Bright Saturday

(de Quæst. Ev. 1. ii. q. 14.) As also in twenty-four hours the whole world moves round and receives light, so the mystery of enlightening the world by the Gospel of the Trinity, is hinted at in the seventy-two disciples. For three times twenty-four makes seventy-two. Now as no one doubts that the twelve Apostles foreshadowed the order of Bishops, so also we must know that these seventy-two represented the presbytery, (that is, the second order of priests.) Nevertheless, in the earliest times of the Church, as the Apostolical writings bear witness, both were called presbyters, both also called bishops, the former of these signifying "ripeness of wisdom," the latter, "diligence in the pastoral care."

At the same time it is implied by this, that if any are equal in spiritual gifts, they should not suffer a fondness for their own opinion to get the better of them.

After these things, the Lord appointed another seventy-two. Just as the twelve apostles clearly represented and foreshadowed the role of bishops, it is to be understood that these seventy-two represented the figure of presbyters, that is, priests of the second order. Although in the earliest times of the Church, as the Apostolic Scripture bears witness, both groups were called presbyters, and both were called bishops. One term signifies the maturity of wisdom, the other the diligence of pastoral care. The fact that seventy-two are sent out is appropriate. Either because the Gospel was to be preached to the same number of nations in the world, just as twelve tribes of Israel were to be embodied with respect to foreign peoples, or that by the very number of preachers, the whole world was to be illuminated by the Gospel of the supreme and indivisible Trinity. Just as it is established that the sun breathes its light's course upon the world through seventy-two hours over three days. For indeed, the Lord Himself calls Himself the day, and His apostles the hours, saying: "Are there not twelve hours in a day? If anyone walks in the day, he does not stumble" (John XI). And it is well commanded in the Psalms: "Declare His salvation from day to day" (Psalm XCV), that is, light from light, true God from true God (John I). Moreover, in many places in Holy Scripture, the mystery of the Trinity is shown through three days, especially because the Lord rose from the dead on the third day. And in the Old Testament, the people arriving at Mount Sinai received the law on the third day. Similarly, they crossed the Jordan River, to which the grace of baptism is commended, on the third day after they reached it.

And he sent them two by two before his face into every city and place where he himself was about to come. For there are two precepts of charity, namely, the love of God and of neighbor, and charity cannot be less than between two (for no one properly says he has charity for himself, but his love reaches out to another, so that charity may exist). The Lord sends the disciples two by two to preach, so that he may silently imply to us that anyone who does not have charity towards another should by no means undertake the duty of preaching. But it is well said that he sent them before his face into every city and place where he himself was about to come. For the Lord follows his preachers, because preaching goes before, and then the Lord comes to the habitation of our mind. Words of exhortation precede, and through these, the truth is received in the mind.

The number of the twelve apostles marked the beginning of the episcopal rank. It is also apparent that the seventy-two disciples, who were also sent out by the Lord to preach the word, signify in their selection the lesser rank of the priesthood that is now called the presbyterate. For the same reason, it is appropriate that these seventy-two figured in the last part of the priestly clothing, as those twelve had been in the first. It was fitting that the type of those who would occupy a higher rank in the body of the High Priest (that is, in the church of Christ) should have a higher place in the typical clothing of the Old Testament high priest.

Rightly are seventy-two sent, for to so many nations of the world was the Gospel to be preached, that as at first twelve were appointed because of the twelve tribes of Israel, so, these also were ordained as teachers for the instruction of the foreign nations.

Now as the great harvest is this whole multitude of believers, so the few labourers are the Apostles, and their followers who are sent to this harvest.

Second, the mission of the seventy-two disciples is treated with respect to three things.

After these things the Lord designated etc. The part concerning the mission of the Apostles having been completed, here is added the part concerning the mission of the disciples after the manner of lesser prelates. This part has three sections, in the first of which he treats of the form of preaching; in the second, of the form of living, below in the same chapter: And behold, a certain lawyer; in the third, of the form of praying, below in the eleventh chapter: And it came to pass, when he was in a certain place, etc.

The first part treats of the mission of the accompanying disciples in three ways. The first part has three sections, in the first of which is set forth the mission of the accompanying disciples; in the second is added the instruction of those going forth, at the passage: Carry neither purse etc.; in the third is added the consolation of those returning, at the passage: And the seventy-two returned with joy, etc. The disciples are sent with the authority of divine command, instructed from the truth of divine teaching, and consoled from the familiarity of divine companionship.

The Lord sends the disciples to preach in this order: first, by designating them according to the due number; second, by sending forth those designated into every city and place; third, by hastening those sent forth toward the salvation of the elect; fourth, by strengthening those hastened against the fury of persecutors.

First, therefore, with regard to the designation of the disciples according to the due number, he says: After these things the Lord designated also other seventy-two, etc.: he designated them, that is, he chose them with distinction, according to that passage of John 15: "I have chosen you and appointed you, that you should go forth," etc. Whence in the Gloss: "Just as in the Apostles there is the form of bishops, so in the seventy-two there is the form of priests of the second order." These ought to be designated by God, that is, assumed to honor, according to that passage of Hebrews 5: "Neither does anyone take the honor to himself, but he who is called by God, as Aaron was." As a testimony of which designation they ought to be marked with the seal of order and of priestly character, with the seal of the tonsure and of all discipline and most holy manner of life; so that it may be apparent that they are of the number of those to whom it is said in Ephesians 4: "You were sealed with the Holy Spirit unto the day of our redemption."

Moreover they designate them in the number seventy, according as they had been designated in the Old Testament, in Exodus fifteen, in the seventy palm trees, where it is said that "in Elim there were twelve springs of water" with regard to the Apostles, "and seventy palm trees" with regard to the disciples; and in Numbers eleven, these were signified in the seventy men, to whom the Lord gave the Holy Spirit of prophesying, where it is said: "The Lord spoke to Moses, taking from the spirit that was in Moses, and giving to the seventy men, who prophesied and did not cease thereafter. Moreover two men remained in the camp, upon whom the spirit rested. For they too had been enrolled"; in which these were expressly prefigured. Moreover the reason why these were seventy-two was, according to the literal sense, that just as the Apostles preaching to the twelve tribes were twelve, so these were seventy-two, according to what is said in the Gloss: "Seventy-two are sent, who would preach the Gospel to as many nations of languages"; according to the mystical understanding, because it contains in itself seven times ten and two; in which is designated the sevenfold Spirit given through their ministry for the fulfillment of the Decalogue and the two precepts of charity. — Or, because seventy-two contains the hours of three days, because they were to preach the faith of the Trinity, as is said in the Gloss, according to the three-day circuit of the sun of Christ, namely of the incarnation, passion, and resurrection.

Secondly, as to the sending forth of the designated ones before his sight, it is added: And he sent them two by two before his face. He sent them, I say, by divine authority, because, as is said in John twenty, "as the Father has sent me, so I send you." Two by two moreover he sent them, according to the literal sense, so that they might mutually guard and help one another, according to that passage in Ecclesiastes four: "It is better for two to be together than one, for they have the benefit of their companionship"; or according to the spiritual understanding, as Bede says, "by this, that he sends them two by two, he intimates that no one ought to undertake the office of preaching who does not have charity toward another." In designation of which thing it is said in Song of Songs four: "Your teeth," that is, preachers, whose task it is to chew food for the little ones, "are like flocks of shorn sheep that have come up from the washing, all with twin offspring, and none among them is barren." As a figure of which thing also, as the Gloss says, the animals were in pairs in the ark of Noah, as is said in Genesis six. — And since this mission was nothing other than a certain preparation for Christ, therefore he adds: Into every city and place where he himself was about to come; whence they went before like heralds, according to that passage in Isaiah forty: "Prepare the way of the Lord, make straight his paths." Whence the Gloss: "Where the words of preaching run before, the Lord comes to the dwelling of the mind."

Luke 10: He sent them two by two, etc.; the Gloss of Ambrose says: "So great ought the preacher's confidence to be that he knows most certainly that necessities will not fail him, lest, while he provides earthly things for himself, he less provides eternal things for others." Therefore the pursuit of preaching and teaching ought not to be interrupted on account of bodily work, since a man does not perfectly suffice for both.

God had made known by the Prophets that the preaching of the Gospel of salvation was to embrace not only Israel, but also the Gentile nations; and therefore after the twelve Apostles, there were other seventy-two (Vulg. septuaginta duos.) also appointed by Christ, as it is said, After these things the Lord appointed other seventy-two also.

An outline of this ordinance also was set forth in the words of Moses, who at the command of God chose out seventy, upon whom God poured out His Spirit. In the book of Numbers also it was written of the children of Israel, that they came to Elim, which is by interpretation "ascent," and there were there twelve fountains of water, and seventy palm trees. (Numb. 33:9.) For when we fly to spiritual refreshment, we shall find twelve fountains, namely, the holy Apostles, from whom we imbibe the knowledge of salvation as from the well-springs of the Saviour; (Isai. 12:3.) and seventy palms, that is, those who were now appointed by Christ. For the palm is a tree of sound core, striking deep root and fruitful, always growing by the water side, yet at the same time putting forth its leaves upwards. It follows, And he sent them two and two.

(non occ. v. Tit. Bost.) As the large fields require many reapers, so also do the multitude of believers in Christ. Hence He adds, Pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest. Now mark that when He said, Pray ye therefore the Lord of the harvest, that he would send forth labourers into the harvest, He afterwards Himself performed it. He then is the Lord of the harvest, and by Him, and together with Him, God the Father rules over all.

The names of the apostles of the Savior are clear to everyone from the Gospels, but no list of the seventy disciples is in circulation anywhere. Some have said, to be sure, that Barnabas was one of them, and the Acts of the Apostles and Paul writing to the Galatians have made special mention of him. They say Sosthenes was of these as well. Together with Paul, he wrote to the Corinthians. Tradition also holds that Matthias, who was listed among the apostles in place of Judas, and Joseph Justus, who was honored with him at the same casting of lots, were considered worthy of the same calling among the seventy. They say that Thaddaeus was also one of them, about whom I shall presently relate a story which has come down to us. On observation, you would find that the disciples of the Savior appear to have been more than the seventy. Paul says that after the resurrection from the dead Cephas saw him first, then the Twelve. After these saw him, he was seen by more than five hundred brothers all at once, some of whom he says had fallen asleep, although the majority were still alive at the time that this account was being composed by him.

Our Lord and Savior, dearest brothers, sometimes admonishes us through words, and sometimes through deeds. For His very actions are commandments, because when He does something in silence, He makes known what we ought to do. For behold, He sends His disciples out to preach in pairs, because there are two commandments of charity, namely the love of God and of neighbor, and charity cannot exist between fewer than two persons. For no one is properly said to have charity toward himself, but love extends toward another so that it may be charity. The Lord sends His disciples to preach in pairs, so that by this He may silently indicate to us that whoever does not have charity toward another should by no means undertake the office of preaching.

It is well said that he sent them before his face into every city and place where he himself was about to come. For the Lord follows his preachers, because preaching comes first, and then the Lord comes to the dwelling place of our mind, when words of exhortation run ahead, and through these truth is received in the mind. For thus Isaiah says to these same preachers: Prepare the way of the Lord, make straight the paths of our God. Thus the Psalmist says to them: Make a way for him who ascends over the setting. For the Lord ascended over the setting because from that by which he fell in his passion, from that same thing he manifested his greater glory by rising again. He ascended over the setting, namely, because he trampled down by rising again the death which he had endured. Therefore we make a way for him who ascends over the setting when we preach his glory to your minds, so that he himself also, coming afterward, may illuminate them through the presence of his love.

(Hom. 17. in Ev.) He sends the disciples to preach two and two, because there are two commands of charity, the love of God, and love of our neighbour; (and charity cannot exist without at least two;) thereby silently suggesting to us, that he who has not love to another, ought not to undertake the office of preaching.

(ubi sup.) It is rightly added, before his face into every city and place, whither he himself would come. For the Lord follows His preachers, since the preaching comes first, and then the Lord enters into the tabernacle of our heart; seeing that through the words of exhortation going before, truth is received into the mind. Hence Esaias says to the preachers, Prepare ye the way of the Lord, make straight a highway for our God. (Isa. 40:3.)

(ubi sup.) But not without deep sorrow can we add, but the labourers are few. For although there are who would hear good things, they are wanting who should spread them. Behold the world is full of priests, but seldom is there found a labourer in God's harvest, because we undertake indeed the priestly office, but we perform not its works.

(ubi sup.) Hereby also the people must be induced to pray for their pastors, that they may he able to work what is good for them, and that their tongue grow not lifeless in exhortation. For often for their own wickedness their tongue is tied. But often for the fault of the people it comes to pass that the word of preaching is withdrawn from their rulers.

But how does He give the name of harvest to a work only just now at its beginning? the plough not yet put down, nor the furrows turned, He yet speaks of harvests, for His disciples might waver and say, How can we so small a number convert the whole world, how can foolish men reform the wise, naked men those that are armed, subjects their rulers? Lest they should be disturbed then by such thoughts, He calls the Gospel a harvest; as if He says, All things are ready, I send you to a gathering of fruits already prepared. Ye can sow and reap the same day. As then the husbandman goes out to harvest rejoicing, much more also and with greater cheerfulness must you go out into the world. For this is the true harvest, which shows the fields all prepared for you.

(Hom. 32. in Matt.) But he afterwards increased them greatly, not by adding to their number, but awarding to them power. He implies that it is a great gift to send labourers into the divine harvest, by His saying that the Lord of the harvest must be prayed to upon this account.

Likewise also the twelve were reckoned by two and two, as Matthew shows in his enumeration of them. (Matt. 10:2.) For that two should be joined in service, seems from the word of God to be an ancient custom. For God led Israel out of Egypt by the hands of Moses and Aaron. Joshua and Caleb also, united together, appeased the people who had been provoked by the twelve spies. (Numb. 13, 14. Ex. 12.) Hence it is said, A brother assisted by a brother is as a fortified city. (Prov. 18:19. Vulg.)

In the book of Exodus it is written: "And they came to Elim; there were twelve wells of water and seventy palm trees" (Exod. 15:27). What happened then historically and figuratively has now been fulfilled in reality. Elim means ascent. By this nothing other is signified than that we, ascending into a more perfect understanding and into spiritual maturity, and not stopping, as the Hebrews did, at the Law, but rising up into Christianity, shall find twelve wells, that is, the twelve chief apostles, who are the fountains of every most sweet teaching. We shall find also seventy palm trunks, that is, the seventy apostles. They are not called wells but palms, as those who were nurtured and guided by the (chief) apostles. For although Christ Himself also chose these seventy apostles, they were inferior to the twelve, and subsequently were their disciples and companions. Thus these palms were nourished by the wells, that is, by the apostles, and brought forth to us fruit that is sweet and at the same time moderately tart. The teaching of the saints is indeed such: it does not entirely delight and flatter, nor does it entirely constrain and strike, but combines both qualities, and is truly seasoned with salt and joined with grace, as the apostle Paul also exclaims: "Let your speech be always with grace, seasoned with salt" (Col. 4:6). The Lord chooses seventy disciples on account of the multitude of those in need of instruction. For just as fields with a good harvest require many reapers, so too for the believers, since they were to be a countless multitude, there was an urgent need for many teachers.

The Lord had appointed the disciples for the sake of the multitude, who were in want of teachers. For as our corn fields require many reapers, so the innumerable company of those who are to believe need many teachers, as it follows, The harvest truly is great.

By Judaea are meant those who confess, whom Christ visits; for wherever there is confession of sins, or the praise of God, thither cometh Christ and His disciples, i. e. His doctrine and enlightenment; and there He is known by His cleansing men from sin: And there He tarried with them, and baptized.

"After these things came Jesus and His disciples into the land of Judea; and there He tarried with them, and baptized." Being baptized, He baptized. Not with that baptism with which He was baptized did He baptize. The Lord, being baptized by a servant gives baptism, showing the path of humility and leading to the baptism of the Lord, that is, His own baptism, by giving an example of humility, in not Himself refusing baptism from a servant. And in the baptism by a servant, a way was prepared for the Lord; the Lord also being baptized, made Himself a way for them that come to Him. Let us hear Himself: "I am the way, the truth, and the life." If thou seekest truth, keep the way, for the way and the truth are the same. The way that thou art going is the same as the whither thou art going: thou art not going by a way as one thing, to an object as another thing; not coming to Christ by something else as a way, thou comest to Christ by Christ. How by Christ to Christ? By Christ the man, to Christ God; by the Word made flesh, to the Word which in the beginning was God with God; from that which man ate, to that which angels daily eat. For so it is written, "He gave them bread of heaven: man ate the bread of angels." What is the bread of angels? "In the beginning was the Word, and the Word was with God, and the Word was God." How has man eaten the bread of angels? "And the Word was made flesh, and dwelt among us."

But though we have said that angels eat, do not fancy, brethren, that this is done with teeth. For if you think so, God, of whom the angels eat, is as it were torn in pieces. Who tears righteousness in pieces? But still, some one asks me, And who is it that can eat righteousness? Well, how is it said, "Blessed are they that hunger and thirst after righteousness, for they shall be filled"? The food which thou eatest carnally perishes, in order to refresh thee; to repair thy waste it is consumed: eat righteousness; and while thou art refreshed, it continues entire. Just as by seeing this corporeal light, these eyes of ours are refreshed, and yet it is a corporeal thing that is seen by corporeal eyes. Many there have been, when too long in darkness, whose eyesight is weakened by fasting, as it were, from light. The eyes, deprived of their food (for they feed on light), become wearied by fasting, and weakened, so that they cannot bear to see the light by which they are refreshed; and if the light is too long absent, they are quenched, and the very sense of sight dies as it were in them. What then? Does the light become less, because so many eyes are daily fed by it? Thy eyes are refreshed, and the light remains entire. As God was able to show this in the case of corporeal light to corporeal eyes, does He not show that other light to clean hearts as unwearied, continuing entire, and in no respect failing? What light? "In the beginning was the Word, and the Word was with God." Let us see if this is light. "For with Thee is the fountain of light, and in Thy light shall we see light." On earth, fountain is one thing, light another. When thirsting, thou seekest a fountain, and to get to the fountain thou seekest light; and if it is not day, thou lightest a lamp to get to the fountain. That fountain is the very light: to the thirsting a fountain, to the blind a light. Let the eyes be opened to see the light, let the lips of the heart be opened to drink of the fountain; that which thou drinkest, thou seest, thou hearest. God becomes all to thee; for He is to thee the whole of these things which thou lovest. If thou regardest things visible, neither is God bread, nor is God water, nor is God this light, nor is He garment nor house. For all these are things visible, and single separate things. What bread is, water is not; and what a garment is, a house is not; and what these things are, God is not, for they are visible things. God is all this to thee: if thou hungerest, He is bread to thee; if thou thirstest, He is water to thee; if thou art in darkness, He is light to thee: for He remains incorruptible. If thou art naked, He is a garment of immortality to thee, when this corruptible shall put on incorruption, and this mortal shall put on immortality. All things can be said of God, and nothing is worthily said of God. Nothing is wider than this poverty of expression. Thou seekest a fitting name for Him, thou canst not find it; thou seekest to speak of Him in any way soever, thou findest that He is all. What likeness have the lamb and the lion? Both is said of Christ. "Behold the Lamb of God!" How a lion? "The Lion of the tribe of Judah hath prevailed."

Our Lord did not baptize with the baptism wherewith He had been baptized; for He was baptized by a servant, as a lesson of humility to us, and in order to bring us to the Lord's baptism, i. e. His own; for Jesus baptized, as the Lord, the Son of God.

After these things, is not immediately after His dispute with Nicodemus, which took place at Jerusalem; but on His return to Jerusalem after some time spent in Galilee.

After these things Jesus came. The Lord manifested himself to the Jews by a sign of power and by a word of teaching; here he manifests himself by the Sacrament of regeneration, receiving the Jews to baptism.

The purification of Christ through baptism is described first, by which he manifests himself to the Jews; and so he says: "After these things," that is, after the aforementioned manifestations, "Jesus and his disciples came into the land of Judea," so that he might make himself manifest to the Jews through baptism. Whence he adds: "And he was staying there with them," namely the disciples, "and was baptizing," according to what John had borne testimony to him in chapter 1: "Upon whom you shall see the Spirit descending, he it is who baptizes"; nor was he alone baptizing, but indeed also his precursor.

But a question arises concerning what he says, that Jesus was baptizing. On the contrary: In chapter 4: "Jesus was not baptizing, but his disciples": therefore there is a contradiction. Response: It must be said that he by whose authority something is done is the one who does it; whence "to do something" is twofold, namely by authority or by ministry. Christ baptized by authority, but his disciples by ministry: or he baptized interiorly, while the disciples baptized exteriorly.

But then there is a question: whence is it that the Lord did not baptize exteriorly in his own person? And it seems that he ought to have done so, so as to furnish others with an example, a form, and a manner.

Response: It must be said that he furnished others with a manner and taught them, but nevertheless he did not baptize for the sake of avoiding error and presumption: error, because people would have believed that others who had not been baptized by him were not truly baptized: presumption, lest those baptized by him be puffed up and despise those baptized by the disciples, and thereby the baptism of the disciples.

