Saturday of the 30th week after Pentecost

(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.

(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.

(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.

In the middle of time there was both regeneration and the ordering of the Church and spiritual nourishment: therefore Christ instituted these three Sacraments, namely of baptism, the eucharist, and orders, both completely and clearly: first by receiving baptism, then by giving the form and making it known to the rest. And therefore these three Sacraments ought to have been instituted by Christ distinctly and integrally and to have been prefigured in manifold ways in the old law, as the substantial Sacraments of the new testament and proper to the lawgiver, namely the incarnate Word.

(non occ.) Christ having been proclaimed to the world by the preaching of His forerunner, now after long obscurity will manifest Himself to men.

Behold, the mother of our Lord and His brethren said to Him, John Baptist baptizes for the remission of sins; let us go and be baptized by him. But He said to them, what sin have I committed that I should go and be baptized by him? Unless, haply, the very words which I have said are only ignorance.

In Jesus Christ we behold a complete man. Thus in obedience to the Holy Spirit the body he assumed fulfilled in him every sacrament of our salvation. He came therefore to John, born of a woman, bound to the law and made flesh through the Word. Therefore there was no need for him to be baptized, because it was said of him: "He committed no sin." And where there is no sin, the remission of it is superfluous. It was not because Christ had a need that he took a body and a name from our creation. He had no need for baptism. Rather, through him the cleansing act was sanctified to become the waters of our immersion.

For three reasons the Savior accepted baptism from John. First, because he was born a man, that he might fulfill all justice and humility of the law. Second, that by his baptism he might confirm John's baptism. And third, that by sanctifying the waters of the Jordan through the descent of the dove, he might show the Holy Spirit's advent in the baptism of believers.

(Verse 13, 14.) Then Jesus came from Galilee to the Jordan to John to be baptized by him. But John tried to prevent him, saying: I need to be baptized by you, and you come to me? But Jesus answered and said to him: The Savior accepted baptism from John for three reasons. First, to fulfill all righteousness and humility of the Law, because he was born as a human. Second, to confirm the baptism of John with his own baptism. Third, as Jordan sanctified the waters, by the descent of the dove, the Holy Spirit would show forth the coming in the baptism of believers.

Also that by being Himself baptized, He might sanction the baptism of John.

With the servants the Lord, with the criminals the Judge, cometh to be baptized. But be not thou troubled; for in these humiliations His exaltation doth most shine forth. For He who vouchsafed to be borne so long in a Virgin's womb, and to come forth thence with our nature, and to be smitten with rods, and crucified, and to suffer all the rest which He suffered; why marvellest thou if He vouchsafed also to be baptized, and to come with the rest to His servant. For the amazement lay in that one thing, that being God, He would be made Man; but the rest after this all follows in course of reason.

(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.

By this act Jesus showed himself to be "meek and lowly in heart," coming to those inferior to him, doing all that followed in order to humble himself and become obedient "unto death." It is not always the case that the one who baptizes is greater than the one who is baptized. Ananias was not greater than Paul. And while Philip baptized, Peter gave the Spirit through the laying on of hands.

When He saw all the sinners who were running to the baptism of John, the prophet of God, He also went with them, and He bowed His head under the hand of the Herald, and He received baptism from him as one who was in need thereof----from him who needed to be baptized of Him; and He forsook the habitation of man, and went forth to the wilderness to John with all the multitudes. And why did He do these things unless it were to teach those who were masters of wealth, and those who dwelt in the world, to go forth to the saints, and to run to the solitary dwellers, and to honour the prophets and righteous men, and to be obedient to the admonition of their words by the discretion of their faith?

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.

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.

That is, when He was thirty years old, showing 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.

In this verse is contained person, place, time, and office. Time, in the word Then.

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.'

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.

In fact, they say that Jesus Christ descended, that is, that the dove came down on Jesus; and, since the dove is styled by the Greek name peristera/-(peristera), it has in itself this number DCCCI.

This is the water which flowed continuously down for the people from the "accompanying rock; "for if Christ is "the Rock," without doubt we see baptism blest by the water in Christ. 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; inaugurates in water the first rudimentary displays of His power, when invited to the nuptials; invites the thirsty, when He makes a discourse, to His own sempiternal water; approves, when teaching concerning love, among works of charity, the cup of water offered to a poor (child); recruits His strength at a well; walks over the water; willingly crosses the sea; ministers water to His disciples. Onward even to the passion does the witness of baptism last: while He is being surrendered to the cross, water intervenes; witness Pilate's hands: when He is wounded, forth from His side bursts water; witness the soldier's lance!

Many raise the question, What in fact was the nature of this baptism with which the Lord was baptized? What did it amount to, the baptism of our Lord and Savior Jesus Christ, who, for the sake of the salvation of all, became human? As such he was to show himself to be the beginning of a certain paradoxical life on account of which he is called Adam, since for Adam's sake and for the rest of those who have arisen from Adam he becomes the beginning of everlasting life, in the same way that Adam was the original of this temporary and mortal life. This Jesus, I say, recapitulated in himself everything that pertains to our salvation. For just as he both died and rose again, we also shall do so, in the same way. Since necessarily we were to be symbolically transferred from this present life by baptism and settled in that life which is to come, he saw to it that this baptism should be fulfilled first of all in himself. In his providential dispensation of things, he had received, before all others, this baptism of adoption which is by water and the Spirit. He thereby showed this baptism to be great and honorable, in that he himself, first of all, truly accepted it. Moreover, he himself identified himself with that part of society outside the law of grace, in which we also take part. For it was fitting that the Lord, in humility of spirit, should become subject both to the prophet and Baptist, like a common person from among the people. He was baptized that he might hallow the waters and bestow upon us, through the basin, regeneration and adoption and remission of sins and all the other blessings that came to us through baptism, prefiguring them in himself. As God, however, he is the One "who takes away the sin of the world," and as such he has no need of baptism.

Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. But John forbade Him. Jesus is pure, yet He is baptized in order to wash us, and to show us that if we intend to be baptized we must first be cleansed. Otherwise we might stain our baptism, being easily sullied afterwards because of our evil habits. John forbade Him so that those who saw the baptism would not think that Christ was being baptized unto repentance like one of the multitude. Saying, It is I that needeth to be baptized of Thee. The Forerunner was in need of cleansing by the Lord; for as he was descended from Adam, he too carried with him the stain of disobedience. But when Christ took flesh, He cleansed all mankind. And comest Thou to me? John did not dare to say, "Art Thou baptized by me?" but "Comest Thou to me?" such reverence did he have for the Lord.

Earlier the evangelist introduced John baptizing, now he introduces Christ coming to John's baptism. In regard to this he does two things: first, he mentions things which preceded the baptism; secondly, those which followed.

In regard to the first, four things are mentioned: first, the marvelous humility of Christ; secondly, reverence for his humility; thirdly, Christ's response to this reverence; fourthly, John consents to this response.

