2 Saturday before Theophany

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(De Con. Evan. ii. 6.) Luke describes the time by the reigning sovereigns. (Luke 3:1.) But Matthew must be understood to speak of a wider space of time by the phrase 'those days,' than the fifteenth year of Tiberius. Having related Christ's return from Egypt, which must be placed in early boyhood or even infancy, to make it agree with what Luke has told of His being in the temple at twelve years old, he adds directly, In those days, not intending thereby only the days of His childhood, but all the days from His birth to the preaching of John.

And in those days came John the Baptist preaching in the wilderness of Judaea and saying, Repent, for the kingdom of heaven is at hand; as if he said, the mansion in the heavens is now ready to be revealed, as the Christ is now near.

(ap. Anselm.) The desert typically means a life removed from the temptations of the world, such as befits the penitent.

Or, he came to Judæa, desert by the absence of God, not of population, that the place of preaching might witness the few to whom the preaching was sent.

(Chapter III - Verse 1) Repent, for the kingdom of heaven is near. John the Baptist proclaims the kingdom of heaven, honoring the Lord as its precursor with this privilege.

How "in those days"? For not then, surely, when He was a child, and came to Nazareth, but thirty years after, John cometh; as Luke also testifies. How then is it said, "in those days"? The Scripture is always wont to use this manner of speech, not only when it is mentioning what occurs in the time immediately after, but also of things which are to come to pass many years later. Thus also, for example, when His disciples came unto Him as He sat on the Mount of Olives, and sought to learn about His coming, and the taking of Jerusalem: and yet ye know how great is the interval between those several periods. I mean, that having spoken of the subversion of the mother city, and completed His discourse on that subject, and being about to pass to that on the consummation, he inserted, "Then shall these things also come to pass;" not bringing together the times by the word then, but indicating that time only in which these things were to happen. And this sort of thing he doth now also, saying, "In those days." For this is not put to signify the days that come immediately after, but those in which these things were to take place, which he was preparing to relate.

"But why was it after thirty years," it may be said, "that Jesus came unto His baptism"? After this baptism He was thenceforth to do away with the law: wherefore even until this age, which admits of all sins, He continues fulfilling it all; that no one might say, that because He Himself could not fulfill it, He did it away. For neither do all passions assail us at all times; but while in the first age of life there is much thoughtlessness and timidity, in that which comes after it, pleasure is more vehement, and after this again the desire of wealth. For this cause he awaits the fullness of His adult age, and throughout it all fulfills the law, and so comes to His baptism, adding it as something which follows upon the complete keeping of all the other commandments.

(non occ.) But why must John thus go before Christ with a witness of deeds preaching Him? First; that we might hence learn Christ's dignity, that He also, as the Father has, has prophets, in the words of Zacharias, And thou, Child, shalt be called the Prophet of the Highest. (Luke 1:76.) Secondly; That the Jews might have no cause for offence; as He declared, John came neither eating nor drinking, and they say, He hath a devil. The Son of Man came eating and drinking, and they say, Behold a gluttonous man. (Luke 7:33.) It needeth moreover that the things concerning Christ should be told by some other first, and not by Himself; or what would the Jews have said, who after the witness of John made complaint, Thou bearest witness of thyself, thy witness is not true. (John 8:13.)

(Hom. in Joan. Bap. nat. 1.) Where neither a noisy mob would interrupt his preaching, and whither no unbelieving hearer would retire; but those only would hear, who sought to his preaching from motives of divine worship.

The Sun as he approaches the horizon, and before he is yet visible, sends out his rays and makes the eastern sky to glow with light, that Aurora going before may herald the coming day. Thus the Lord at His birth in this earth, and before He shows Himself, enlightens John by the rays of His Spirit's teaching, that he might go before and announce the Saviour that was to come. Therefore after having related the birth of Christ, before proceeding to His teaching and baptism, (wherein he received such testimony,) he first premises somewhat of the Baptist and forerunner of the Lord. In those days, &c.

For because Christ was to preach, as soon as it seemed the fit time, that is, about thirty years of age, he began by his preaching to make ready the way for the Lord.

In these words (ver. 1.) we have not only time, place, and person, respecting St. John, but also his office and employment. First the time, generally; In those days.

The man is mentioned in the words came John, that is, showed himself, having abode so long in obscurity.

(ap. Anselm.) His office; the Baptist; in this he prepared the way of the Lord, for had not men been used to be baptized, they would have shunned Christ's baptism. His employment; Preaching;

The place; the desert of Judæa.

John holds not his peace, saying, "Enter upon repentance, for now shall salvation approach the nations" -the Lord, that is, bringing salvation according to God's promise.

In those days. Not when the Lord was a child and was living in Nazareth, but rather the evangelist makes this simple statement, "at that time, before the present generation." Came John the Baptist. John was sent by God to reprove the Jews and to persuade them to come to a consciousness of their own sins and so to accept the Christ. For if one is not conscious of his sins, he cannot come to repentance. This is why John was sent.

Preaching in the wilderness of Judea, and saying, Repent ye. The Jews were arrogant, and so he urges them to repent. For the kingdom of heaven is at hand. The kingdom of heaven means the first and second comings of Christ, and also the virtuous life. For when we walk on earth as if we lived in heaven, not living according to the passions, then we possess the kingdom of heaven.

The evangelist dealt above with Christ's entry into the world; now he deals with the spread of his teaching, for he came for this purpose (Jn 18:37). In regard to his teaching two things are considered: first, the preparation for teaching is mentioned: secondly, the teaching itself (ch. 5).

In a teacher of the Gospel two things are required: first that he be surrounded with sacred mysteries; secondly, that he be of proven virtue: thus two things are mentioned before the teaching, namely, his baptism and temptation (ch. 4).

In regard to the first he does two things: first, John's baptism is introduced (v. 5); secondly, the instruction of the baptized (v. 7). They are invited in two ways by John; namely, by word and by example (v. 4).

In regard to John's teaching he does three things: first, the person of the teacher is introduced; secondly, the teaching is presented (v. 2); thirdly, its authenticity (v. 3).

In regard to the person five things are presented; namely, the time, the person, the office, the dedication and the place.

The first is presented at "In those days." And it should be noted that Luke describes the time of preaching in relation to the heads of the republic and of the Jews. Therefore, what Luke says is expressed here, when it says, "In those days." This does not refer to the days already mentioned, namely, the time of Christ's infancy. For this does not refer to those days when Christ returned from Egypt. But this is mentioned in this way, because Christ continually lived in Nazareth: "The child grew and became strong, filled with wisdom, and the favor of God was upon him" (Lk 2:40).

Secondly, the person is mentioned, "In those days came John": he came, i.e., appeared, for he had been previously hidden: "He came for testimony, to bear witness to the light" (Jn 1:7). But why did Christ wish his testimony, when he had the testimony of works? The answer gives three reasons: first, for our sake, who are led to a knowledge of spiritual things by means of things that are like us: "He came for testimony, to bear testimony to the light" (Jn 1:7). And why? "that all might believe through him." Secondly, on account of the malice of the Jews, because not only Christ gives testimony of himself, as they said: "You give testimony of yourself" (Jn 3:26), but so did another: "You sent to John and he has borne witness to the truth" (Jn 5:33). Thirdly, he mentions his office of baptizing. This was his special office, because he baptized first, and his baptism was a preparation for that of Christ; because if Christ had introduced a new rite, men might be immediately scandalized. Therefore, John came first and prepared men for baptism: "That he might be revealed to Israel" (Jn 1:31).

Fourthly, his main interest is mentioned, because he came to preach diligently, i.e., to preach baptism. When Christ baptized, he joined the two: "Go, teach all nations, baptizing them..." (Mt 27:19). But John prepared the way for both, i.e. the preaching and the baptism. It should be noted that John did this in his thirty-third year, the age at which David was made king and Joseph began to exercise power in Egypt (Gen 41:46). This gives us to understand that no one should be elevated to any office, before he reaches the perfect age.

Fifthly, the place is mentioned, in the desert. Now he preached in the desert for four reasons: first, that they might hear him more calmly, for in the city many of the curious would have come and been obstacles, but in the desert only those desirous of learning came: "The sayings of the wise are like goads, and like nails firmly fixed are the collected sayings given by one Shepherd" (Ec 12:11). Secondly, because they suited his preaching, because he preached penance. Such should be a place of penance either bodily or spiritually: "Yes, I would wander afar, I would lodge in the wilderness" (Ps 55:7). Thirdly, to indicate the condition of the Church, which is signified by the desert, for it is given to be understood that it is not in the synagogue but in the Church that salvation is preached: "Sing, O barren one, who did not bear; break forth into singing and cry aloud, you that have not been in travail. For the children of the desolate one will be more than the children of her that is married, says the Lord" (Is 54:1). Fourthly, to designate the condition of Judea, which had already been abandoned by God: "Behold, your house is forsaken and desolate" (Mt 23:38).

(Serm.) Unless one repent him of his former life, he cannot begin a new life.

The kingdom of heaven? This refers to justification by faith and sanctification by the Spirit. This is why it says elsewhere, "the kingdom [of heaven] is within you."

(ord.) The Kingdom of Heaven shall come nigh you; for if it approached not, none would be able to gain it; for weak and blind they had not the way, which was Christ.

He therefore preaches repentance when the Kingdom of Heaven approaches; by which we return from error, we escape from sin, and after shame for our faults, we make profession of forsaking them.

John Baptist is the first to preach the Kingdom of Heaven, that the forerunner of the Lord may have this honourable privilege.

Now that on this account Christ came to His baptism, is from this evident. But wherefore was this baptism devised for Him? For that not of himself did the son of Zacharias proceed to this, but of God who moved him, this Luke also declares, when he saith, "The word of the Lord came unto him," that is, His commandment. And he himself too saith, "He that sent me to baptize with water, the same said to me, upon whom thou shalt see the Spirit descending like a dove, and remaining on Him, the same is He which baptizeth with the Holy Ghost." Wherefore then was he sent to baptize? The Baptist again makes this also plain to us, saying, "I knew Him not, but that He should be made manifest to Israel, therefore am I come baptizing with water."

And if this was the only cause, how saith Luke, that "he came into the county about Jordan, preaching the baptism of repentance for the remission of sins?" And yet it had not remission, but this gift pertained unto the baptism that was given afterwards; for in this "we are buried with Him," and our old man was then crucified with Him, and before the cross there doth not appear remission anywhere; for everywhere this is imputed to His blood. And Paul too saith, "But ye are washed, but ye are sanctified," not by the baptism of John, but "in the name of our Lord Jesus Christ, and by the Spirit of our God." And elsewhere too he saith, "John verily preached a baptism of repentance," (he saith not "of remission,") "that they should believe on Him that should come after him." For when the sacrifice was not yet offered, neither had the spirit yet come down, nor sin was put away, nor the enmity removed, nor the curse destroyed; how was remission to take place?

What means then, "for the remission of sins?"

The Jews were senseless, and had never any feeling of their own sins, but while they were justly accountable for the worst evils, they were justifying themselves in every respect; and this more than anything caused their destruction, and led them away from the faith. This, for example, Paul himself was laying to their charge, when he said, that "they being ignorant of God's righteousness, and going about to establish their own, had not submitted themselves unto the righteousness of God." And again: "What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness; but Israel, which followed after the law of righteousness, hath not attained unto the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by works."

