessaire de nommer Nazareth, à cause de τι, 23, mais la mention du Jourdain est naturelle. La fin du verset insiste sur ce que le baptèmc devait être donné par Jean, pour préparer le v. 14. — τοῦ βαπτισθῆναι est nettement final. 14, Τωχνης p. δὲ (SV) plutôt que om. (TH). 15, προς ἄυτον (TSV) et non αὐτω (H).
3:14
διεκώλυεν, imparfait de conatu. — Si Jésus avait été déjà connu de Jean seulement pour la sainteté de sa vie, on pourrait croire à une simple lutte de politesse, très vraisemblable en Orient. C’est ainsi que les Pères du désert en agissaient, quand l’un venaït témoigner à l’autre sa vénération. Mais, dans le contexte de Mt., Jean croit reconnaître celui qui est plus fort que lui, et qui baptisera dans l'Esprit et le feu. C'était donc à Jean d’être baptisé, et il ne pouvait comprendre la démarche de Jésus. Sur la difficulté de concilier ce point avec Mt. x1, 2 ss, cf. ad ἢ. L.
3:15
ἄφες, cf. var; 4; xur, 30; Me. vu, 27; Le. xur, 8 etc. (mais non Jo.), dans le sens de tolérer, laisser faire. — ἄρτι (Mt. et Jo, mais ni Mc. ni Le.) a ici un sens très plein. Pour cette fois, c’est-à-dire seulement cette fois, le plus fort doit s’incliner devant le plus faible. C'est que le baptême donné par Jean doit précisément amener le témoignage divin qui consacre la grandeur de Jésus. — πρέπον, éfsi non oportet, famen decet (Mald.}, motif suffisant pour Jésus et pour Jean, sans qu’il soit nécessaire de parler d'obligation, d'autant qu'il ne pouvait être question d’une obligation légale, puisque la Loi n’ordonnait pas le baptême. Aussi δικαιοσύνη, à la différence de δικαίωμα, s'entend de l'accomplissement de tous les devoirs envers Dieu. Jean avait été envoyé par Dieu pour baptiser, et Jésus avait conscience de faire la volonté de son Père. Dans les inscriptions, la δικαιοσύνη est jointe à la libéralité (φιλοτιμία), à la piété (ef. Dirr. Or. 339 1. 48; 438 1. 8; av. J.-C.). — πληρῶσαι, en bonne mesure, en toute perfection; ef. v, 17: xx, 32; Le. 1x, 31. — τότε ἀφίησιν, encore un τότε avec le prés. historique, comme v. 13.
3:16
εὐθυς aveën (THV) et non aveën εὐθὺς (S). — ἀνεωχθῃσαν (TSV) et non nvewyônoav (H). — auto p. ἀνεωχθησαν (SV) plutôt que om. (TH). — vo πνευμα tou θεου (SV) plutôt que πνευμα ϑεου (TH).
εὐθύς dans Mc. se rapporte à εἶδεν, ce qui est aisé, mais dans Mt. à ἀνέθη. On aecuse Mi. d’avoir transcrit ce mot machinalement et de l'avoir mal placé: d’autres (Wellh. Klost.) croient que εὐθὺς dvé6n &. +. 6. a été interpolé dans Mt. d’après Mc.; Knab. finit par Le regarder comme superflu et négligeable. Mais Ἢ pourquoi Mt. n'aurait-il pas dit que Jésus s’en est tenu strictement au baptême? Sans doute quelques-uns le prolongeaient, pour confesser emphatiquement leurs fautes. C’est ce qu'ont compris les « quelques-uns » cités par Euthymius (Sehanz), s'inspirant peut-être de ce qui se passait dans l'église grecque. εὐθύς et εὐθέως sont assez fréquents dans Mt. pour qu'on ne soupçonne pas Un emprunt maladroit à Me. ; c’est καὶ ἰδού (style de Mt.) qui répond plutôt à εὐθύς de Mc. — Au lieu de l'expression étrange de Mc., « les cieux fendus », Mt. et Le. emploient ἀνοίγω, terme trop naturel dans ce cas pour qu'on doive conclure à une dépendance; cf. Jo. 1, 52; Act. x, 11; Apoc. χιχ, 11. — Faut-il lire αὐτῷ après ἀνεῴχθησαν ὃ D'après Merx, le texte de Jean (1, 32) prouve qu'on ne le lisait pas au temps du quatrième évangile, mais il semble plutôt que l’omission s’est produite pour éviter une contradiction apparente. Si les cieux ont été ouverts pour Jésus seul, comment le Baptiste aurait-il vu? L’omission s'appuie sur ΒΝ sa. et Ir. ΗΠ. Vig., mais ces Pères latins sont contrebalancés par les versions latines. Nous lisons donc αὐτῷ, mais en l’entendant uniquement de l'ouverture des cieux. Le regard de Jésus pénètre dans le ciel qui s'ouvre et il voit l'Esprit