It is asked: which baptism is more powerful, whether that of Christ or that of John? That it is John's, it seems: because Christ was baptized with the baptism of John: therefore just as the priesthood of Melchizedek was nobler than the priesthood of Levi, because Levi was tithed by Melchizedek: by the same reasoning it seems so concerning baptism. Likewise, "Christ was not baptizing, but his disciples"; but the disciples of Christ were not greater than John: therefore neither was the baptism of Christ's disciples greater than the baptism of John. Likewise it is asked whether that baptism conferred grace? And that it did not, seems apparent: because it is said in chapter 7: "The Spirit had not yet been given, because Jesus had not yet been glorified"; and if anyone who had been baptized had died before the Passion, he would not have entered the kingdom of God.

I respond: It must be said that according to Chrysostom, the baptism of Christ's disciples before the Passion was merely preparatory, just as was the baptism of John: hence both were devoid of grace. However, Bede and Augustine say that "John baptized, and there was rebaptism; Judas baptized, and there was no rebaptism." Hence they say that that baptism conferred grace, and was therefore nobler, because of nobler efficacy.

As to what is objected, that Christ was baptized: it must be said that the baptism of John had absolutely no effect upon Christ. As to what is objected, that the disciples were baptizing: it must be said that this is true, outwardly; but nevertheless in that baptism Christ was baptizing inwardly; this was not so, however, in the baptism of John. As to what is objected, that the Spirit had not yet been given: this must be understood of the visible and manifest giving, in the manner in which it was given through the imposition of hands, not of the invisible giving.

As to the objection that a baptized person who died would not fly forth: it must be said that this was not on account of a defect of grace in baptism, but because its price had not yet been paid. And if one objects that baptism has its efficacy from the Passion, it must be understood that it has the efficacy of conferring grace from the divine power operating invisibly therein, but from the Passion with respect to the opening of the gate. Or: if he had not yet suffered, nevertheless faith in the Passion was present, by reason of which it had efficacy — not indeed of opening the gate, but of giving grace.

After the conversation with Nicodemus had now reached its conclusion, the Divine Evangelist again prepares something else most profitable. For enlightened by the Divine Spirit to the exposition of things most needful, he knew that it would exceedingly profit his readers to know clearly, how great the excellence, and by how great measures, the baptism of Christ surpasses that of John. For it was indeed not far from his expectation, that certain would arise who of their folly should dare to say, either that there was no difference whatever between them, but that they ought to be crowned with equal honours; or, having stumbled into folly even wilder than this, say, that the vote of superiority ought to be taken away from Christ's baptism, and the superiority shamelessly lavished on the baptism by water. For what daring is not attainable by the ill-instructed, or through what blasphemy do they not rush, who rising up against the holy doctrines of the Church, pervert all equity, as it is written? The most wise Evangelist then, that he might destroy beforehand the plea for their vain-babbling, introduces the holy Baptist laying before his disciples the solution of the question. Christ therefore baptizes through His own disciples: likewise John too, and not altogether by the hands of others, nor yet did he baptize in those same fountains, where Christ was manifested doing this, but near to Salim, as it is written, and in one of the neighbouring fountains. And through the very distinction (in a way) of the fountains of waters does he show the difference of the baptism, and signify as in a figure that his baptism is not the same as that of our Saviour Christ: yet was it near and round about, bringing in a kind of preparation and introduction to the more perfect one. As then the law of Moses too is said to have a shadow of the good things to come, not the very image of the things (for the Mosaic letter is a kind of preparatory exercise and pre-instruction for the worship in the Spirit, travailing with the truth hidden within), so shalt thou conceive too of the baptism unto repentance.

Nothing can be clearer or mightier than the truth, just as nothing is weaker than falsehood, though it be shaded by ten thousand veils. For even so it is easily detected, it easily melts away. But truth stands forth unveiled for all that will behold her beauty; she seeks no concealment, dreads no danger, trembles at no plots, desires not glory from the many, is accountable to no mortal thing, but stands above them all, is the object of ten thousand secret plots, yet remaineth unconquerable, and guards as in a sure fortress these who fly to her by her own exceeding might, who avoids secret lurking places, and setteth what is hers before all men.

"After this," saith the Evangelist, "He went forth and His disciples into the land of Judaea, and there He tarried with them and baptized." At the feasts He went up to the City to set forth in the midst of them His doctrines, and the help of His miracles; but after the feasts were over, He often went to Jordan, because many ran together there. For He ever chose the most crowded places, not from any love of show or vainglory, but because He desired to afford His help to the greatest number.

Yet the Evangelist farther on says, that "Jesus baptized not, but His disciples"; whence it is clear that this is his meaning here also. And why did Jesus not baptize? The Baptist had said before, "He shall baptize you with the Holy Spirit and with fire." Now he had not yet given the Spirit, and it was therefore with good cause that he did not baptize. But His disciples did so, because they desired to bring many to the saving doctrine.

As long as the feast of Passover continued, Jesus was in Jerusalem. When it passed, Jesus went out from there into the land of Judea and lived near the Jordan, where many gathered. He sought crowded places not for vain honor or glory, but because He desired to bring benefit and good to a greater number of people. When He also went up to the feasts, He went for this very same reason, to bring benefit to a greater number of people both by teaching and by the manifestation of miracles. Hearing that He baptized, do not think that He Himself baptized: His disciples baptized, but the evangelist attributes the work of the disciples to the Teacher. Further on, this same evangelist says that "Jesus did not baptize, but His disciples" (Jn. 4:2). Will you ask "why did He Himself not baptize"? Learn. John had previously said that "He will baptize you with the Holy Spirit" (Mt. 3:11). But He had not yet given the Holy Spirit, because it was not yet time. Therefore, if He had baptized, He would either have baptized without the Spirit (and how then would He have differed from John?), or He would have given the Spirit before the proper time, and this is unworthy of God, who does everything in due time. When was it time to give the Spirit? The time after the Ascension. For our nature in Christ Jesus needed to appear before the Father without sin, and after God was thus reconciled with us, for the Spirit to be sent down as a rich and generous gift.

Above, the Lord gave us his teaching on spiritual regeneration in words, here he completes his teaching through action, by baptizing. First, two kinds of baptism are mentioned. Secondly, a question about their relationship is raised (v 25). As to the first, two things are done. Mention is first made of the baptism of Christ. Secondly, of the baptism of John.

He says first, After this, i.e., the teaching on spiritual regeneration, Jesus and his disciples came to Judean territory. There is a question here about the literal meaning. For above, the Evangelist had said that the Lord had come from Galilee to Jerusalem, which is in Judean territory, where he taught Nicodemus. So how, after teaching Nicodemus, can he come into Judea, since he was already there?

Two answers are given to this. According to Bede, after his discussion with Nicodemus, Christ went to Galilee, and after remaining there for a time, returned to Judea. And so After this Jesus and his disciples came to Judean territory, should not be understood to mean that he came into Judea immediately after his talk with Nicodemus. Another explanation, given by Chrysostom, is that he did come into the territory of Judea immediately after this discussion: for Christ wanted to preach where the people gathered, so that many might be converted: "I have declared your justice in the great assembly" (Ps 39:10); "I have spoken openly to the world" (below 18:20). Now there were two places in Judea where the Jewish people gathered: Jerusalem, where they went for their feasts, and the Jordan, where they gathered on account of John's preaching and his baptism. And so the Lord used to visit both places; and after the feast days were over in Jerusalem, which is in one part of Judea, he went to another part, to the Jordan, where John was baptizing.

As for the moral sense, Judea means "confession," to which Jesus came, for Christ visits those who confess their sins or speak in praise of God: "Judea became his sanctuary" (Ps 113:2). He stayed there, because he did not make a merely temporary visit: "We will come to him, and make our abode with him," as it says below (14:23). And was baptizing, i.e., cleansing from sin; because unless one confesses his sins he does not obtain forgiveness: "He who hides his sins will not prosper" (Prv 28:13).

"And John also was baptizing in Aenon, near to Salim." A certain lake, "Aenon." How do we know it was a lake? "Because there was much water there, and they came and were baptized. For John was not yet cast into prison." If you remember, I told you why John baptized: because the Lord must needs be baptized. And why must the Lord be baptized? Because many there would be to despise baptism, that they might appear to be endowed with greater grace than they saw other believers endowed with. For example, a catechumen, now living continently, might despise a married person, and say of himself that he was better than the other believer. That catechumen might possibly say in his heart, "What need have I to receive baptism, to have just what that other man has, than whom I am already better?" Therefore, lest that neck of pride should hurl to destruction certain men much elated with the merits of their own righteousness, the Lord was willing to be baptized by a servant, as if addressing His chief sons: "Why do you extol yourselves? Why lift yourselves up because you have, one prudence, another learning, another chastity, another the courage of patience? Can you possibly have as much as I who gave you these? And yet I was baptized by a servant, you disdain to be baptized by the Lord." This is the sense of "to fulfill all righteousness."

But some one will say, "It were enough, then, that John baptized only the Lord; what need was there for others to be baptized by John?" Now we have said this too, that if John had baptized only the Lord, men would not be without this thought, that John had a better baptism than the Lord had. They would say, in fact, "So great was the baptism of John, that Christ alone was worthy to be baptized therewith." Therefore, to show that the baptism which the Lord was to give was better than that of John, that the one might be understood as that of a servant, the other as that of the Lord, the Lord was baptized to give an example of humility; but He was not the only one baptized by John, lest John's baptism should appear to be better than the baptism of the Lord. To this end, however, our Lord Jesus Christ showed the way, as you have heard, brethren, lest any man, arrogating to himself that he has abundance of some particular grace, should disdain to be baptized with the baptism of the Lord. For whatever the catechumen's proficiency, he still carries the load of his iniquity: it is not forgiven him until he shall have come to baptism. Just as the people Israel were not rid of the Egyptians until they had come to the Red Sea, so no man is rid of the pressure of sins until he has come to the font of baptism.

But why did John baptize? Because it was necessary that our Lord should be baptized. And why was it necessary that our Lord should be baptized? That no one might ever think himself at liberty to despise baptism.

John still continues baptizing, though Christ has begun; for the shadow remains still, nor must the forerunner cease, till the truth is manifested. And John also was baptizing in Ænon, near to Salim. Ænon is Hebrew for water; so that the Evangelist gives, as it were, the derivation of the name, when he adds, For there was much water there. Salim is a town on the Jordan, where Melchisedec once reigned.

The same kind of benefit which catechumens receive from instruction before they are baptized, the same did John's baptism convey before Christ's. As John preached repentance, announced Christ's baptism, and drew all men to the knowledge of the truth now made manifest to the world: so the ministers of the Church first instruct those who come to the faith, then reprove their sins; and lastly, drawing them to the knowledge and love of the truth, offer them remission by Christ's baptism.

"And John was also baptizing in Aennon near Salim," that is, Salem, which was the city of Melchisedech, Hebrews 7. And the reason is added: "Because there were many waters there." A good reason, because John baptized only in water; Mark 1: "I have baptized you with water," John said. "And they came" to him "and were baptized," even while Christ was baptizing; Matthew 3: "Jerusalem went out to him, and all Judea, and all the region around the Jordan, and they were baptized by him."

It is asked: since the baptism of John was preparatory to the baptism of Christ, and when truth arrives, the shadow ceases: it seems that he ought to have ceased baptizing from the moment Christ began.

Response: It must be said that he did cease, but not immediately. And the reason was fourfold: lest he seem contrary to him; lest he seem inconstant; lest he seem to have borne it indignantly; lest he cast his disciples into envy and jealousy.

(Hierom. Ep. c. xxiii. ad Evag.) It matters not whether it is called Salem, or Salim; since the Jews very rarely use vowels in the middle of words; and the same words are pronounced with different vowels and accents, by different readers, and in different places. And they came, and were baptized.

"And why, when the disciples of Jesus were baptizing, did not John cease to do so? why did he continue to baptize, and that even until he was led to prison? for to say, 'John also was baptizing in Aenon'; and to add, 'John was not yet cast into prison,' was to declare that until that time he did not cease to baptize. But wherefore did he baptize until then? For he would have made the disciples of Jesus seem more reverend had he desisted when they began. Why then did he baptize?" It was that he might not excite his disciples to even stronger rivalry, and make them more contentious still. For if, although he ten thousand times proclaimed Christ, yielded to Him the chief place, and made himself so much inferior, he still could not persuade them to run to Him; he would, had he added this also, have made them yet more hostile. On this account it was that Christ began to preach more constantly when John was removed. And moreover, I think that the death of John was allowed, and that it happened very quickly, in order that the whole attention of the multitude might be shifted to Christ, and that they might no longer be divided in their opinions concerning the two.

So, the disciples of Jesus were baptizing, and John was still baptizing and did not cease, fulfilling two purposes at once: one — that he spoke to those coming to him about Christ and led them to Him; the other — that he gave the disciples no occasion for jealousy and great disputes. If he had stopped baptizing, what would his disciples not have done, given their envious disposition toward Christ? If he, crying out very frequently and always yielding precedence to Christ, did not persuade them to turn to Him, what jealousy would he have aroused in them had he stopped baptizing? The disciples of Christ baptize with a baptism having nothing greater than the baptism of John, for both are imperfect, as neither partakes of the Spirit, though the purpose of both is the same—to lead those being baptized to Christ.

Then when he says, But John also was baptizing, the Evangelist presents the baptism of John. And in regard to this he does four things. First, he presents the person who is baptizing. Secondly, the place of the baptism. Thirdly, its fruit. Fourthly, the time.

John is the person who is baptizing; so he says, John also was baptizing. There is a question about this: Since John's baptism was ordained to the baptism of Christ, it seems that John should have stopped baptizing when Christ started to baptize, just as the symbol does not continue when the truth comes. Three reasons are given for this. The first is in relation to Christ, for John baptized in order that Christ might be baptized by him. But it was not fitting that John baptize just Christ; otherwise, on this point alone, it might seem that John's baptism was superior to Christ's. Accordingly, it was expedient that John baptize others before Christ, because before Christ's teaching was to be made public it was necessary that men be prepared for Christ by John's baptism. In this way, the baptism of John is related to the baptism of Christ as the catechesis or religious instruction given to prospects to teach and prepare them for baptism is related to the true baptism. It was likewise important that John baptize others after he had baptized Christ, so that John's baptism would not seem to be worthless. For the same reason, the practice of the ceremonies of the old law was not abolished as soon as the truth came, but as Augustine says, the Jews could lawfully observe them for a time.

The second reason relates to John. For if John had stopped baptizing at once after Christ began baptizing, it might have been thought that he stopped out of envy or anger. And because, as the Apostle says, "We ought to look after what is good, not only before God, but also before all men" (Rom 12:17), this is the reason why John did not stop at once.

The third reason relates to John's disciples, who were already beginning to act like zealots toward Christ and his disciples, because they were baptizing. So if John had entirely stopped from baptizing, it would have provoked his disciples to an even greater zeal and opposition to Christ and his disciples. For even while John continued baptizing, they were hostile to Christ's baptism, as later events showed. And so John did not stop at once: "Take care that your freedom does not become a hindrance to those who are weak," as is said in 1 Corinthians (8:9).

The place of his baptism was at Aenon near Salim, where the water was plentiful. Another name for Salim is Salem, which is the village from which the king Melchizedek came. It is called Salim here because among the Jews a reader may use any vowel he chooses in the middle of his words; hence it made no difference to the Jews whether it was pronounced Salim or Salem. He added, where the water was plentiful, to explain the name of this place, i.e., Aenon, which is the same as "water."

The fruit of his baptism is the remission of sins; thus he says, people kept coming and were baptized, i.e., cleansed: for as is stated in Matthew (3:5) and in Luke (3:7), great crowds came to John.

He evidently here is relating what Christ did before John's imprisonment; a part which has been passed over by the rest, who commence after John's imprisonment.

"For John had not yet been cast into prison," because then his baptism ceased, the master being absent, for it was temporal. Concerning the imprisonment of John, Matthew 14: "Herod seized John and bound him and cast him into prison."

For it is evident that the three Evangelists recorded only the deeds done by the Savior for one year after the imprisonment of John the Baptist and indicated this in the beginning of their account.… They say, therefore, that the apostle John, being asked to do it for this reason, gave in his Gospel an account of the period that had been omitted by the earlier Evangelists and of the deeds done by the Savior during that period; that is, of those that were done before the imprisonment of the Baptist. And this is indicated by him, they say, in the following words: "This was the beginning of the miracles that Jesus did"; and again when he refers to the Baptist, in the midst of the deeds of Jesus, as still baptizing in Aenon near Salim.… "For John was not yet cast into prison." John accordingly, in his Gospel, records the deeds of Christ that were performed before the Baptist was cast into prison, but the other three Evangelists mention the events that happened after that time.

Besides, even while he was baptizing, he did not cease continually to exhort them, and to show them the high and awful nature of Jesus. For He baptized them, and told them no other thing than that they must believe on Him that came after him. Now how would a man who acted thus by desisting have made the disciples of Christ seem worthy of reverence? On the contrary, he would have been thought to do so through envy and passion. But to continue preaching gave a stronger proof; for he desired not glory for himself, but sent on his hearers to Christ, and wrought with Him not less, but rather much more than Christ's own disciples, because his testimony was unsuspected and he was by all men far more highly esteemed than they. And this the Evangelist implies, when he says, "all Judaea and the country around about Jordan went out to him and were baptized." Even when the disciples were baptizing, yet many did not cease to run to him.

(Hom. xx. 1) But why did he go on baptizing now? Because, had he left off, it might have been attributed to envy or anger: whereas, continuing to baptize, he got no glory for himself, but sent hearers to Christ. And he was better able to do this service, than were Christ's own disciples; his testimony being so free from suspicion, and his reputation with the people so much higher than theirs. He therefore continued to baptize, that he might not increase the envy felt by his disciples against our Lord's baptism. Indeed, the reason, I think, why John's death was permitted, and, in his room, Christ made the great preacher, was, that the people might transfer their affections wholly to Christ, and no longer be divided between the two. For the disciples of John did become so envious of Christ's disciples, and even of Christ Himself, that when they saw the latter baptizing, they threw contempt upon their baptism, as being inferior to that of John's; And there arose a question from some of John's disciples with the Jews about purifying. That it was they who began the dispute, and not the Jews, the Evangelist implies by saying, that there arose a question from John's disciples, whereas he might have said, The Jews put forth a question.

Therefore Christ especially began to preach at the time when John was imprisoned, on account of the jealousy of the Baptist's disciples. I think that John's death was also permitted to happen very soon so that all the devotion of the people would transfer to Christ, and the people would not be divided in their thoughts about both John and Christ.

The time is indicated when he says, John had not yet been thrown into prison. He says this so that we may know that he began his narrative of Christ's life before the other Evangelists. For the others began their account only from the time of John's imprisonment. So Matthew (4:12) says: "When Jesus heard that John had been arrested, he withdrew into Galilee." And so, because they had passed over the things that Christ did before John's imprisonment, John, who was the last to write a Gospel, supplied these omissions. He suggests this when he says: John had not yet been thrown into prison.

Note that by divine arrangement it came about that when Christ began to baptize, John did not continue his own baptizing and preaching for very long, in order not to create disunion among the people. But he was granted a little time so that it would not seem that he deserved to be repudiated, as was mentioned before. Again, by God's arrangement, it came about that after the faith had been preached and the faithful converted, the temple was utterly destroyed, in order that all the devotion and hope of the faithful could be directed to Christ.

"Then there arose a question on the part of John's disciples with the Jews about purifying." John baptized, Christ baptized. John's disciples were moved; there was a running after Christ, people were coming to John. Those who came to John, he sent to Jesus to be baptized; but they who were baptized by Christ were not sent to John. John's disciples were alarmed, and began to dispute with the Jews, as usually happens. Understand the Jews to have declared that Christ was greater, and that to His baptism people ought to have recourse. John's disciples, not yet understanding this, defended John's baptism. They came to John himself, that he might solve the question. Understand, beloved. And here we are given to see the use of humility, and, when people were erring in the subject of dispute, are shown whether John desired to glory in himself. Now probably he said, "You say the truth, you contend rightly; mine is the better baptism, I baptized Christ Himself." John could say this after Christ was baptized. If he wished to exalt himself, what an opportunity he had to do so! But he knew better before whom to humble himself: to Him whom he knew to have come after himself by birth, he willingly yielded precedence by confessing Him. He understood his own salvation to be in Christ. He had already said above, "We all have received out of His fullness;" and this is to confess Him to be God. For how can all men receive of His fullness, if He be not God? For if He is man in such wise that He is not God, then Himself also receives of the fullness of God, and so is not God. But if all men receive of His fullness, He is the fountain, they are drinkers. They that drink of a fountain, both thirst and drink. The fountain never thirsts; it has never need of itself. Men need a fountain. With thirsty stomachs and parched lips they run to the fountain to be refreshed. The fountain flows to refresh, so does the Lord Jesus.