Since therefore this was the cause of their evils, John cometh, doing nothing else but bringing them to a sense of their own sins. This, among other things, his very garb declared, being that of repentance and confession. This was indicated also by what he preached, for nothing else did he say, but "bring forth fruits meet for repentance." Forasmuch then as their not condemning their own sins, as Paul also hath explained, made them start off from Christ, while their coming to a sense thereof would set them upon longing to seek after their Redeemer, and to desire remission; this John came to bring about, and to persuade them to repent, not in order that they might be punished, but that having become by repentance more humble, and condemning themselves, they might hasten to receive remission.

But let us see how exactly he hath expressed it; how, having said, that he "came preaching the baptism of repentance in the wilderness of Judaea," he adds, "for remission," as though he said, For this end he exhorted them to confess and repent of their sins; not that they should be punished, but that they might more easily receive the subsequent remission. For had they not condemned themselves, they could not have sought after His grace; and not seeking, they could not have obtained remission.

Thus that baptism led the way for this; wherefore also he said, that "they should believe on Him which should come after him;" together with that which hath been mentioned setting forth this other cause of His baptism. For neither would it have been as much for him to have gone about to their houses, and to have led Christ around, taking Him by the hand, and to have said, "Believe in This Man;" as for that blessed voice to be uttered, and all those other things performed in the presence and sight of all.

On account of this He cometh to the baptism. Since in fact both the credit of him that was baptizing, and the purport of the thing itself, was attracting the whole city, and calling it unto Jordan; and it became a great spectacle.

Therefore he humbles them also when they are come, and persuades them to have no high fancies about themselves; showing them liable to the utmost evils, unless they would repent, and leaving their forefathers, and all vaunting in them, would receive Him that was coming.

Because in fact the things concerning Christ had been up to that time veiled, and many thought He was dead, owing to the massacre which took place at Bethlehem. For though at twelve years old He discovered Himself, yet did He also quickly veil Himself again. And for this cause there was need of that splendid exordium and of a loftier beginning. Wherefore also then for the first time he with clear voice proclaims things which the Jews had never heard, neither from prophets, nor from any besides; making mention of Heaven, and of the kingdom there, and no longer saying anything touching the earth.

But by the kingdom in this place he means His former and His last advent.

"But what is this to the Jews?" one may say, "for they know not even what thou sayest." "Why, for this cause," saith he, "do I so speak, in order that being roused by the obscurity of my words, they may proceed to seek Him, whom I preach." In point of fact, he so excited them with good hopes when they came near, that even many publicans and soldiers inquired what they should do, and how they should direct their own life; which was a sign of being thenceforth set free from all worldly things, and of looking to other greater objects, and of forebodings things to come. Yea, for all, both the sights and the words of that time, led them unto lofty thoughts.

"The kingdom of God is within you," and in another place the Book saith, "Repent, for the kingdom of heaven is at hand," and two things are certain: the kingdom of heaven which the righteous shall inherit at the end of the world, above the heavens, and the kingdom which is in you, which is the knowledge of the spirit which is revealed unto spiritual beings, and as it were, we have already been in the kingdom of heaven in unspeakable happiness. Now neither of these can be found without afflictions and labours of the body, for those who bear labours in the body are heirs of the kingdom of heaven, and those who, together with labours, possess innocency of soul also, become the discoverers of the kingdom which is in them.

In the very commencement he shows himself the messenger of a merciful Prince; he comes not with threats to the offender, but with offers of mercy. It is a custom with kings to proclaim a general pardon on the birth of a son, but first they send throughout their kingdom officers to exact severe fines. But God willing at the birth of His Son to give pardon of sins, first sends His officer proclaiming, Repent ye. O exaction which leaves none poor, but makes many rich! For even when we pay our just debt of righteousness we do God no service, but only gain our own salvation. Repentance cleanses the heart, enlightens the sense, and prepares the human soul for the reception of Christ, as he immediately adds, For the Kingdom of Hearen is at hand.

The Kingdom of Heaven has a fourfold meaning. It is said, of Christ, as The Kingdom of God is within you. (Luke 17:21.) Of Holy Scripture, as, The Kingdom of God shall be taken from you, and shall be given to a nation bringing forth the fruits thereof. (Mat. 21:43.) Of the Holy Church, as, The Kingdom of Heaven is like unto ten virgins. (Mat. 25.) Of the abode above, as, Many shall come from the East and the West, and shall sit down in the Kingdom of Heaven. (Mat. 8:11.) And all these significations may be here understood.

We are naturally obliged to state our opinion clearly to such people, and to reply: O, you! Why do you reason to your own perdition rather than your salvation? And why do you pick out for yourselves the obscure passages of inspired Scripture and then tear them out of context and twist them in order to accomplish your own destruction? Do you not hear the Savior crying out every day: "As I live … I have no pleasure in the death of the wicked, but that the wicked turn from his way and live" [Ezekiel 33:11]? Do you not hear Him Who says: "Repent, for the Kingdom of Heaven is at hand" (Matthew 3:2); and again: "Just so, I tell you, there is joy in heaven over one sinner who repents" [Luke 15:7, adapted]? Did He ever say to som: "Do not repent for I will not accept you," while to others who were predestined: "But you, repent! because I knew you beforehand"? Of course not! Instead, throughout the world and in every church He shouts: "Come to Me, all who labor and are heavy laden, and I will give you rest" [Matthew 11:28]. Come, He says, all you who are burdened with many sins, to the One Who takes away the sin of the world; come all who thirst to the fountain which flows and never dies. - "Second Ethical Discourse"

He continues with "Do penance..." John announces a new life, as Augustine says in the book On Penance: "No one who is made arbiter of his own will can begin a new life, unless he repents of his former life." Therefore, first he warns them to repent; secondly, he announces salvation. Also, "Do penance," by which there is remission of sin: "When the Son of God was born, God sent a preacher into the world" (Chrysostom). But it should be noted that it is one thing to do penance and another to repent. One repents who weeps over his sins and does not commit things over which he should weep. And notice that it all refers to a proposal of the mind, so that it is said: And does not commit things over which he should weep, i.e., proposes not to commit; for penance demands this. But to do penance is to satisfy for sins: "Bring forth fruits worthy of penance" (Lk 3:8).

Here a question arises. Since all sins are forgiven in baptism, why does John, when announcing Christ's baptism, begin with penance? The answer in a Gloss states that penance is threefold: namely, before baptism, because one must be sorry for sin, when he comes to baptism; secondly, after baptism, for mortal sins; thirdly, for venial sins. Here he is concerned with penance after baptism; hence, Peter says "Do penance, that you may be prepared for attaining salvation" (Acts 2:38).

"Is at hand." Note that the kingdom of heaven is never found promised in the Old Testament; but John is the first to announce it, and this pertains to his greatness. But the kingdom of heaven is taken in four ways in Scripture. For sometimes it refers to Christ himself dwelling in us by grace: "The kingdom of heaven is within you" (Lk 16:21). He is called the kingdom of heaven, because the road to the heavenly kingdom is begun in us through his indwelling grace. Secondly, Sacred Scripture: "The kingdom of God will be taken away from you" (Mt 21:43). It is called a kingdom, because its law leads to a kingdom. Thirdly, the present Church Militant: "The kingdom of heaven is likened to a net cast into the sea and collecting fish of every kind" (Mt 13:47). It is called a kingdom, because it is established after the manner of the heavenly Church. Fourthly, the heavenly assembly is called the kingdom of heaven: "They shall come from the east and from the west and sit at table with Abraham and Isaac and Jacob in the kingdom of heaven" (Mt 8:2). Before the time of John the only kingdom mentioned was that of the Jebusites (Ex 3:8); but now the kingdom of heaven is promised to his Church.

(De Cons. Ev. ii. 12.) The other Evangelists omit these words of John. What follows, This is He, &c. it is not clear whether the Evangelist speaks them in his own person, or whether they are part of John's preaching, and the whole from Repent ye, to Esaias the prophet, is to be assigned to John. It is of no importance that he says, This is he, and not, I am he; for Matthew speaking of himself says, He found a man sitting at the toll-office; (Mat. 9:9.) not He found me. Though when asked what he said of himself, he answered, as is related by John the Evangelist, I am the voice of one crying in the wilderness.

(Gloss. ord. in cap. iv. 1.) In like manner has He cried from the beginning through the voice of all who have spoken aught by inspiration. And yet is John only called, The voice; because that Word which others showed afar off, he declares as nigh.

Hence John prepared these ways of mercy and truth, faith and justice. Concerning them, Jeremiah also declared, "Stand by the roads, and look, and ask for the ancient paths, where the good way is, and walk in it." Because the heavenly kingdom is found along these ways, not without good reason John adds, "The kingdom of heaven is near." So do you want the kingdom of heaven to also be near for you? Prepare these ways in your heart, in your senses and in your soul. Pave within you the way of chastity, the way of faith and the way of holiness. Build roads of justice. Remove every scandal of offense from your heart. For it is written: "Remove the stones from the road." And then, indeed, through the thoughts of your heart and the very movements of your soul, Christ the King will enter along certain paths.

(ord.) John then is, as it were, the voice of the word crying. The word is heard by the voice, that is, Christ by John.

(interlin.) Or, faith is the way by which the word reaches the heart; when the life is amended the paths are made straight.

"I am the voice of one crying in the wilderness: Make straight the way of the Lord, as Isaiah the prophet said." You know, dearest brothers, that the only-begotten Son is called the Word of the Father, as John testifies when he says: "In the beginning was the Word, and the Word was with God, and the Word was God." And from your own manner of speaking you recognize that the voice sounds first, so that the word may afterward be heard. Therefore John asserts that he is the voice, because he precedes the Word. And so, going before the coming of the Lord, he is called a voice, because through his ministry the Word of the Father is heard by men. He also cries out in the wilderness, because he announces the comfort of the Redeemer to abandoned and forsaken Judea. But what he cries out he indicates when he adds: "Make straight the way of the Lord." The way of the Lord is made straight to the heart when the word of truth is humbly heard. The way of the Lord is made straight to the heart when one's life is prepared according to his commandment.

As it is written in the book of the words of Isaiah the prophet: The voice of one crying in the wilderness, Prepare the way of the Lord, make his paths straight. Indeed, the same John the Baptist, when asked who he was, answered, saying: I am the voice of one crying in the wilderness. He, as was said by us before, was called a voice by the prophet because he preceded the Word. But what he cried out is revealed when it is added: Prepare the way of the Lord, make his paths straight. Everyone who preaches right faith and good works, what else does he do but prepare a way for the coming Lord into the hearts of his hearers? So that the power of grace may penetrate, so that the light of truth may illuminate, so that he may make straight paths for God, while he forms pure thoughts in the mind through the word of good preaching.

(Hom. in Ev. i. 7. 2.) It is well known that the Only-begotten Son is called the Word of the Father; as in John, In the beginning was the Word. (John 1:1.) But it is by our own speech that we are known; the voice sounds that the words may be heard. Thus John the forerunner of the Lord's coming is called, The voice, because by his ministry the voice of the Father is heard by men.

(Hom. in Ev. i. 7. 2.) Crying in the desert, because he shows to deserted and forlorn Judæa the approaching consolation of her Redeemer.

(Hom. in Ev. i. 20. 3.) Every one who preacheth right faith and good works, prepares the Lord's way to the hearts of the hearers, and makes His paths straight, in cleansing the thoughts by the word of good preaching.

He prepared the souls of believers in whom the Lord would walk, so he might walk in purity along the purest of paths, saying, "I will live in them and move among them, and I will be their God, and they shall be my people."