descendre. Mais quand l'Esprit se présente en forme de colombe, il prend une forme sensible, visible à d’autres. Il est vrai que dans Mt. (contrairement à Me.), xataBatrov précède ὡσεὶ περιστεράν. On pourrait done entendre (Weiss, Holtz, εἰς.) que l'Esprit descendit à la façon des colombes. Mais si la descente des oiseaux qui fondent sur leur proie-est caractéristique, on ne peut en dire autant du vol des colombes (malgré Martial, Epig. vin, 32 aera per tacitum delapsa), et il serait étrange que Mt. peu porté au pittoresque se soit éloigné du sens de Me., souligné par Le., et qui supposait une tradition établie. Il faut plutôt entendre ὥσεί « sous l'apparence de » (cf. Le. xxn, 44). Mt. ajoute une nuance très subtile. À moins de lever la tête en haut par un mouvement pénible, Jésus devait voir les cieux ouverts devant lui; la colombe en descendant devait done prendre sa course pour venir à lui; d’où ἐρχόμενον, nouvel indice que l'apparition était sensible. Mt. qui ἃ adressé [ἃ voix à tous (v. 17) n'a pas dû réserver à Jésus seul la vision de la colombe. Aucun évangéliste ne parle formellement des assistants, peut-être parce qu'une pareille vision exigeait une certaine pureté du cœur, ct une grâce spéciale, mais c'était le fait du Baptiste et sans doute d’autres personnes.
3:17
Encore χαὶ ἰδοῦ, quand la colombe est arrivée. La voix ne s’adresse pas à Jésus, mais le désigne aux autres. Mt. suppose donc qu’elle ἃ été entendue d'eux. Le but de ce mode a élé bien compris par Auguslin (De cons. ev. 11, 14), qui ne refuse pas de le regarder comme un changement : ut illis potius qui audiebant indicaretur, quod ipse esset filius Dei... non enim Christo indicabatur quod sciebat, sed audiebant qui aderant, propter quos etiam ipsa vox facta est. Mais ce n’est pas une raison pour conclure que Mt. a transformé une révélation faite à Jésus en une manifestation de sa dignité. Car le caractère apparent de la colombe, plus clairement affirmé dans Me. que dans Mt., son vol qui s'arrête au-dessus de Jésus, la voix, dont il est naturel qu’elle soit entendue, tout cela indique une manifestation extérieure dont Jésus est l'objet; tandis qu'une communication intime, la voix du Seigneur adressée à Jésus, selon la formule ancienne des prophètes, n'aurait pas eu besoin de cette mise en scène. La présence du peuple, indiquée expressément par Le. (1, 24), est supposée par les autres (Mt. nr, 5; Me. 1, 5); cf. Comm. Me., où le parti de Mc. est expliqué par son souci du secret messianique; peut-être faut-il aussi faire la part d'une réminiscence de Ps. 11, 7 : υἱός μου et σύ, Les critiques qui attribuent à Le. d'avoir transporté dans son évangile ces mois æt les suivants ne devraient pas nier qu'ils ont pu influer sur la rédaction de Mc. Mais ils ne songent qu'à leur dogme, la conscience messianique acquise par Jésus au baptême. Objecter qu'une semblable manifestation eût rendu impossible l'évolution lente de la croyance messianique, c'esl opposer des schèmes tout faits, tels qu'ils peuvent être dans les livres. Car, outre que la manifestation surnaturelle a pu être réservée à peu de personnes, elle explique cependant que Jésus ait trouvé aussitôt des disciples. Il faut tenir compte dans la vie de la mobilité des foules, et de l'obstacle permanent de la vie humble de Jésus opposé à la conviction messianique que la manifestation avait d'abord fait naître. Le sens du Baptême de Jésus dans Mt. est le même que dans Me. et dans Le. C'est la manifestation de Jésus comme d'un plus fort que Jean, et qui doit remplacer son baptême par un nouveau baptéme dans l'Esprit. Le baptême chrétien n’est pas encore institué, et Jean continuera à baptiser; mais Jésus est investi de sa mission; déjà un ordre succède à l'autre. Ce qui est spécial à Mt. est tout à fait dans l'esprit de son Évangile. Quelques