In regard to the first, four things are mentioned: the time, the person, places and the service. The time, when he says, "Then," i.e., John having his own light. For as the sun rises, when the morning star is still visible, so Christ, when John was preaching and baptizing (Lk 3:21); "Do you bring forth the morning star in its season and make the evening star rise over the face of the earth?" (Jb 38:32). Or "Then," when Christ was in his thirtieth year (Lk 3:23), to give us to understand that one should not assume the office of preaching or prelacy before the perfect age. Or "Then," when in conformity with the course of other men he could have committed many sins. Hence he did not wish to be baptized at once but observed the Law for a long time, as though established under the Law, and so that the Jews would have no cause for scandal, because he did not come to abolish the Law (Mt 5:17). But it could seem to someone that Christ would have ended the Law, because he could not fulfill it; and therefore, he wished to observe it for a long time. That is why he was not baptized so soon.

The persons are mentioned, when he says, "Christ came to John," the Lord to the servant, the Creator to the creature: "Learn of me, because I am meek and humble of heart" (Mt 11:29).

The places, "from Galilee." These places befit those baptized, because Galilee signifies transmigration. For it behooves the baptized to transmigrate from vices to virtues: "Put away all malice and all guile and insincerity and envy and all slander" (1 Pt 2:1). Also, "to the Jordan," which is interpreted descent and signifies humility, which ought to be in the one to be baptized in order to receive grace: "He gives his grace to the humble" (Jas 4:6).

The office is mentioned, "to be baptized." God willed to be baptized by John for four reasons: first, to defend John's baptism, because some were speaking ill of it (Mt 21:24). Secondly, that by his touch he might consecrate all water; and therefore, baptism is said to be made from the fountains of the Savior: "You will draw water joyfully from the fountains of the Savior" (Is 12:3). Thirdly, to demonstrate the true condition of man in himself, because, as he was "in the likeness of the flesh of sin" (Rom 8:3), so he willed to be cleansed as though a sinner. Fourthly, to place on others the necessity of being baptized, for he willed first to observe the things he imposed on others: "Jesus began to do and to teach" (Acts 1:1), contrary to those of whom it is said below (23:4): "They bind heavy burdens, hard to bear, and lay them on men's shoulders; but they themselves will not move them with a finger."

Jesus therefore descended to fulfill all the observances of the law, and in this context he was baptized by John in Galilee at the Jordan. But John, recognizing the Lord as his God through the Holy Spirit, declared that he was unworthy to bear his sandals. He excused himself from doing what he was directed to do, because he could not conceive that baptism was necessary for the One whom he knew had come to blot out the sins of the world. He rather pled that he himself ought to be baptized by Christ, saying, "It is I who should be baptized by you, and do you come to me?" It is as if he were saying, "I am a man. You are God. I am a sinner because I am a man. You are sinless because you are God. Why do you want to be baptized by me? I do not refuse the respect you pay me, but I am ignorant of the mystery. I baptize sinners in repentance. But you have no taint of sin. So why do you want to be baptized? Why do you want to be baptized as a sinner, who came to forgive sins?" This is what John in effect was saying to the Lord.

John rejects Him from baptism as God; He teaches him, that it ought to be performed on Him as man.

For this cause, let me add, John also by way of anticipation said all that he had said before, that he "was not worthy to unloose the latchet of His shoe;" and all the rest, as for instance, that He is Judge, and rewards every man according to his desert, and that He will bestow His Spirit abundantly on all; in order that when thou shouldest see Him coming to the baptism, thou mightest not suspect anything mean. Therefore he forbids Him, even when He was come, saying, "I have need to be baptized of Thee, and comest Thou to me?" For, because the baptism was "of repentance," and led men to accuse themselves for their offenses, lest any one should suppose that He too "cometh to Jordan" in this sort of mind, John sets it right beforehand, by calling Him both Lamb, and Redeemer from all the sin that is in the world. Since He that was able to take away the sins of the whole race of men, much more was He Himself without sin. For this cause then he said not, "Behold, He that is without sin," but what was much more, He "that beareth the sin of the world," in order that together with this truth thou mightest receive that other with all assurance, and having received it mightest perceive, that in the conduct of some further economy He cometh to the baptism.

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.

Then he mentions the reverence. And note three things: first, John refuses the honor offered him; secondly, he confesses his lowliness, thirdly, his weakness. For he knew that he would baptize inwardly; therefore he says, "to be baptized," i.e., cleansed, from original sin. So says a Gloss.

But on the other hand, he had been sanctified in the womb. The answer is that before Christ's entrance into the world, some were in a way cleansed as to personal infection through circumcision and the like, but as to the guilt and infection of the entire nature no one was cleansed before the passion of Christ. "And do you come to me?" "Such knowledge is too wonderful for me; it is high, I cannot attain it" (Ps 139:6).

(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.

(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.

(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 show 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 show what was required, and then ceased to be.

To appear denotes a sensible effect with express signification, as the Holy Spirit appeared in a dove. And since, just as the divine persons are distinct, so they can be distinctly signified both by signs and by names, therefore any person can appear by itself, and apparition can belong to all, whether together or to any one by itself. Whence that the Holy Spirit is said to have appeared in tongues of fire and in a dove, this is not on account of a new bond or a special effect, but on account of the union which exists between the thing signified and the sign specially and by manner and origin assigned to it.

In the times before Christ's coming, those being baptized were held down in the water a longer time for the confession of sin. But Christ, being sinless, "came up immediately." For Christ was not baptized as one repenting but as one cleansing sins and sanctifying the waters.

(non occ.) Or, so bright a glory shone round about Christ, that the blue concave seemed to be actually cloven.

(Verse 16) For thus it is fitting for us to fulfill all righteousness. Then he let him go. And Jesus, having been baptized, immediately came up from the water. He did not add the righteousness of the Law or of nature, so that we may understand both: if God accepted baptism from a man, let no one refuse to accept it from a servant.

[Daniel 10:4] "And in the twenty-fourth day of the first month, I was beside the great river which is the Tigris." Ezekiel also had seen a great vision beside a river, the Chebar (Ezekiel 1:1). And it was by the stream of the Jordan that the heavens were opened to the gaze of our Lord and Savior and also to John the Baptist (Matthew 3:1-17). Therefore those critics should leave off their foolish objections who raise questions about the presence of shadows and symbols in a matter of historical truth and attempt to destroy the truth itself by imagining that they should employ allegorical methods to destroy the historicity of rivers and trees and of Paradise.

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.

It sate on the head of Jesus, that none might suppose the voice of the Father spoken to John, and not to the Lord.

"Then he suffereth Him. And Jesus, when He was baptized, went up straightway out of the water; and, lo, the heavens were opened unto Him, and he saw the Spirit of God descending like a dove, and lighting upon Him."