Here is introduced the question proceeding from the twofold purification, which had its origin from the disciples of John accusing the Jews that, having abandoned John's baptism, they were going to Christ. On account of which he says: "Therefore a question arose from the disciples of John," as drawing its origin from them, "with the Jews" who were contradicting, namely "concerning purification," namely, where the greater purification was, whether in the baptism of John or of Christ. And the disciples of John were saying that the baptism of John was greater, the Jews to the contrary. On account of this, seeing that they could not prevail, they accuse Christ himself through envy.

The Jews being powerless to commend the purifications of the law, and not able to advocate the cleansing through the ashes of an heifer, plan something against John's disciples, whereby they thought to cause them no slight vexation, albeit easily worsted in their own matters. For since they who attended the blessed Baptist, appeared to be more excellent and of more understanding than the Pharisees, admiring the baptism of their own teacher, and opposing the purifications after the law; they are vexed at these things, who are diligent in reviling only and most ready unto all wickedness: and even overturning their own case, they praise Christ's Baptism, not rightly disposed, nor pouring forth true praise on it, but exasperated to the mere distressing of them; and lending out a statement against their opinion, until their purpose should attain its accomplishment. They cannot then adduce any reasonable proof, nor do they even support Christ out of the holy Scriptures (for, whence were such understanding to the uninstructed?): but they merely allege in confirmation of their own arguments, that very few in number are those who come to John, but that they flock together to Christ. For haply they in their exceeding folly thought that they should carry off the vote of victory, and might speak out in behalf of the legal purifications, as having already conquered, by giving the palm over John's to the Baptism bestowed by Christ on those who come to Him. And they vex those with whom their dispute was: but they get off with difficulty and leave the disciples of John, much more beaten by their ill-considered dispute. For they crown with compulsory praises, and against their will, the Lord.

If any one should enquire, "And in what was the baptism of the disciples better than that of John?" we will reply, "in nothing"; both were alike without the gift of the Spirit, both parties alike had one reason for baptizing, and that was, to lead the baptized to Christ. For in order that they might not be always running about to bring together those that should believe, as in Simon's case his brother did, and Philip to Nathanael, they instituted baptism, in order by it to bring all men to them easily, and to prepare a way for the faith which was to be. But that the baptisms had no superiority one over the other, is shown by what follows.

"There arose," saith the Evangelist, "a question (between some) of John's disciples and the Jews about purifying."

For the disciples of John being ever jealously disposed towards Christ's disciples and Christ Himself, when they saw them baptizing, began to reason with those who were baptized, as though their baptism was in a manner superior to that of Christ's disciples; and taking one of the baptized, they tried to persuade him of this; but persuaded him not. Hear how the Evangelist has given us to understand that it was they who attacked him, not he who set on foot the question. He doth not say, that "a certain Jew questioned with them," but that, "there arose a questioning from the disciples of John with a certain Jew, concerning purification."

A dispute arose between John's disciples and a certain Jew concerning baptism. The Jew held the baptism of Christ's disciples to be superior, while John's disciples held the baptism of their teacher to be superior.

Then when he says, A controversy arose, he brings in the issue of the two baptisms. First, the issue is mentioned. Secondly, it is brought to John's attention (v 26). Thirdly, the issue is resolved.

Because both John and Christ were baptizing, the disciples of John, out of zeal for their teacher, started a controversy over this. And this is what he says, A controversy arose, i.e., a dispute, between the disciples of John, who were the first to raise the issue, and the Jews, whom the disciples of John had rebuked for preferring Christ, because of the miracles he did, to John, who did not do any miracles. The issue was concerning purification, i.e., baptizing. The cause of their envy and the reason why they started the controversy was the fact that John sent those he baptized to Christ, but Christ did not send those he baptized to John. It seemed from this, and perhaps the Jews even said so, that Christ was greater than John. Thus, the disciples of John, having not yet become spiritual, quarreled with the Jews over the baptisms. "While there is envy and fighting among you, are you not carnal?" (1 Cor 3:3).

Meaning, Passing by thee, all men run to the baptism of Him Whom thou baptizedst.

"They came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold the same baptizeth, and all men come to him:" that is, What sayest thou? Ought they not to be hindered, that they may rather come to thee?

The Jews then asserted Christ to be the greater person, and His baptism necessary to be received. But John's disciples did not understand so much, and defended John's baptism. At last they come to John, to solve the question: And they came unto John, and said unto him, Rabbi, He that was with thee beyond Jordan, behold, the Same baptizeth.

"And they came to John and said to him: Rabbi! He who was beyond the Jordan with you," he was with you as a lesser, because you baptized him, whom you also exalted: whence they add: "To whom you bore witness": in the first chapter: "John bears witness concerning him" etc.: "behold, this one baptizes," as if to say, he usurps your office. And to provoke him to jealousy, they add: "And all come to him," as if no longer caring about you. They were moved by jealousy. Joshua did something similar: in Numbers 11, concerning the men who were prophesying, he said to Moses: "My lord, forbid them. And Moses answered: Why are you jealous for my sake? Would that all the people might prophesy, and that the Lord would give them his spirit"?

Rabbi, He that was with thee beyond Jordan, to Whom thou barest witness, behold, the Same baptizeth, and all men come to Him. John answered and said,

The disciples bitten by the words of the Pharisees, and looking to the very nature of the thing, were not able to convict them as liars, but were reasonably at a loss, and being ignorant of the great dignity of our Saviour, are exceedingly startled at John's shortcoming, and mingling words of love with reverence and admiration, they desire to learn, why He That was borne witness to by his voice, prevents him in honour, outstrips him in grace, and in baptizing takes in His net, not a portion of the whole Jewish multitude, but even all of them. And they made the inquiry as it seems not without the Will of God: for hence the Baptist invites them to an accurate and long explanation respecting the Saviour, and introduces the clearest distinction between the baptisms.

And observe, I pray you, the Evangelist's inoffensiveness. He does not speak in the way of invective, but as far as he is able softens the charge, merely saying, that "a question arose"; whereas the sequel (which he has also set down in an inoffensive manner) makes it plain that what was said was said from jealousy.

"They came," saith he, "unto John, and said unto him, Rabbi, He that was with thee beyond Jordan, to whom thou barest witness, behold the same baptizeth, and all men come to Him."

That is, "He whom thou didst baptize"; for this they imply when they say, "to whom thou barest witness," as though they had said, "He whom thou didst point out as illustrious, and make remarkable, dares to do the same as thou." Yet they do not say, "He whom thou didst baptize" baptizeth; (for then they would have been obliged to make mention of the Voice that came down from heaven, and of the descent of the Spirit;) but what say they? "He that was with thee beyond Jordan, to whom thou barest witness"; that is, "He who held the rank of a disciple, who was nothing more than we, this man hath separated himself, and baptizeth." For they thought to make him jealous, not only by this, but by asserting that their own reputation was now diminishing. "All," say they, "come to Him." Whence it is evident, that they did not get the better of the Jew with whom they disputed; but they spoke these words because they were imperfect in disposition, and were not yet clear from a feeling of rivalry.

Those who had disputed about purification, that is, baptism, come to their teacher and begin to incite him, saying: "Teacher! He Who was with you, Who held the rank of a disciple, has separated and is baptizing"; He about Whom you testified, that is, Whom you baptized, Whom you made famous, dares to do the same thing as you; moreover, some do not heed you, but all heed Him: "For all," it says, "are going to Him, and are leaving you."

They referred this issue to John; hence he says, They went to John. If we examine this closely, we see that they were trying to incite John against Christ. Indeed, they are like the gossip and the double-tongued: "Those who gossip and are double-tongued are accursed, for they disturb many who are at peace" (Sir 28:15).

So they bring up four things calculated to set John against Christ. First, they recall the previous unimportant status of Christ. Secondly, the good John did for him. Thirdly, the role which Christ took on. Fourthly, the loss to John because of Christ's new role.

They recall Christ's unimportance when they say, the man who was with you, as one of your disciples; and not the one you were with as your teacher. For there is no good reason for envy if honor is shown to one who is greater; rather, envy is aroused when honor is given to an inferior: "I have seen slaves on horses, and princes walking like slaves" (Ecc 10:7); "I called my servant, and he did not answer me" (Jb 19:16). For a master is more disturbed at the rebellion of a servant and a subject than of anyone else.

Secondly, they remind John of the good he did Christ. Thus they do not say, "the one whom you baptized," because they would then be admitting the greatness of Christ which was shown during his baptism when the Holy Spirit came upon him in the form of a dove and in the voice of the Father speaking to him. So they say, the one of whom you have given testimony, i.e., we are very angry that the one you made famous and admired dares to repay you in this way: "The one who ate my bread has lifted his heel against me" (Ps 40:10). They said this because those who seek their own glory and personal profit from their office become dejected if their office is taken over by someone else.

And so thirdly, they even add that Christ took over John's office for himself, when they say, he is here baptizing, i.e., he is exercising your office; and this also disturbed them very much. For we generally see that men of the same craft are envious and underhanded with respect to one another; a potter envies another potter, but does not envy a carpenter. So, even teachers, who are seeking their own honor, become sad if another teaches the truth. In opposition to them, Gregory says: "The mind of a holy pastor wishes that others teach the truth which he cannot teach all by himself." So also Moses: "Would that all the people might prophesy," as we read in Numbers (11:29).

Yet they were not satisfied with merely disturbing John, rather they report something that should really excite him, that is, the loss that John seemed to be having because of the office Christ took over. They give this when they say: and all the people are flocking to him, i.e., the ones who used to come to you. In other words, they have rejected and disowned you, and now are all going to his baptism. It is clear from Matthew (11:7) that they used to go to John: "What did you go into the desert to see?" The same envy affected the Pharisees against Christ; so they said: "Look, the whole world has gone after him" (below 12:19). However, all this did not set John against Christ, for he was not a reed swaying in the wind, and this is clear from John's answer to their question.

John confessed Him: as you have heard that when Jesus was making many disciples, and they reported to John as if to excite him to jealousy,-for they told the matter as if moved by envy, "Lo, he is making more disciples than thou,"-John confessed what he was, and thereby merited to belong to Him, because he dared not affirm himself to be that which Jesus is. Now this is what John said: "A man cannot receive anything, except it be given him from heaven." Therefore Christ gives, man receives.

"He answered and said, A man cannot receive anything, except it be given him from heaven." Of whom, think you, had John said this? Of himself. "As a man, I received," saith he, "from heaven." Note, my beloved: "A man cannot receive anything, except it be given him from heaven. Ye yourselves bear me witness that I said, I am not the Christ." As much as to say, "Why do ye deceive yourselves? See how you have put this question before me. What have you said to me? 'Rabbi, he that was with thee beyond Jordan, to whom thou barest witness.' Then you know what sort of witness I bare to Him. Am I now to say that He is not the same whom I declared Him to be? And because I received somewhat from heaven, in order to be something, do you wish me to be empty of it, so as to speak against the truth? 'A man cannot receive anything, except it be given him from heaven. Ye yourselves bear me witness that I said I am not the Christ.'" Thou art not the Christ; but what if thou art greater than He since thou didst baptize Him? "I am sent:" I am the herald, He is the Judge.

(Tr. xiii. c. 9) Or perhaps John is speaking here of himself: I am a mere man, and have received all from heaven, and therefore think not that, because it has been given me to be somewhat, I am so foolish as to speak against the truth.

John humbles himself and places himself after Christ through consideration of human frailty against his disciples who wished him to magnify himself and his own baptism. On account of which he says: "A man cannot receive anything unless it has been given him from heaven"; James 1: "Every best gift and every perfect gift is from above, descending from the Father of lights." And so, since I am a mere man, I cannot attribute to myself anything except what has been given to me; and therefore I do not attribute to myself the office of Christ, but that of a herald; 1 Corinthians 4: "What do you have that you have not received?"

That we must boast in nothing, since nothing is our own. In the Gospel according to John: "No one can receive anything, except it were given him from heaven."387 Also in the first Epistle of Paul to the Corinthians: "For what hast thou that thou hast not received? But if thou hast received it, why boastest thou, as if thou hadst not received it? "388 Also in the first of Kings: "Boast not, neither speak lofty things, and let not great speeches proceed out of your mouth, for the Lord is a God of knowledge."389 Also in the same place: "The bow of the mighty men has been made weak, and the weak are girt about with strength."390 Of this same thing in the Maccabees: "It is just to be subjected to God, and that a mortal should not think things equal to God."391 Also in the same place: "And fear not the words of a man that is a sinner, because his glory shall be filth and worms. Today he shall be lifted up, and to-morrow he shall not be found; because he is turned into his earth, and his thought has perished."392

Julianus of Telepte said: It is written, "No man can receive anything unless it have been given him from heaven." If heresy is from heaven, it can also give baptism.

A man can receive nothing, except it be given him from heaven.

He says that there is nothing good in man, but must needs be wholly the gift of God, For it befits the creation to hear, What hast thou that thou didst not receive? I think then that we ought to be content with the measures allotted to us, and to rejoice in the honours apportioned to us from heaven, but by no means to stretch out beyond, nor in desire ever of what is greater unthankfully to despise the decree from above, and fight against the judgment of the Lord, in shame that one should appear to receive what is less than the more perfect: but with whatsoever God shall please to honour us, to value that highly. Let not my disciple therefore, saith he, be ashamed, if I do not overleap the measure given me, if I do not contemplate the greater, and am contracted to the glory befitting a man.

"A man can receive nothing, except it be given him from above."

Marvel not, if he speak of Christ in a lowly strain; it was impossible to teach all at once, and from the very beginning, men so pre-occupied by passion. But he desires to strike them for a while with awe and terror, and to show them that they warred against none other than God Himself, when they warred against Christ. And here he secretly establishes that truth, which Gamaliel asserted, "Ye cannot overthrow it, lest haply ye be found even to fight against God." For to say, "None can receive anything, except it be given him from heaven," was nothing else than declaring that they were attempting impossibilities, and so would be found to fight against God. "Well, but did not Theudas and his followers 'receive' from themselves?" They did, but they straightway were scattered and destroyed, not so what belonged to Christ.

By this also he gently consoles them, showing them that it was not a man, but God, who surpassed them in honor; and that therefore they must not wonder if what belonged to Him was glorious, and if "all men came unto Him": for that this was the nature of divine things, and that it was God who brought them to pass, because no man ever yet had power to do such deeds. All human things are easily seen through, and rotten, and quickly melt away and perish; these were not such, therefore not human. Observe too how when they said, "to whom thou barest witness," he turned against themselves that which they thought they had put forward to lower Christ, and silences them after showing that Jesus' glory came not from his testimony; "A man cannot," he saith, "receive anything of himself, except it be given him from heaven." "If ye hold at all to my testimony, and believe it to be true, know that by that testimony ye ought to prefer not me to Him, but Him to me. For what was it that I testified? I call you yourselves to witness."

John, wishing to frighten them and show that by hindering Christ and pushing Him away from glory they are warring against God, says: "A man can receive nothing of himself"; and further: "If," he says, "it had not been given from heaven, then He Whom you envy would not have increased. Therefore you sin twice at once: once in that you oppose the decree of God, and again in that you undertake the impossible." Along with this he also somewhat reassures them by the fact that the one overcoming them is not a man, but God. "And we too," he says, "what we had, we had not from ourselves, but from heaven. If the works of Christ are more glorious, then one should not be surprised, for such is the will of God."

Here we have John's answer to the question presented to him by his disciples. Their question contained two points: a complaint about the office Christ took on, and so they said, he is here baptizing; and about Christ's increasing fame and reputation among the people, and so they said, all the people are flocking to him. Accordingly, John directs his answer to these two complaints. First he answers the complaint about the office Christ took on. Secondly, the complaint about Christ's increasing reputation (v 30). As to the first he does two things. First, he shows the source of Christ's office and of his own. Secondly, their difference (v 28). Thirdly, how Christ and he are related to these offices.

As to the first, note that although John's disciples broach their question maliciously, and so deserve to be rebuked, John nevertheless does not sharply reprove them; and this because of their imperfection. For he feared that they might be provoked by a rebuke, leave him, and, joining forces with the Pharisees, publicly harass Christ. In acting this way he was putting into practice what is said of the Lord: "The bruised reed he will not break" (Is 42:3). Again, we should also note that he begins his answer not by telling them what is great and wonderful about Christ, but what is common and obvious; and he did this on account of their envy. For since the excellence of a person provokes others to envy, if John had stressed Christ's excellence at once, he would have fed the fire of their envy.

Thus he states something unpretentious, and says, No one can lay hold of anything unless it is given to him from heaven; and he said this to them in order to inspire them with reverence. As if to say: If all men are going to him, it is God's doing, because no one can lay hold of anything, in the order of perfection and goodness, unless it is given to him from heaven. Therefore, if you oppose him, you oppose God. "If this plan or work is from men, it will fail," as is said in Acts (5:38). This is the way Chrysostom explains it, applying these words to Christ.

Augustine, on the other hand, does much better when he refers them to John. No one can lay hold of anything unless it is given to him from heaven: as if to say: You are zealous on my behalf and you want me to be greater than Christ; but that has not been given to me, and I do not wish to usurp it: "No one takes this honor on himself" (Heb 5:4). This is the origin of their offices.

"Ye yourselves bear me witness that I said I am not the Christ." Thou art not the Christ; but what if thou art greater than He since thou didst baptize Him? "I am sent:" I am the herald, He is the Judge.

"You yourselves bear me witness that I said: I am not the Christ": in chapter 1: "And he confessed, that I am not the Christ." "But that I am sent before him," as a voice before the Word; in chapter 1: "I am the voice of one crying in the wilderness: Make straight" etc.

That Christ is the Bridegroom, having the Church as His bride, from which spiritual children were to be born. In Joel: "Blow with the trumpet in Sion; sanctify a fast, and call a healing; assemble the people, sanctify the Church, gather the elders, collect the little ones that suck the breast; let the Bridegroom go forth of His chamber, and the bride out of her closet." Also in Jeremiah: "And I will take away from the cities of Judah, and from the streets of Jerusalem, the voice of the joyous, and the voice of the glad; the voice of the bridegroom, and the voice of the bride." Also in the eighteenth Psalm: "And he is as a bridegroom going forth from his chamber; he exulted as a giant to run his course. From the height of heaven is his going forth, and his circuit even to the end of it; and there is nothing which is hid from his heat." Also in the Apocalypse: "Come, I will show thee the new bride, the Lamb's wife. And he took me in the Spirit to a great mountain, and he showed me the holy city Jerusalem descending out of heaven from God, having the glory of God." Also in the Gospel according to John: "Ye are my witnesses, that I said to them who were sent from Jerusalem to me, that I am not the Christ, but that I am sent before Him. For he who has the bride is the bridegroom; but the friend of the bridegroom is he who standeth and heareth him with joy, and rejoiceth because of the voice of the bridegroom." The mystery of this matter was shown in Jesus the son of Nave, when he was bidden to put his shoes from off him, doubt less because he himself was not the bridegroom. For it was in the law, that whoever should refuse marriage should put off his shoe, but that he should be shod who was to be the bridegroom: "And it happened, when Jesus was in Jericho, he looked around with his eyes, and saw a man standing before his face, and holding a javelin in his hand, and said, Art thou for us or for our enemies? And he said, I am the leader of the host of the Lord; now draw near. And Jesus fell on his rice to the earth, and said to him, Lord, what dost Thou command unto Thy servant. And the leader of the Lord's host said, Loose thy shoe from thy feet, for the place whereon thou standest is holy ground." Also, in Exodus, Moses is bidden to put off his shoe, because he, too, was not the bridegroom: "And there appeared unto him the angel of the Lord in a flame of fire out of a bush; and he saw that the bush burned with fire, but the bush was not consumed. And Moses said, I will pass over and see this great sight, why the bush is not consumed. But when He saw that he drew near to see, the Lord God called him from the bush, saying, Moses, Moses. And he said, What is it? And He said, Draw not nigh hither, unless thou hast loosed thy shoe from off thy feet; for the place on which thou standest is holy ground. And He said unto him, I am the God of thy father, the God of Abraham, and the God of Isaac, and the God of Jacob." This was also made plain in the Gospel according to John: "And John answered them, I indeed baptize with water, but there standeth One in the midst of you whom ye know not: He it is of whom I said, The man that cometh after me is made before me, the latchet of whose shoe I am not worthy to unloose." Also according to Luke: "Let your loins be girt, and your lamps burning, and ye like to men that wait for their master when he shall come from the wedding, that when he cometh and knocketh, they may open unto him. Blessed are those servants whom their Lord, when He cometh, shall find watching." Also in the Apocalypse: "The Lord God omnipotent reigneth: let us be glad and rejoice, and let us give to Him the honour of glory; for the marriage of the Lamb is come, and His wife hath made herself ready."

He brings his disciples to the recollection of the words which they have already often heard, partly reproving them rightly, as steeped in forgetfulness of things profitable, and slumbering in respect to this so most dread doctrine, partly persuading them to remember the Divine Scripture, as having been nourished in zeal for the knowledge of these things; Whom it preaches as the Christ to come, whom again as the Baptist the forerunner. For thus would they, having received knowledge of each, be in no wise angry, seeing them in the state befitting each. I shall need then, saith he, no other witnesses to this, I have my own disciples as ear-witnesses, I confessed my state of servitude, when I fore-announced, I was sent, I am not the Christ. Let Him overcome, prevail, shine forth yet more as Lord and God.