(Verse 3.) For this is he who is spoken of by the prophet Isaiah, saying: 'The voice of one crying out in the wilderness, prepare the way of the Lord, make straight his paths.' He was preparing the souls of the believers, in whom the Lord was going to walk, to walk in the purest ways, saying: 'I will dwell in them and walk among them, and I will be their God, and they shall be my people' (Leviticus 26:12). Porphyry compares this passage to the beginning of the Gospel of Mark, where it is written: 'The beginning of the Gospel of Jesus Christ, the Son of God, as it is written in the prophet Isaiah: Behold, I send my angel before your face, who will prepare your way.' The voice of one crying in the wilderness: Prepare the way of the Lord, make straight his paths. (Isa. XL, 3). For even though the testimony is from Malachi (Chap. III) and connected to Isaiah, it is asked how we can consider it as an example taken from one Isaiah. This question was answered fully by learned scholars. However, we think that the name of Isaiah was added by mistake of the scribes, which we can also prove in other places, or certainly from the fact that different testimonies of the Scriptures have become one body. Read the thirteenth Psalm, and you will find the same.

(In. Is. 40:3.) Consider how the salvation of God, and the glory of the Lord, is preached not in Jerusalem, but in the solitude of the Church, in the wilderness to multitudes.

Conceive, for example, how great a thing it was to see a man after thirty years coming down from the wilderness, being the son of a chief priest, who had never known the common wants of men, and was on every account venerable, and had Isaiah with him. For he too was present proclaiming him, and saying, "This is he who I said should come crying, and preaching throughout the whole wilderness with a clear voice." For so great was the earnestness of the prophets touching these things, that not their own Lord only, but him also who was to minister unto Him, they proclaimed a long time beforehand, and they not only mentioned him, but the place too in which he was to abide, and the manner of the doctrine which he had to teach when he came, and the good effect that was produced by him.

See, at least, how both the prophet and the Baptist go upon the same ideas, although not upon the same words.

Thus the prophet saith that he shall come saying, "Prepare ye the way of the Lord, make his paths straight." And he himself when he was come said, "Bring forth fruits meet for repentance," which corresponds with, "Prepare ye the way of the Lord." Seest thou that both by the words of the prophet, and by his own preaching, this one thing is manifested alone; that he was come, making a way and preparing beforehand, not bestowing the gift, which was the remission, but ordering in good time the souls of such as should receive the God of all?

But Luke expresses somewhat further: not repeating the exordium, and so passing on, but setting down likewise all the prophecy. "For every valley," saith he, "shall be filled; and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways smooth; and all flesh shall see the salvation of God." Dost thou perceive how the prophet hath anticipated all by his words; the concourse of the people. Thus, when he saith, "Every valley shall be filled, and every mountain and hill shall be brought low, and the rough ways shall be made smooth;" he is signifying the exaltation of the lowly, the humiliation of the self-willed, the hardness of the law changed into easiness of faith. For it is no longer toils and labors, saith he, but grace, and forgiveness of sins, affording great facility of salvation. Next he states the cause of these things, saying, "All flesh shall see the salvation of God;" no longer Jews and proselytes only, but also all earth and sea, and the whole race of men. Because by "the crooked things" he signified our whole corrupt life, publicans, harlots, robbers, magicians, as many as having been perverted before afterwards walked in the right way; much as He Himself likewise said, "publicans and harlots go into the kingdom of God before you," because they believed. And in other words also again the prophet declared the self-same thing, thus saying, "Then wolves and lambs shall feed together." For like as here by the hills and valleys, he meant that incongruities of character are blended into one and the same evenness of self-restraint, so also there, by the characters of the brute animals indicating the different dispositions of men, he again spoke of their being linked in one and the same harmony of godliness. Here also, as before, stating the cause. That cause is, "There shall be He that riseth to reign over the Gentiles, in Him shall the Gentiles trust:" much the same as here too he said, "All flesh shall see the salvation of God," everywhere declaring that the power and knowledge of these our Gospels would be poured out to the ends of the world, converting the human race, from a brutish disposition and a fierce temper to something very gentle and mild.

The voice is a confused sound, discovering no secret of the heart, only signifying that he who utters it desires to say somewhat; it is the word that is the speech that openeth the mystery of the heart. Voice is common to men and other animals, word peculiar to man. John then is called the voice and not the word, because God did not discover His counsels through him, but only signified that He was about to do something among men; but afterwards by His Son he fully opened the mystery of his will.

As a great King going on a progress is preceded by couriers to cleanse what is foul, repair what is broken down; so John preceded the Lord to cleanse the human heart from the filth of sin, by the besom of repentance, and to gather by an ordinance of spiritual precepts those things which had been scattered abroad.

He is rightly called, The voice of one crying, on account of the loud sound of his preaching. Three things cause a man to speak loud; when the person he speaks to is at a distance, or is deaf, or if the speaker be angry; and all these three were then found in the human race.

In these words we have not only time, place, and person, respecting St. John, but also his office and employment. First the time, generally; "In those days.". The man is mentioned in the words "came John," that is, showed himself, having abodeso long in obscurity. ap. Anselm: His office; "the Baptist;" in this he prepared the way of the Lord, for had not men been used to be baptized, they would have shunned Christ'sbaptism.His employment; "Preaching.". The place; "the desert of Judaea."Maximus, Hom. in Joan. Bap. nat. 1: Where neithera noisy mob would interrupt his preaching, and whither no unbelieving hearer would retire; but those only would hear, who sought to his preaching from motives of divine worship. "The Kingdom of Heaven" has a fourfold meaning. It is said, of Christ, as "The Kingdom of God is within you." And all these significations may be here understood. Though as far as historical fact is concerned, he chose the desert, to be removed from the crowds of people. What the purport of his cry was is insinuated, when he adds, "Make ready the way of the Lord."

Though as far as historical fact is concerned, he chose the desert, to be removed from the crowds of people. What the purport of his cry was is insinuated, when he adds, Make ready the way of the Lord.

Thus, too, does the angel, the witness of baptism, "make the paths straight" for the Holy Spirit, who is about to come upon us, by the washing away of sins, which faith, sealed in (the name of) the Father, and the Son, and the Holy Spirit, obtains.

For this is he that was spoken of by the prophet Isaiah, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make His paths straight (Is. 40:3). "The way," that is, the highway, means the Gospel. The "paths" are the ordinances of the law, which are well-trodden and ancient. He is saying, therefore, "Prepare yourselves for the evangelic life, the life that is lived according to the Gospel, and make the commandments of the law straight, that is, make them spiritual." For the Spirit is straight and right. So then, when you see a Jew who understands the content of the law in a fleshly manner, you may say, "This man has not made straight the paths," that is, he does not understand the law spiritually.

Then this preaching is confirmed: "This is he who was spoken of by the prophet Isaiah..." And, as Augustine says, this can be explained in two ways: first, so that the words, "This is he who was spoken of," are the words of the evangelist; and then the sense is plainer. Secondly, that they are introduced by Matthew as being the words of John doing penance. Hence, "this is he," i.e., "I am"; and he speaks of himself as of another, as John (c. 1) speaks of another as of himself. But it is not important whose words they are, because they have the same sense. He is the one, therefore, of whom it was written, "the voice of one crying in the wilderness. Prepare the way of the Lord, make his paths straight." Three facts are presented to support the three details mentioned: first, the place of John's preaching: "the voice of one crying in the wilderness"; secondly, the coming of the kingdom of heaven: "prepare the way"; thirdly, penance: "make straight his paths." He says this for three reasons: first, because, as Gregory says, "The voice precedes the word and John, Christ: 'He will go before him in the spirit and power of Elijah'" (Lk 1:17); secondly, because by the voice the word is known: for as the voice brings the word into knowledge, so John, Christ: "For this I came baptizing with water, that he might be revealed in Israel" (Jn 1:31). Thirdly, because the voice without a word does not give certitude to the mind: "If the bugle gives an uncertain sound, who will get ready for battle?" (1 Cor 14:8).

And the revelation of divine mysteries was not made by John, except in so far as he announced Christ; but through Christ was the word: "The only begotten Son who is in the bosom of the Father, he has made him known" (Jn 1:18). Therefore, "the voice of one crying..." This can be understood in two ways: first, of Christ crying: "Since you desire proof that Christ is speaking in me" (2 Cor 13:3). This is the way he cried in all the prophets. Hence, it always says: "The word of the Lord was made to Jeremiah or Isaiah, etc." Yet none is called a voice, because they did not immediately precede Christ: "Behold, I sent my messenger to prepare a way before me, and the Lord whom you seek will suddenly come to his temple; the messenger of the covenant in whom you delight" (Mal 3:1). Or "the voice of one crying," i.e. John shouting. It should be noted that a shout is made to the deaf: "Hear, you deaf; and look, you blind, that you may see. Who is blind but my servant, or deaf as my messenger whom I sent?" (Is 42:18). Secondly, from indignation: "Then the anger of the Lord was kindled against his people, and he abhorred his heritage" (Ps 106:40). Thirdly, to those who are distant; and they were far from God.

"Prepare the way of the Lord." Now it seems more suitable to have said, "prepare your way" to receive the Lord. But it should be noted that we were so weak that we could not get near God, unless he came to us. Therefore, John said above, "The kingdom of heaven is at hand" and this is "prepare." But what is that way? Faith, which comes by hearing: "That Christ may dwell by faith in your hearts" (Eph 3:17). Gregory: "The way of faith is devout hearing; 'Prepare to meet your God, O Israel'" (Am 4:12). Faith is common and one, but it directs one in diverse works. Therefore, "make straight." The ways of our works are straight, when they are not in conflict with the divine law, which is the rule of human acts, just as according to the will of the potter is the rule of goodness of earthen vessels, as is clear from Jeremiah (18:4). Or this, i.e., "prepare," pertains to charity, which is necessary for salvation: "This is the way, walk in it, and turn neither to the right nor to the left" (Is 36:21). Therefore, "way" is taken to mean the sum total of all that pertains to general salvation: "I show you a more excellent way" (1 Cor 12:31). But the paths are submission to the counsels, which are called straight paths, because they should not be observed for the sake of vainglory: "Beware of practicing your piety before men in order to be seen by them" (Mt 6:1); "Her ways are ways of pleasantness, and all her paths are peace" (Pr 3:17).

First, the heavenly life and glorious humility of John are demonstrated in his way of living. He who held the world in low regard did not seek costly attire. He who had no use for worldly delights did not have any desire for succulent foods. What need was there of fancy worldly clothing for one who was dressed with the cloak of justice? What dainty food of the earth could he desire who fed on divine discourses and whose true food was the law of Christ? Such a precursor ought to be the prophet of the Lord and the apostle of Christ who gave himself completely to his heavenly God and had contempt for the things of the world.

(interlin.) Or, faith is the way by which the word reaches the heart; when the life is amended the paths are made straight.

And there are some who do not think that the wearing of fine and costly garments is a sin. But if indeed it were not a fault, the Word of God would never so carefully express that the rich man who is tormented in hell had been clothed in fine linen and purple. For no one seeks exceptional garments except for vainglory, that is, to appear more honorable than others. For the thing itself testifies that more costly clothing is sought only for empty glory, because no one wishes to be clothed in precious garments where he cannot be seen by others. We can better understand this fault also from the opposite: for if the lowliness of cheap clothing were not a virtue, the evangelist would not carefully say of John: "He was clothed with camel's hair."

A garment woven with camel's hair designates the peculiar clothing of this prophetic preacher. He is covered with the skins of an unclean animal. Whatever had been useless or shabby in us becomes sanctified by the prophet's clothes.

For the preaching of John no place more suitable, no clothing more useful, no food more fitted.