For inasmuch as many supposed that John was greater than He, because John had been brought up all his time in the wilderness, and was son of a chief priest, and was clothed with such raiment, and was calling all men unto his baptism, and had been born of a barren mother; while Jesus, first of all, was of a damsel of ordinary rank (for the virgin birth was not yet manifest to all); and besides, He had been brought up in an house, and held converse with all men, and wore this common raiment; they suspected Him to be less than John, knowing as yet nothing of those secret things; and it fell out moreover that He was baptized of John, which thing added support to this surmise, even if none of those mentioned before had existed; for it would come into their mind that this man was one of the many (for were He not one of the many, He would not have come with the many to the baptism), but that John was greater than He and far more admirable: in order therefore that this opinion might not prevail, the heavens are opened, when He is baptized, and the Spirit comes down, and a voice with the Spirit, proclaiming the dignity of the Only Begotten. For since the voice that said, "This is my beloved Son," would seem to the multitude rather to belong to John, for it added not, "This that is baptized," but simply "This," and every hearer would conceive it to be said concerning the baptizer, rather than the baptized, partly on account of the Baptist's own dignity, partly for all that hath been mentioned; the Spirit came in form of a dove, drawing the voice towards Jesus, and making it evident to all, that "This" was not spoken of John that baptized, but of Jesus who was baptized.

"And Jesus, when He was baptized, went up straightway out of the water; and lo! the heavens were opened unto Him."

Wherefore were the heavens opened? To inform thee that at thy baptism also this is done, God calling thee to thy country on high, and persuading thee to have nothing to do with earth. And if thou see not, yet never doubt it. For so evermore at the beginnings of all wonderful and spiritual transactions, sensible visions appear, and such-like signs, for the sake of them that are somewhat dull in disposition, and who have need of outward sight, and who cannot at all conceive an incorporeal nature, but are excited only by the things that are seen: that so, though afterward no such thing occur, what hath been declared by them once for all at the first may be received by thy faith.

For in the case of the apostles too, there was a "sound of a mighty wind," and visions of fiery tongues appeared, but not for the apostles' sake, but because of the Jews who were then present. Nevertheless, even though no sensible signs take place, we receive the things that have been once manifested by them. Since the dove itself at that time therefore appeared, that as in place of a finger (so to say) it might point out to them that were present, and to John, the Son of God. Not however merely on this account, but to teach thee also, that upon thee no less at thy baptism the Spirit comes. But since then we have no need of sensible vision, faith sufficing instead of all. For signs are "not for them that believe, but for them that believe not."

But why in the fashion of a dove? Gentle is that creature, and pure. Forasmuch then as the Spirit too is "a Spirit of meekness," He therefore appears in this sort. And besides, He is reminding us of an ancient history. For so, when once a common shipwreck had overtaken the whole world, and our race was in danger of perishing, this creature appeared, and indicated the deliverance from the tempest, and bearing an olive branch, published the good tidings of the common calm of the whole world; all which was a type of the things to come. For in fact the condition of men was then much worse, and they deserved a much sorer punishment. To prevent thy despairing, therefore, He reminds thee of that history. Because then also, when things were desperate, there was a sort of deliverance and reformation; but then by punishment, now, on the contrary, by grace and an unspeakable gift. Therefore the dove also appears, not bearing an olive branch, but pointing out to us our Deliverer from all evils, and suggesting the gracious hopes. For not from out of an ark doth she lead one man only, but the whole world she leads up into heaven at her appearing, and instead of a branch of peace from an olive, she conveys the adoption to all the world's offspring in common.

Reflect now on the greatness of the gift, and do not account His dignity the less for His appearing in such a likeness. For I actually hear some saying, that "such as is the difference between a man and a dove, so great is that between Christ and the Spirit: since the one appeared in our nature, the other in the likeness of a dove." What must we say then to these things? That the Son of God did indeed take upon Him the nature of man, but the Spirit took not on Him the nature of a dove. Therefore the evangelist also said not, "in the nature of a dove," but "in the form of a dove." Accordingly, never after did He so much as appear in this fashion, but at that moment only. And if on this account thou affirmest His dignity to be less, the cherubim too will be made out by this reasoning much His superior, even as much so as an eagle is to a dove: because they too were figured into that visible shape. And the angels too superior again, for they no less have many times appeared in the fashion of men. But these things are not so, indeed they are not. For the truth of an economy is one thing, and the condescension of a temporary vision another.

Christ was baptized for our sake, in order to sanctify the waters. The Spirit descended in the form of a dove, since wherever there is reconciliation with God there is a dove, as in the case of Noah's ark … announcing God's mercy to the world and at the same time making clear that what is spiritual should be meek and without wickedness, simple and without guile.

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?

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.

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 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.

As by the immersion of His body He dedicated the laver of baptism, He has shown 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.

(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.

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.

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.

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.

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. For we shall, according to the apostle, be caught up into the clouds to meet the Lord (even the Son of man, who shall come in the clouds, according to Daniel ) and so shall we ever be with the Lord, so long as He remains both on the earth and in heaven, who, against such as are thankless for both one promise and the other, calls the elements themselves to witness: "Hear, O heaven, and give ear, O earth.

If you had not purposely rejected in some instances, and corrupter 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. When the said Spirit was in this condition, He was as truly a dove as He was also a spirit; nor did He destroy His own proper substance by the assumption of an extraneous substance.

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," in order that the nature of the Holy Spirit might be declared by means of the creature (the emblem) of simplicity and innocence, because even in her bodily structure the dove is without literal gall.

The Holy Spirit appeared in the form of a dove, being kindly, affectionate and a lover of humanity. Although frequently pushed aside, the dove nevertheless comes again to be possessed by us and does us good according to its own goodness. For the dove is an affectionate creature, a friend of humanity, who, even though mistreated by people who snatch away and eat its nestlings, does not depart from those it is accustomed to live with but remains no matter what.

And he saw the Spirit of God descending like a dove, and lighting upon Him; and, lo, a voice from heaven, saying. The Spirit came down to bear witness that He Who is baptized is greater than he who baptizes. For the Jews held John in high regard, but they did not esteem Christ so highly. They all saw the Spirit descending upon Jesus so that they would not think that the voice which said, "This is My beloved Son," was referring to John; but by seeing the Spirit they might believe that this voice spoke concerning Jesus. It was like a dove because of the dove's innocence and meekness, and because the dove is very clean, not remaining in any place where there is foul odor. So it is with the Holy Spirit. But also, as in the time of Noah a dove announced the deliverance from the flood by bearing an olive twig, so too, here, the Holy Spirit reveals the deliverance from sins. There, the twig of olive; here, the mercy of God. This is My beloved Son, in Whom I am well pleased. That is, in Whom I am content, and He is pleasing to Me.

Then when he says, "When Jesus was baptized, he went up immediately from the water," four things that followed the baptism are mentioned. And it should be noted that as Christ in his baptism gave to others the example of being baptized, so in the things that follow the baptism he gives us to understand what we obtain. But there are four things which followed the baptism; namely, Christ's coming up from the water, the opening of the heavens, the appearance of the Holy Spirit and the witness of the Father.