"Ye yourselves bear me witness that I said, I am not the Christ, but that I am sent before Him."

"If then ye hold to my testimony, (and ye even now produce it when ye say, 'to whom thou barest witness,') He is not only not diminished by receiving my witness, but rather is increased by it; besides, the testimony was not mine, but God's. So that if I seem to you to be trustworthy, I said this among other things, that 'I am sent before Him.'" Seest thou how he shows little by little that this Voice was divine? For what he saith is of this kind: "I am a servant, and say the words of Him that sent me, not flattering Christ through human favor, but serving His Father who sent me. I gave not the testimony as a gift, but what I was sent to speak, I spake. Do not then because of this suppose that I am great, for it shows that He is great. He is Lord of all things."

"You yourselves," he says, "know that I testified about Him that He is greater than me." So then, if you fully accept my testimony, then know that He is more honorable than me, and my joy consists in everyone coming to Him.

Then follows the difference of their offices, when he says, You yourselves are witnesses. As if to say: From the testimony which I bore to him, you can know the office committed to me by Christ: for You yourselves are witnesses, i.e., you can testify, to the fact that I said: I am not the Christ—"He declared openly and did not deny" (above 1:20)—but the one sent before him, as a herald before a judge. And so from my own testimony you can know my office, which is to go before Christ and prepare the way for him: "There was a man sent by God, whose name was John" (above 1:6). But the office of Christ is to judge and to preside. If we look at this closely we can see that John, like a skilful disputant, answers them with their own arguments: "I judge you out of your own mouth," as said in Luke (19:22).

That is, he alone is the husband of the Church, he is the expectation of the nations, offering to him the bond of nuptial grace, the prophets have loosed their sandals in his presence. He is the bridegroom, I am the friend of the bridegroom: I rejoice because he has come, because I hear the bridal voice, because no longer do we endure the harsh punishments of sins, the severe torments of the Law, but rather the forgiveness of sins, the voice of joy, the sound of gladness, we have heard the exultation of the festive nuptials.

There were prophets before John, and many, and great, and holy, worthy of God, full of God, announcers of the Savior; witnesses of the truth. However, it could not be said of any of them what was said of John: Among those born of women, none has arisen greater than John the Baptist. So what does this greatness placed before greatness mean? For the testimony of great humility. For he was so great that Christ could have been thought. John could have exploited the error of men and not exerted himself to persuade that he was the Christ, because those who heard and saw him, already thought he was without him saying it. There was no need for him to sow error, but to confirm it. But that humble friend of the bridegroom, zealous for the bridegroom, not substituting himself as the adulterer for the bridegroom, bears testimony to his friend, and commends him who was truly the bridegroom to the bride: that he might be loved in him, he hates to be loved instead of him. "He who has the bride is the bridegroom," he says. And as if you might say, "Who are you then?" He adds, "But the friend of the bridegroom stands and hears him, and rejoices greatly because of the bridegroom's voice." He stands and hears: the disciple hears the master; because he hears, he stands; for if he does not hear, he falls. Hence the greatness of John is especially commended; for when he could have been thought to be Christ, he preferred to bear testimony to Christ, to commend him; to humble himself rather than to be taken instead of him, and to deceive others.

"He that hath the bride is the Bridegroom; but the friend of the Bridegroom, who standeth and heareth Him, rejoiceth greatly because of the Bridegroom's voice." Not of himself did he give himself joy. He that will have joy of himself shall be sad; but he that will have his joy of God will ever rejoice, because God is everlasting. Dost thou desire to have everlasting joy? Cleave to Him who is everlasting. Such an one John declared himself to be. "Because of the Bridegroom's voice, the friend of the Bridegroom rejoiceth," not because of his own voice, and "standeth and heareth." Therefore, if he falls, he heareth Him not: for of a certain one who fell it is said, "And he stood not in the truth;" this is said of the devil. It behoves the Bridegroom's friend, then, "to stand and to hear." What is it to stand? It is to abide in His grace, which he received. And he hears a voice at which he rejoices. Such was John: he knew whereof he rejoiced; he did not arrogate to himself to be what he was not; he knew himself as one enlightened, not the enlightener.

"This my joy therefore is fulfilled." What is his joy? To rejoice at the Bridegroom's voice. It is fulfilled in me, I bare my grace; more I do not assume to myself, lest also I lose what I have received. What is this joy? "With joy rejoiceth for the Bridegroom's voice." A man may understand, then, that he ought not to rejoice of his own wisdom, but of the wisdom which he has received from God. Let him ask nothing more, and he loses not what he found. For many, in that they affirmed themselves to be wise, became fools. The apostle convicts them, and says of them, "Because that which is known of God is manifest to them; for God has showed it unto them." Hear ye what he says of certain unthankful, ungodly men: "For the invisible things of Him from the creation of the world are seen, being understood by the things that are made, His eternal power likewise, and Godhead; so that they are without excuse." Why without excuse? "Because, knowing God" (he said not, "because they knew Him not"), "they glorified Him not as God, nor were thankful; but became vain in their imaginations, and their foolish heart was darkened: professing themselves to be wise, they became fools." If they had known God, they had known at the same time that God, and none other, had made them wise; and they would not then attribute to themselves that which they did not have from themselves, but to Him from whom they had received it. But by their unthankfulness they became fools. Therefore, what God gave freely, He took from the unthankful. John would not be this; he would be thankful: he confessed to have received, and declared that he rejoiced for the Bridegroom's voice, saying, "Therefore this my joy is fulfilled."

But hear a far stronger, a far more expressive testimony. See ye what it is we are treating of; see ye that to love any person in place of Christ is adultery. Why do I say this? Let us attend to the voice of John. People could be mistaken in him, could think him to be the person he was not. He rejects the false honor, in order to hold the truth complete. See what he declares Christ to be; what does he say himself is? "He that hath the bride is the bridegroom." Be chaste, love the bridegroom. But what art thou, who sayest to us, "He that hath the bride is the bridegroom? But the friend of the bridegroom, who standeth and heareth him, rejoiceth greatly because of the bridegroom's voice." The Lord our God will help me in proportion to the tumult of my heart, for it is full of sadness, to utter the grief I feel; but I beseech you by Christ Himself to imagine in thought what it will not be possible for me to utter; for I know that my grief cannot be expressed with befitting impressiveness. Now I see many adulterers who desire to get possession of the bride, purchased at so great a price, loved while deformed that she might be made fair, having been purchased and delivered and adorned by such an one; and those adulterers strive with their words to be loved instead of the bridegroom. Of that One it is said, "This is He that baptizeth." Who is he that goes forth from us and says, "I am he that baptizeth"? Who is he that goes forth from us and says, "That is holy which I give"? Who is he that goes hence and says, "It is good for thee to be born of me"? Let us hear the friend of the bridegroom, not the adulterers against the bridegroom; let us hear one jealous, but not for himself.

Brethren, return in thought to your own homes. I speak of carnal, I speak of earthly things; I speak after the manner of men, for the infirmity of your flesh. Many of you have, many of you wish to have, many, though you wish not to have, still have had wives; many who do not at all wish to have wives, are born of the wives of your fathers. This is a feeling that touches every heart. There is no man so alien from mankind in human affairs as not to feel what I say. Suppose that a man, having set out on a journey, had commended his bride to the care of his friend: "See, I pray thee, thou art my dear friend; see to it, lest in my absence some other may perchance be loved in my stead." Then what sort of a person must he be, who, while the guardian of the bride or wife of his friend, does indeed endeavor that none other be loved, but if he wishes himself to be loved instead of his friend, and desires to enjoy her who was committed to his care, how detestable must he appear to all mankind! Let him see her gazing out of the window, or joking with some one somewhat too heedlessly, he forbids her as one who is jealous. I see him jealous, but let me see for whom he is jealous; whether for his absent friend or for his present self. Think that our Lord Jesus Christ has done this. He has committed His bride to the care of His friend; He has set out on a journey to a far country to receive a kingdom, as He says Himself in the Gospel, but yet is present in His majesty. Let the friend who has gone beyond the sea be deceived; and if he is deceived, woe to him who deceives! Why do men attempt to deceive God,-God who looks at the hearts of all, and searches the secrets of all?

Let us return and see what this John saith: "He that hath the bride is the bridegroom;" she is not my bride. And dost thou not rejoice in the marriage? Yea, saith he, I do rejoice: "But the friend of the bridegroom, who standeth and heareth him, rejoiceth greatly because of the voice of the bridegroom." Not because of mine own voice, saith he, do I rejoice, but because of the Bridegroom's voice. I am in the place of hearer; He, of speaker: I am as one that must be enlightened, He is the light; I am as the ear, He is the word. Therefore the friend of the Bridegroom standeth and heareth Him. Why standeth? Because he falls not. How falls not? Because he is humble. See him standing on solid ground; "I am not worthy to loose the latchet of His shoe." Thou doest well to be humble; deservedly thou dost not fall; deservedly thou standest, and hearest Him, and rejoicest greatly for the Bridegroom's voice. So also the apostle is the Bridegroom's friend; he too is jealous, not for himself, but for the Bridegroom. Hear his voice when he is jealous: "I am jealous over you," said he, "with the jealousy of God:" not with my own, nor for myself, but with the jealousy of God. Why? How? Over whom art thou jealous, and for whom? "For I have espoused you to one husband, to present a chaste virgin to Christ." Why dost thou fear, then? Why art thou jealous? "I fear," saith he, "lest, as the serpent beguiled Eve by his subtilty, so your minds should be corrupted from the chastity which is in Christ." The whole Church is called a virgin. You see that the members of the Church are divers, that they are endowed with and do rejoice in divers gifts: some men wedded, some women wedded; some are widowers who seek no more to have wives, some are widows who seek no more to have husbands; some men preserve continence from their youth, some women have vowed their virginity to God: divers are the gifts, but all these are one virgin. Where is this virginity, for it is not in the body. It belongs to few women; and if virginity can be said of men, to few men in the Church belongs a holy integrity even of body; yet one such is a more honorable member. Other members, however, preserve virginity, not in body, but all in mind. What is the virginity of the mind? Entire faith, firm hope, sincere charity. This is the virginity which he, who was jealous for the Bridegroom, feared might be corrupted by the serpent. For, just as the bodily member is marred in a certain part, so the seduction of the tongue defiles the virginity of the heart. Let her who does not desire without cause to keep virginity of body, see to it that she be not corrupted in mind.

What shall I say, then, brethren? Even the heretics have virgins, and there are many virgins among heretics. Let us see whether they love the Bridegroom, so that this virginity may be guarded. For whom is it guarded? "For Christ." Let us see if it be for Christ, and not for Donatus: let us see for whom this virginity is preserved: you can easily prove. Behold, I show you the Bridegroom, for He shows Himself. John bears witness to Him: "This is He that baptizeth." O thou virgin, if for this Bridegroom thou preservest thy virginity, why runnest thou to him who says, "I am he that baptizeth," while the friend of the Bridegroom tells thee, "This is He that baptizeth"? Again, thy Bridegroom possesseth the whole world; why, then, shouldst thou be defiled with a part of it? Who is the Bridegroom? "For God is King of all the earth." This thy Bridegroom possesses the whole, because He purchased the whole. See at what price He purchased it, that thou mayest understand what He has purchased. What price has He given? He gave His blood. Where gave He, where shed He, His blood? In His passion.

Evidently, then, my brethren, it profits those men nothing to keep virginity, to have continence, to give alms. All those doings which are praised in the Church profit them nothing; because they rend unity, namely, that "coat" of charity. What do they? Many among them are eloquent; great tongues, streams of tongues. Do they speak like angels? Let them hear the friend of the Bridegroom, jealous for the Bridegroom, not for himself: "Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal."

But what say they? "We have baptism." Thou hast, but not thine. It is one thing to have, another to own. Baptism thou hast, for thou hast received to be baptized, received as one enlightened, provided thou be not darkened of thyself; and when thou givest, thou givest as a minister, not as owner; as a herald proclaiming, not as a judge. The judge speaks through the herald, and nevertheless it is not written in the registers, "The herald said," but, "The judge said." Therefore see if what thou givest is thine by authority. But if thou hast received, confess with the friend of the Bridegroom, "A man cannot receive anything, except it be given him from heaven." Confess with the friend of the Bridegroom, "He that hath the bride is the Bridegroom; but the friend of the Bridegroom standeth and heareth Him." But O, would thou didst stand and hear Him, and not fall, to hear thyself! For by hearing Him, thou wouldst stand and hear; for thou wilt speak, and thy head is puffed with pride. I, saith the Church, if I am the bride, if I have received pledges, if I have been redeemed at the price of that blood, do hear the voice of the Bridegroom; and I do hear the voice of the Bridegroom's friend too, if he give glory to my Bridegroom, not to himself. Let the friend speak: "He that hath the bride is the Bridegroom; but the friend of the Bridegroom standeth and heareth Him, and rejoices greatly because of the voice of the Bridegroom." Behold, thou hast sacraments; and I grant that thou hast. Thou hast the form, but thou art a branch cut off from the vine; thou hast a form, I want the root. There is no fruit of the form, except where there is a root; but where is the root but in charity? Hear the form of the cut-off branches; let Paul speak: "Though I know all mysteries," saith he, "and have all prophecy, and all faith" (and how great a faith!), "so as to remove mountains, and have not charity, I am nothing."

Let no man tell you fables, then. "Pontius wrought a miracle; and Donatus prayed, and God answered him from heaven." In the first place, either they are deceived, or they deceive. In the last place, grant that he removes mountains: "And have not charity," saith the apostle, "I am nothing." Let us see whether he has charity. I would believe that he had, if he had not divided unity. For against those whom I may call marvel-workers, my God has put me on my guard, saying, "In the last times there shall arise false prophets, doing signs and wonders, to lead into error, if it were possible, even the elect: Lo, I have foretold it to you." Therefore the Bridegroom has cautioned us, that we ought not to be deceived even by miracles. Sometimes, indeed, a deserter frightens a plain countryman; but whether he is of the camp, and whether he is the better of that character with which he is marked, is what he who would not be frightened or seduced attends to. Let us then, my brethren, hold unity: without unity, even he who works miracles is nothing. The people Israel was in unity, and yet wrought no miracles: Pharaoh's magicians were out of unity, and yet they wrought the like works as Moses. The people Israel, as I have said, wrought no miracles. Who were saved with God-they who did, or they who did not, work miracles? The Apostle Peter raised a dead person: Simon Magus did many things: there were there certain Christians who were not able to do either what Peter did or what Simon did; and wherein did they rejoice? In this, that their names were written in heaven. For this is what our Lord Jesus Christ said to the disciples on their return, because of the faith of the Gentiles. The disciples, in truth, themselves said, boasting, "Behold, Lord, in Thy name even the devils are subject to us." Rightly indeed they confessed, they brought the honor to the name of Christ; and yet what does He say to them? "Do not ye glory in this, that the devils are subject to you; but rejoice that your names are written in heaven." Peter cast out devils. Some old widow, some lay person or other, having charity, and holding the integrity of faith, forsooth does not do this. Peter is the eye in the body, that man is the finger, yet is he in the same body in which Peter is; and if the finger has less power than the eye, yet it is not cut off from the body. Better is it to be a finger and to be in the body, than to be an eye and to be plucked out of the body.

Therefore, my brethren, let no man deceive you, let no man seduce you: love the peace of Christ, who was crucified for you, whilst He was God. Paul says, "Neither he that planteth is anything, neither he that watereth, but God who giveth the increase." And does any of us say that he is something? If we say that we are something, and give not the glory to Him, we are adulterers; we desire ourselves to be loved, not the Bridegroom. Love ye Christ, and us in Him, in whom also you are beloved by us. Let the members love one another, but live all under the Head.

But what of that resurrection of the body? For these who hear and live, whence live, except by hearing? For "the friend of the Bridegroom standeth and heareth Him, and rejoiceth greatly because of the Bridegroom's voice:" not because of his own voice; that is to say, they hear and live by partaking, not by coming into being; and all that hear live, because all that obey live.

(Tr. xiii. c. 12) As if He said, She is not My spouse. But dost thou therefore not rejoice in the marriage? Yea, I rejoice, he saith, because I am the friend of the Bridegroom.

(Tr. xiii) But wherefore doth he stand? Because he falleth not, by reason of his humility. A sure ground this to stand upon, Whose shoe's latchet I am not worthy to unloose. Again; He standeth, and heareth Him. So then if he falleth, he heareth Him not. Therefore the friend of the Bridegroom ought to stand and hear, i. e. to abide in the grace which he hath received, and to hear the voice in which he rejoiceth. I rejoice not, he saith, because of my own voice, but because of the Bridegroom's voice. I rejoice; I in hearing, He in speaking; I am the ear, He the Word. For he who guards the bride or wife of his friend, takes care that she love none else; if he wish to be loved himself in the stead of his friend, and to enjoy her who was entrusted to him, how detestable doth he appear to the whole world! Yet many are the adulterers I see, who would fain possess themselves of the spouse who was bought at so great a price, and who aim by their words at being loved themselves instead of the Bridegroom.

(Tr. xiv. c. 3) Or thus; This my Joy is fulfilled, i. e. my joy at hearing the Bridegroom's voice. I have my gift; I claim no more, lest I lose that which I have received. He who would rejoice in himself, hath sorrow; but he who would rejoice in the Lord, shall ever rejoice, because God is everlasting.

The one who has the bride is the bridegroom. By the bride he means the church gathered from among all nations.… It is a virgin pure of heart, perfect in love, bound to him in the bond of peace, in chastity of body and soul and in the unity of the Catholic faith. For it is useless for her to be a virgin in body without retaining the purity of the Catholic faith. Our Lord therefore committed his bride to his friends who are the preachers of the true gospel. Therefore, John says, "The friend of the bridegroom who stands and hears him rejoices greatly because of the bridegroom's voice." The friend is able to stand and hear him because he remains in the true faith and preaches what he believes.

Who art thou then, since thou art not the Christ, and who is He to Whom thou bearest witness? John replies, He is the Bridegroom; I am the friend of the Bridegroom, sent to prepare the Bride for His approach: He that hath the Bride, is the Bridegroom. By the Bride he means the Church, gathered from amongst all nations; a Virgin in purity of heart, in perfection of love, in the bond of peace, in chastity of mind and body; in the unity of the Catholic faith; for in vain is she a virgin in body, who continueth not a virgin in mind. This Bride hath Christ joined unto Himself in marriage, and redeemed with the price of His own Blood.

His Bride therefore our Lord committed to His friend, i. e. the order of preachers, who should be jealous of her, not for themselves, but for Christ; The friend of the Bridegroom which standeth and heareth Him, rejoiceth greatly because of the Bridegroom's voice.

He rejoiceth at hearing the Bridegroom's voice, who knows that he should not rejoice in his own wisdom, but in the wisdom which God giveth him. Whoever in his good works seeketh not his own glory, or praise, or earthly gain, but hath his affections set on heavenly things; this man is the friend of the Bridegroom.

Here he shows that Christ is set before him in the power of baptizing. For it belongs to him to baptize whose it is to regenerate; and it belongs to him to regenerate who has the bride, from whom he may beget. Therefore he says: "He who has the bride is the bridegroom," and from her he can beget and baptize: Ephesians 5: "Husbands, love your wives, as Christ also loved the Church and gave himself up for her, that he might sanctify her, cleansing her by the washing of water in the word of life." Bede: "Christ is the bridegroom, the bride is the Church gathered from the nations: 2 Corinthians 11: I betrothed you to one husband, to present you as a chaste virgin to Christ. His therefore it is to regenerate; but mine it is not to regenerate nor to envy, but rather to rejoice as a friend." Therefore he adds: "But the friend of the bridegroom, who stands," by grace, "and hears him," by internal inspiration, "rejoices with joy because of the voice of the bridegroom. Rejoices with joy," that is, rejoices fully, because he wishes to rejoice with him. "Friend": in chapter 15: "You are my friends" etc. "Stands": Romans 14: "To his own Lord he stands or falls." "Hears": Psalm: "I will hear what the Lord God speaks in me" etc. "Rejoices with joy": Philippians, the last chapter: "Rejoice in the Lord always" etc. And in this way John rejoiced as a friend, not grieving as one envious. Therefore he says: "In this therefore my joy is fulfilled," that is, perfected, namely joy is then fulfilled when it has what it desires: in chapter 16: "Ask, and you shall receive, that your joy may be full."

Chrysostom inquires about this, that John calls himself the friend of the bridegroom, when above he had not dared to call himself a worthy servant: in chapter 1: "Whose latchet I am not worthy" etc.

Chrysostom responds that answers are fitted to questions: and above John was being incited to ambition; and therefore he humbled himself and called himself an unworthy servant. Here he is being incited to jealousy: and therefore he calls himself a friend and says that he rejoices at his good.