The preacher of Christ is clad in the skins of unclean beasts, to which the Gentiles are compared, and so by the Prophets' dress is sanctified whatever in them was useless or unclean. The girdle is a thing of much efficacy to every good work, that we may be girt for every ministry of Christ. For his food are chosen locusts, which fly the face of man, and escape from every approach, signifying ourselves who were borne away from every word or speech of good by a spontaneous motion of the body, weak in will, barren in works, fretful in speech, foreign in abode, are now become the food of the Saints, chosen to fill the Prophets' desire, furnishing our most sweet food not from the hives of the law, but from the trunks of wild trees.

(Verse 4.) Now John himself had a garment made of camel's hair and a leather belt around his waist. He said, 'It is made of hair, not wool.' The type of clothing indicates austerity, not luxury. The leather belt that he wore, just like Elijah, is a symbol of mortification (IV Kings 1). Furthermore, what follows is...

But his food was locusts and wild honey. It is fitting for a dweller of solitude to fulfill not the delights of food, but the necessity of human flesh.

His raiment of camel's hair, not of wool—the one the mark of austerity in dress, the other of a delicate luxury.

Food moreover suited to a dweller in the desert, no choice viands, but such as satisfied the necessities of the body.

His girdle of skin, which Elias also bare, is the mark of mortification.

"And the same John had his raiment of camel's hair, and a leathern girdle about his loins."

Observe, how the prophets foretold some things, others they left to the evangelists. Wherefore also Matthew both sets down the guided by what they then beheld, to the memory of that blessed man; or rather, even to a greater astonishment. For the one indeed was brought up in cities and in houses, the other dwelt entirely in the wilderness from his very swaddling clothes. For it be away all the ancient ills, the labor, for example, the curse, the sorrow, the sweat; himself also to have certain tokens of such a gift, and to come at once to be above that condemnation. Thus he neither ploughed land, nor opened furrow, he ate not his bread by the sweat of his face, but his table was hastily supplied, and his clothing more easily furnished than his table, and his lodging yet less troublesome than his clothing. For he needed neither roof, nor bed, nor table, nor any other of these things, but a kind of angel's life in this our flesh did he exhibit. For this cause his very garment was of hair, that by his dress he might instruct men to separate themselves from all things human, and to have nothing in common with the earth, but to hasten back to their earlier nobleness, wherein Adam was before he wanted garments or robe. Thus that garb bore tokens of nothing less than a kingdom, and of repentance.

And do not say to me, "Whence had he a garment of hair and a girdle, dwelling as he did in the wilderness?" For if thou art to make a difficulty of this, thou wilt also inquire into more things besides; how in the winters, and how in the heats of summer, he continued in the wilderness, and this with a delicate body, and at an immature age? how the nature of his infant flesh endured such great inconstancy of weather, and a diet so uncommon, and all the other hardships arising from the wilderness?

Where now are the philosophers of the Greeks, who at random and for nought emulated the shamelessness of the Cynics (for what is the profit of being shut up in a tub, and afterwards running into such wantonness)? they who encompassed themselves with rings and cups, and men servants and maid servants, and with much pomp besides, falling into either extreme. But this man was not so; but he dwelt in the wilderness as in Heaven, showing forth all strictness of self-restraint. And from thence, like some angel from Heaven, he went down unto the cities, being a champion of godliness, and a crowned victor over the world, and a philosopher of that philosophy which is worthy of the heavens. And these things were, when sin was not yet put away, when the law had not yet ceased, when death was not yet bound, when the brazen gates were not yet broken up, but while the ancient polity still was in force.

Such is the nature of a noble and thoroughly vigilant soul, for it is everywhere springing forward, and passing beyond the limits set to it; as Paul also did with respect to the new polity.

But why, it may be asked, did he use a girdle with his raiment? This was customary with them of old time, before men passed into this soft and loose kind of dress. Thus, for instance, both Peter appears to have been "girded," and Paul; for it saith, "the man that owneth this girdle." And Elijah too was thus strayed, and every one of the saints, because they were at work continually, laboring, and busying themselves either in journeyings, or about some other necessary matter; and not for this cause only, but also with a view of trampling under foot all ornaments, and practising all austerity. This very kind of thing accordingly Christ declares to be the greatest praise of virtue, thus saying, "What went ye out for to see? a man clothed in soft raiment? behold, they that wear soft clothing are in king's houses."

But if he, who was so pure, and more glorious than the heaven, and above all prophets, than whom none greater was born, and who had such great boldness of speech, thus exercised himself in austerity, scorning so exceedingly all dissolute delicacy, and training himself to this hard life; what excuse shall we have, who after so great a benefit, and the unnumbered burdens of our sins, do not show forth so much as the least part of his penance, but are drinking and surfeiting, and smelling of perfumes, and in no better trim than the harlot women on the stage, and are by all means softening ourselves, and making ourselves an easy prey to the devil?

Indeed, when Christ's forerunner wore a coarse camel-hair garment, what else does it signify but that the coming Christ would be vested in the garb of a human body, thick with the coarseness of sinners, and that, girded with the skins of a most unclean animal, the Gentile people, he bore their very own deformity?

As for the leather belt, what else does it demonstrate but this fragile flesh of ours, trapped in the grip of vice before the coming of Christ and which, after his coming, was restrained by virtue? Before his coming this flesh was fat through dissipation. Now by abstention it is firmly held in place.

John ate locusts, suggesting that the people of God were being nourished by a word that traveled high aloft in the air and had not yet passed over the earth. In the second place John ate honey, which is not obtained by people through their own efforts. The honey produced under the law and the prophets was not accessible to those who were inquiring only superficially about the meaning of the Scriptures and not searching their deeper intention.

He could have made use of goat's hair, but there was no need for it. Rather, he wore a garment of camel's hair with nothing refined about it, nothing graceful, nothing comely. By nature it was intended for hard work and heavy burdens and consigned to utter subjection. The teacher of repentance ought to be vested with such a garment, so that those who had turned away from virtue in their education and given themselves shamelessly over to sin might be subdued by the great burden of penance, might be consigned to the rigors of reparation and experience the heavy sighs of contrition. Thus refashioned and reshaped into the form of a needle, they might obtain ample remission through the narrow opening of penance. And the Lord's words would then be fulfilled concerning a camel passing through the eye of a needle.

Locusts intended for sinners worthy of chastisement are rightly considered to be food for repentance, so that bounding from the place of sin to the place of repentance the sinner may fly to heaven on the wings of forgiveness. The prophet was aware of this when he said, "I am gone, like a shadow at evening. I am shaken off like a locust. My knees are weak through fasting; my body has become gaunt … Save me according to your steadfast law." You have heard how John was shaken off like a locust from sin to repentance. He bent his knees that he might bear the burden of repentance. His food was mixed with honey, so that tender mercy might temper the bitterness of repentance.

And remember how the Holy Book recounteth unto thee concerning his abstinent rule of life, which was new and different from that of all the other children of men, for his clothing was of camel's hair, and skin girded his loins, like the prophets, and his food was locusts and wild honey, and his dwelling-place was the desert wilderness which was destitute of peace, and he lived among the beasts of the wilderness. And from his youth up he fulfilled all this stern life of abstinence, and after these things he was held to be worthy of the revelation, and to become a herald of the advent of the Highest, and before the Crucifixion to be equal unto those who were after the Crucifixion; and although as yet human nature was not born unto spirituality he alone was born thereto before the birth of all other men. And of this sight which is above speech, and the change which is to be wondered at and admired, together with the power of that Grace unto which everything is easy, he was held to be worthy by reason of his strict abstinence; for it is the nature of this rule of life that when purity of the soul is nigh thereunto, it giveth birth unto man that he may be in the world of the spirit, and a counterpart of the angels, although he still sojourneth in the world of the body.

Having said that he is the voice of one crying in the desert, the Evangelist well adds, John had his clothing of camel's hair; thus showing what his life was; for he indeed testified of Christ, but his life testified of himself. No one is fit to be another's witness till he has first been his own.

It becomes the servants of God to use a dress not for elegant appearance, or for cherishing of the body, but for a covering of the nakedness. Thus John wears a garment not soft and delicate, but hairy, heavy, rough, rather wounding the skin than cherishing it, that even the very clothing of his body told of the virtue of his mind. It was the custom of the Jews to wear girdles of wool; so he desiring something less indulgent wore one of skin.

Content with poor fare; to wit, small insects and honey gathered from the trunks of trees. In the sayings of Arnulphusa, Bishop of Gaul, we find that there was a very small kind of locust in the deserts of Judæa, with bodies about the thickness of a finger and short; they are easily taken among the grass, and when cooked in oil form a poor kind of food. He also relates, that in the same desert there is a kind of tree, with a large round leaf, of the colour of milk and taste of honey, so friable as to rub to powder in the hand, and this is what is intended by wild honey.

His dress and diet express the quality of his inward conversation. His garment was of an austere quality, because he rebuked the sinner's life.

He ate locusts and honey, because his preaching was sweet to the multitude, but was of short continuance; and honey has sweetness, locusts a swift flight but soon fall to the ground.

In this clothing and this poor food, he shows that he sorrows for the sins of the whole human race.

In John (which name is interpreted 'the grace of God,') is figured Christ who brought grace into the world; in his clothing, the Gentile Church.

Now this John wore a garment of camel's hair. Even by his appearance John called them to repentance, for he wore the garb of mourning. It is said that the camel is somewhere between a clean and unclean animal: it is clean in that it chews its cud, but it is unclean in that its hoof is not cloven (Levit. 11:1-8). Another reason, then, that John wore camel's hair is that he was leading to God both the Jewish people, who appeared clean, and the Gentiles, who were unclean, and he was a mediator between the Old and the New Testaments. And a leather belt about his loins. All the saints appear in Scripture girt about the waist with a belt, for they labored continuously; but the careless and the gluttonous are not girt, but let their robes flow to the ground, like the Saracens of today. Or, the saints are girt because they have mortified the desires of the flesh, for leather is a part of a dead animal. And his food was locusts and wild honey. Some say that "locusts" refer to a type of herb; others say that the word refers to the fruit of wild pod-bearing trees. Wild honey is produced by wild bees, and is to be found in trees and rocks.

Then he shows how John bore witness to Christ by his life: "Now John wore..." But who bore witness concerning John, who bore witness to Christ? The answer is that his own life did, because, as Chrysostom says, no one is a worthy witness of another, unless he is his own witness; and this by a good life: "A man's attire and open-mouthed laughter and a man's manner of walking show what he is" (Sir 19:30). Hence, his austere life is described here: he wore a garment of camel's hair. Though others wore wool, John wore camel's hair, for he considered a woolen garment softness, which does not suit a preacher. And a leather girdle. This is explained in two ways: Jerome says that in those days the Jews had a girdle of wool, but John regarding that as softness, chose camel's hair in imitation of Elijah (2 Kg 1:8). Rabanus explains it another way and says that John chose untreated skins rather than ones prepared, in order to bridle bad desires: and this is "and a leather girdle." But whichever way it is explained, in both ways an austere life is meant. His food was locusts and wild honey. This food was not prepared but was eaten as nature provided; and locusts are animals suitable for eating. And wild honey. This can be understood in two ways: for, properly speaking, wild honey is not something formed in a hive but in the forest in certain trees. Some say that it is a reed of honey, i.e., something very sweet found inside it; yet in all this nothing less is implied than that he was satisfied with simple things: "If we have food and clothing, with these we shall be content" (1 Tim 6:8).

(interlin.) This baptism was only a forerunning of that to come, and did not forgive sinsd.