The first is mentioned at "He went up immediately from the water." He means this literally, because the river had deep beds. Yet in this is signified that those who are baptized ascend by their good works. He says, "immediately," because those baptized in Christ put on Christ immediately: "For all of you who have been baptized in Christ, have put on Christ" (Gal 3:27). Furthermore, they obtain a heavenly inheritance: "We have been born anew to a living hope through the resurrection and to an inheritance which is imperishable" (1 Pt 1:3). And this is to say, "the heavens were opened." This is not to be considered a bodily occurrence but by an imaginary vision. "The heavens were opened." This signifies that the heavens had been closed to the human race by sin: "At the east of the garden of Eden he placed the Cherubim and a flaming sword, which turned every way to guard the way to the tree of life" (Gen 3:24). It is said that he placed the Seraphim, but it was opened by Christ.

But why were the heavens opened for him, since they had always been open for him? The answer, according to Chrysostom, is that the evangelist is speaking according to the general manner of speaking, because by the merit of baptism the heavens have been opened for us; just as a king says to his friend seeking a favor for someone: I grant you this.

It should be noted that there are three classes of men who reach heaven immediately after death: the baptized, as here; martyrs; hence (Acts 7:55): "Behold I saw the heavens opened and the Son of Man standing on the right hand of God's power"; and those who have performed penance, as in Acts (10:11): "As Peter was praying, the heavens were opened."

Then is mentioned the apparition of the Holy Spirit: "And I saw the Spirit of God descending like a dove, and alighting on him." This is what befits the baptized, who receive the Holy Spirit within themselves: "He that is born of the Spirit is spirit" (Jn 3:6). "And I saw," not with an imaginary vision; otherwise, he alone would have seen, "the Spirit of God," i.e., a dove. Note that nothing bodily is said of God, so far as his substance is concerned, but by imaginary vision: "I saw the Lord seated upon a throne high and elevated..." (Is 6:1); or by signification: "The rock was Christ" (1 Cor 10:4); or by assuming into the unity of person: "The Word was made flesh" (Jn 1:14). In none of those ways is the Holy Spirit called a dove. That it is not by imaginary vision is evident, because it was seen generally by all; not by signification, because it had not previously existed; not by assuming it into the unity of his person. Therefore, there is a fourth way, which is when some form is newly produced to represent divine effects, as in Ex (3:2) the Lord appeared in fire and a bush; and in the giving of the Law in lightning and in thunder (Ex 19:16). Hence the dove existed to represent the influence of the Holy Spirit; thus, "I saw the Spirit of God descending..."

He appeared in the form of a dove for four reasons: first, on account of charity; for the dove is an amorous animal: "The servant of the devil has certain gifts of the Holy Spirit in counterfeit, which the servant of God truly has. It is only the charity of the Holy Spirit that the unclean spirit cannot imitate" (Chrysostom); "Open to me, my sister, my love, my dove, my immaculate one" (S of S 5:2). Secondly, on account of its innocence and simplicity: "Be wise as serpents, and simple as doves" (Mt 10:16). Thirdly, because it has a groan for its song, and a man sanctified by the Holy Spirit should groan for his sins: "Her maidens lamented, moaning like doves" (Nah 2:7). Fourthly, on account of their fertility; hence it was commanded in the Law that they should offer doves. This befits the baptized, because, as John (3:6) says: "That which is born of the spirit, is spirit." "Descending as a dove." The emergence of divine gifts from God is always by descent, because the creature cannot receive except by descending into it: "Every best gift and every perfect gift is from above, descending from the Father of lights" (Jas 1:17). "And alighting on him."

Note that the visible sending is always a sign of the invisible sending, and it signifies either grace newly received or an increase of grace: as in the apostles, when the Holy Spirit appeared in tongues, it signified an increase of grace. Furthermore, such a sending either signifies the grace then produced or previously produced. But in Christ it does not signify a new effect, because from the instant of his conception he was full of grace and truth; but the grace previously upon him was as man, not as God.

(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 show in His own case what He was after to ordain for men.

Here then we have the Trinity presented in a clear way: the Father in the voice, the Son in the man, the Holy Spirit in the dove. This only needs to be barely mentioned, for it is so obvious for anyone to see. Here the recognition of the Trinity is conveyed to us so plainly that it hardly leaves any room for doubt or hesitation. The Lord Christ himself, who comes in the form of a servant to John, is undoubtedly the Son, for here no one can mistake him for either the Father or the Holy Spirit. It is the Son who comes. And who could have any doubt about the identity of the dove? The Gospel itself most plainly testifies: "The Holy Spirit descended upon him in the form of a dove." So also there can be no doubt whose voice it is who speaks so personally: "You are my beloved Son." So we have the Trinity distinguished.… Here are the three persons of the Trinity distinguished: When Jesus came to the river, he came from one place to another. The dove descended from heaven to earth, from one place to another. The very voice of the Father sounded neither from the earth nor from the water but from heaven. These three are as it were distinguished in places, in offices and in works. But one may say to me, "Show me instead the inseparability of the triune God. Remember you who are speaking are a Catholic, and to Catholics are you speaking." For thus does our faith teach, that is, the true, the right Catholic faith, gathered not by the opinion of private judgment but by the witness of the Scriptures, not subject to the fluctuations of heretical rashness but grounded in apostolic truth. This we know, this we believe. This, though we do not see it with our eyes nor as yet with the heart, so long as we are being purified by faith, yet by this faith we most firmly and rightly maintain the Father, Son and Holy Spirit are a Trinity—inseparably one God, not three gods. But yet one God in such a way that the Son is not the Father, and the Father is not the Son, and the Holy Spirit is neither the Father nor the Son but the Spirit of the Father and of the Son. This ineffable Divinity, abiding ever in itself, making all things new, creating, creating anew, sending, recalling, judging, delivering, this Trinity, I say, we know to be at once indescribable and inseparable.

(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 showed Him to be already come, This is my Son.

(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.

(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.

(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 shows 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.

A voice from heaven thus spoke: "This is my beloved Son, in whom I am well pleased." God's Son is manifested both by hearing and by sight. Both the witnesses of contemplation and the spoken word are sent from the Lord to an unfaithful people who disregard the prophets. At the same time, we knew from those who were immersed in Christ that after baptism with water the Holy Spirit would descend to us from the heavenly gates. Then we would be filled with the anointing of heavenly glory and become God's children through the adoption the Father's voice announced. Truth prefigured the image of the sacrament through these very happenings.

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.

(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.

(Verse 17) And behold, the heavens were opened for him, and he saw the Spirit of God 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.' The mystery of the Trinity is demonstrated in the baptism: the Lord is baptized, the Spirit descends in the form of a dove, and the voice of the Father, testifying to the Son, is heard. The heavens are opened not by the opening of the elements, but by spiritual eyes; as Ezekiel also mentions in the beginning of his book that they were opened. And the dove also sat upon the head of Jesus, so that no one would think that the voice of the Father was made to John, not to the Lord.

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 mystery of the Trinity is shown 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.