Now the shoes which the Father bids the servant give to the repentant son who has be-taken himself to Him, do not impede or drag to the earth (for the earthly tabernacle weighs down the anxious mind); but they are buoyant, and ascending, and waft to heaven, and serve as such a ladder and chariot as he requires who has turned his mind towards the Father. For, beautiful after being first beautifully adorned with all these things without, he enters into the gladness within. For "Bring out" was said by Him who had first said, "While he was yet a great way off, he ran and fell upon his neck." For it is here that all the preparation for entrance to the marriage to which we are invited must be accomplished. He, then, who has been made ready to enter will say, "This my joy is fulfilled." But the unlovely and unsightly man will hear, "Friend, how camest thou in here, without having a wedding garment?"

The discourse again took its rise from likeness to our affairs, but leads us to the knowledge of subtle thoughts. For types of things spiritual are those which endure the touch of the hand, and the grossness of corporeal examples introduceth oftentimes a most accurate proof of things spiritual. Christ then, says he, is the Bridegroom and ruler of the assembly, I the bidder to the supper and conducter of the bride, having as my chiefest joy and illustrious dignity, to be only enrolled among His friends, and to hear the Voice of Him That feasteth. I have therefore even now that that I long for, and my dearest wish is fulfilled. For not only did I preach that Christ would come, but Him already present have I seen, and His very Voice do I lay up in my ears. But ye, most wise disciples, seeing the human nature that is betrothed to Christ, going to Him, and beholding the nature which was cut off and a run-away from its love to Him attaining to spiritual union through holy Baptism, grieve not, saith he, that it befits not me, but rather runs very gladly to the spiritual Bridegroom (for this were in truth just and more fitting). For He That hath the bride is the Bridegroom; that is, seek not in me the crown of the Bridegroom, not for me does the Psalmist rejoice, saying, Hearken, O daughter, and consider, and incline thine ear; forget also thine own people and thy father's house, for the King hath desired thy beauty: nor seeking my chamber doth the bride say, Tell me, O Thou Whom my soul loveth, where Thou feedest, where Thou makest Thy flock to rest at noon: she has the Bridegroom from Heaven. But I will rejoice, having surpassed the honour becoming a bondman, in the title and reality of friendship.

I deem then that the meaning of the passage, has been full well interpreted: and having already sufficiently explained the spiritual marriage, I think it tedious to write any more about it.

"Whose sandal strap I am not worthy to untie." The custom among the ancients was that if someone did not wish to take as wife the one who was suited to him, he who came as bridegroom by right of kinship to her would untie his sandal. What then did Christ appear as among men, if not the bridegroom of holy Church? Of whom the same John also says: "He who has the bride is the bridegroom." But because men thought John was the Christ, which the same John denies, he rightly declares himself unworthy to untie the strap of his sandal. As if he openly said: I am unable to uncover the footsteps of our Redeemer, because I do not undeservedly usurp for myself the name of bridegroom.

Those who thought John was Christ believed the Church to be his bride. But he said: "He who has the bride is the bridegroom." As if to say: I am not the bridegroom, but the friend of the bridegroom. Nor did he declare that he rejoiced because of his own voice, but in the voice of the bridegroom, because he did not rejoice in his heart because he was humbly heard by the people when he spoke, but because he himself heard the voice of truth within so that he might speak outwardly. He rightly says his joy was fulfilled, because whoever rejoices in his own voice does not have full joy.

"He that hath the bride is the bridegroom; but the friend of the bridegroom which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice."

"But how doth he who said, 'whose shoe's latchet I am not worthy to unloose,' now call himself His 'friend'?" It is not to exalt himself, nor boastingly, that he saith this, but from desire to show that he too most forwards this, (i.e. the exaltation of Christ,) and that these things come to pass not against his will or to his grief, but that he desires and is eager for them, and that it was with a special view to them that all his actions had been performed; and this he has very wisely shown by the term "friend." For on occasions like marriages, the servants of the bridegroom are not so glad and joyful as his "friends." It was not from any desire to prove equality of honor, (away with the thought,) but only excess of pleasure, and moreover from condescension to their weakness that he calleth himself "friend." For his service he before declared by saying, "I am sent before Him." On this account, and because they thought that he was vexed at what had taken place, he called himself the "friend of the Bridegroom," to show that he was not only not vexed, but that he even greatly rejoiced. "For," saith he, "I came to effect this, and am so far from grieving at what has been done, that had it not come to pass, I should then have been greatly grieved. Had the bride not come to the Bridegroom, then I should have been grieved, but not now, since my task has been accomplished. When His servants are advancing, we are they who gain the honor for that which we desired hath come to pass, and the bride knoweth the Bridegroom, and ye are witnesses of it when ye say, 'All men come unto Him.' This I earnestly desired, I did all to this end; and now when I see that it has come to pass, I am glad, and rejoice, and leap for joy."

But what meaneth, "He which standeth and heareth Him rejoiceth greatly, because of the Bridegroom's voice"? He transfers the expression from the parable to the subject in hand; for after mentioning the bridegroom and the bride, he shows how the bride is brought home, that is, by a "Voice" and teaching. For thus the Church is wedded to God; and therefore Paul saith, "Faith cometh by hearing, and hearing by the word of God." "At this 'Voice,'" saith he, "I rejoice." And not without a cause doth he put "who standeth," but to show that his office had ceased, that he had given over to Him "the Bride," and must for the future stand and hear Him; that he was a servant and minister; that his good hope and his joy was now accomplished. Therefore he saith,

"This my joy therefore is fulfilled."

That is to say, "The work is finished which was to be done by me, for the future I can do nothing more." Then, to prevent increase of jealous feeling, not then only, but for the future, he tells them also of what should come to pass, confirming this too by what he had already said and done.

If the Bride, that is, the people, were not coming to this Bridegroom, then I, the friend of the bridegroom, would grieve; but now that this has happened, I rejoice greatly, for I see that the Bridegroom — Christ — calls out to the bride — the people — and teaches them. Not without purpose did he say "standing," but by this he shows that his work is finished and he stands already without activity, and that he finally needs to stand and only listen to the teaching of Christ and His conversation with the bride. "My joy," he says, "has been fulfilled in the Bridegroom." The task entrusted to me as the friend of the bridegroom, I see, has succeeded. So, the Lord is the bridegroom of every soul; the bridal chamber in which the union takes place is the place of baptism, that is, the church; He gives the bride a pledge — the forgiveness of sins, the communion of the Holy Spirit, and the rest in the age to come, when He will lead those who are worthy into better and higher mysteries. Note, then, that the bridegroom is none other than Christ alone, while all teachers are friends of the bridegroom, as was the Forerunner. For the giver of blessings is none other than the Lord alone; all the rest are mediators and ministers of the blessings bestowed by the Lord.

Christ is the spouse of every soul; the wedlock, wherein they are joined, is baptism; the place of that wedlock is the Church; the pledge of it, remission of sins, and the fellowship of the Holy Ghost; the consummation, eternal life; which those who are worthy shall receive. Christ alone is the Bridegroom: all other teachers are but the friends of the Bridegroom, as was the forerunner. The Lord is the giver of good; the rest are the despisers of His gifts.

For which cause I rejoice now, that all men follow Him. For had the bride, i. e. the people, not come forth to meet the Bridegroom, then I, as the friend of the Bridegroom, should have grieved,

He shows how John is related to his own office when he says: It is the groom who has the bride. First, he gives a simile. Secondly, he applies it to his own situation. With respect to the first he does two things. First, he gives a simile which applies to Christ; and secondly, to himself.

As to the first, we should note that on the human level it is the groom who regulates, governs and has the bride. Hence he says, It is the groom who has the bride. Now the groom is Christ: "Like a bridegroom coming out of his bridal chamber" (Ps 18:6). His bride is the Church, which is joined to him by faith: "I will espouse you to myself in faith" (Hos 2:20). In keeping with this figure, Zipporah said to Moses: "You are a spouse of blood to me" (Ex 4:25). We read of the marriage: "The marriage of the Lamb has come" (Rv 19:7). So, because Christ is the groom, he has the bride, that is, the Church; but my part is only to rejoice in the fact that he has the bride.

Consequently he says, The groom's friend waits there and listens to him, rejoicing at hearing his voice. Although John had said earlier that he was not worthy to unfasten the strap of Jesus' sandal, he here calls himself the friend of Jesus in order to bring out the faithfulness of his love for Christ. For a servant does not act in the spirit of love in regard to the things that pertain to his master, but in a spirit of servitude; while a friend, on the other hand, seeks his friend's interests out of love and faithfulness. Hence a faithful servant is like a friend to his master: "If you have a faithful servant, treat him like yourself" (Sir 33:31). Indeed, it is proof of a servant's faithfulness when he rejoices in the prosperity of his master, and when he obtains various goods, not for himself, but for his master. And so because John did not keep the bride entrusted to his care for himself, but for the groom, we can see that he was a faithful servant and a friend of the groom. It is to suggest this that he calls himself the groom's friend.

Those who are friends of the truth should act in the same way, not turning the bride entrusted to their care to their own advantage and glory, but treating her honorably for the honor and glory of the groom; otherwise they would not be friends of the groom but adulterers. This is why Gregory says that a servant who is sent by the groom with gifts for the bride is guilty of adulterous thoughts if he himself desires to please the bride. This is not what the Apostle did: "I espoused you to one husband in order to present you to Christ as a chaste virgin" (2 Cor 11:2). And John did the same, because he did not keep the bride, i.e., the faithful, for himself, but brought them to the groom, that is, to Christ.

And so by saying, the groom's friend, he suggests the faithfulness of his love. Further, he suggests his constancy when he says, waits, firm in friendship and faithfulness, not extolling himself above what he really is: "I will stand my watch" (Hb 2:1); "Be steadfast and unchanging" (1 Cor 15:58); "A faithful friend, if he is constant, is like another self" (Sir 6:11).

He suggests his attention when he says, and listens to him, i.e., attentively considers the way in which the groom is united to the bride. For according to Chrysostom, these words explain the manner of this marriage, for it is accomplished through faith, and "faith comes through hearing" (Rom 10:17). Or, he listens to him, i.e., reverently obeys him, by caring for the bride according to the commands of the groom: "I will listen to him as my master," as is said in Isaiah (50:4). This is in opposition to those evil prelates who do not follow Christ's command in governing the Church.

Likewise, he hints at his spiritual joy when he says, rejoicing at hearing his voice, that is, when the groom talks to his bride. And he says, rejoicing (literally, "rejoicing with joy"), to show the truth and perfection of his joy. For one whose rejoicing is not over the good, does not rejoice with true joy. And so, if it made me sad that Christ, who is the true groom, preaches to the bride, i.e., the Church, I would not be a friend of the groom; but I am not sad.

Therefore in this case my joy is complete, namely, in seeing what I have so long desired, that is, the groom speaking to his bride. Or, my joy is complete, i.e., brought to its perfect and due measure, when the bride is united to the groom, because I now have my grace and I have completed my work: "I will rejoice in the Lord, and I will take joy in God, my Jesus" (Hb 3:18).

"He must increase, but I must decrease." What is this? He must be exalted, but I must be humbled. How is Jesus to increase? How is God to increase? The perfect does not increase. God neither increases nor decreases. For if He increases, He is not perfect; if He decreases, he is not God. And how can Jesus increase, being God? If to man's estate, since He deigned to be man and was a child; and, though the Word of God, lay an infant in a manger; and, though His mother's Creator, yet sucked the milk of infancy of her: then Jesus having grown in age of the flesh, that perhaps is the reason why it is said, "He must increase, but I must decrease." But why in this? As regards the flesh, John and Jesus were of the same age, there being six months between them: they had grown up together; and if our Lord Jesus Christ had willed to be here longer before His death, and that John should be here with Him, then, as they had grown up together, so would they have grown old together: in what way, then, "He must increase but I must decrease"? Above all, our Lord Jesus Christ being now thirty years old, does a man who is already thirty years old still grow? From that same age, men begin to go downward, and to decline to graver age, thence to old age. Again, even had they both been lads, he would not have said, "He must increase," but, We must increase together. But now each is thirty years of age. The interval of six months makes no difference in age; the difference is discovered by reading rather than by the look of the persons.

What means, then, "He must increase, but I must decrease"? This is a great mystery! Before the Lord Jesus came, men were glorying of themselves; He came a man, to lessen man's glory, and to increase the glory of God. Now He came without sin, and found all men in sin. If thus He came to put away sin, God may freely give, man may confess. For man's confession is man's lowliness: God's pity is God's loftiness. Therefore, since He came to forgive man his sins, let man acknowledge his own lowliness and let God show His pity. "He must increase, but I must decrease:" that is, He must give, but I must receive; He must be glorified, but I must confess. Let man know his own condition, and confess to God; and hear the apostle as he says to a proud, elated man, bent on extolling himself: "What hast thou that thou didst not receive? And if thou didst receive it, why dost thou glory as if thou didst not receive it?" Then let man understand that he has received; and when he would call that his own which is not his, let him decrease: for it is good for him that God be glorified in him. Let him decrease in himself, that he may be increased in God.

These testimonies and this truth, Christ and John signified by their deaths. For John was lessened by the head: Christ was exalted on the cross; so that even there it appeared what this is, "He must increase, but I must decrease." Again, Christ was born when the days were just beginning to lengthen; John was born when they began to shorten. Thus their very creation and deaths testify to the words of John, when he says, "He must increase, but I must decrease." May the glory of God then increase in us, and our own glory decrease, that even ours may increase in God! For this is what the apostle says, this is what Holy Scripture says: "He that glorieth, let him glory in the Lord." Wilt thou glory in thyself? Thou wilt grow; but grow worse in thy evil. For whoso grows worse is justly decreased. Let God, then, who is ever perfect, grow, and grow in thee. For the more thou understandest God, and apprehendest Him, He seems to be growing in thee; but in Himself He grows not, being ever perfect. Thou didst understand a little yesterday; thou understandest more to-day, wilt understand much more to-morrow: the very light of God increases in thee: as if thus God increases, who remains ever perfect. It is as if one's eyes were being cured of former blindness, and he began to see a little glimmer of light, and the next day he saw more, and the third day still more: to him the light would seem to grow; yet the light is perfect, whether he see it or not. Thus it is also with the inner man: he makes progress indeed in God, and God seems to be increasing in him; yet man himself is decreasing, that he may fall from his own glory, and rise into the glory of God.

(Tr. xxv. c. 4, 5) What meaneth this, He must increase? God neither increases, nor decreases. And John and Jesus, according to the flesh, were of the same age: for the six months' difference between them is of no consequence. This is a great mystery. Before our Lord came, men gloried in themselves; He came in no man's nature, that the glory of man might be diminished, and the glory of God exalted. For He came to remit sins upon man's confession: a man's confession, a man's humility, is God's pity, God's exaltation. This truth Christ and John proved, even by their modes of suffering: John was beheaded, Christ was lifted up on the cross. Then Christ was born, when the days begin to lengthen; John, when they begin to shorten. Let God's glory then increase in us, and our own decrease, that ours also may increase in God. But it is because thou understandest God more and more, that He seemeth to increase in thee: for in His own nature He increaseth not, but is ever perfect: even as to a man cured of blindness, who beginneth to see a little, and daily seeth more, the light seemeth to increase, whereas it is in reality always at the fall, whether he seeth it or not. In like manner the inner man maketh advancement in God, and it seemeth as if God were increasing in Him; but it is He Himself that decreaseth, falling from the height of His own glory, and rising in the glory of God.

The crowd believed that [John] was the Christ because of the greatness of his power, while some people supposed that our Lord was not the Christ but a prophet because of the weakness of his flesh. John himself revealed the secret meaning of this difference.… Our Lord increased because it became known to believers throughout the entire world that he who was believed to be a prophet was the Christ. John diminished and decreased because it became apparent that he who was judged to be the Christ was not himself the Christ but the herald of the Christ.

"He must increase, but I must decrease." This is the best sign, when someone rejoices at another's exaltation together with his own diminishment. "He must increase," in death, because he was exalted on the cross; "but I must decrease," in having my head cut off. Or: "he must increase," in fame, so that he may be believed to be Christ; "but I must decrease," so that I who am believed to be Christ may be believed to be his forerunner. Or: "he must increase," in baptizing and in the number of disciples; "I must decrease," because his baptism and his discipleship were about to cease shortly, but Christ's on the contrary to be enlarged. The Apostle rejoiced at this enlargement, Philippians 1: "Whether by occasion or by truth Christ is proclaimed, in this I rejoice, and indeed I shall rejoice."

"I must decrease," said the prophet John, and the Word of the Lord alone, in which the law terminates, "increase." Understand now for me the mystery of the truth, granting pardon if I shrink from advancing further in the treatment of it, by announcing this alone: "All things were made by Him, and without Him was not even one thing." Certainly He is called "the chief corner stone; in whom the whole building, fitly joined together, groweth into an holy temple of God," according to the divine apostle.

He convicts his disciples of being yet troubled about trifles, and of taking unseasonable offence at what they by no means ought, and of not yet knowing accurately, Who and whence Emmanuel is. For not thus far, saith he, shall His Deeds be marvelled at, nor because more are baptized by Him, shall He for this alone surpass my honour, but He shall attain to so great a measure of honour, as befitteth God. For He must needs come to increase of glory, and, through daily additions of miracles, ever mount up to the greater, and shine forth with greater splendour to the world: but I must decrease, abiding in that measure wherein I appear, not sinking from what was once given me, but in such a degree inferior to Him That advanceth ever to an increase of glory, as He hasteth and passeth on.

And this the blessed Baptist interpreteth to us. But our discourse will advance profitably through examples, making the force of what has been said clearer. Let then a stake two cubits long be fixed in the ground: let there lie near a plant too, just peeping above the ground, putting forth green shoots into the air, and ever thrust up to a greater height by the resistless vigour from the roots; if then one could put voice into the stake, and it should then say of itself and its neighbour the plant, This must increase, but I decrease; one would not reasonably suppose that it indicated any harm to itself, nor that its existing measure would be clipped, but it would be affirming its decrease in that sort only, in which it is found less than that which is ever advancing towards increase. Again you may take an example akin to this one, and suppose the brightest of the stars to cry out saying of the sun, It must increase, but I decrease. For while in the gloom of night the depth of the atmosphere is darkened, one may well admire the morning star flashing forth its golden light, and conspicuous in its full glory: but when the sun now gives notice of its rising, and bedews the world with a moderate light, the star is surpassed by the greater, and gives place to him advancing little by little. And it too might well speak the words of John, being in that same state, which he says he is enduring.

And he adds: "He must increase, but I must decrease." In this matter we must ask in what way Christ increased and in what way John decreased, unless it be that the people, seeing John's abstinence and observing that he was withdrawn from men, thought he was Christ; but seeing Christ eating with tax collectors and walking among sinners, they believed he was not Christ but a prophet. But as time passed, Christ who was thought to be a prophet was recognized as Christ, and John who was believed to be Christ became known to be a prophet, and thus was fulfilled what his forerunner predicted about Christ: "He must increase, but I must decrease." Indeed, in the estimation of the people Christ increased because he was recognized as what he was; and John decreased because he ceased to be called what he was not.

"He must increase, but I must decrease."

That is to say, "What is mine has now come to a stand, and has henceforth ceased, but what is His increaseth; for that which ye fear shall not be now only, but much more as it advances. And it is this especially which shows what is mine the brighter! for this end I came, and I rejoice that what is His hath made so great progress, and that those things have come to pass on account of which all that I did was done." Seest thou how gently and very wisely he softened down their passion, quenched their envy, showed them that they were undertaking impossibilities, a method by which wickedness is best checked? For this purpose it was ordained, that these things should take place while John was yet alive and baptizing, in order that his disciples might have him as a witness of the superiority of Christ, and that if they should not believe, they might be without excuse. For John came not to say these words of his own accord, nor in answer to other enquirers, but they asked the question themselves, and heard the answer. For if he had spoken of himself, their belief would not have been equal to the self-condemning judgment which they received when they heard him answer to their question; just as the Jews also, in that they sent to him from their homes, heard what they did, and yet would not believe, by this especially deprived themselves of excuse.

John himself professes that the celestial things are not his, but Christ's, by saying, "He who is from the earth speaketh concerning the earth; He who comes from the realms above is above all; " and again, by saying that he "baptized in repentance only, but that One would shortly come who would baptize in the Spirit and fire; " -of course because true and stable faith is baptized with water, unto salvation; pretended and weak faith is baptized with fire, unto judgment.

In speech, by which prayer is enunciated, in spirit, by which alone it prevails, even John had taught his disciples to pray, but all John's doings were laid as groundwork for Christ, until, when "He had increased "-just as the same John used to fore-announce "that it was needful" that "He should increase and himself decrease" -the whole work of the forerunner passed over, together with his spirit itself, unto the Lord.

"My work," he says, "is finished, and I have handed the people over to Him. Therefore my glory must decrease, while His must increase." How then does the Forerunner's glory decrease? Just as the morning star is obscured by the sun and it seems to many that its light has been extinguished, though in reality it has not been extinguished but is obscured by a greater light; so, without a doubt, the morning star of the Forerunner is covered by the noetic Sun, and therefore he is said to decrease. But Christ increases, because in a short time He makes Himself known through miracles. He does not increase by way of progress in virtue. Away with such a thought! It is the idle talk of Nestorius. Rather, He increases in terms of the manifestation and revelation of His Divinity; for little by little, and not all at once, does He declare that He is God.