chrétiens pouvaient se demander pourquoi Jésus, étant sans péché, s'était soumis au baptême de la pénitence. C'est l'objection de l'évangile selon les Hébreux Ecce mater domini et fratres eius dicebant ei : Ioannes baptista baptizat in remis- Sionem peccatorum, eamus et baptizemur ab eo. Divit autem οἷς : Quid peccavi, ut vadam et baplizer ab eo? nisi forte hoc ipsum, quod diri, ignorantia est (Hier. C. Pelag. ur, 2). Ce scrupule n’a pas arrêté les évangélistes. Une autre difficulté, celle des critiques modernes, n'existe que d’après Mt. et Le. Puisque Jésus avait été conçu par l'Esprii-Saint, pourquoi le recevoir au baptème? Mais ni Le., ni même Mt. ne s’en préoccupent, pas plus qu'ils ne se demandent pourquoi Jésus ἃ été proclamé Fils de Dieu à la Transfiguration, sans doute parce qu'ils trouvaient naturel que celui qui avait été conçu par l'Esprit-Saint füt l'objet des complaisances de l'Esprit et du Père. Spécialement, puisque le nouveau baptême devait être dans l'Esprit ou par l'Esprit, il convenait qu'une apparition sensible manifestât Jésus comme celui qui devait le donner. C'est aussi le sens de Mc., résultant de son v. 8. Mais il restait une difficulté. Pourquoi l’instituteur du nouveau baptème devait-il recevoir l'ancien, Le plus fort s'incliner devant le plus faible? C'est précisément la question à laquelle répond Mt., et c'est celle géliste a écrit τι, 14 ss. et v, 17 avec πληρῶσαι, Jésus n'est pas venu en novateur qui révolutionne, il est venu rendre parfait l'ordre ancien. De même qu'il se soumeltait à la Loi, il acceptait les conditions préliminaires au messianisme, dont la principale se révélait comme un baptême de pénitence. C'élait un dessein de Dieu pour une époque de transition. Le trait particulier à Mt. fait donc partie de la trame de 1᾿ ὄυϑῃρ1}6 dans ses parties les moins contestées; ce n’est point une addition destinée à changer le moment où Jésus a pris conscience de son messianisme. Et pour parler en rigueur, ce qui obligeait les premiers chrétiens à croire que Jésus n'avait pas pris au baptême la conscience de sa vocation, ce n'était pas précisément la conception surnaturelle seulement, c'était déjà sa préexistence. L'opinion des critiques suppose done que Mc., disciple de Paul, n'admettait pas cette préexistence! Cérinthe et Marcion, qui admettaient l’apparition d'une nouvelle personnalité au baptème, étaient plus logiques que l'opinion moderne. Par ailleurs, en se soumettant au baptême, Jésus ne se confessait pas pécheur. Comme dit très bien M. Loisy (1, 405) : « Un juste pouvait s'y prêter pour signifier sa volonté de vivre purement, sans avouer des péchés qu'il n ’avait pas commis; il manifestait sa résolution de se préparer, selon son pouvoir, à l'avènement du royaume. » Jésus n’a donc pas mis à l’épreuve les assistants en les exposant à le prendre pour un pécheur (cf. l'opinion de Josèphe sur v. 7). Pour Mt. il allait sans dire que le dessein de Dieu était prudent et sage; il fallait seulement qu'il eût été notifié au Baptiste. — Néanmoins ce fut la manifestation divine qui dut être pour lui, même d'après Mi., la grande et décisive lumière, et c'est de celle-là seulement que Jo. 1, 32 ss. ἃ tenu compte. CHAPITRE IV
3:1
JOHN THE BAPTIST. - Precursor of Jesus in preaching and in Baptism, whence he took his name (ὁ βαπτιστής "the baptizer": Mt. 3:1, etc.). …
… The eastern slopes, on the other hand, which often descend precipitously to the Dead Sea, from el-'Aṣūr to its southern extremity (about 80 km.), passing near Ephrem, Bethel, Jericho and Bethlehem, constitute the "desert of Judah" (Mt. 3:1), of about 1700 sq. km. (F.-M. …
… For example: the preaching of the Baptist, the Baptism and the temptations (Mt. 3:1 - 4:12 = Mk. 1:1-14 = Lk. 3:1-4:14); the calming of the storm, the Gerasene demoniacs, the healing of the paralytic, the call of Matthew-Levi, the dispute over fasting, the daughter of …