For since the voice that said, "This is my beloved Son," would seem to the multitude rather to belong to John, for it added not, "This that is baptized," but simply "This," and every hearer would conceive it to be said concerning the baptizer, rather than the baptized, partly on account of the Baptist's own dignity, partly for all that hath been mentioned; the Spirit came in form of a dove, drawing the voice towards Jesus, and making it evident to all, that "This" was not spoken of John that baptized, but of Jesus who was baptized.

And how was it, one may say, that they did not believe, when these things came to pass? Because in the days of Moses also many wonderful works were done, albeit not such as these; and after all those, the voices, and the trumpets, and the lightnings, they both forged a calf, and "were joined unto Baal-peor." And those very persons too, who were present at the time, and saw Lazarus arise, so far from believing in Him, who had wrought these things, repeatedly attempted even to slay Him. Now if seeing before their eyes one rise from the dead, they were so wicked, why marvel at their not receiving a voice wafted from above? Since when a soul is uncandid and perverse, and possessed by the disease of envy, it yields to none of these things; even as when it is candid it receives all with faith, and hath no great need of these.

Speak not therefore thus, "They believed not," but rather inquire, "Did not all things take place which ought to have made them believe?" For by the prophet also God frames this kind of defense of His own ways in general. That is, the Jews being on the point of ruin, and of being given over to extreme punishment; lest any from their wickedness should calumniate His providence, He saith, "What ought I to have done to this vineyard, that I have not done?" Just so here likewise do thou reflect; "what ought to have been done, and was not done?" And indeed whensoever arguments arise on God's Providence, do thou make use of this kind of defense, against those who from the wickedness of the many try to raise a prejudice against it. See, for instance, what astonishing things are done, preludes of those which were to come; for it is no more paradise, but Heaven that is opened.

On this very account the Jewish baptism ceases, and ours takes its beginning. And what was done with regard to the Passover, the same ensues in the baptism also. For as in that case too, He acting with a view to both, brought the one to an end, but to the other He gave a beginning: so here, having fulfilled the Jewish baptism, He at the same time opens also the doors of that of the Church; as on one table then, so in one river now, He had both sketched out the shadow, and now adds the truth. For this baptism alone hath the grace of the Spirit, but that of John was destitute of this gift. For this very cause in the case of the others that were baptized no such thing came to pass, but only in the instance of Him who was to hand on this; in order that, besides what we have said, thou mightest learn this also, that not the purity of the baptizer, but the power of the baptized, had this effect. Not until then, assuredly, were either the heavens opened, nor did the Spirit make His approach. Because henceforth He leads us away from the old to the new polity, both opening to us the gates on high, and sending down His Spirit from thence to call us to our country there; and not merely to call us, but also with the greatest mark of dignity. For He hath not made us angels and archangels, but He hath caused us to become "sons of God," and "beloved," and so He draws us on towards that portion of ours.

Having then all this in thy mind, do thou show forth a life worthy of the love of Him who calls thee, and of thy citizenship in that world, and of the honor that is given thee. Crucified as thou art to the world, and having crucified it to thyself, show thyself with all strictness a citizen of the city of the heavens. And do not, because thy body is not translated unto heaven, suppose that thou hast anything to do with the earth; for thou hast thy Head abiding above. Yea with this very purpose the Lord, having first come here and having brought His angels, did then, taking thee with Him, depart thither; that even before thy going up to that place, thou mightest understand that it is possible for thee to inhabit earth as it were heaven.

(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.

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.

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; or that He was deceived in touching Peter's wife's mother; or that the fragrance of the ointment which He afterwards smelled was different from that which He accepted for His burial; and that the taste of the wine was different from that which He consecrated in memory of His blood.

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." By thus attaching the Son to Himself, He becomes His own interpreter in what sense He stretched out the heavens alone, meaning alone with His Son, even as He is one with His Son.

Then, when he says, "And lo, a voice from heaven saying," he presents the Father's testimony, "This is my Son." Note that baptism makes men not only spiritual but also sons of God: "He gave them power to become sons of God" (Jn 1:12). Note, also, that the voice, as it were, expresses what the dove signified. "Beloved," not as other creatures (Song of Songs 2:13), but as the natural Son: "The Father loves the Son, and shows him all that he himself is doing; and greater works than these will he show him, that you may marvel" (Jn 5:20). Ps 2 (v. 7) also signifies this: "You are my son, today I have begotten you." But because the saints are also loved by him, he adds, "Son," by which he distinguishes "son" according to one meaning from the others. "With whom I am well pleased." For in whatever one's good is reflected, in it something is pleased with it, as an artisan takes pleasure in his beautiful work of art, and as a man in his beautiful image reflected in a mirror. The divine goodness is in every individual creature; but never whole and perfect except in the Son and the Holy Spirit. Therefore, he is not totally pleased except in the Son, who has as much goodness as the Father. This is why he says, "in whom," i.e., I am entirely pleased in him: "The Father loves the Son, and has given all things in his hands" (Jn 3:35).

But note that there seems to be a difference between this evangelist and the others, because Mk (1:11) and Luke (3:22) say: "You are my beloved son"; but Matthew says, "He is my beloved Son" and "in you." But the idea is the same, because "You are" seems to be said directly to Christ; but he said it for the sake of the bystanders, because Christ was certain of the Father's love. Therefore, Matthew expressed the intention of the speaker and said, "This is..." Hence, he shows that it was said, as if to others: thus said Augustine.

Also one asks why Matthew and Mark say, "in whom I am," but Luke says, "in you." Augustine says that the Father is pleased, and men are pleased in the Son. Hence, others are pleased in me, i.e., to my honor, because some, seeing the Son, have given glory to the Father. Or, according to another sense: "In whom I am well pleased," i.e., my pleasure was to fulfill man's salvation; and this is why he says, "in you," i.e., "through you."

Note that in the baptism itself is not only represented the end and fruit, but even the form of baptism, which is, "In the name of the Father, and of the Son, and of the Holy Spirit" (Mt 28:19). For the Son was in the flesh, the Father in the voice and the Holy Spirit in the form of a dove. Note, also, that what was separated from the others does not pertain to a division of activity on the part of a person of the trinity, since, as the essence is common, so the activity. But this is said by way of appropriation, because the whole Trinity created both the dove and the flesh. But they are referred to diverse persons.

First, Christ cures the man with dropsy. The abundant flow of the flesh had oppressed the functions of his soul and had quenched the glow of his spirit.

And it happened when he entered the house of a certain ruler of the Pharisees on the Sabbath to eat bread, and they watched him closely, and behold, there was before him a certain man suffering from dropsy. The disease of dropsy takes its name from a watery humor. For in Greek, ὕδωρ means water. It is a subcutaneous liquid born from a defect of the bladder, with swelling, and foul breath. It is peculiar to the dropsical person, the more the disordered humor abounds, the more they thirst. And so it is rightly compared to him whom the flowing excess of carnal pleasures oppresses. It is compared to the avaricious rich man, who, the more abundant his riches are, which he does not use well, the more ardently he covets such things.