The preacher of Christ is clad in the skins of unclean beasts, to which the Gentiles are compared, and so by the Prophets' dress is sanctified whatever in them was useless or unclean. The girdle is a thing of much efficacy to every good work, that we may be girt for every ministry of Christ. For his food are chosen locusts, which fly the face of man, and escape from every approach, signifying ourselves who were borne away from every word or speech of good by a spontaneous motion of the body, weak in will, barren in works, fretful in speech, foreign in abode, are now become the food of the Saints, chosen to fill the Prophets' desire, furnishing our most sweet food not from the hives of the law, but from the trunks of wild trees.

"Then went out to him all Judea, and Jerusalem, and all the region round about Jordan, and were baptized of him, confessing their sins."

Seest thou how great power was in the coming of the prophet? how he stirred up all the people; how he led them to a consideration of their own sins? For it was indeed worthy of wonder to behold him in human form showing forth such things and using so great freedom of speech, and rising up in condemnation of all as children, and having his great grace beaming out from his countenance. And, moreover, the appearance of a prophet after the great interval of time contributed to their amazement, because the gift had failed them, and returned to them after a long time. And the nature of his preaching too was strange and unusual. For they heard of none of those things to which they were accustomed; such as wars and battles and victories below, and famine and pestilence, and Babylonians and Persians, and the taking of the city, and the other things with which they were familiar, but of Heaven and of the kingdom there, and of the punishment in hell. And it was for this cause, let me add, that although they that committed revolt in the wilderness, those in the company of Judas, and of Theudas, had been all of them slain no great while before, yet they were not the more backward to go out thither. For neither was it for the same objects that he summoned them, as for dominion, or revolt, or revolution; but in order to lead them by the hand to the kingdom on high. Wherefore neither did he keep them in the wilderness, to take them about with him, but baptizing them, and teaching them the rules concerning self-denial, he dismissed them; by all means instructing them to scorn whatever things are on earth, and to raise themselves up to the things to come, and press on every day.

This man then let us also emulate, and forsaking luxury and drunkenness let us go over unto the life of restraint. For this surely is the time of confession both for the uninitiated and for the baptized; for the one, that upon their repentance they may partake of the sacred mysteries; for the others, that having washed away their stain after baptism, they may approach the table with a clean conscience. Let us then forsake this soft and effeminate way of living. For it is not, it is not possible at once both to do penance and to live in luxury. And this let John teach you by his raiment, by his food, by his abode. What then? dost thou require us, you may say, to practise such self-restraint as this? I do not require it, but I advise and recommend it. But if this be not possible to you, let us at least, though in cities, show forth repentance, for the judgment is surely at our doors. But even if it were further off, we ought not even so to be emboldened, for the term of each man's life is the end of the world visually to him that is summoned.

Having described the preaching of John, he goes on to say, There went out to him, for his severe life preached yet more loudly in the desert than the voice of his crying.

Compared with the holiness of John, who is there that can think himself righteous? As a white garment if placed near snow would seem foul by the contrast; so compared with John every man would seem impure; therefore they confessed their sins. Confession of sin is the testimony of a conscience fearing God. And perfect fear takes away all shame. But there is seen the shame of confession where there is no fear of the judgment to come. But as shame itself is a heavy punishment, God therefore bids us confess our sins that we may suffer this shame as punishment; for that itself is a part of the judgment.

Rightly are they who are to be baptized said to go out to the Prophet; for unless one depart from sin, and renounce the pomp of the Devil, and the temptations of the world, he cannot receive a healing baptism. Rightly also in Jordan, which means their descent, because they descended from the pride of life to the humility of an honest confession. Thus early was an example given to them that are to be baptized of confessing their sins and professing amendment.

The baptism of John bare a figure of the catechumens. As children are only catechized that they may become meet for the sacrament of Baptism; so John baptized, that they who were thus baptized might afterwards by a holy life become worthy of coming to Christ's baptism. He baptized in Jordan, that the door of the Kingdom of Heaven might be there opened, where an entrance had been given to the children of Israel into the earthly kingdom of promise.

When the crowds heard of his manner of life, far surpassing normal human life, they longed to see him. For this reason, when they heard that John was nearby, they all simultaneously ran to him, as to "a man sent from God." They confessed their sins in his presence so that, like a priest, he might offer up sacrifices on their behalf.

Then went out to him Jerusalem, and all Judea, and all the region round about Jordan. And they were baptized by him in the Jordan, confessing their sins. They were baptized, but the baptism of John did not have the power to forgive sins; for John was only preaching repentance and bringing them towards the forgiveness of sins, that is, he was guiding them to the baptism of Christ, from which there is remission of sins.

Then he treats of baptism; hence he says, "then went out to him." And he touches on three things: first, how he is visited by the crowds; secondly, how they are baptized; thirdly, how they confessed their sins.

In regard to the first it should be noted that three things invited men to go out to John: first, the new preaching. They had never heard mention made of the kingdom of heaven; therefore, they were amazed: "Do you know the ordinances of the heavens? Can you establish their rule on the earth?" (Jb 38:33). John was the first to teach that the notion of the kingdom of heaven does not consist in any thing earthly. Secondly, his life. Hence he says, "then there went out to him," namely, because they saw his life: "Show me your faith without works, and I will show you from my works my faith" (Jas 2:18). Thirdly, because the Jews had been deprived of instruction from prophets: "We do not see our signs; there is no longer any prophet" (Ps 74:9). And therefore they went from Judea to see.

Therefore John exhorted those coming to him. He preached that the sins they had committed by transgressing the precepts of divine law could be cleansed by repentance. Thus by satisfying God with worthy repentance they might receive forgiveness from him who said through the prophet: "I have no pleasure in the death of anyone … so turn and live." And again: "Turn to me, says the Lord of Hosts, and I will turn to you." And again: "I am the Lord who does not remember wickedness, provided one turn from his evil ways and all his iniquities so that he may live."

The baptism of John did not provide forgiveness of sins, but it taught people to run to the baptism that is for the sake of sins.

They who are about to enter baptism ought to pray with repeated prayers, fasts, and bendings of the knee, and vigils all the night through, and with the confession of all by- gone sins, that they may express the meaning even of the baptism of John: "They were baptized," saith (the Scripture), "confessing their own sins." To us it is matter for thankfulness if we do now publicly confess our iniquities or our turpitudes: for we do at the same time both make satisfaction for our former sins, by mortification of our flesh and spirit, and lay beforehand the foundation of defences against the temptations which will closely follow.

Then they went out and were baptized by him in the river Jordan. But why in the Jordan? Because in the Jordan was first prefigured baptism. In 2 Kg (2:8-11) it says of Elisha that he passed through the Jordan, and Elijah went up to heaven. It was there also that Naaman the leper was cleansed. This signifies being cleansed from sins in baptism. Again, this interpretation suits baptism, for it is translated "descent" and signifies humility, which a man should have in baptism: "As new born infants, long for the pure spiritual milk" (1 Pt 2:2).

He mentions the third when he says, "confessing their sins." The reason confession is mentioned was shown above, namely, because it is necessary for salvation: "Confess your sins to one another" (Jas 5:16). And a Gloss says that it was mentioned, in order that a person experience shame. But it should be noted that shame is a concomitant cause, the principal cause being the power of the keys; for no one can bind or loose, unless he knows what should be bound or loosed. Hence, just as no one can remove the need for the keys, so no one can remove oral confession.

But why is one who comes to baptism bound to confess? For it seems that they need not resort to the power of the keys, since all sins are removed in baptism. The answer is that one is bound at least in general; and he does this, when he renounces Satan and all his pomps. In this way he acknowledges that he is under the yoke of Satan.

(De Civ. Dei, ix. 5.) God is described in Scripture, from some likeness of effects, not from being subject to such weakness, as being angry, and yet is He never moved by any passion. The word 'wrath' is applied to the effects of his vengeance, not that God suffers any disturbing affection.

John put it clearly to the Pharisees and Sadducees who had come to him for baptism when he said, "Brood of vipers! Who has shown you how to flee from the wrath to come? Therefore, produce fruit that matches genuine repentance." Those who for a long time were called God's children are now by reason of their faults called a brood of vipers, because by doing the will of the devil, who from the beginning was called a snake, they made themselves the devil's children. "The devil is your father, and it is your will to fulfill your father's desires."

(non occ.) It was necessary that after the teaching which he used to the common people, the Evangelist should give an example of the doctrine he delivered to the more advanced; therefore he says, Seeing many of the Pharisees, &c.

(non occ.) When John saw those who seemed to be of great consideration among the Jews come to his baptism, he said to them, O generation of vipers, &c.

For because this statement aims at this—that He will be seen by all flesh at the final examination—it is rightly added: "He said therefore to the crowds that went out to be baptized by him: You offspring of vipers, who has shown you to flee from the wrath to come?" For the wrath to come is the punishment of final vengeance, which the sinner cannot then escape who does not now have recourse to the laments of penance. And it should be noted that evil offspring, imitating the actions of evil parents, are called offspring of vipers, because by envying the good and persecuting them, by returning evil to some, by seeking injuries against their neighbors—since in all these things they follow the ways of their carnal forebears—they are as if venomous children born from venomous parents.

(De Cur. Past. iii. in prol.) The words of the teachers should be fitted to the quality of the hearers, that in each particular it should agree with itself and yet never depart from the fortress of general edification.

(Orig. viii. 4.) The Pharisees and Sadducees opposed to one another; Pharisee in the Hebrew signifies 'divided;' because choosing the justification of traditions and observances they were 'divided' or 'separated' from the people by this righteousness. Sadducee in the Hebrew means 'just;' for these laid claim to be what they were not, denied the resurrection of the body, and taught that the soul perished with the body; they only received the Pentateuch, and rejected the Prophets.

How then doth Christ say, that they did not believe John? Because this was not believing, to decline receiving Him whom he preached. For so they thought they regarded their prophets and their lawgiver, nevertheless He said they had not regarded them, forasmuch as they received not Him, that was foretold by them. "For if ye had believed Moses," saith He, "ye would have believed Me." And after this again, being asked by Christ, "The baptism of John, whence is it?" they said, "If we shall say, Of earth, we fear the people; if we shall say, From heaven, He will say unto us, How then did ye not believe him?"

So that from all these things it is manifest that they came indeed and were baptized, yet they did not abide in the belief of that which was preached. For John also points out their wickedness, by their sending unto the Baptist, and saying, "Art thou Elias? Art thou Christ?" wherefore he also added, "they which were sent were of the Pharisees."

And to convince thee that the Pharisees came with one mind, and the people with another, hear how the evangelist hath declared this too; saying of the people, "that they came and were baptized of him, confessing their sins;" but concerning the Pharisees, no longer like that, but that "when he saw many of the Pharisees and Sadducees coming, he said, O generation of vipers, who hath warned you to flee from the wrath to come?" O greatness of mind! How doth he discourse unto men ever thirsting after the blood of the prophets, and in disposition no better than serpents! how doth he disparage both themselves and their progenitors with all plainness!

"Yea," saith one; "he speaks plainly enough, but the question is if there be any reason in this plainness. For he did not see them sinning, but in the act of change; wherefore they did not deserve blame, but rather praise and approbation, for having left city and houses, and making haste to hear his preaching."

What then shall we say? That he had not things present, and even now doing, in his view, but he knew the secrets of their mind, God having revealed this. Since then they were priding themselves on their forefathers, and this was like to prove the cause of their destruction, and was casting them into a state of carelessness, he cuts away the roots of their pride. For this cause Isaiah also calls them, "rulers of Sodom," and "people of Gomorrah;" and another prophet saith, "Are ye not as children of the Ethiopians;" and all withdraw them from this way of thinking, bringing down their pride, which had caused them unnumbered evils.