As, on the sun rising, the light of the other heavenly bodies seems to be extinguished, though in reality it is only obscured by the greater light: thus the forerunner is said to decrease; as if he were a star hidden by the sun. Christ increases in proportion as he gradually discloses Himself by miracles; not in the sense of increase, or advancement in virtue, (the opinion of Nestorius,) but only as regards the manifestation of His divinity.

Then when he says, He must increase, and I must decrease, he answers their question as to their complaint about the increasing esteem given to Christ. First, he notes that such an increase is fitting. Secondly, he gives the reason for it (v 31).

So he says: You say that all the people are flocking to him, i.e., to Christ, and therefore that he is growing in honor and esteem among the people. But I say that this is not unbecoming, because He must increase, not in himself, but in relation to others, in the sense that his power becomes more and more known. And I must decrease, in the reverence and esteem of the people: for esteem and reverence are not due to me as if I were a principal; but they are due to Christ. And therefore since he has come, the signs of honor are diminishing in my regard, but increasing in regard to Christ, just as with the coming of the prince, the office of the ambassador ceases: "When the perfect comes, what is imperfect will pass away" (1 Cor 13:10). And just as in the heavens the morning star appears and gives light before the sun, only to cease giving light when the sun appears, so John went before Christ and is compared to the morning star: "Can you bring out the morning star?" (Jb 38:32).

This is also signified in John's birth and in his death. In his birth, because John was born at a time when the days are getting shorter; Christ, however, was born when the days are growing longer, on the twenty-fifth of December. In his death, because John dies shortened by decapitation; but Christ died raised up by the lifting up of the cross.

In the moral sense, this should take place in each one of us. Christ must increase in you, i.e., you should grow in the knowledge and love of Christ, because the more you are able to grasp him by knowledge and love, the more Christ increases in you; just as the more one improves in seeing one and the same light, the more that light seems to increase. Consequently, as men advance in this way, their self-esteem decreases; because the more one knows of the divine greatness, the less he thinks of his human smallness. As we read in Proverbs (30:1): "The revelation spoken by the man close to God"; and then there follows: "I am the most foolish of men, and the wisdom of men is not in me." "I have heard you, but now I see you, and so I reprove myself, and do penance in dust and ashes," as we read in Job (42:5).

Or, cometh from above; i. e. from the height of that human nature which was before the sin of the first man. For it was that human nature which the Word of God assumed: He did not take upon Him man's sin, as He did his punishment.

What we have just heard, appears now distinctly and clearly. "He that cometh from above, is above all." See what he says of Christ. What of himself? "He that is of the earth, is of earth, and speaketh of the earth. He that cometh from above is above all" - this is Christ; and "he that is of the earth, is of earth, and speaketh of the earth" - this is John. And is this the whole: John is of the earth, and speaks of the earth? Is the whole testimony that he bears of Christ a speaking of the earth? Are they not voices of God that are heard from John, when he bears witness of Christ? Then how does he speak of the earth? He said this of man. So far as relates to man in himself, he is of earth, and speaks of the earth; and when he speaks some divine things, he is enlightened by God. For, were he not enlightened, he would be earth speaking of earth. God's grace is apart by itself, the nature of man apart by itself. Do but examine the nature of man: man is born and grows, he learns the customs of men. What does he know but earth, of earth? He speaks the things of men, knows the things of men, minds the things of men; carnal, he judges carnally, conjectures carnally: lo! it is man all over. Let the grace of God come, and enlighten his darkness, as it saith, "Thou wilt lighten my candle, O Lord; my God, enlighten my darkness;" let it take the mind of man, and turn it to its own light; immediately he begins to say, as the apostle says, "Yet not I, but the grace of God that is with me;" and, "Now I live; yet not I, but Christ liveth in me." That is to say, "He must increase, but I must decrease." Thus John: as regards John, he is of the earth, and speaks of the earth; whatever that is divine thou hast heard from John, is of Him that enlightens, not of him that receives.

(Tr. xiv. c. 6) Or, speaketh of the earth, he saith of the man, i. e. of himself, so far as he speaks merely humanly. If he says ought divine, he is enlightened by God to say it: as saith the Apostle; Yet not I, but the grace of God which was with me. (1 Cor. 15:10) John then, so far as pertains to John, is of the earth, and speaketh of the earth: if ye hear ought divine from him, attribute it to the Enlightener, not to him who hath received the light.

God condescended to us, for He expressed Himself through the incarnate Word. He who is from the earth belongs to earth, and of the earth he speaks. He who comes from heaven is over all. The witnessing of Christ was greater than that of John the Baptist, for He did not speak by means of the supporting power of someone else, since His spirit could see all things. And so, whoever is from heaven can truly reveal the things of heaven.

"He who comes from above is above all": the Gloss: "Therefore he rightly increases," and on account of this he is raised above all; Psalm: "You have subjected all things under his feet" etc.

"He who is of the earth speaks of the earth." Here he places Christ above himself in wisdom of preaching, because John as an earthly one could speak of earthly things, but Christ of heavenly things. Therefore he says: "He who is of the earth speaks of the earth"; such is John, who was conceived in sins. "He who comes from heaven is above all," in the dignity of teaching: Christ came from heaven: 1 Corinthians 15: "The first man is of the earth, earthly; the second is from heaven, heavenly"; therefore from heaven, because he is spiritual, because he is sublime in Deity: in chapter 8: "You are from below, I am from above." And because he is from above, he speaks of things above with certitude.

It is asked concerning what John says: "He who is of the earth speaks of the earth." He said this of himself, and it seems that he spoke unfittingly: because he himself was not speaking earthly things, but heavenly things.

Chrysostom responds to this that he did not say this absolutely, but comparatively: not because they were earthly, but because they were earthly compared to the teaching of Christ. Augustine responds that that proposition is to be understood in itself or with reduplication: "He who is of the earth," insofar as he is earthly, "speaks of the earth": but if he speaks of heavenly things, this is insofar as he is imbued with the Spirit, which comes from above.

It is asked concerning what he says: "He comes from heaven" etc. It seems from this that Christ did not assume human flesh, but heavenly flesh; or if human flesh, why is he not said to come from the earth like other men?

Augustine responds: "From heaven or from above, that is, from the height of human nature before the sin of the first parent."

But this seems to agree with that heresy that some particle remained in Adam uncorrupted, which was transmitted through successive generations all the way to the Virgin, and from it the flesh of Christ was made.

On account of this, the word is to be soundly understood as said by a certain likeness: because, just as the flesh in Adam before sin was pure and without stain, so Christ assumed immaculate flesh. And it should be noted that he does not here call "earth" the passible nature, but the corrupted nature generated through sinful corruption, according to which Christ was not begotten, but was conceived through the divine power of the Holy Spirit: therefore "from above."

CHAPTER II. That the Son is not in the number of things originate, but above all, as God of God.

He That cometh from above is above all.

No great thing is it, saith he, nor exceeding wonderful, if Christ surpass the glory of human nature: for not thus far doth He set the bounds of His own glory, but is over all creation, as God, is above all things made, not as numbered among all, but as excepted from all, and Divinely set over all. He adds the reason, shaming the gainsayer, and silencing the opposer. He That cometh from above, saith he, that is, He That is born of the root from above, preserving in Himself by Nature the Father's Natural goodness, will confessedly possess the being above all. For it would be impossible that the Son should not altogether appear to be such as He That begat is conceived of, and rightly. For the Son Who excelleth in sameness of Nature, the Brightness and express Image of the Father, how will He be inferior to Him in glory? Or will not the Property of the Father be dishonoured in the Son, and we insult the Image of the Begotten, if we count Him inferior? But this I suppose will be manifest to all. Therefore is it written also, That all men, should honour the Son even as they honour the Father: he that honoureth not the Son honoureth not the Father. He That glorieth in equal honour with God the Father, by reason of being of Him by Nature, how will He not be conceived of as surpassing the essence of things originate? for this is the meaning of is above all.

But I perceive that the mind of the fighters against Christ will never rest, but they will come, as is probable, vainly babbling and say, "When the blessed Baptist says that the Lord sprang from above, what reason will compel us to suppose that He came of the Essence of the Father, by reason of the word from above, and not rather from heaven, or even from His inherent superiority above all, so that for this reason He should be conceived of and said to be also above all?" When therefore they aim at us with such words, they shall hear in return, Not your most corrupt reasonings o most excellent, will we follow, but rather the Divine Scriptures and the Sacred Writings only. We must then search in them, how they define to us the force of from above. Let them hear then a certain one of the Spirit-clad crying, Every good gift and every perfect gift is from, above, and cometh down from the Father of lights. Lo, plainly he says that from above is from the Father: for knowing that nought else surpasseth things originate save the Ineffable Nature of God, he rightly attached to it the term from above. For all things else fall under the yoke of bondage; God alone riseth above being ruled, and reigneth: whence He is truly above all. But the Son, being by Nature God and of God, will not be excluded from the glory in respect of this. But if ye deem that from above ought to be taken as Of heaven, let the word be used of every angel and rational power. For they come to us from heaven who inhabit the city that is above, and ascend and descend, as the Saviour somewhere says, upon the Son of man. What then persuaded the blessed Baptist to attribute that which was in the power of many to the Son Alone specially, and as to One coming down from above to call Him, He That cometh from above? For surely he ought to make the dignity common to the rest, and say, They that come from above are above all. But he knew that the expression was due to the One Son, as sprung of the Supreme Root.

Therefore from above does not mean from heaven: but will be piously and truly understood, in the sense we spoke of before. For how is He at all above all, if from above signify not From the Father, but rather From Heaven? For if this be so, every one of the angels too will be above all, as coming from thence. But if each one escapes being reckoned among all, of whom at last will all be composed? or how will the word all remain intact, preserving accurately its meaning, while such a multitude of angels overpass and break down the boundary of all? For all it is no longer, if they remain outside, who were in all. But the Word That shone forth ineffably from God the Father, having His Proper Birth from above, and being of the Essence of the Father as of a fountain, will not by His coming wrong the word all, seeing He escapes being reckoned among all as if a part: but rather will be above all, as Other than they, both by Nature and God-befitting Power and all other Properties of Him Who begat Him.

But perchance they will say abashed at the absurd result of the investigation, "From above means not from heaven, but from His inherent superiority above all." Come then, testing more accurately the force of what is said, let us see at what an end their attempt will terminate. First then, it is wholly foolish and without understanding, to say that the Son Himself hath come from His Own Dignity, and that as from a certain place or out of one, He One and the Same advances from His Own Excellency to be above all. In addition to this, I would also most gladly enquire of them, in respect of the excellence above all, whether they will grant it to the Son Essentially and irrevocably, or added from without in the nature of accident. If then they say that He hath the Excellence by acquisition, and is honoured with dignities from without, one must needs acknowledge that the Only-Begotten could exist deprived of glory, and be stripped of the acquired (as they call it) grace, and be deprived of being above all, and appear bare of the excellence which they now admire, since an accident may be lost, seeing that it belongeth not to the essence of its subject. There will therefore be change and varying in the Son: and the Psalmist will lie hymning Him with vain words, The heavens shall perish, but Thou shalt endure: yea all of them shall wax old like a garment, as a vesture shalt Thou change them and they shall be changed: but Thou art the Same, and Thy years shall have no end. For how is He the Same, if with us He changeth, and that with changes for the worse? Vainly too (it seems) doth He glory of Himself, saying, Behold, behold, I am, I change not, and there is no God beside Me. And how will not the passions of the offspring reach up to the Father Himself too, since He is His Impress and Exact Likeness? God the Father then will be changeable, and has the Supremacy over all accruing to Him: I omit the rest. For what belongs to the Image will of necessity appertain unto the Archetype. But they will not say that He hath the supremacy from without (shuddering at such difficulties alike and absurdities of their arguments), but Essential rather and irrevocable. Then again (o most excellent) how will ye not agree with us even against your will, that the Son being by Nature God, is above all, and therefore cometh of the Alone Essence of God the Father? For if there be nought of things originate which is not parted off by the force of the All, but the Son is above all, to wit, as Other than all, and having the Essential Supremacy over all, and not the same in nature with all, how will He not be at length conceived of as Very God? For He Who is Essentially separate from the multitude of created beings, and by Nature escapes the being classed among things originate, what else can He be, save God? For we see no mean, as far as regards existing essence. For the creation is ruled over, and God is conceived of as over it. If then the Son be by Nature God, and have been ineffably begotten of God the Father, from above signifies the Nature of the Father. Therefore the Only Begotten is above all, inasmuch as He too is seen to be of that Nature.

He that is of the earth is earthly and speaketh of the earth. The earthborn (says he) will not effect equally in power of persuasion with Him Who is God over all. For he that is of the earth will speak as man, and will rank merely as an adviser, committing to his disciples the whole reins of desire to believe: but He That cometh from above, as God, having used discourse with a certain Divine and ineffable grace, sends it into the ears of those who come to Him. But in proportion as He is by Nature Superior, so much the more effectually will He surely in-work. And with much profit does the blessed Baptist say such things to his disciples. For since they were beholding him surpassed by the glory of the Saviour, and were now not a little offended thereat, wherefore they came to him and said, Rabbi, He That was with thee beyond Jordan, to Whom thou barest witness, behold the Same baptizeth, and all men come to Him; needs did the Spirit-clad, cutting off the sickness of offence, and implanting in his disciples a healthful perception on most necessary points, explain the Saviour's supremacy over all, and teach no less the cause why all men were already going to Him, and leaving the baptism by water alone, went to the more Divine and perfect one, to wit, that by the Holy Ghost.

He that cometh from heaven is above all. This testifieth (saith he) that very great and incomparable the distinction between those of the earth and the Word of God That cometh down from above and from Heaven. If I am not fit to teach, and my word alone suffice you not, the Son Himself will confirm it, testifying that in an incomprehensible degree differs the earth-born from the Beginning Which is above all. For disputing somewhere with the unholy Jews, the Saviour said, Ye are from beneath; I am from above. For He says that the nature of things originate is from beneath, as subject and of necessity in bondservice to God Who calleth them into being: from above again He calleth the Divine and Ineffable and Lordly Nature, as having all things originate under Its feet, and subjecting them to the yoke of His Authority. For not idly did the blessed Baptist add these things to, those above. For that; he may not be supposed by his disciples to be inventing empty arguments, and from fear of seeming with reason inferior to Christ, to call Him greater and from above, himself from beneath and of the earth; needs does he from what the Saviour Himself said, seal the force of the things said, and show the explanation to be not as they thought, an empty excuse, but rather a demonstration of the truth.

It is no big thing, and not all that wonderful either, if Christ surpasses the glory of human nature. For the boundaries of his glory don't only extend so far—in fact, they extend over all creation just as God is above everything that has been made and in no way numbered among them. He, as the exception to everything, is divinely placed over everything. And then John explains why, which silences anyone who might disagree. "He who comes from above," he says, "is born of the root that is from above, preserving in himself by nature the Father's natural goodness. Such a person will most assuredly possess an existence that surpasses everything. For, it would be impossible for the Son not to appear altogether to be the same kind of being as the one who begot him is conceived of. And this is only right. For how can the Son, who excels because he is of the same nature and is the Brightness and express Image of the Father—how can he be inferior to his [Father] in glory? Or will not the property of the Father be dishonored in the Son, and do we not insult the Image of the Begotten, if we consider him to be inferior? But this I suppose will be clear to everyone. This is why it is also written that everyone should honor the Son even as they honor the Father. Whoever does not honor the Son does not honor the Father. Whoever is glorified with equal honor with God the Father, because he exists from him by nature, has to be conceived of as surpassing the essence of things originate. For this is what "above all" means.

That is, from the Father. He is above all in two ways; first, in respect of His humanity, which was that of man before he sinned: secondly, in respect of the loftiness of the Father, to whom He is equal.

It is likely, also, that a similar account is to be given of the fact, that David alone of the prophets prophesied with an instrument, called by the Greeks the "psaltery," and by the Hebrews the "nabla," which is the only musical instrument that is quite straight, and has no curve. And the sound does not come from the lower parts, as is the case with the lute and certain other instruments, but from the upper. For in the lute and the lyre the brass when struck gives back the sound from beneath. But this psaltery has the source of its musical numbers above, in order that we, too, may practise seeking things above, and not suffer ourselves to be borne down by the pleasure of melody to the passions of the flesh. And I think that this truth, too, was signified deeply and clearly to us in a prophetic way in the construction of the instrument, viz., that those who have souls well ordered and trained, have the way ready to things above. And again, an instrument having the source of its melodious sound in its upper parts, may be taken as like the body of Christ and His saints-the only instrument that maintains rectitude; "for He did no sin, neither was guile found in his mouth." This is indeed an instrument, harmonious, melodious, well-ordered, that took in no human discord, and did nothing out of measure, but maintained in all things, as it were, harmony towards the Father; for, as He says: "He that is of the earth is earthly, and speaketh of the earth: He that cometh from heaven, testifies of what He has seen and heard."

"He that cometh from above," he saith, "is above all; he that is of the earth, is earthly, and speaketh of the earth." Since you make much ado with my testimony, and in this way say that I am more worthy of credit than He, you needs must know this, that it is impossible for One who cometh from heaven to have His credit strengthened by one that inhabiteth earth.

And what means "above all," what is the expression intended to show to us? That Christ hath need of nothing, but is Himself sufficient for Himself, and incomparably greater than all; of himself John speaks as being "of the earth, and speaking of the earth." Not that he spake of his own mind, but as Christ said, "If I have told you of earthly things and ye believe not," so calling Baptism, not because it was an "earthly thing," but because He compared it when He spake with His own Ineffable Generation, so here John said that he spake "of earth," comparing his own with Christ's teaching. For the "speaking of earth" means nothing else than this, "My things are little and low and poor compared with His, and such as it was probable that an earthly nature would receive. In Him 'are hid all the treasures of wisdom.'" (Col. ii. 5.) That he speaks not of human reasonings is plain from this. "He that is of the earth," saith he, "is earthly." Yet not all in him was earthly, but the higher parts were heavenly, for he had a soul, and was partaker of a Spirit which was not of earth. How then saith he that he is "earthly"? Seest thou not that he means only, "I am small and of no esteem, going on the ground and born in the earth; but Christ came to us from above." Having by all these means quenched their passion, he afterwards speaks more openly of Christ; for before this it was useless to utter words which could never have gained a place in the understanding of his hearers: but when he hath pulled up the thorns, he then boldly casts in the seed, ...

"He who is from the earth," says John, "speaketh earthly things; and He who is here from the heavens speaketh those things which He hath seen." And what is the Lord Christ's-as this method of praying is-that is not heavenly? And so, blessed brethren, let us consider His heavenly wisdom: first, touching the precept of praying secretly, whereby He exacted man's faith, that he should be confident that the sight and hearing of Almighty God are present beneath roofs, and extend even into the secret place; and required modesty in faith, that it should offer its religious homage to Him alone, whom it believed to see and to hear everywhere.

The Forerunner compares himself with Christ and says that He comes "from above," from the Father, and is "above all," surpassing all and preserving the supremacy of the Father, while I, being of the earth, speak earthly things, imperfect and lowly in comparison with the teaching of Christ. Although the teaching of the Forerunner himself was also divine, in comparison with the teaching of Christ it contains much that is earthly.

Christ cometh from above, as descending from the Father; and is above all, as being elected in preference to all.

Then when he says, The One who came from above is above all things, he gives the reason for what he has just said. And he does this in two ways. First, on the basis of Christ's origin. And secondly, by considering Christ's teaching.

Regarding the first, we should note that in order for a thing to be perfect, it must reach the goal fixed for it by its origin; for example, if one is born from a king, he should continue to progress until he becomes a king. Now Christ has an origin that is most excellent and eternal; therefore he must increase by the manifestation of his power, in relation to others, until it is recognized that he is above all things. Thus he says, The One who came from above, that is, Christ, according to his divinity. "No one has gone up to heaven except the One who came down from heaven" (above 3:13); "You are from below, I am from above" (below 8:23).

Or, he came from above, as to his human nature, i.e., from the "highest" condition of human nature, by assuming it according to what was predominant in it in each of its states. For human nature is considered in three states. First, is the state of human nature before sin; and from this state he took his purity by assuming a flesh unmarked by the stain of original sin: "A lamb without blemish" (Ex 12:5). The second state is after sin; and from this he took his capability to suffer and die by assuming the likeness of sinful flesh as regards its punishment, but not in its guilt: "God sent his own Son in the likeness of sinful flesh" (Rom 8:3). The third state is that of resurrection and glory; and from this he took his impossibility of sinning and his joy of soul.

Here we must be on guard against the error of those who say that there was left in Adam something materially unmarked by the original stain, and this was passed on to his descendants; for example, to the Blessed Virgin, and that Christ's body was formed from this. This is heretical, because whatever existed in Adam in a material way was marked by the stain of original sin. Further, the matter from which the body of Christ was formed was purified by the power of the Holy Spirit when he sanctified the Blessed Virgin.