3:2
In the New Testament, the synoptics especially (cf. Mt. 3, 2; 4, 23; 9, 35; 13, 1-53; 21, 43; Mk. 1, 14; Lk. 1, 32, 33; 16, 16) describe to us the kingdom founded by Christ, a kingdom foretold by the prophets (cf. Is. 9, 6, 7; Dan. 2, 44; 7, …
The beginnings of the preaching of Jesus and of G. B. are reported with the same terms (Matt. 3:2; 4:17). G. B. begins in the Gôr; then he crosses the Jordan and goes to Bethany (v.), where he receives the embassy of the Sanhedrists (John 1:28). While Jesus preaches in Judea (John …
The Gospel expression "Kingdom of heaven" presupposes that God dwells in heaven and that believers journey there (Mt. 3:2; 4:17; 5:10, 19 ff.; 8:11; 11:11-12; 13:24-47; etc.). …
3:3
… then passed into a quadrangular hall with three adjoining chapels with paintings of angels and prophets, of which the names of Daniel and Isaiah remain; in the corner John the Baptist with a scroll containing in Greek the prophecy of Isaiah, cited in Mt. 3:3 and Mk. 1:3. On the vault winged angels prostrate themselves before the Redeemer. …
… rabbis on various Fathers who came into contact with them, particularly on St. Jerome), Christians already discerned in the inspired authors of the New Testament a tendency toward free interpretations, and even toward mere accommodations (cf. Mt. 2:15; 3:3; 13:14, 15; Rom. 10:18; II Cor. 8:15 etc.). …
RUTH. - A virtuous Moabite woman, wife of Boaz, ancestress of David (Mt. 3, 3-6), from the time of the Judges (Ruth 1, 1), whose story is the subject of the book of the same name.
… in rare constructions, such as ἀπεκρίμενο instead of the more common ἀπεκρίθη (Mt. 27:12 = Mk. 14:61 = Lk. 23:9), in citations of the Old Testament uniform in the Synoptics but different both from the Hebrew and from the Greek of the Septuagint (cf. Mt. 3:3 = Mk. 1:3 = Lk. 3:4; Mt. 26:31 = Mk. 14:27).
3:4
… A native, it seems, of Tishbe (modern el-Istib) in Gilead, in Transjordan, and therefore called the Tishbite, Vulgate Theobites, as the Septuagint interprets (θεοβίτης ὁ ἐκ θεοβῶν τῆς Γαλακῆς, I Kings 17:1). Roughly clothed (II Kings 1:8), like John the Baptist afterward (Mt. 3:4), accustomed to the harsh life of the desert (I Kings 17:5; 18:46; 19:3), he carried out his mission under the reign of Ahab (873-854 B.C.) and of Ahaziah.
… It was the ordinary dress of the prophets, preachers of penance (Is. 20:2; 2 Kings 1:8; Mt. 3:4). Along with the cilice, ashes were also used to sprinkle the head; hence the biblical expression: "to do penance in sackcloth and ashes" (Mt. 11:21). As an instrument of penance, …
3:5
BAPTISM OF JOHN. - It is the baptism that the precursor (whence the epithet "Baptist" = "baptizer") administered on the banks of the Jordan, inviting the people to change their lives and to prepare for the advent of the Kingdom of God (Mt. 3:5). Apparently it brought nothing new to the Jews, who already found prescribed in the Law (Lev. 14:1 ff., 15:5 ff.) several ablutions as rites of purification from legal impurity, …
Religions, Comparative Study of
… exploitation of the most natural symbolism, with purposes, however, that are distinct: water purifies; the Hindus purify themselves of their faults in the waters of the Ganges; John the Precursor baptized in the waters of the Jordan as a sign of penance (Mt. 3:5-6); the first Apostles baptized everywhere in the name of Jesus as a sign of regeneration (Acts 8:34-38); the same rite, but a different spirit (v. BATTESIMO, II, coll. 1003-45). Pure …
3:7
… The term "B." in Sacred Scripture is not reserved exclusively to the Sacrament instituted by Jesus Christ (cf. Mt. 3:7; Mk. 7:4, 8; Lk. 3:3), nor is it even the only word chosen to designate it (Eph. 5:26; Tit. 3:5; F. Prat, I, p. 551; Oepke, pp. 527-28, 543).