And it came to pass, when he entered into the house etc. Above he refuted those slandering Christ's miracles in a council; here he openly refutes them at a banquet. For in these two places especially detraction and scrutiny were accustomed to occur, namely in councils and at banquets. This part, which contains the present chapter, is divided into three parts. In the first of which he refutes the Pharisees who were watching; in the second he instructs the guests reclining at table, at that place: And he said also to those who were invited: and in the third he teaches the crowds following after, at that place: And great multitudes went with him.

First, the Pharisees who were watching are refuted, concerning which three things.

Concerning the refutation of the watchers, he proceeds in this order: because first is set forth the watching of the Pharisees: second is added the exposure of those observed, at that place: And behold, there was a certain man who had the dropsy: and third, the refutation of those exposed, at that place: And he took him and healed him. The watching of the Pharisees, by which they were watching Christ, is described with respect to two things, namely with respect to the kindness of Christ and the malice of the Pharisees.

As regards Christ's kindness, therefore, he says: And it came to pass, when he went into the house of one of the chief Pharisees on the Sabbath to eat bread, in which Christ's wondrous kindness appears: great in this, that he dwelt among mortal men, though he was God; Baruch 3: "This is our God, and no other shall be esteemed in comparison to him." "Afterward he was seen upon earth and conversed with men." Greater indeed, because he dwelt among his own persecutors: whence was fulfilled in him that saying of Ezekiel 2: "Son of man, unbelievers and subverters are with you, and you dwell among scorpions." But the greatest kindness, because he dwelt among them even to intimate fellowship, so that there might be fulfilled that saying of Revelation 3: "I stand at the door and knock: if anyone shall open to me, I will enter in to him and will sup with him, and he with me." In this, therefore, that he entered another's house, Christ's humility is commended: in this, that it was the house of a Pharisee, his charity: in this, that he ate another's bread, Christ's own poverty: and in these things the supreme kindness is shown, by which the Most High willed to be humbled for us, the Most Just to dwell among the impious, the Most Rich to become poor among men: whence 2 Corinthians 8: "You know the grace of our Lord Jesus Christ, that, though he was rich, for your sake he became poor, that by his poverty we might be made rich."

Second, however, with regard to the malice of those watching, he adds: And they were watching him. The Evangelist does not say in what respect, so as to intimate that they were watching both his words and his miracles, and they were watching in order to censure and accuse him; above in the eleventh chapter: "The Pharisees and the lawyers began to press upon him vehemently and to assail his mouth, lying in wait for him and seeking to catch something from his mouth, that they might accuse him"; whence also John 15: "If they have persecuted me, they will also persecute you; if they have kept my word, they will keep yours also." They were also watching his miracles, according to what is said in Mark 3: "They watched him, whether he would heal on the Sabbath, that they might accuse him." Whence this watching proceeded from scheming malice, against which it is said in Proverbs 24: "Do not lie in wait nor seek wickedness in the house of the just, nor lay waste his rest." But because it is most difficult for a malicious man to escape the scrutiny of his neighbor, therefore it is said in Proverbs 23: "Do not eat with an envious man, and do not desire his foods, because in the likeness of a soothsayer and a diviner he judges what he does not know. Eat and drink, he will say to you; but his mind is not with you. The foods you have eaten you will vomit up, and you will lose your fair words."

He became the guest of his host to fulfill a duty. It says, "They watched him." Why did they watch him? They watched to see if he would disregard the honor of the law and so do something forbidden on the sabbath day. O senseless Jew, understand that the law was a shadow and type, waiting for the truth. The truth was Christ and his commandments. Why then do you arm the type against the truth? Why set the shadow in array against the spiritual interpretation? Keep your sabbath rationally.… Those who had the office to minister among you according to the law used to offer God the appointed sacrifices, even on the sabbath. They slaughtered the victims in the temple and performed the acts of service that were required of them. No one rebuked them, and the law itself was silent. It did not forbid people ministering on the sabbath. This was a type for us. As I said, it is our duty, keeping the sabbath in a rational manner, to please God by a sweet spiritual fragrance. As I have already said, we perform this when ceasing from sins, we offer God a life holy and worthy of admiration as a sacred oblation, steadily advancing to all virtue. This is the spiritual sacrifice well pleasing to God.

A Pharisee, of higher rank than usual, invited Jesus to a banquet. Although he knew their bad intentions, he went with him and ate in their company. He did not submit to this act of condescension to honor his host. He rather instructed his fellow guests by words and miraculous deeds that might lead them to the acknowledgment of the true service, even that taught us by the gospel. He knew that even against their will he would make them eyewitnesses of his power and his suprahuman glory. Perhaps they might believe that he is God and the Son of God, who took on our likeness but was unchanged and did not cease to be what he had been.

Although our Lord knew the malice of the Pharisees, yet He became their guest, that He might benefit by His words and miracles those who were present. Whence it follows, And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him; to see whether He would despise the observance of the law, or do any thing that was forbidden on the sabbath day.

The Lord, although He knew the corruption of the Pharisees, nevertheless entered into their house; He entered because He was concerned for the benefit of their souls. For they, if they had wished, could have received benefit both from His words and teaching, and from the manifestation of signs.

(ubi sup.) Or we rightly compare the dropsical man to a covetous rich man. For as the former, the more he increases in unnatural moisture the greater his thirst; so also the other, the more abundant his riches, which he does not employ well, the more ardently he desires them.

(de Quæst. Evan. lib. 2. cap. 29.) Now He has aptly compared the dropsical man to an animal which has fallen into a ditch, (for he is troubled by water,) as He compared that woman, whom He spoke of as bound, and whom He Himself loosed, to a beast which is let loose to be led to water.

Mystically, the dropsical man is compared to him who is weighed down by an overflowing stream of carnal pleasures. For the disease of dropsy derives the name from a watery humour.

And behold, a certain man who had the dropsy. After having described the watching of the Pharisees, here secondly he describes the exposure of the observers; concerning which three things are introduced, namely: The infirmity disposing toward the exposure, the question that exposes, and the dissimulation that conceals.

First, therefore, with regard to the infirmity disposing toward the exposure of the observers, he says: And behold, a certain man who had the dropsy was before him. In the literal sense, this man with dropsy, by his manifest and grievous infirmity, was providing a way to confute and expose the perfidy of the Jews. And since the time and place presented themselves, therefore he says: And behold, as though the Lord had then brought him into their midst; whence Sirach 39: "The works of all flesh are before him, and nothing is hidden from his eyes." "Nor is it to be said: What is this, or what is that? For all things shall be sought in their time"; and afterwards: "All the works of the Lord are good, and every work he will furnish in its hour." Whence this bodily infirmity was effective for assailing and purging spiritual infirmity, because it was directly contrary to it. For this man with dropsy was before Jesus to implore mercy, which the Pharisees were opposing. For he was imploring the mercy of God because he was a man: for Sirach 18: "The mercy of God is upon all flesh"; and because he was an infirm man, according to that passage in Sirach 11: "There is a man who is feeble and in need of recovery, more failing in strength, and the eye of God has looked upon him for good"; and because he was before him, because such persons have recourse to God, and to such persons God condescends: the Psalm: "For he has looked down from his holy height; the Lord has looked from heaven upon the earth."