But if one accurately mark his words, he hath also tempered his rebuke with commendation. For he spake these things, as marveling at them, that they were become able, however late, to do what seemed almost an impossibility for them. His rebuke, you see, is rather that of one bringing them over, and working upon them to arouse themselves. For in that he appears amazed, he implies both their former wickedness to be great, and their conversion marvellous and beyond expectation. Thus, "what hath come to pass," saith he, "that being children of those men, and brought up so badly, they have repented? Whence hath come so great a change? Who hath softened down the harshness of their spirit? Who corrected that which was incurable?"

And see how straightway from the beginning he alarmed them, by laying first, for a foundation, his words concerning hell. For he spake not of the usual topics: "Who hath warned you to flee from wars, from the inroads of the barbarians, from captivities, from famines, from pestilences?" but concerning another sort of punishment, never before made manifest to them, he was striking the first preparatory note, saying thus, "Who hath warned you to flee from the wrath to come?"

And full well did he likewise call them, "generation of vipers." For that animal too is said to destroy the mother that is in travail with her, and eating through her belly, thus to come forth unto light; which kind of thing these men also did being "murderers of fathers, and murderers of mothers," and destroying their instructors with their own hands.

As a skilful physician from the colour of the skin infers the sick man's disease, so John understood the evil thoughts of the Pharisees who came to him. They thought perhaps, We go, and confess our sins; he imposes no burden on us, we will be baptized, and get indulgence for sin. Fools! if ye have eaten of impurity, must ye not needs take physic? So after confession and baptism, a man needs much diligence to heal the wound of sin; therefore he says, Generation of vipers. It is the nature of the viper as soon as it has bit a man to fly to the water, which, if it cannot find, it straightway dies; so this progeny of vipers, after having committed deadly sin, ran to baptism, that, like vipers, they might escape death by means of water. Moreover it is the nature of vipers to burst the insides of their mothers, and so to be born. The Jews then are therefore called progeny of vipers, because by continual persecution of the prophets they had corrupted their mother the Synagogue. Also vipers have a beautiful and speckled outside, but are filled with poison within. So these men's countenances wore a holy appearance.

Or who hath showed you? Was it Esaias? Surely no; had he taught you, you would not put your trust in water only, but also in good works; he thus speaks, Wash you, and be clean; put your wickedness away from your souls, learn to do well. (Is. 1:16.) Was it then David? who says, Thou shall wash me, and I shall he whiter than snow; (Ps. 51:7.) surely not, for he adds immediately, The sacrifice of God is a broken spirit. If then ye had been the disciples of David, ye would have come to baptism with mournings.

Rightly are they who are to be baptized said to go out to the Prophet; for unless one depart from sin, and renounce the pomp of the Devil, and the temptations of the world, he cannot receive a healing baptism. Rightly also in Jordan, which means their descent, because they descended from the pride of life to the humility of an honest confession. Thus early was an example given to them that are to be baptized of confessing their sins and professing amendment.

The manner of Scripture is to give names from the imitation of deeds, according to that of Ezekiel, Thy father was an Amorite; (Ezek. 16:3.) so these from following vipers are called generation of vipers.

When then he asks, who will show you to flee from the wrath to come,—'except God' must be understood.

But if we read, shall show, in the future, this is the meaning, 'What teacher, what preacher, shall be able to give you such counsel, as that ye may escape the wrath of everlasting damnation?'

If so, then "God will not be able any longer to raise up from the stones children unto Abraham; nor to make a generation of vipers bring forth fruits of repentance." And if so, the apostle too was in error when he said in his epistle, "Ye were at one time darkness, (but now are ye light in the Lord: )" and, "We also were by nature children of wrath; " and, "Such were some of you, but ye are washed.

In fact, the doctors of the law and the Pharisees, who were unwilling to "believe," did not "repent" either. But if repentance is a thing human, its baptism must necessarily be of the same nature: else, if it had been celestial, it would have given both the Holy Spirit and remission of sins.

But when he saw many of the Pharisees. "Pharisee" means "one who is set apart," for they appeared to be set apart by their life and knowledge, and to be superior to others. And Sadducees. These believed neither in the resurrection, nor in angels, nor in the spirit. Their name means "the righteous ones," for sedek means "righteousness." Either they called themselves "the righteous," or they were so named after a certain leader of heresy, Sadok. Coming to him for baptism, he said unto them. They did not come with sincerity, as did the others, and for this reason he upbraids them. O brood of vipers! Who hath warned you to flee from the wrath to come? He speaks to them bitterly, knowing their perversity, but he also praises them by saying, "Who hath warned you?" For he marvels how it has come about that their wicked generation should repent. He calls them a "brood of vipers" because in the same way that vipers are said to eat their way out of their mother's womb, so these murdered their fathers, that is, their teachers and prophets. "The wrath to come" means gehenna.

"But when he saw many..." Having showed that many were baptized by John, he now deals with their instruction. In regard to this he does two things: first, he mentions the ones instructed; secondly, their instruction.

He says, therefore: "But when he saw many of the Pharisees and Sadducees coming for baptism." It should be noted that among the Jews were certain sects, among which those two were the most prominent: for the Pharisees were so called as though separated from the common life on account of their observances. In many matters they were correct, yet they erred, for it is said that they taught all things happened of necessity. The others, i.e., the Sadducees, were called just on account of certain special observances of the Law; but they did not accept the prophets and did not believe that souls would be raised after the corruption of the body or that they are spirit. But both were conspicuous by their names, because "Phares" signifies division, which is opposed to charity. And they were completely separated from the others, as though they had a superabundant holy Spirit; for this would be good. The others too, i.e., the Sadducees, laid claim to righteousness. Against these Rom (10:3) says: "Being ignorant of the righteousness that comes from God, and seeking to establish their own, they would not submit to God's righteousness." And although they appeared to be more just, they came to John as to a teacher: "Kings shall see and arise; princes, and they shall prostrate themselves; because of the Lord, who is faithful, the holy one of Israel, who has chosen us" (Is 49:7). They, therefore, are instructed in a suitable way.

Hence, "who warned you to flee from the wrath to come?" And it should be noted that instruction should vary according to the conditions of the audience. For it is enough to speak briefly to the simple about matters of salvation; but to the learned each point should be explained: "I have not been able to speak to you as to spiritual persons, but as to carnal" (2 Cor 3:1). This John did, for he admonished the crowds briefly about penance and announced the kingdom of heaven. These two he explains in detail to the Pharisees. Hence, first he exhorts to penance; secondly, he announces that the kingdom of heaven is near. In regard to the first he does two things: first, he gives an inducement to penance; secondly, he removes things which could keep them from penance. In regard to the first he does two things: first, he gives the inducement to penance; secondly, he mentions the way of perfect penance. Now there are two things that inspire to penance: first, the recognition of one's own sins: "Announce to my people their sins" (Is 58:1); secondly, the fear of God's judgment.

These two John announced; hence he says, "You brood of vipers." And it should be noted that in Sacred Scripture one is called a son of another by imitation: "Your father was an Amorite" (Ez 16:45); "you are from your father the devil, and your will is to do your father's desires" (Jn 8:44). They were similar to vipers; therefore he says, "You brood of vipers." And they are similar in three ways, according to Chrysostom. For its nature is that when it bites someone, it returns to the water. If it finds water, it does not die; otherwise, it dies. Hence, John considering the intention with which they came to the water of baptism, said, "You brood of vipers." But if they were saturated with poison, how did they come for baptism? Because John promised remission of sins, enabling them to enter the water after putting aside their evil intention. Therefore, he says: "Do penance..., and they were baptized by him" (3:2&6). The second property is that in being born, it kills its parents: "Which of the prophets have you not killed?" (Mt 23:31). The third reason is that it is beautiful outwardly but has poison within. These persons are also beautiful outwardly by reason of their pretended righteousness, but within they are infected with sin: "Woe to you, because you are like whitewashed tombs, which outwardly appear beautiful, but within are full of dead men's bones and all uncleanness" (Mt 23:27). According to this, "brood of vipers" has an evil connotation.

Ambrose explains it another way and says that prudence is ascribed to serpents: "Be prudent as serpents" (Mt 10:16). Hence, John is commending them on their prudence, because they came to be baptized; so he says, "brood of vipers." The first thing, therefore, that motivates to penance is the recognition of one's own sin; the second is fear of God's judgment: "By the fear of the Lord a man avoids evil" (Pr 16:6): "Know that there is a judgment" (Jb 19:29). This is why he says, "Who warned you to flee from the wrath to come?" And it should be noted that Ambrose and Chrysostom explain this about the past, but Rabanus about the future; hence, he says: "Who will show you?" Ambrose explains it thus: "Brood of vipers..." As if to say: Who has shown you to withdraw from evil? As if to say: No one but God: "O Lord, show us your mercy, and give us your salvation" (Ps 85:7).

According to Chrysostom thus: "Brood of vipers," because they retain the will to sin, "who warned [showed] you to flee" as you wish? It was not Isaiah, who said: "Be washed and made clean, and remove the evil of your thoughts from my eyes" (1:16). Nor David, who said: "Wash me thoroughly from my iniquity, and cleanse me from my sin" (Ps 51:2); and later: "The sacrifice acceptable to God is a broken spirit; a broken and contrite heart, O God, you will not despise" (Ps 51:17). Rabanus applies it to the future, as if he were saying: It is good that you are doing penance, because otherwise, who will show...? "Where shall I go from your spirit? or where shall I flee from your presence?" (Ps 139:7). Anger said of God is not taken for an emotion of the mind, but for its effect; hence, his anger is vengeance.

One might say that the fruits of repentance are, by way of anticipation, faith in Christ. They are also the evangelical society that exists "in newness of life," changed from the present dullness of the letter.

If then ye would escape this wrath, Bring forth fruits meet for repentance.

But because we have already sinned, because we are entangled by the habit of evil custom, let him say what we must do in order to be able to flee from the wrath to come. There follows: "Therefore bring forth fruits worthy of repentance." In these words it should be noted that the friend of the bridegroom admonishes that not only fruits of repentance should be brought forth, but fruits worthy of repentance. For it is one thing to bring forth a fruit of repentance, another to bring forth a fruit worthy of repentance. For to speak according to fruits worthy of repentance, it must be known that whoever has committed no unlawful things, to him it is rightly granted to use lawful things; and so let him do works of piety, yet if he does not wish, he need not abandon the things that are of the world. But if anyone has fallen into the sin of fornication, or perhaps, what is more serious, into adultery, he ought to cut off from himself lawful things to the same degree that he remembers having perpetrated unlawful things. For the fruit of good work ought not to be equal for him who has sinned less and him who has sinned more, or for him who has fallen into no crimes and him who has fallen into some crimes, and him who has fallen into many. Therefore by what is said, "Bring forth fruits worthy of repentance," the conscience of each person is addressed, so that one may seek greater gains of good works through repentance to the same degree that one has brought upon oneself greater losses through sin.

(Hom. in Ev. xx. 8.) Observe, he says not merely fruits of repentance, but fruits meet for repentance. For he who has never fallen into things unlawful, is of right allowed the use of all things lawful; but if any hath fallen into sin, he ought so far to put away from him even things lawful, as far as he is conscious of having used unlawful things. It is left then to such man's conscience to seek so much the greater gains of good works by repentance, the greater loss he has brought on himself by sin.