… Bring forth therefore fruits worthy of repentance" (Mt. 3, 7) and opens the New by pointing to the Messiah already come as the one who "has his winnowing fan to sift the grain: and he will clear his threshing floor and gather the wheat into …
John the Baptist stigmatized Pharisees and S. "as a brood of vipers" (Mt. 3, 7). The parable of the rich man (Lk. 16, 19-31) presents the type of the S. Enemies of one another, Pharisees and S. vied in putting captious questions to Jesus (Mt. 16, 1, and cf. 23, …
3:9
… covenant of God with A. (Lk. 1, 55-73), which are fulfilled in Jesus, "son" of the patriarch (Mt. 1, 1; Lk. 3, 34). Jesus himself gives to a sick woman and to Zacchaeus this title "son of A.," of which the Jews were particularly proud (Lk. 13, 16; 10, 9; Mt. 3, 9; Lk. 3, 8; Jn. 8, 39), but he declares that it is not carnal descent, but rather the imitation of A.'s works, that counts (Jn. 8, 33-44). A. is in heaven (Lk. 13, 28) and Jews and …
3:10
… The slothful man indeed deserved the severe condemnation of the servant who does not trade his talents (Mt. 25:24-30), and of the tree that bears no fruit (Mt. 3:10).
3:11
The fire of which John the Baptist speaks in Mt. 3:11 and Lk. 3:16 does not refer to the matter of Baptism. …
John, moreover, is explicit on this point: "I have baptized you in water; but he will baptize you in the Holy Spirit" (Mk. 1:8), "in the Holy Spirit and fire" (Mt. 3:11; Lk. 3:16), where the addition "fire" indicates that the grace given by Baptism will consume sins like fire, will purify and enlighten. …
… Baptism is for them the "baptism of fire" (Mt. 3:11), administered in the form of a tattoo on the tip of the right ear, the seat of memory (v. F. J. Dölger, in Antike und Christentum, 1 [1929], p. 75), thus linking the Gnostic-Platonic …
… the light, but the prism that reflects it (Jn. 1:8); he is not the Messiah, but the one who echoes his voice (Jn. 1:20-23); he is not the bridegroom, but the paranymph who presents the bride to him (Jn. 3:29); he does not have Baptism in the Spirit (Mt. 3:11), but baptizes the one who gives life in the Spirit (Mt. 3:13-17); he is "the greatest among those born of woman" (Mt. 11:11).
… sun. In this sense the words of Psalm 18, 16 must be understood: "In sole posuit tabernaculum suum"; c) they further rejected the Baptism of water, for the reason that the disciples of St. John the Baptist were baptized "in the Holy Spirit and in fire" (Mt. 3, 11); d) there is no invisible paradise; hell is this world; the resurrection of bodies consists in the procreation of children.
3:12
John, Apostle, Evangelist, Saint
… On the other hand in the Synoptics there are allegories (Mt. 3:12 = Lk. 3:17: the reaper who uses the sieve; Mt. 15:13 f.: the gardener who uproots the plant that another has placed in his garden). …
3:13
… Some think that Jesus instituted it at the moment when he himself was baptized in the Jordan (Mt. 3:13); the water, then, would have received a purifying power (St. Ambrose, In Lc., II, 83; PL 15, 1665; St. John Chrysostom, In Mth. hom. 12, 3; PG 57, 206; St. Thomas, Sum. theol., 3ª, …
BAPTISM OF JESUS. - The scene narrated by the Synoptics (Mt. 3:13-17; Mk. 1:9-13; Lk. 3:21-22) and alluded to by John (Jn. 1:32-34) can easily be reconstructed as follows: at about the age of thirty (Lk. 3:23), Jesus sets out from Nazareth, presents …
There survive from him 18 treatises, or rather homilies, on the Gospel of St. Matthew, of which the one on the eight beatitudes (a homily delivered on a day of a great market) was singularly appreciated; the others cover: Mt. 3:13-17; 5; 6:1-24 and appear to be homiletic fragments on that entire Gospel. …
Jesus chose to present himself to G. B. to receive baptism from him. The wondrous scene with the descent of the Holy Spirit in the form of a dove is described vividly by the Synoptics (Matt. 3:13-17; Mark 1:9-11; Luke 3:21 ff.).
… According to the Gospel data it was well known (τὸ ἑδρῶς), situated in the vicinity of Capernaum and characterized by high plateaus (Mt. 3:13; 5:1; 8:5; Mk. 3:20; Lk. 6:13, 17; 7:1; Jn. 6:17).