The One who came from above, according to his divinity as well as his human nature, is above all things, both by eminence of rank: "The Lord is high above all nations" (Ps 112:4), and by his authority and power: "He has made him the head of the Church," as is said in Ephesians (1:22).

Now he gives the reason for what he had said above (v 30), by considering the teaching of Christ. First, he describes the doctrine of Christ and its grandeur. Secondly, the difference in those who receive or reject this doctrine (v 32b). He does two things with respect to the first. First, he describes John's doctrine. Secondly, he describes the doctrine of Christ (v 32).

As to the first we should note that a man is known mainly by what he says: "Your accent gives you away" (Mt 26:73); "Out of the abundance of the heart the mouth speaks" (Mt 12:34). This is why the quality of a teaching or doctrine is considered according to the quality of its origin. Accordingly, in order to understand the quality of John's doctrine, we should first consider his origin. So he says, He who is of earth, that is John, not only as to the matter from which he was made, but also in his efficient cause: because the body of John was formed by a created power: "They dwell in houses of clay, and have a foundation of earth" (Jb 4:19). Secondly, we should consider the quality of John himself, which is earthly; and so he says, is earthly. Thirdly, the quality of his teaching is described: he speaks of earthly things. "You will speak of the earth" (Is 29:4).

But since John was full of the Holy Spirit while still in his mother's womb, how can he be said to speak of earthly things? I answer that, according to Chrysostom, John says he speaks of earthly things by comparison with the teaching of Christ. As if to say: The things I speak of are slight and inferior as becomes one of an earthly nature, in comparison to him "in whom are hidden all the treasures of wisdom and knowledge" (Col 2:3); "As the heavens are high above the earth, so my ways are high above your ways" (Is 55:9).

Or we could say according to Augustine, and this is a better explanation, that we can consider what any person has of himself and what he has received from another. Now John and every mere human of himself is of the earth. Therefore, from this standpoint, he has nothing to speak of except earthly things. And if he does speak of divine things, it is due to a divine enlightenment: "Your heart has visions, but unless they come from the Almighty, ignore them" (Sir 34:6). So the Apostle says, "It is not I, but the grace of God which is with me" (1 Cor 15:10); "For it is not you who speak, but the Holy Spirit who is speaking through you" (Mt 10:20). Accordingly, as regards John, he is earthly and speaks of earthly things. And if there was anything divine in him, it did not come from him, as he was the recipient, but from the one enlightening him.

He that is of the earth is of the earth; i. e. is earthly, and speaketh of the earth, speaketh earthly things.

"He that cometh from heaven is above all; and what He hath seen and heard, that He testifieth: and no man receiveth His testimony." Cometh from heaven, is above all, our Lord Jesus Christ; of whom it was said above, "No man hath ascended into heaven, but He that came down from heaven, the Son of man who is in heaven." And He is above all; "and what He hath seen and heard, that He speaks." Moreover, He hath a Father, being Himself the Son of God; He hath a Father, and He also hears of the Father. And what is that which He hears of the Father? Who can unfold this? When can my tongue, when can my heart be sufficient, either the heart to understand, or the tongue to utter, what that is which the Son hath heard from the Father? May it be the Son has heard the Word of the Father? Nay, the Son is the Word of the Father. You see how all human effort is here wearied out; you see how all guessing of our heart, all straining of our darkened mind, here fails. I hear the Scripture saying that the Son speaks that which He heareth from the Father; and again, I hear the Scripture saying that the Son is Himself the Word of the Father: "In the beginning was the Word, and the Word was with God, and the Word was God." The words that we speak are fleeting and transient: as soon as thy word has sounded from thy mouth, it passeth away; it makes its noise, and passes away into silence. Canst thou follow thy sound, and hold it to make it stand? Thy thought, however, remains, and of that thought that remains thou utterest many words that pass away.

What say we, brethren? When God spake, did He give out a voice, or sounds, or syllables? If He did, in what tongue spake He? In Hebrew, or in Greek, or in Latin? Tongues are necessary where there is a distinction of nations. But there none can say that God spake in this tongue, or in that. Observe thy own heart. When thou conceivest a word which thou mayest utter, - for I will say, if I can, what we may note in ourselves, not whereby we may comprehend that, - well, when thou conceivest a word to utter, thou meanest to utter a thing, and the very conception of the thing is already a word in thy heart: it has not yet come forth, but it is already born in the heart, and is waiting to come forth. But thou considerest the person to whom it is to come forth, with whom thou art to speak: if he is a Latin, thou seekest a Latin expression; if a Greek, thou thinkest of Greek words; if a Punic, thou considerest whether thou knowest the Punic language: for the diversity of hearers thou hast recourse to divers tongues to utter the word conceived; but the conception itself was bound by no tongue in particular. Whilst therefore God, when speaking, required not a language, nor took up any kind of speech, how was He heard by the Son, seeing that God's speaking is the Son Himself? As, in fact, thou hast in thy heart the word that thou speakest, and as it is with thee, and is none other than the spiritual conception itself (for just as thy soul is spirit, so also the word which thou hast conceived is spirit; for it has not yet received sound to be divided by syllables, but remains in the conception of thy heart, and in the mirror of the mind); so God gave out His Word, that is, begat the Son. And thou, indeed, begettest the word even in thy heart according to time; God without time begat the Son by whom He created all times. Whilst, therefore, the Son is the Word of God, and the Son spoke to us not His own word, but the word of the Father, He willed to speak Himself to us when He was speaking the word of the Father.

(Tr. xiv. c. 7) But what is it, which the Son hath heard from the Father? Hath He heard the word of the Father? Yea, but He is the Word of the Father. When thou conceivest a word, wherewith to name a thing, the very conception of that thing in the mind is a word. Just then as thou hast in thy mind and with thee thy spoken word; even so God uttered the Word, i. e. begat the Son. Since then the Son is the Word of God, and the Son hath spoken the Word of God to us, He hath spoken to us the Father's word. What John said is therefore true.

"And what he has seen and heard, this he testifies," as one who is certain. "He saw," as the Wisdom of God, because he saw by himself: "he heard," as the Son receiving from the Father; in chapter 15: "All things whatsoever I have heard from my Father, I have made known to you." And although his doctrine is most excellent, nevertheless it is despised by the carnal. Therefore he adds: "And no one receives his testimony," that is, no worldly man: in chapter 15: "And they have both seen and hated both me and my Father": but the spiritual, who do receive it, become certain of his doctrine.

And no man receiveth His testimony.

Not as though no one receiveth the testimony, that Christ is God by Nature and, sprung from above and the Father, is above all, does the blessed Baptist say this (for many received, and have believed it, and before all Peter, saying, Thou art the Christ, the Son of the Living God): but as having himself conceived of the great dignity of the Speaker more rightly than they all, does he all but shaking his head, and smiting with right hand on his thigh, marvel at the folly of them that disbelieve Him.

But since the other part of the verse runs thus, And what He hath seen and heard, that He testifieth, come we will discuss a few things on this too. We are so constituted and habituated, as to receive the full proof of everything, by means of two especial senses particularly, I mean sight and hearing. For having been both ear-witnesses and eye-witnesses of anything, we come to speak positively thereof. Persuading them therefore to hasten to belief in Christ (for He speaks, says he, that He knows accurately), he takes again, as it were, from the likeness to us, that we may understand it more Divinely, and says, What He hath seen and heard, that He testifieth.

Having by all these means quenched their passion, he afterwards speaks more openly of Christ; for before this it was useless to utter words which could never have gained a place in the understanding of his hearers: but when he hath pulled up the thorns, he then boldly casts in the seed, saying, "He that cometh from above is above all. And what He hath heard He speaketh, and what He hath seen He testifieth; and no man receiveth His testimony."

Having uttered something great and sublime concerning Him, he again brings down his discourse to a humbler strain. For the expression, "what He hath heard and seen," is suited rather to a mere man. What He knew He knew not from having learned it by sight, or from having heard it, but He included the whole in His Nature, having come forth perfect from the Bosom of His Father, and needing none to teach Him. For, "As the Father," He saith, "knoweth Me, even so know I the Father." (c. x. 13.) What then means, "He speaketh that He hath heard, and testifieth that He hath seen"? Since by these senses we gain correct knowledge of everything, and are deemed worthy of credit when we teach on matters which our eyes have embraced and our ears have taken in, as not in such cases inventing or speaking falsehoods, John desiring here to establish this point, said, "What He hath heard and seen": that is, "nothing that cometh from Him is false, but all is true." Thus we when we are making curious enquiry into anything, often ask, "Didst thou hear it?" "Didst thou see it?" And if this be proved, the testimony is indubitable.

"And no man receiveth His testimony." Yet He had disciples, and many besides gave heed to His words. How then saith John, "No man"? He saith "no man," instead of "few men," for had he meant "no man at all," how could he have added, "He that hath received His testimony, hath set to his seal that God is true."

Here he touches his own disciples, as not being likely for a time to be firm believers. And that they did not even after this believe in Him, is clear from what is said afterwards; for John even when dwelling in prison sent them thence to Christ, that he might the more bind them to Him. Yet even then they scarcely believed, to which Christ alluded when He said, "And blessed is he whosoever shall not be offended in Me." (Matt. xi. 6.) And therefore now he said, "And no man receiveth His testimony," to make sure his own disciples; all but saying, "Do not, because for a time few shall believe on Him, therefore deem that His words are false; for, 'He speaketh that He hath seen.'" Moreover he saith this to touch also the insensibility of the Jews. A charge which the Evangelist at commencing brought against them, saying, "He came unto His own, and His own received Him not." For this is no reproach against Him, but an accusation of those who received Him not. (c. i. 11.)

He says that He saw and heard, that is, He speaks and testifies about what He heard from the Father and what He saw, that is, what He knows with precision. But no one among those who do not heed the truth accepts His testimony. When you hear that Christ speaks what He heard from the Father, do not think that He has need to learn knowledge from the Father, but since everything the Son knows by nature He has from the Father, as being consubstantial with Him, it is said that He heard from the Father what He knows. This is similar to how you, having seen a son who resembles his father in everything, say that he has everything from his father, that is, he turned out to resemble no one else but his father.

When ye hear then, that Christ speaketh what He saw and heard from the Father, do not suppose that He needs to be taught by the Father; but only that that knowledge, which He has naturally, is from the Father. For this reason He is said to have heard, whatever He knows, from the Father.

Now he describes the doctrine of Christ. And he does three things. First, he shows its origin, which is heavenly; hence he says, The One who comes from heaven is above all things. For although the body of Christ was of the earth as regards the matter of which it was made, yet it came from heaven as to its efficient cause, inasmuch as his body was formed by divine power. It also came from heaven because the eternal and uncreated person of the Son came from heaven by assuming a body. "No one has gone up to heaven except the One who came down from heaven, the Son of Man, who lives in heaven" (above 3:13).

Secondly, he shows the dignity of Christ, which is very great; so he says, is above all things. This was explained above.

Thirdly, he infers the dignity of Christ's doctrine, which is most certain, because he testifies to what he sees and to what he hears. For Christ, as God, is truth itself; but as man, he is its witness: "For this was I born, and for this I came into the world: to testify to the truth" (below 18:37). Therefore, he gives testimony to himself: "You testify to yourself" (below 8:13). And he testifies to what is certain, because his testimony is about what he has heard with the Father: "I speak to the world what I have heard from my Father" (below 8:26); "What we have seen and heard" (1 Jn 1:3).

Note that knowledge of a thing is acquired in one way through sight and in another way through hearing. For by sight, knowledge of a thing is acquired by means of the very thing seen; but by hearing, a thing is not made known by the very voice that is heard, but by means of the understanding of the one speaking. And so, because the Lord has knowledge which he has received from the Father, he says, to what he sees, insofar as he proceeds from the essence of the Father; and to what he hears, insofar as he proceeds as the Word of the Father's intellect. Now because among intellectual beings, their act of being is other than their act of understanding, their knowledge through sight is other than their knowledge through hearing. But in God the Father, the act of being (esse) and the act of understanding (intelligere) are the same. Thus in the Son, to see and hear are the same thing. Moreover, since even in one who sees there is not the essence of the thing seen in itself but only its similitude, as also in the hearer there is not the actual thought of the speaker but only an indication of it, so the one who sees is not the essence of the thing in itself, nor is the listener the very thought expressed. In the Son, however, the very essence of the Father is received by generation, and he himself is the Word; and so in him to see and to hear are the same.

And so John concludes that since the doctrine of Christ has more grandeur and is more certain than his, one must listen to Christ rather than to him.

Above, John the Baptist commended the teaching of Christ; here, however, he considers the difference in those who receive it. Thus, he treats of the faith that must be given to this teaching. And he does three things. First, he shows the scarcity of those who believe. Secondly, the obligation to believe (v 33). Lastly, the reward for belief (v 36).

He says therefore: I say that Christ has certain knowledge and that he speaks the truth. Yet although few accept his testimony, that is no reflection on his teaching, because it is not the fault of the teaching but of those who do not accept it: namely, the disciples of John, who did not yet believe, and the Pharisees, who slandered his teaching. Thus he says, And his testimony no one accepts.

No one can be explained in two ways. First, so that it implies a few; and so some did accept his testimony. He shows that some did accept it when he adds, "But whoever accepts his testimony." The Evangelist used this way of speaking before when he said: "He came unto his own, and his own did not receive him" (above 1:11): because a few did receive him.

In another way, to accept his testimony is understood as to believe in God. But no one can believe of himself, but only due to God: "You are saved by grace" (Eph 2:8). And so he says, his testimony no one accepts, i.e., of himself, but it is given to him by God.

This can be explained in another way by realizing that Scripture refers to people in two ways. As long as we are in this world the wicked are mingled with the good; and so Scripture sometimes speaks of "the people," or "they," meaning those who are good; while at other times, the same words can refer to the wicked. We can see this in Jeremiah (26): for first it says that all the people and the priests sought to kill Jeremiah, and this referred to those who were evil; then at once it says that all the people sought to free him, and this referred to those who were good. In the same way, John the Baptist says, looking to the left, i.e., toward those who are evil, And his testimony no one accepts; and later, referring to those on the right, i.e., to the good, he says, But whoever accepts his testimony.

Or, Hath put to his seal, i. e. hath put a seal on his heart, for a singular and special token, that this is the true God, Who suffered for the salvation of mankind.

"He that cometh from heaven is above all; and what He hath seen and heard, that testifieth He; and His testimony no man receiveth." If no man, to what purpose came He? He means, no man of a certain class. There are some people prepared for the wrath of God, to be damned with the devil; of these, none receiveth the testimony of Christ. For if none at all, not any man, received, what could these words mean, "But he that received His testimony hath set to his seal that God is true"? Not certainly, then, no man, if thou sayest thyself, "He that received His testimony has set to his seal that God is true." Perhaps John, on being questioned, would answer and say, I know what I have said, in saying no man. There are, in fact, people born to God's wrath, and thereunto foreknown. For God knows who they are that will and that will not believe; He knows who they are that shall persevere in that in which they have believed, and who that shall fall away; and all that shall be for eternal life are numbered by God; and He knows already the people set apart. And if He knows this, and has given to the prophets by His Spirit to know it, He gave this also to John. Now John was observing, not with his eye, - for as regards himself he is earth, and speaketh of earth, - but with that grace of the Spirit which he received of God, he saw a certain people, ungodly, unbelieving. Contemplating that people in its unbelief, he says, "His testimony, who came from heaven, no man receiveth." No man of whom? Of them who shall be on the left hand, of them to whom it shall be said, "Go into the everlasting fire, which is prepared for the devil and his angels." Who are they that do receive it? They who shall be at the right hand, they to whom it shall be said, "Come, ye blessed of my Father, receive the kingdom which is prepared for you from the beginning of the world." He observes, then, in the Spirit a dividing, but in the human race a mingling together; and that which is not yet separated locally, he separated in the understanding, in the view of the heart; and he saw two peoples, one of believers, one of unbelievers. Fixing his thought on the unbelievers, he says, "He that cometh from heaven is above all; and what He hath seen and heard, that He testifieth and no man receiveth His testimony." He then turned his thought from the left hand, and looked at the right, and proceeded to say, "He that received His testimony has set to his seal that God is true." What means "has set to his seal that God is true," if it be not that man is a liar, and God is true? For no human being can speak any truth, unless he be enlightened by Him who cannot lie. God, then, is true; but Christ is God. Wouldest thou prove this? Receive His testimony and thou findest it. For "he that hath received His testimony has set to his seal that God is true." Who is true? The same who came from heaven, and is above all, is God, and true. But if thou dost not yet understand Him to be God, thou hast not yet received His testimony: receive it, and thou puttest thy seal to it; confidently thou understandest, definitely thou acknowledgest, that God is true.

(Tr. xiv. c. 8) Or thus; There is a people reserved for the wrath of God, and to be condemned with the devil; of whom none receiveth the testimony of Christ. And others there are ordained to eternal life. Mark how mankind are divided spiritually, though as human beings they are mixed up together: and John separated them by the thoughts of their heart, though as yet they were not divided in respect of place, and looked on them as two classes, the unbelievers, and the believers. Looking to the unbelievers, he saith, No man receiveth his testimony. Then turning to those on the right hand he saith, He that hath received his testimony, hath set to his seal.

(Tr. xiv. c. 8) What is it, that God is true, except that God is true, and every man a liar? For no man can say what truth is, till he is enlightened by Him who cannot lie. God then is true, and Christ is God. Wouldest thou have proof? Hear His testimony, and thou wilt find it so. But if thou dost not yet understand God, thou hast not yet received His testimony.

"But he who has received his testimony has set his seal that God is truthful," that is, he will imprint it with certitude as a seal upon the heart.

Wherefore the Father bestows on him the glory and honour that was due and meet, putting on him the best robe, the robe of immortality; and a ring, a royal signet and divine seal, — impress of consecration, signature of glory, pledge of testimony (for it is said, "He has set to his seal that God is true,") [John 3:33] and shoes, not those perishable ones which he has set his foot on holy ground is bidden take off, nor such as he who is sent to preach the kingdom of heaven is forbidden to put on, but such as wear not, and are suited for the journey to heaven, becoming and adorning the heavenly path, such as unwashed feet never put on, but those which are washed by our Teacher and Lord.

CHAPTER III. That Christ is God and of God by Nature.

In no other way was it possible to sho the impiety of them that believe not, except the glorious achievement of the believers were made known. For by the contrast of good things is the evil easily discerned, and the knowledge of what is better convicts the worse. If any then (saith he) have assented to the words of Him That cometh from above, he hath sealed and confirmed by his understanding, that truth is ever akin and most dear to the Divine Nature. Whence the converse is manifest to them that see. For he who thrusts away the faith will surely witness against himself, that God is not true. But we must again take notice, that he removes the Son from consubstantiality with the creation, and shows by what has been said that He is by Nature God. For if he that believeth the things spoken by Him, and receiveth the testimony which He gave of Himself, sealed and well confirmed that God is true; how shall not Christ be conceived of as by Nature God, Who is testified of as true by the credit of the things just said? or let our opponent again say how the Divine Nature is honoured, as being true, by our Saviour's testimony being received. For if He be not wholly by Nature God, he that believeth will not be reverencing the Divine Nature, as true, but rather one (according to them) the fairest of creatures. But since, when Christ is believed, the declaration of being true extendeth to God, it is I suppose altogether clear, that He being God, not falsely so called, Himself taketh honour to Himself from those who believe. |191

But the enemy of the truth will not (it seems) agree to these words of ours, but will start up strong, not admitting the Son to be by Nature God: and will say again, Thou cavillest, sir, and contrivest turns of many-varied reasonings, ever rejecting somehow the simple and right sense. For since the Word of God hath come down from Heaven, calling out openly, I speak not of Myself, but the Father Which sent Me, He gave Me a commandment, what I should say and what I should speak: and again, All things that I have heard of My Father, I will make known unto you: or also, as the holy Baptist averred in the following words, For He Whom God hath sent speaketh the words of God: therefore of Him is he saying, He that receiveth His testimony hath set to his seal, that God is True. For verily is God the Father true, but thou attemptest to bring round to the Son what is due to Another.

What then shall we say to these things? shall we class the Only-Begotten among the prophets, fulfilling the ministry befitting Prophets, and doing nought besides? For by whom is it not unhesitatingly received, that Prophets used to bring us voices from God? Then what excellence is there in the Son, if He accomplish this alone? how is He above all, if He is still ranked along with Prophets, and is clad in slave-befitting measure? How, as though surpassing them in glory doth He say in the Gospels, If He called them gods unto whom the Word of God came, and the Scripture cannot be broken, say ye of Him Whom the Father hath sanctified and sent into the world, Thou blasphemest: because I said, I am the Son of God? For in these words He clearly severeth Himself off from the company of Prophets, and saith that they were called gods, because the Word of God came to them, but Himself He con-fesseth Son. For to the holy Prophets was imparted grace by measure through the Spirit; but in our Saviour Christ it hath pleased all the full ness of the God-head to dwell bodily, as Paul saith; wherefore also of His fullness have all we received, as John affirmed. How then will the Giver be On a par with the recipients, or how will the Fullness of the God-head be reckoned in the portion of the minister?