He advises them to "bring forth fruit that matches repentance" and not to boast that they have Abraham as their father, for God is able to raise up children to Abraham out of stones. Indeed, succession to Abraham in the flesh is not required, but the inheritance of Abraham's faith. In this context, dignity of origin consists in examples of works. The glory of one's race lies in the imitation of faith. The devil was faithless, but Abraham was faithful. The devil was treacherous in his treatment of humanity, whereas Abraham was justified by faith. Therefore the very life and character of each person is acquired by a close relationship, so that those who are faithful to Abraham are his posterity in faith. But those who are unfaithful are changed into the devil's offspring by their unfaithfulness.

But by repentance I mean, not only to forsake our former evil deeds, but also to show forth good deeds greater than those. For, "bring forth," saith he, "fruits meet for repentance." But how shall we bring them forth? If we do the opposite things: as for instance, hast thou seized by violence the goods of others? henceforth give away even thine own. Hast thou been guilty of fornication for a long time? abstain even from thy wife for certain appointed days; exercise continence. Hast thou insulted and stricken such as were passing by? Henceforth bless them that insult thee, and do good to them that smite thee. For it sufficeth not for our health to have plucked out the dart only, but we must also apply remedies to the wound. Hast thou lived in self-indulgence, and been drunken in time past? Fast, and take care to drink water, in order to destroy the mischief that hath so grown up within thee. Hast thou beheld with unchaste eyes beauty that belonged to another? Henceforth do not so much as look upon a woman at all, that thou mayest stand in more safety. For it is said, "Depart from evil, and do good;" and again, "Make thy tongue to cease from evil, and thy lips that they speak no guile." "But tell me the good too." "Seek peace, and pursue it:" I mean not peace with man only, but also peace with God. And he hath well said, "pursue" her: for she is driven away, and cast out; she hath left the earth, and is gone to sojourn in Heaven. Yet shall we be able to bring her back again, if we will put away pride and boasting, and whatsoever things stand in her way, and will follow this temperate and frugal life.

However, he stops not at the rebuke, but introduces advice also. For, "Bring forth," says he, "fruits meet for repentance."

For to flee from wickedness is not enough, but you must show forth also great virtue. For let me not have that contradictory yet ordinary case, that refraining yourselves for a little while, ye return unto the same wickedness. For we are not come for the same objects as the prophets before. Nay, the things that are now are changed, and are more exalted, forasmuch as the Judge henceforth is coming, His very self, the very Lord of the kingdom, leading unto greater self-restraint, calling us to heaven, and drawing us upward to those abodes. For this cause do I unfold the doctrine also touching hell, because both the good things and the painful are for ever. Do not therefore abide as ye are, neither bring forward the accustomed pleas, Abraham, Isaac, Jacob, the noble race of your ancestors.

Because as a preacher of truth he wished to stir them up, to bring forth fruit meet for repentance, he invites them to humility, without which no one can repent.

Bring forth therefore fruits worthy of repentance. Do you see what he is saying? One must not only flee from wickedness, but also bring forth fruits of virtue. For it is written, "Turn away from evil and do good" (Ps. 33:14).

After mentioning these two things leading to repentance, the evangelist concludes: "Bear fruit that befits repentance." Fruit comes after the flowers in a tree, and if the fruit does not follow the flowers, that tree is nothing. For the flower of repentance appears in contrition, but the fruit is in performance. And it should be noted that the fruit of righteousness is one thing and the fruit of repentance another, for more is required of the repentant than of one who does not sin. But the fruit of repentance is threefold: the first is that one punish in himself what he committed: "After you converted me, I did penance; and after I was instructed, I smote upon my thigh," i.e., afflicted my flesh (Jer 31:19). The second is that he flee sins and the occasions of sin; hence, it is said that to make satisfaction is to remove the causes of sin: "Have you sinned, my son? Do so no more, but pray about your former sins... Flee from sin as from a snake" (Sir 21:1-2). The third is that you be as eager to do good as you were to sin: "I am speaking in human terms because of your natural limitations. For just as you once yielded your members to impurity and to greater and greater iniquity, so now yield your members to righteousness and sanctification" (Rom 6:19).

(ord.) It is faith's first lesson to believe that God is able to do whatever He will.

But the Jews, glorying in the nobility of their lineage, were unwilling to acknowledge themselves as sinners for this reason: that they had descended from the stock of Abraham. To them it is rightly said: "And do not begin to say, 'We have Abraham as our father'; for I say to you that God is able from these stones to raise up children to Abraham." For what were the stones but the hearts of the Gentiles, insensible to the understanding of Almighty God? As it is also said to certain ones among the Jews: "I will take away the heart of stone from your flesh." Nor is it undeserved that the Gentiles were signified by the name of stones, because they worshipped stones. Whence it is written: "Let those who make them become like them, and all who trust in them." From these stones, indeed, children of Abraham were raised up, because when the hard hearts of the Gentiles believed in the seed of Abraham, that is, in Christ, they became children of him to whose seed they were united. Whence also it is said to these same Gentiles through the outstanding preacher: "But if you are Christ's, then you are Abraham's seed." If therefore we, through faith in Christ, are now the seed of Abraham, the Jews on account of their unbelief have ceased to be children of Abraham. That indeed on that day of the dreadful judgment good parents cannot benefit wicked children, the prophet testifies who says: "If Noah, Daniel, and Job were in the midst of them, as I live, says the Lord God, they shall deliver neither son nor daughter, but they themselves shall deliver their own souls by their righteousness." And again, that good children profit wicked parents nothing, but rather the goodness of children increases the guilt of wicked parents, the Truth Himself says to the unbelieving Jews: "If I cast out demons by Beelzebub, by whom do your sons cast them out? Therefore they shall be your judges."

The Jews who gloried in their race, would not own themselves sinners because they were Abraham's seed. Say not among yourselves we are Abraham's seed.

"God is able from these stones to raise up children to Abraham." He calls the Gentiles stones because of their hard heart. We read in Ezekiel: "I will revive their stony heart and give them a heart of flesh." He shows the hardness in a stone and the softness of flesh. In other words, this passage indicates the power of God, who made everything out of nothing and can produce a people out of the hardest stones.

(Verse. 9.) God is able to raise up children of Abraham from these stones. He calls them ethnic stones because of the hardness of the heart. Read Ezekiel: I will take away the heart of stone from you and give you a heart of flesh (Ezek. XXXVI, 26). In the stone, hardness is shown, in the flesh, softness is shown. Or it simply indicates the power of God, that he who created everything out of nothing can also create a people from the hardest stones.

He intimates God's great power, who, as he made all things out of nothing, can make men out of the hardest stone.

These stones signify the Gentiles because of their hardness of heart. See Ezekiel, I will take away from you the heart of stone, and give you the heart of flesh. Stone is emblematic of hardness, flesh of softness.

Or, the preaching of the Gospel is meant, as the Prophet Jeremiah also compares the Word of the Lord to an axe cleaving the rock. (Jer. 23:29.)

And these things he said, not as forbidding them to say that they were sprung from those holy men, but as forbidding them to put confidence in this, while they were neglecting the virtue of the soul; at once bringing forward publicly what was in their minds, and foretelling things to come. Because after this they are found to say, "We have Abraham to our father, and were never in bondage to any man." Since then it was this, which most of all lifted them up with pride and ruined them, he first puts it down.

And see how with his honor paid to the patriarch he combines his correction touching these things. Namely, having said, "Think not to say, We have Abraham to our father," he said not, "for the patriarch shall not be able to profit you anything," but somehow in a more gentle and acceptable manner he intimated the self-same thing, by saying, "For God is able of these stones to raise up children to Abraham."

Now some say, that concerning the Gentiles he saith these things, calling them stones, metaphorically; but I say, that the expression hath also another meaning. But of what kind is this? Think not, saith he, that if you should perish, you would make the patriarch childless. This is not, this is not so. For with God it is possible, both out of stones to bring them to that relationship; since at the beginning also it was so done. For it was like the birth of men out of stones, when a child came forth from that hardened womb.

This accordingly the prophet also was intimating, when he said, "Look unto the hard rock, whence ye are hewn, and to the hole of the pit, whence ye are digged: look unto Abraham your father, and unto Sarah that bare you." Now of this prophecy, you see, he reminds them, showing that if at the beginning he made him a father, as marvellously as if he had made him so out of stones, it was possible for this now also to come to pass. And see how he both alarms them, and cuts them off: in that he said not, "He had already raised up," lest they should despair of themselves, but that He "is able to raise up:" and he said not, "He is able out of stones to make men," but what was a much greater thing, "kinsmen and children of Abraham."

Seest thou how for the time he drew them off from their vain imagination about things of the body, and from their refuge in their forefathers; in order that they might rest the hope of their salvation in their own repentance and continence? Seest thou how by casting out their carnal relationship, he is bringing in that which is of faith?

(Hom. xi.) He does not forbid them to say they are his, but to trust in that, neglecting virtues of the soul.

That men should be made out of stones, is like Isaac coming from Sarah's womb; Look into the rock, says Isaiah, whence ye were hewn. Reminding them thus of this prophecy, he shows that it is possible that the like might even now happen.

By saying Every, he cuts off all privilege of nobility: as much as to say, Though thou be the son of Abraham, if thou abide fruitless thou shalt suffer the punishment.

What avails noble birth to him whose life is disgraceful? Or, on the other hand, what hurt is a low origin to him who has the lustre of virtue? It is fitter that the parents of such a son should rejoice over him, than he over his parents. So do not you pride yourselves on having Abraham for your father, rather blush that you inherit his blood, but not his holiness. He who has no resemblance to his father is possibly the offspring of adultery. These words then only exclude boasting on account of birth.

Stone is hard to work, but when wrought to some shape, it loses it not; so the Gentiles were hardly brought to the faith, but once brought they abide in it for ever.

Otherwise; the Gentiles may be meant who worshipped stones.

Of stones there were sons raised up to Abraham; forasmuch as the Gentiles by believing in Christ, who is Abraham's seed, became his sons to whose seed they were united.

There is a tradition, that John preached at that place of the Jordan, where the twelve stones taken from the bed of the river had been set up by command of God. He might then be pointing to these, when he said, Of these stones.

Because, as is evident, if nature admits of change from evil to good in Matter, it can be changed from good to evil in God. Here some man will say, Then will "children not be raised up to Abraham from the stones? " Will "generations of vipers not bring forth the fruit of repentance? " And "children of wrath" fail to become sons of peace, if nature be unchangeable? Your reference to such examples as these, my friend, is a thoughtless one. For things which owe their existence to birth such as stones and vipers and human beings-are not apposite to the case of Matter, which is unborn; since their nature, by possessing a beginning, may have also a termination.

With a view, however, to re lute the argument whereby you thought you were going to clinch your proposition, I here contend: If Matter had always been good, why should it not have still wanted a change for the better? Does that which is good never desire, never wish, never feel able to advance, so as to change its good for a better? And in like manner, if Matter had been by nature evil, why might it not have been changed by God as the more powerful Being, as able to convert the nature of stones into children of Abraham? Surely by such means you not only compare the Lord with Matter, but you even put Him below it, since you affirm that the nature of Matter could not possibly be brought under control by Him, and trained to something better.

In like manner, too, if you have involved yourself in digamy, you are not the son of that Abraham whose "faith" preceded in monogamy. For albeit it is subsequently that he is called "a father of many nations," still it is of those (nations) who, as the fruit of the "faith" which precedes digamy, had to be accounted "sons of Abraham."