3:15
… by John (Jn. 1:32-34) can easily be reconstructed as follows: at about the age of thirty (Lk. 3:23), Jesus sets out from Nazareth, presents himself at the Jordan amid the crowd that had gathered at the Baptist's word, and asks to be baptized as well (Mt. 3:15). When he comes out of the water and is absorbed in prayer (Lk. 3:22), the heavens open, the Holy Spirit descends from them in the form of a dove, which rests upon him, and a voice …
3:16
Holiness of Christ and of Mary
… He is the Christ, that is, the Anointed, the consecrated one (Dan. 9:25-26; Ps. 2:2), the righteous one (Is. 53:11), filled with the Holy Spirit (Is. 11:2; 42:1; 61:1-2). The New Testament explicitly ratifies these essential data (Mt. 1:20; Lk. 1:35: the conception of Christ. Mt. 3:16 and the parallel synoptic passages; Acts 10:38: his Baptism; Lk. 4:18: his ministry). …
… in nomine Patris et Filii et Spiritus Sancti" (Mt. 28:19); the theophany at the Jordan: "Et descendit Spiritus Sanctus corporali specie sicut columba in ipsum et vox de caelo facta est: Tu es filius meus dilectus, in te complacui mihi" (Lk. 3:22; cf. Mt. 3:16-17; Mk. 1:10-11); the distribution of graces: "Divisiones vero Gratiarum sunt, idem autem Spiritus, et divisiones ministrationum sunt idem autem Dominus, et divisiones operationum sunt, …
… Thus in the waters of the Jordan and on Thabor (Mk. 17:11; Mt. 3:16 and 17:1; Lk. 3:21). Jesus acts as God: he forgives sins (Lk. 5:20), perfects and completes the law of God (Mt. 5:21), is master of the Sabbath (Mt. 12:8; Mk. 3:1), is judge …
In the New Testament, the divine personal Spirit is the force that presides over the Incarnation, the foundation and the development of the Kingdom of God (Lc. 1:15, 35, 41, 67; 2:25-27; Mt. 3:16; 4:1; 10:20; 12:28; Lc. 4:1, 14; Io. 14:17; 16:7-15). The Acts of the Apostles constantly highlight the action of the divine Spirit, the supreme messianic gift (Act. 2:17) in the primitive …
3:17
… Jesus Christ himself wished to submit to the symbolic bath of penance and purification instituted by the Precursor (Mt. 3, 17-18) and in turn raised the bath in Baptism to the dignity of a Sacrament. …
… J. Buxtorf, G. Dalman, B. W. Bacon, P. Billerbeck link (without foundation) to the b. q. the "voice from heaven" to Jesus of Mt. 3:17 (Mk. 1:11; Lk. 3:22) and Mt. 17:5 (Mk. 9:7; Lk. 9:35) and Jn. 12:28, the "voice" to Paul and to Peter (Acts 9:4 [22:7]; 26:14]; 10:13, 15), and Apoc. 10:4-8; 18:4.
… transitory but permanent) indicates the Virgin's moral perfection and her sublime greatness, as it were a new creation of the supernatural order (cf. Hugon, p. 72) in which, as in the first (Gen. 1:31), the divine Artificer takes delight (cf. Song 4:1, 7 and Mt. 3:17).
… He is the true Son of God, proclaimed as such from heaven during the Baptism and the Transfiguration (Mt. 3:17 and 17:5; Mk. 1:11 and 9:7; Lk. 3:22 and 9:35), by Peter through divine inspiration (Mt. 16:16), and even by the demons (ibid. 8:29; Mk. 5:7). Jesus himself declares himself the Son …
… For he is qualified as the Son of God properly so called (Rom. 8:32), only-begotten (Mt. 3:17; 17:5), unique (Io. 1:14, 18; 3:16), firstborn (Col. 1:15), true (I Io. 5:20); appellations that absolutely exclude any sonship other than the natural one.
… Under what influence, if not that of the incomparable Master, in whom they ended by recognizing the beloved Son of the Father (Mt. 3:17; Mk. 1:11; Lk. 3:22; Mt. 17:5; Mk. 9:6; Lk. 9:35), his equal (Mt. 11:27), the Judge of the last day (Mt. 16:27; Mk. 8:38; Lk. 9:26; Mt. 11:21; Mk. 10:37), the teacher who imposed on …
3:22
In relating that St. Joseph, on returning from Egypt, " audiens quod Archelaus regnaret " in Iudaea pro Herode patre suo, timuit illo ire, Mt. 3, 22 seems to indicate the interval of time before A.'s departure for Rome, when he had been designated as Herod's successor but was not yet recognized; moreover it well characterizes A.'s …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.