Now, with these things having been treated according to the letter, three things present themselves for our consideration according to the spiritual understanding, which according to the Saints can be drawn from the aforesaid words.

The first is the disease of dropsy, whose property is, as the Gloss says, that "the more one drinks, the more one thirsts"; and in this it designates every concupiscence, which can never be satisfied, and especially avarice, according to that saying of Proverbs 30: "The fire never says: It is enough." Whence it should be noted that there are seven, according to the expositors, accidents of dropsy. — The first is swelling of the body, and by this pride is understood: Deuteronomy 17: "All the people hearing it shall fear, so that no one thereafter may be puffed up with pride," etc.

The second is compression of spiritual things, and in this envy is understood, which compresses spiritual things; Proverbs 14: "Envy is the rottenness of the bones."

The third is stench in the breath, by which wrath is understood, which causes one to burst forth into abusive words; the Psalm: "Their throat is an open sepulchre; they dealt deceitfully with their tongues."

The fourth is sluggishness of the feet, by which sloth is understood: Titus 1: "The Cretans are always liars, evil beasts, lazy bellies"; and Wisdom 15: "Their feet are slow to walk."

The fifth is thirst in the appetite, by which avarice is understood; Proverbs 30: "The earth is not satisfied with water," that is, the earthly man with temporal opulence; and Ecclesiastes 5: "The covetous man shall not be filled with money." The sixth is swelling of the genitals, by which lust is designated; whence in the Psalm: "For my loins are filled with illusions, and there is no soundness in my flesh."

The seventh is infection of the skin or exterior parts, in which gluttony is understood, which is wholly concerned with caring for the skin: Philippians 3: "Whose God is their belly, and whose glory is in their shame, who mind earthly things."

When then the man with the dropsy came into the midst of them, He rebukes by a question the insolence of the Pharisees, who wished to detect Him; as it is said, And, behold, there was a certain man before him which had the dropsy. And Jesus answering, &c.

(14 Mor. c. 6.) Rightly then is the dropsical man healed in the Pharisees' presence, for by the bodily infirmity of the one, is expressed the mental disease of the other.

Therefore, when the man "suffering from dropsy" came forward into the midst, the Lord looked not to avoiding giving them offense, but to bestowing a kindness on the one in need of healing. For where very great benefit is at hand, we ought not to concern ourselves with those who are foolishly scandalized.

He himself, after taking hold of him, healed and dismissed him. By provident dispensation the Lord heals the dropsical man before the lawyers and Pharisees, and soon disputes against avarice, so that through the sickness of this body, the sickness of their heart might be expressed. After many exhortations in his disputation, it is added: "But the Pharisees who were lovers of money heard all these things, and they derided him." Indeed, the dropsical man, the more he drinks, the more he thirsts. And every greedy person multiplies his thirst, who, when he has obtained the things he desires, pants for others even more.

But they who were asked, are rightly silent, for they perceived that whatever they said, would be against themselves. For if it is lawful to heal on the sabbath day, why did they watch the Saviour whether He would heal? If it is not lawful, why do they take care of their cattle on the sabbath? Hence it follows, But they held their peace.

Third, as regards the dissimulation that conceals, he adds: But they were silent. They were silent because, seeing themselves caught and exposed, they feared being confounded by their own response; whence the Gloss of Bede: "Rightly are they silent who see that whatever they might say would be said against themselves. For if it is lawful, why do they watch? If it is not lawful, why do they tend their cattle?" Whence by their silence they feigned ignorance, so as to cover over their malice. A similar instance is found in Matthew twenty-one, where, when the Lord had asked concerning the baptism of John, whence it was, they refused to answer, lest they be convicted of unbelief. Whence that passage of Sirach thirty-seven could be said of them: "O most wicked presumption! whence were you created to cover over barren malice?" But when the leaves of words failed them, they had recourse to the darkness of ignorance and the failure of words; whence they were silent not from prudence, but from ignorance, which has malice joined to it; whence Sirach twenty: "There is one who is silent, not having the sense of speech; and there is one who is silent, knowing the fitting time."

But he, taking hold of him, etc. After the exposure of the observers, there is added here the confutation of those exposed, which the Evangelist describes in three ways, namely as regards the magnificence of the deed, the efficacy of the word, and the evidence of the sign.

First, therefore, as regards the magnificence of the deed, he says: But He, having taken hold of him, healed him and sent him away. In this, that He took hold of him, His humility is apparent, because He does not disdain to touch infirmities in order to teach humility; on account of which the Apostle says in Hebrews 2: "Nowhere does He take hold of angels, but of the seed of Abraham." In this, that He healed, His power is apparent; whence above in chapter six: "Power went out from Him and healed all." In this, that He sent him away, His generosity is apparent, namely to depart as a free man. For He did not reduce him to servitude on account of the benefit conferred, but sent him away to depart as a free man; the Gloss says: "He sent him away bodily healed, so that he might turn himself to the salvation of souls." Whence above in chapter eight, to that demoniac whom He had healed, He said: "Go to your house and tell how great things God has done for you." And through this, Christ in the manner of performing that miracle, by humility confounds the pride of the Jews; by power, their sloth; by generosity and kindness, their faithlessness, since they themselves would neither deign to touch, nor were able to cure, nor were willing to set free.

The second thing, however, that we ought to consider is the work of virtue, in which is understood the healing of spiritual illness. Concerning this, three things are said, namely that he took hold of him, that he healed him, and that he sent him away. He took hold of him, namely through the infusion of grace: Isaiah forty-two: "I the Lord have called you in righteousness, I have taken hold of your hand and kept you"; Psalm: "Send forth your hand from on high, rescue me and deliver me from many waters," etc. He healed him, however, through the expiation of guilt: Psalm: "Who forgives all your iniquities, who heals all your infirmities"; and Matthew one: "He himself shall save his people from their sins." He sent him away, indeed, through the relaxation of punishment; Matthew eighteen: "The lord, having compassion on that servant, released him and forgave him the debt." And this we ask in the Lord's prayer: "Forgive us our debts," etc.

Disregarding then the snares of the Jews, He cures the dropsical, who from fear of the Pharisees did not ask to be healed on account of the sabbath, but only stood up, that when Jesus beheld him, He might have compassion on him and heal him. And the Lord knowing this, asked not whether he wished to be made whole, but forthwith healed him. Whence it follows; And he took him, and healed him, and let him go. Wherein our Lord took no thought not to offend the Pharisees, but only that He might benefit him who needed healing. For it becomes us, when a great good is the result, not to care if fools take offence.

But they, understanding where the question was leading, kept silent. Then Jesus does His work and through a touch heals the sick man.