Let them then hence consider narrowly, into how great blasphemy their argument will hazard them. And how one ought to understand the words, I speak not of Myself, but the Father Which sent Me, He gave Me a commandment what I should say and what I should speak, will be explained more at large in its proper time and place. But I think that at present the objections of our opponents ought to be made a foundation of piety, and from what they put forth, we ought to contend for the doctrines of the Church. They then affirm that the Son has received commandments from the Father, and says nothing of Himself: but whatsoever He heard, as Himself says, these things He is zealous to say to us too. Well, let him hold to this; for we will agree, since this nothing wrongeth the Son, as far at least as concerns the question of whence He is; yea rather it bringeth in a most beautiful ceconomy in respect of the present subject. Therefore when they hear Him say, I and the Father are One; He that hath seen Me hath seen the Father; I am in the Father, and the Father in Me: let them receive His testimony, let them set to their seal, that God the Father is true, persuading the Son to speak what He knoweth accurately; let them not disbelieve the words of the Saviour, interpreting to us the things of His Father.

There was no other possible way of showing the impiety of those who do not believe except by making known the glorious achievement of the believers. Evil is a lot easier to see when it is contrasted with good. When you know there is something better out there, it only puts what is worse in starker contrast. If anyone then, John says, has assented to the words of the one who comes from above, he has sealed and confirmed by his understanding that truth is ever near and dear to the divine nature. The opposite is just as obvious because anyone who throws away the faith will most certainly testify, against himself, that God is not true.

"He that hath received His testimony hath set to his seal that God is true." Here he terrifies them also by showing that he who believeth not on Him, disbelieveth not Him alone, but the Father also; wherefore he adds: "He whom God hath sent speaketh the words of God."

Since then He speaketh His words, he that believeth and he that believeth not, believeth or believeth not God. "Hath set to His seal," that is, "hath declared." Then, to increase their dread, he saith, "that God is true;" thus showing, that no man could disbelieve Christ without making God who sent Him guilty of a falsehood. Because, since He saith nothing save what is from the Father, but all that He saith is His, he that heareth not Him, heareth not Him that sent Him. See how by these words again he strikes them with fear. As yet they thought it no great thing not to hearken to Christ; and therefore he held so great a danger above the heads of the unbelievers, that they might learn that they hearken not to God Himself, who hearken not to Christ.

And whoever received His witness, that is, His teaching, that one has set his seal, that is, has shown, has confirmed, that God is true. For whoever believes in the one sent from God believes God, and by this he sets his seal and proves that he believed Him, because He is true. And conversely, whoever does not believe in the one sent from God shows that He is a liar, and for this reason did not believe Him, because He is a liar (Rom. 1:25; 1 John 5:10). Therefore, whoever believes in Christ, by the very fact that he believed in the one sent from God, shows that God is true. For it is evident that he believed Him because He is true.

But whoever accepts his testimony. Here he speaks of the obligation to believe, i.e., to submit oneself to divine truth. As to this he does four things. First, he presents the divine truth. Secondly, he speaks of the proclamation of the divine truth (v 34). Thirdly, of the ability to proclaim it (v 34b). Fourthly, he gives the reason for this ability (v 35).

Man's obligation to the faith is to submit himself to divine truth, and so he says that if few accept his testimony that means that some do. Hence he says, whoever accepts his testimony, i.e., whoever he may be, has given a sign, i.e., he ought to affix a certain sign or has in fact placed a seal in his own heart, that Christ is God. And he is true, because he said that he is God. If he were not, he would not be true, but it is written: "God is true" (Rom 3:4). Concerning this seal it is said: "Set me as a seal on your heart" (Sg 8:6), and "The foundation of God stands firm, bearing a seal, etc." as we read in 2 Timothy (2:19).

Or, following Chrysostom, he has given a sign, i.e., he has shown that God, that is, the Father, is true, because he sent his Son whom he promised to send. The Evangelist says this to show that those who do not believe Christ deny the truthfulness of the Father.

And he went around the villages in a circuit, teaching; and he called the twelve and began to send them two by two, and gave them power over unclean spirits. The kind and merciful Lord and master does not envy his servants and disciples his own virtues; and just as he had healed all sickness and all infirmity, he also gave his apostles power, to heal all infirmity and all sickness. But there is a great difference between having and giving, granting and receiving. He, whatever he does, acts by the power of the Lord; those, if they do anything, confess their own weakness and the power of the Lord, saying, like Peter: In the name of Jesus Christ of Nazareth, rise up and walk (Acts III).

(in Marc. 2, 24) Now our kind and merciful Lord and Master did not grudge His servants and their disciples His own virtues, and as He Him self had healed every sickness and every infirmity, so also He gave the same power to His disciples. Wherefore it goes on: And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits. Great is the difference between giving and receiving. Whatsoever He does, is done in His own power, as Lord; if they do any thing, they confess their own weakness and the power of the Lord, saying in the name of Jesus, Arise, and walk.

Hence also miracles were added to the holy preachers, so that the power displayed might give faith to their words, and that those who preached new things might do new things. When the world was flourishing, when the human race was increasing, when the flesh was subsisting long in this life, when the abundance of things was overflowing, who upon hearing would believe that there was another life? Who would prefer invisible things to visible things? But when the sick were returning to health, when the dead were rising to life, when lepers were receiving cleanliness of flesh, when demoniacs were snatched from the power of unclean spirits, with so many visible miracles performed, who would not believe what he heard about invisible things? For visible miracles shine forth for this purpose: that they may draw the hearts of those who see them to faith in invisible things, so that through what is done wondrously on the outside, what is within may be perceived to be far more wondrous.

(Hom. in Evan. 17) Further, the Lord sent the disciples to preach, two and two, because there are two precepts of charity, namely, the love of God, and of our neighbour; and charity cannot be between less than two; by this therefore He implies to us, that he who has not charity towards his neighbour, ought in no way to take upon himself the office of preaching.

Furthermore, not only did He Himself teach, but He also sends His disciples, and moreover in pairs of two, so that they might be bolder. For if He had sent them one by one, one alone could not have acted so boldly, and if He had sent more than two together, the number of apostles would not have sufficed for all the villages. So He sends them two by two: "Two are better than one," says Ecclesiastes (Eccl. 4:9).

Again He sends the Apostles two and two that they, might become more active; for, as says the Preacher, Two are better than one. (Eccl. 4:9) But if He had sent more than two, there would not have been a sufficient number to allow of their being sent to many villages.

(de Con. Evan. 2, 30.) Or else; according to Matthew (Matt. 10:19), the Lord immediately subjoined, The workman is worthy of his meat, which sufficiently proves why He forbade their carrying or possessing such things; not because they were not necessary, but because He sent them in such a way as to show, that they were due to them from the faithful, to whom they preached the Gospel. From this it is evident, that the Lord did not mean by this precept that the Evangelists ought to live only on the gifts of those to whom they preach the Gospel, else the Apostle transgressed this precept, when he procured his livelihood, by the labour of his own hands, but He meant that He had given them a power, in virtue of which, they might be assured, these things were due to them. It is also often asked, how it comes that Matthew and Luke have related that the Lord commanded His disciples not to carry even a staff, whilst Mark says, And he commanded them that they should take nothing for their journey, save a staff only. Which question is solved, by supposing that the word 'staff' has a meaning in Mark, who says that it ought to be carried, different from that which it bears in Matthew and Luke, who affirm the contrary. For in a concise way one might say, Take none of the necessaries of life with you, nay, not a staff, save a staff only; so that the saying, nay not a staff, may mean, nay not the smallest thing; but that which is added, save a staff only, may mean that, through the power received by them from the Lord, of which a rod is the ensign, nothing, even of those things which they do not carry, will be wanting to them. The Lord therefore said both, but because one Evangelist has not given both, men suppose, that he who has said that the staff, in one sense, should be taken, is contrary to him who again has declared, that, in another sense, it should be left behind: now however that a reason has been given, let no one think so. So also when Matthew declares that shoes are not to be worn on the journey, he forbids anxiety about them, for the reason why men are anxious about carrying them, is that they may not be without them. This is also to be understood of the two coats, that no man should be troubled about having only that with which he is clad, from anxiety lest he should need another, when he could always obtain one from the power given by the Lord. In like manner Mark, by saying that they are to be shod with sandals or soles, warns us that this mode of protecting the feet has a mystical signification, that the foot should neither be covered above nor be naked on the ground, that is, that the Gospel should neither be hid, nor rest upon earthly comforts; and in that He forbids their possessing or taking with them, or more expressly their wearing, two coats, He bids them walk simply, not with duplicity. But whosoever thinks that the Lord could not in the same discourse say some things figuratively, others in a literal sense, let him look into His other discourses, and he shall see, how rash and ignorant is his judgment.

And he commanded them to take nothing for the journey except a staff only. No bag, no bread, nor money in their belt, but be shod with sandals, and not put on two tunics. Such a preacher ought to have trust in God, that even if he does not provide for the needs of this life, he should surely know these things will not be lacking. Lest his mind be occupied with temporal things, he would provide less for others eternals. However, it is often questioned how Matthew and Luke recall that the Lord said to the disciples not to carry a staff, while Mark says: And he commanded them to take nothing for the journey except a staff only. This is resolved by understanding that the staff, which according to Mark is to be carried, is understood under a different signification than that which, according to Matthew and Luke, is not to be carried: just as temptation is understood under another signification in the saying, God tempts no one, and in another is said, The Lord your God tempts you, to know whether you love him. The former is of deception, the latter is of probation. Thus both sayings are to be taken as spoken by the Lord to the apostles, and to not carry a staff, and to carry nothing except a staff. For when he said to them according to Matthew: Do not possess gold, nor silver, etc.; he immediately added: For the laborer is worthy of his food. This clearly shows why he did not want them to possess or carry these things. Not that they are not necessary for the sustenance of this life, but because he was sending them out in such a way that he demonstrated these things would be owed to them by those to whom they proclaim the Gospel and believe. It is clear, however, that the Lord did not command these things in such a way that evangelists should not live from anywhere else than from those to whom they preach the Gospel. Otherwise, the apostle who sustained himself by the labor of his hands so as not to burden anyone would have acted against this precept; but he gave the authority by which they knew these things were owed to them. When, however, something is commanded by the Lord, unless it is performed, it is a fault of disobedience. When authority is given, it is permissible for anyone not to use it and to relinquish their right. Therefore, the Lord ordaining this, which the apostle says he ordained, that those who proclaim the Gospel should live from the Gospel, spoke to the apostles so that they, secure, would not possess nor carry the necessary things for this life, neither great nor small. Therefore, he added, Nor a staff, showing that all things are owed by his faithful to his ministers, requiring nothing superfluous. Thus by adding, For the laborer is worthy of his food, he completely revealed and clarified the source of these words. Therefore, he signified this authority by the name of the staff when he said to take nothing for the journey except a staff only, so it is understood that through the authority received from the Lord (which is signified by the name of the staff), even things not carried will not be lacking. This is also to be understood about two tunics, that nothing besides the one he wears should be thought necessary to be carried by him, concerned that it would be needed, since it could be received by that authority. Therefore, Mark, by saying they should be shod with sandals or shoes, suggests that this footwear has some mystical signification, so that the foot is neither covered nor naked to the ground, that is, neither the Gospel should be hidden, nor should it rely on earthly comforts.

(ubi sup.) For such should be the preacher's trust in God, that, though he takes no thought for supplying his own wants in this present world, yet he should feel most certain that these will not be left unsatisfied, lest whilst his mind is taken up with temporal things, he should provide less of eternal things to others.

(ubi sup.) Again, allegorically; under the figure of a scrip is pointed out the burdens of this world, by bread is meant temporal delights, by money in the purse, the hiding of wisdom; because he who receives the office of a doctor, should neither be weighed down by the burden of worldly affairs, nor be made soft by carnal desires, nor hide the talent of the word committed to him under the ease of an inactive body. It goes on, And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place. Where He gives a general precept of constancy, that they should look to what is due to the tie of hospitality, adding, that it is inconsistent with the preaching of the kingdom of heaven to run about from house to house.

Likewise, Mark 6: He commanded them to take nothing for the journey, neither bread nor money in their belt; therefore either He commanded this to them as prelates, or as perfect ones. If as prelates: then prelates would still be bound to this: which is manifestly false. Therefore He commanded this to them as perfect men: but perfection is proposed commonly to all for imitation, because it is said: Let him who can grasp it, grasp it: therefore to live in this way pertains to evangelical perfection.

Are all commanded not to have two coats, nor food in their possession, money in their purse, only a staff in the hand and shoes on the feet? Are all commanded to sell all they possess and give it to the poor, and follow Jesus? Of course not. This command is for those who earnestly desire to respond fully to grace.… The Lord says in the Gospel to him who had boasted of having kept the whole law: "If you will be perfect, go and sell all that you have, and give to the poor, and come, follow me." He said this to those who wish to be wholly mature in faith, that he might not seem to be laying a heavy burden on unwilling shoulders.

To wish for nothing more than need demands Is rest supreme, with simple food and dress To feed and clothe our bodies and to seek No more than is prescribed by nature's wants. When going on a journey, take no purse, Nor of a second tunic think, and be Not anxious for the morrow, lest for food The belly lack. Our daily bread returns With every sun. Does any bird take thought Of tomorrow, certain to be fed by God?

(Vict. Ant. e Cat. in Marc.) The Lord also gives them this command, that they might show by their mode of life, how far removed they were from the desire of riches.

(Vict. Ant. e Cat. in Marc.) Or else, Matthew and Luke neither allow shoes nor staff, which is meant to point out the highest perfection. But Mark bids them take a staff and be shod with sandals, which (1 Cor. 7:6) is spoken by permission.

He commands them to take nothing — neither a bag, nor money in their belt, nor bread — so as to teach them detachment from possessions and so that others, looking at them, might be moved to compunction when they teach non-possessiveness by themselves having nothing. Indeed, who would not be moved to compunction and stirred toward non-possessiveness, seeing that an apostle takes neither a bag nor bread, which is the most necessary thing for us?

Instructing them also by this means not to be fond of receiving gifts, in order too that those, who saw them proclaim poverty, might be reconciled to it, when they saw that the Apostles themselves possessed nothing.

What is forbidden is neither the carrying nor the possessing of two coats, but more distinctly the wearing of two coats at the same time. The words say: "and not put on two coats." What counsel is conveyed to them by this? They ought to walk not in duplicity, but in simplicity.

And what is not to be carried or worn as two tunics, but more explicitly is forbidden to be put on, saying; and not to be clothed with two tunics, what does it admonish them, unless to walk not doubly, but simply? Otherwise. In the two tunics, it seems to me to show a double garment, not that in places of Scythia freezing with icy snow, one should be content with a single tunic; but that in the tunic we understand the garment, so that we do not keep another reserved for ourselves out of fear for the future. Allegorically, however, by the purse, the burdens of the world, by the bread, temporal delights, by the money in the belt, the hidden wisdom is designated. For he who has the word of wisdom, but neglects to share it with his neighbor, holds the money shut in a belt: and it is written: Hidden wisdom and concealed treasure, what is the use in both? (Ecclesiasticus 41). Therefore, apostles should not carry a purse, nor bread, nor money in their belt, because whoever has received the office of a teacher, should neither be weighed down by the burdens of secular affairs, nor be dissolved by carnal desires, nor hide the entrusted talent of the word in the leisure of sluggish laziness.

(ubi sup.) Again, by the two tunics He seems to me to mean two sets of clothes; not that in places like Scythia, covered with the ice and snow, a man should be content with only one garment, but by coat, I think a suit of clothing is implied, that being clad with one, we should not keep another through anxiety as to what may happen.

And they went out and preached that people should repent, and they cast out many demons, etc. The Apostle James says: "Is any one among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And if he has committed sins, they will be forgiven him" (James 5). Hence it is clear that this custom of the holy Church has been handed down by the apostles themselves, that the possessed or any other sick persons should be anointed with oil, consecrated by episcopal blessing.

(Vict. Ant. e Cat. in Marc.) It goes on, And they went and preached that men should repent. And they cast out many devils, and anointed with oil many that were sick, and healed them. Mark alone mentions their anointing with oil. James however, in his canonical Epistle, says a thing similar. For oil both refreshes our labours, and gives us light and joy; but again, oil signifies the mercy of the unction of God, the healing of infirmity, and the enlightening of the heart, the whole of which is worked by prayer.

(ubi sup.) Wherefore it is evident from the Apostles themselves, that it is an ancient custom of the holy Church that persons possessed or afflicted with any disease whatever, should be anointed with oil consecrated by priestly blessing.

Before the sending of the Holy Spirit, there was neither the full gift of the Holy Spirit for confirmation and public confession of the name of Christ, nor the plenary anointing of the mind for departure; therefore Christ only initiated and intimated these two Sacraments, namely confirmation and extreme unction. Extreme unction he initiated by sending the disciples to heal, who anointed the sick with oil.

But, moreover, the very interrogation which is put in baptism is a witness of the truth. For when we say, "Dost thou believe in eternal life and remission of sins through the holy Church? "we mean that remission of sins is not granted except in the Church, and that among heretics, where there is no Church, sins cannot be put away. Therefore they who assert that heretics can baptize, must either change the interrogation or maintain the truth; unless indeed they attribute a church also to those who, they contend, have baptism. It is also necessary that he should be anointed who is baptized; so that, having received the chrism, that is, the anointing, he may be anointed of God, and have in him the grace of Christ. Further, it is the Eucharist whence the baptized are anointed with the oil sanctified on the altar. But he cannot sanctify the creature of oil, who has neither an altar nor a church; whence also there can be no spiritual anointing among heretics, since it is manifest that the oil cannot be sanctified nor the Eucharist celebrated at all among them. But we ought to know and remember that it is written, "Let not the oil of a sinner anoint my head," which the Holy Spirit before forewarned in the Psalms, lest any one going out of the way and wandering from the path of truth should be anointed by heretics and adversaries of Christ. Besides, what prayer can a priest who is impious and a sinner offer for a baptized person? since it is written, "God heareth not a sinner; but if any man be a worshipper of God, and doeth His will, him He heareth." Who, moreover, can give what he himself has not? or how can he discharge spiritual functions who himself has lost the Holy Spirit? And therefore he must be baptized and renewed who comes untrained to the Church, that he may be sanctified within by those who are holy, since it is written, "Be ye holy, for I am holy, saith the Lord." So that he who has been seduced into error, and baptized outside of the Church, should lay aside even this very thing in the true and ecclesiastical baptism, viz., that he a man coming to God, while he seeks for a priest, fell by the deceit of error upon a profane one.

Hence also miracles were added to the holy preachers, so that the power displayed might give faith to their words, and that those who preached new things might do new things. When the world was flourishing, when the human race was increasing, when the flesh was subsisting long in this life, when the abundance of things was overflowing, who upon hearing would believe that there was another life? Who would prefer invisible things to visible things? But when the sick were returning to health, when the dead were rising to life, when lepers were receiving cleanliness of flesh, when demoniacs were snatched from the power of unclean spirits, with so many visible miracles performed, who would not believe what he heard about invisible things? For visible miracles shine forth for this purpose: that they may draw the hearts of those who see them to faith in invisible things, so that through what is done wondrously on the outside, what is within may be perceived to be far more wondrous. Hence now also, when the number of the faithful has increased, there are many within the holy Church who hold to a life of virtues but do not have the signs of virtues, because a miracle is shown outwardly in vain if what it should work inwardly is lacking. For according to the voice of the Teacher of the Gentiles: "Tongues are for a sign not to believers, but to unbelievers." Hence also that same distinguished preacher, amidst the words of his preaching, raised by praying, in the sight of all the unbelievers, Eutychus who had fallen asleep and fallen from the window and was completely extinguished from life. Coming to Malta, and knowing the island was full of unbelievers, he healed by praying the father of Publius who was afflicted with dysentery and fevers. But his companion on his journey and helper in his holy preaching, Timothy, who was growing weak from a stomach ailment, he does not cure by a word but restores by the art of medicine, saying: "Use a little wine, for your stomach and your frequent infirmities." Why then does he who saves an unbelieving sick person with a single prayer not also strengthen his sick companion with prayer? Because surely that one who was not inwardly alive needed to be healed outwardly through a miracle, so that through what the external power displayed, the internal virtue might animate him to life. But to the faithful sick companion, outward signs did not need to be shown, since he was living healthily within.

Regarding the fact that the apostles anointed with oil, only Mark speaks of this, and also James, the brother of God, in his Catholic Epistle: "Is any sick among you? Let him call for the elders of the Church, and let them pray over him, anointing him with oil" (James 5:14). Oil is also beneficial against diseases; it serves for illumination, is used in a joyful state of spirit, and signifies the mercy of God and the grace of the Spirit, by which we are delivered from diseases and from which we receive both light, and joy, and spiritual gladness.

It also means, the grace of the Holy Ghost, by which we are eased from our labours, and receive light and spiritual joy.