Third, as to the evidence of the sign, he adds: And they could not reply to these things. The Gloss: "Convicted." For then it is an evident sign that a man has been convicted, when every way of escape fails him. Nor is it a wonder if they could not answer the wisdom of Christ, since not even the wisest could resist his disciples; whence below in the twenty-first chapter: "I will give you a mouth and wisdom, which all your adversaries shall not be able to resist." And this was fulfilled in Stephen, of whom Acts 6: "Then there arose certain of the synagogue which is called that of the Libertines and Cyrenians and Alexandrians, and of those who were from Cilicia and Asia, disputing with Stephen; and they could not resist the wisdom and the spirit by which he spoke."

Then, Christ teaches humility. At the feast, Christ gently opposes the longing for a better seat, so that the humanity of persuasion excludes the harshness of coercion, reason promotes the effect of persuasion, and correction chastises pride.

First the dropsical man is cured, in whom the abundant discharges of the flesh crushed down the powers of the soul, quenched the ardour of the Spirit. Next, humility is taught, when at the nuptial feast the desire of the highest place is forbidden. As it is said, And he spake, Sit not down in the highest room.

He also spoke a parable to those who were invited, noting how they chose the best places, saying to them, "When you are invited to a wedding, do not sit in the first place." Indeed, this admonition of the Savior is plain on the surface, teaching humility, which is praiseworthy not only before God but also among men, but since the evangelist does not call this a parable in vain, we must briefly consider what it also signifies mystically. In many passages, it appears that Christ and the Church's union are called a wedding. One such passage is: "Can the children of the wedding fast while the bridegroom is with them?" (Mark II). Another is: "The kingdom of heaven is like a king who made a wedding feast for his son and sent his servants to call the invited to the wedding" (Matt. XXII). Therefore, whoever having been invited attends these weddings, that is, unites himself to the members of the Church through the grace of faith, should not sit in the first place, that is, should not, by boasting of his merits, exalt himself as superior to others. Let him indeed strive, according to the parable of another place, to appear clad in the wedding garment, that is, shining with the splendor of virtues, but let him adorn the attire of these virtues with the place of devoted humility.

But as the Evangelist calls this admonition a parable, we must briefly examine what is its mystical meaning. Whosoever being bidden has come to the marriage feast of Christ's Church, being united to the members of the Church by faith, let him not exalt himself as higher than others by boasting of his merits.

He spoke also to those who were invited, etc. After he confuted the observers, here secondly he instructs the guests. This part is divided into three according to a threefold instruction. For first he instructs those invited to the nuptial banquet. Second he instructs those inviting to the familiar banquet, there: He said also to him who had invited him. Third he instructs those to be imitated regarding the eternal banquet, there: A certain man made a great supper, etc. The first of these regards the banquet of grace; the second, of nature; and the third, of glory; the first, sacramental; the second, material; the third, eternal and spiritual.

First, therefore, as regards the occasion introducing the parable, he says: And he spoke a parable to those who were invited: The Gloss: "A parable, signifying something else mystically." For since someone could refer that teaching of the Lord to these carnal weddings, therefore the Evangelist himself, directing the understanding of the expositor, wishes it to be understood parabolically. For this was the manner of the Lord and Savior in teaching, according to that passage of the Psalm: "I will open my mouth in parables, I will utter propositions from the beginning," etc. And because a parable has no force unless it is spoken at its proper time, according to that passage of Ecclesiasticus 20: "A parable from the mouth of a fool shall be rejected, for he does not speak it in its time"; and conversely, Proverbs 25: "Golden apples in beds of silver, he who speaks a word in its time"; therefore the opportuneness of place and time is added for the introduction of this parable about the wedding banquet, when it is added: Observing how they were choosing the first places, namely after the manner of the proud, which custom was indeed found among the Pharisees: Matthew 23: "They love the first places at feasts and the first seats in the synagogues and greetings in the marketplace"; and this as a sign of honor, according to that passage of Job 29: "If I wished to go to them, I sat in the first place." For the first and the highest are joined together; and just as pride and ambition is the disordered appetite for superiority, so also for priority. The proud seek things of this kind, who desire to be honored by others, after the example of Saul, 1 Kings 15: "Only honor me before the elders of my people and before Israel."

[On how the man who seeks inclusion in the "Inner Ring" of insiders will always be excluded, while the man who seeks only the work or the friendship itself will find himself "all unawares" in the only circle that matters]

The quest of the Inner Ring will break your hearts unless you break it. But if you break it, a surprising result will follow. If in your working hours you make the work your end, you will presently find yourself all unawares inside the only circle in your profession that really matters. You will be one of the sound craftsmen, and other sound craftsmen will know it. This group of craftsmen will by no means coincide with the Inner Ring or the Important People or the People in the Know. It will not shape that professional policy or work up that professional influence which fights for the profession as a whole against the public: nor will it lead to those periodic scandals and crises which the Inner Ring produces. But it will do those things which that profession exists to do and will in the long run be responsible for all the respect which that profession in fact enjoys. And if in your spare time you consort simply with the people you like, you will again find that you have come unawares to a real inside: that you are indeed snug and safe at the centre of something which, seen from without, would look exactly like an Inner Ring. But the difference is that its secrecy is accidental, and its exclusiveness a by-product, and no one was led thither by the lure of the esoteric: for it is only four or five people who like one another meeting to do things that they like. This is friendship. Aristotle placed it among the virtues. It causes perhaps half of all the happiness in the world, and no Inner Ringer can ever have it.

Do you see what the suppers of Christ are like, how they are turned to the profit of souls and not to the stuffing of the belly? For look, He healed the man suffering from dropsy, He taught the Pharisees that doing good on the Sabbath is a good deed. Then, when He saw that they were making a commotion over sitting in the front seats, He heals this passion too, one arising not from a small cause but from a great and hard-to-avoid one, namely vainglory. And let no one consider the teaching about this to be trivial and unworthy of the majesty of God. For you could by no means call that physician benevolent who promises to cure gout and whatever serious disease there may be, but refuses to treat a bruised finger or a toothache. Moreover, how can one consider the passion of vainglory trivial when it troubles in every way those who love to sit in the front seats? Therefore it was necessary for the Teacher, the Author and Perfecter of humility — Christ — it was necessary to cut off every branch of this evil root: vainglory. Please also take this into consideration: if it had not been the time of the meal and the Lord had begun speaking about this, setting aside discussion of other matters, they could have reproached Him. But as it was, when it was the time of the supper and when the passion for preeminence was tormenting the wretches before the Savior's eyes, His admonition was most timely.

Now let no one deem the above precepts of Christ to be trifling, and unworthy of the sublimity and grandeur of the Word of God. For you would not call him a merciful physician who professed to heal the gout, but refused to cure a scar on the finger or a tooth-ache. Besides, how can that passion of vainglory appear slight, which moved or agitated those who sought the first seats. It became then the Master of humility to cut off every branch of the bad root. But observe this also, that when the supper was ready, and the wretched guests were contending for precedency before the eyes of the Saviour, there was a fit occasion for advice.

Moreover, he is not to be respected in the end, nor by all men, who thrusts himself into honours; but while by some he is honoured, by others he is disparaged, and sometimes even by the very men who outwardly honour him.