For, in coming to the High Priest of the Father-Christ-all impediments must first be taken away, in the space of a week, that the house which remains, the flesh and the soul, may be clean; and when the Word of God has entered it, and has found "stains of red and green," forthwith must the deadly and sanguinary passions "be extracted" and "cast away" out of doors-for the Apocalypse withal has set "death" upon a "green horse," but a "warrior" upon a "red" -and in their stead must be under-strewn stones polished and apt for conjunction, and firm,-such as are made (by God) into (sons) of Abraham, -that thus the man may be fit for God.

If from "stones children are given to Abraham," this is not by their possessing his flesh and spirit but by their sharing his virtue. Therefore the people of God are able to call Abraham "father." How so? Consider the following: Stones are employed by the Gentiles not only for building but also for idolatry. Besides this, remember this: the heart of the dragon is said to be as hard as a stone.

And think not to say within yourselves, We have Abraham as our father. This was to their destruction, that they put their trust in their noble lineage. For I say unto you, that God is able of these stones to raise up children unto Abraham. The "stones" mean the Gentiles, many of whom believed; but John is also saying simply that God is able to make children for Abraham out of stones. For the womb of Sarah was a stone on account of her sterility, but she gave birth nevertheless (Gen. 18:11-12; 21:1-2). When also did the Lord raise up children unto Abraham from stones? At His crucifixion, when many believed upon seeing the stones which were sundered (Mt. 27:51).

Then he excludes the obstacle to repentance, when he says, "And do not presume to say to yourselves: 'We have Abraham as our father.'" The obstacle to repentance is twofold: presuming on oneself and despair about the divine judgment. First, he removes the first; secondly, the second.

In regard to the first he does two things: first he excludes the obstacle; secondly, he assigns the reason.

He says, therefore, "Do not presume to say to yourselves, 'We have Abraham as our father.'" They were of the stock of Abraham according to the flesh; hence, they could believe that no matter how much they sinned, God would have mercy for the sake of Abraham: "Why does your wrath burn hot against your people, O Lord?... Remember Abraham, Isaac and Israel, your servants" (Ex 32:11,13). Therefore, John rejects this: "and do not presume to say..." This is his way of telling them not to say this, because it will not help them: "It is not the children of the flesh who are the children of God, but the children of the promise are reckoned as descendants" (Rom 9:8). For they gloried greatly in Abraham, but the Lord says: "If you are the sons of Abraham, do the works of Abraham" (Jn 8:39). Against such Chrysostom says: "What does a glorious lineage profit one whose morals degrade him?" The same applies in spiritual matters.

Then he assigns the reason, "for I tell you," since it is a greater thing to imitate a great father than to be born of him, "God is able from these stones to raise up children to Abraham." It is written in Joshua (c. 4) that when the people of Israel passed across the Jordan on dry ground, Joshua ordered that in memory of the miracle twelve stones outside the river be placed in it. Now John refers to this event, as he baptizes in that place. But this can be understood in two ways: first, literally, for this is the first foundation of faith, to believe in the omnipotence of God: "I know that you are powerful and no thought is hid from you" (Jb 42:2). Or by stones we can understand the gentiles, who are called stones for two reasons: first, because they adore stones; secondly, on account of their hardness. And although stones are hard, yet they retain an impression for a long time: and although a building can be slowly made of them, it is strong and durable. Hence, the Gentiles, although they were hard as far as accepting the faith of Christ was concerned, they nevertheless held it firmly. This is signified in Ezekiel (11:19): "I will take a stony heart out of their flesh and give them a heart of flesh; I will put a new spirit within them."

Secondly, according to Jerome, in these words John seems to lead back to the memory of the prophets: "Look to Abraham your father and to Sarah who bore you. Look to the rock from which you were hewn" (Is 51:2). He calls Abraham a rock on account of his inability to reproduce, and Sarah on account of her sterility. As if to say: "God, who made Abraham virile and Sarah fecund, can from these stones raise up children to Abraham."

There is no doubt this axe signifies the power of the divine word, for God says through Jeremiah the prophet: "Is not my word like fire, says the Lord, and like a hammer which breaks the rock in pieces?" Therefore this axe which is laid at the very roots of interior faith in this forest of humanity always implies the severe threat of divine judgment. Unfruitful trees or barren people, bearing no fruit of faith, will be cut down and consigned to perpetual fire.

He calls Christ an axe "sharper than a two-edged sword," which was to cut off the unbelieving Jews and dissociate them from the honor and communion of the patriarchs. Those spoken of as "the root" are the fathers of old who remained well pleasing to God, those who with Abraham and as with many people in former times were holy. The unbelievers who sprang from them were cut off as fruitless branches. But the root remained, onto which those of the believing Gentiles were engrafted. And as Irenaeus reminds us, God's Word is like an axe in accordance with Jeremiah's saying: the word of the Lord is "like a pickaxe chopping stone." Why am I saying that you are going to fall away? God did not spare the root.

There follows: "For now the axe is laid to the root of the tree. For every tree not producing good fruit will be cut down and cast into the fire." The tree of this world is the entire human race. The axe, however, is our Redeemer, who is held as if by a handle and iron through His humanity, but cuts through His divinity. This axe is now laid to the root of the tree because, although He waits through patience, it is nevertheless seen what He is about to do. "For every tree not producing good fruit will be cut down and cast into the fire," because every perverse person more quickly finds the prepared burning of Gehenna who scorns to produce the fruit of good work here. And it should be noted that he says the axe is laid not beside the branches, but to the root. For when the children of the wicked are taken away, what else is done but the branches of an unfruitful tree are cut off? But when an entire lineage together with the parent is taken away, the unfruitful tree is cut off from the root, so that nothing may remain from which a wicked offspring might grow again.

(Hom. in Ev. xx. 9.) Or, the axe signifies the Redeemer, who as an axe of haft and blade, so consisting of the Divine and human nature, is held by His human, but cuts by His Divine nature. And though this axe be laid at the root of the tree waiting in patience, it is yet seen what it will do; for each obstinate sinner who here neglects the fruit of good works, finds the fire of hell ready for him. Observe, the axe is laid to the root, not to the branches; for that when the children of wickedness are removed, the branches only of the unfruitful tree are cut away. But when the whole offspring with their parent is carried off, the unfruitful tree is cut down by the root, that there remain not whence the evil shoots should spring up again.

Therefore every tree that bringeth not forth good fruit shall be cut down, and cast into the fire, because he who here neglects to bring forth the fruit of good works finds a fire in hell prepared for him.

The axe laid at the roots of the trees witnesses to the power present in Christ. The cutting down and burning of the trees signifies the destruction of barren faithlessness that is being prepared for the fire of judgment.

(Verse 10, 11.) For now the axe is laid to the root of the trees. Every tree therefore that does not bear good fruit will be cut down and thrown into the fire. I indeed baptize you with water for repentance, but he who is coming after me is mightier than I. The preaching of the Gospel word, which is sharp on both sides, is called an axe, according to the prophet Jeremiah, who compares the word of the Lord to an axe cutting through a rock (Jeremiah 46).

Whose shoes I am not worthy to bear. In another Gospel: Whose, he said, I am not worthy to untie the strap of his shoe: here humility is shown, there mystery is demonstrated, that Christ is the bridegroom, and John does not deserve to untie the bridegroom's shoe, lest his house be called according to the law of Moses, and the example of Ruth, the house of the barefoot (Deut. XXV, and Ruth. IV).

Mark then how by what follows also he increases their alarm, and adds intensity to their agonizing fear.

For having said that "God is able of these stones to raise up children unto Abraham," he added, "And now also the axe is laid unto the root of the trees," by all means making his speech alarming. For as he from his way of life had much freedom of speech, so they needed his severe rebuke, having been left barren now for a long time. For "why do I say" (such are his words) "that ye are on the point of falling away from your relationship to the patriarch and of seeing other, even those that are of stones, brought in to your preeminence? Nay, not to this point only will your penalty reach, but your punishment will proceed further. For now," saith he, "the axe is laid unto the root of the trees." There is nothing more terrible than this turn of his discourse. For it is no longer "a flying sickle," nor "the taking down of a hedge," nor "the treading under foot of the vineyard;" but an axe exceeding sharp, and what is worse, it is even at the doors. For inasmuch as they continually disbelieved the prophets, and used to say, "Where is the day of the Lord:" and "let the counsel of the Holy One of Israel come, that we may know it," by reason that it was many years before what they said came to pass; to lead them off from this encouragement also, he sets the terrors close to them. And this he declared by saying "now," and by his putting it to "the root." "For the space between is nothing now," saith he, "but it is laid to the very root." And he said not, "to the branches," nor "to the fruits," but "to the root." Signifying, that if they were negligent, they would have incurable horrors to endure, and not have so much as a hope of remedy. It being no servant who is now come, as those before Him were, but the very Lord of all, bringing on them His fierce and most effectual vengeance.

Yet, although he hath terrified them again, he suffers them not to fall into despair; but as before he said not "He hath raised up," but "He is able to raise up children to Abraham" (at once both alarming and comforting them); even so here also he did not say that "it hath touched the root," but "it is laid to the root, and is now hard by it, and shows signs of no delay." However, even though He hath brought it so near, He makes its cutting depend upon you. For if ye change and become better men, this axe will depart without doing anything; but if ye continue in the same ways, He will tear up the tree by the roots. And therefore, observe, it is neither removed from the root, nor applied as it is doth it cut at all: the one, that ye may not grow supine, the other to let you know that it is possible even in a short time to be changed and saved. Wherefore he doth also from all topics heighten their fear, thoroughly awakening and pressing them on to repentance. Thus first their falling away from their forefathers; next, others being introduced instead; lastly, those terrors being at their doors, the certainty of suffering incurable evils (both which he declared by the root and the axe), was sufficient to rouse thoroughly those even that were very supine, and to make them full of anxiety. I may add, that Paul too was setting forth the same, when he said, "A short word will the Lord make upon the whole world."

But be not afraid; or rather, be afraid, but despair not. For thou hast yet a hope of change; the sentence is not quite absolute, neither did the axe come to cut (else what hindered it from cutting, close as it was to the root?); but on purpose by this fear to make thee a better man, and to prepare thee to bring forth fruit. For this cause he added, "Therefore every tree, which bringeth not forth good fruit, is hewn down, and cast into the fire." Now by the word "every," he rejects again the privilege which they had from their noble descent; "Why, if thou be Abraham's own descendant," saith he, "if thou have thousands of patriarchs to enumerate, thou wilt but undergo a double punishment, abiding unfruitful."

By these words he alarmed even publicans, the soldiers' mind was startled by him, not casting them into despair, yet ridding them of all security. For along with the terror, there is also much encouragement in what he saith; since by the expression, "which bringeth not forth good fruit," he signified that what bears fruit is delivered from all vengeance.

"And how," saith one, "shall we be able to bring forth fruit, when the edge is being applied, and the time so strait, and the appointed season cut short." "Thou wilt be able," saith he, "for this fruit is not of the same kind as that of common trees, waiting a long time, and in bondage to the necessities of seasons, and requiring much other management; but it is enough to be willing, and the tree at once hath put forth its fruit. For not the nature of the root only, but also the skill of the husbandman contributes the most to that kind of fruit-bearing."

And He shall come of Whom it is said, "He holdeth His fan in His hand and He will purify His threshing-floors; and He will gather His wheat into the garner, but the straw He will burn up with unquenchable fire." And the Husbandman who planted in the world the tree of our mankind will shew Himself to be the Judge, and He will hold in His hand the axe for cutting down, and every tree which beareth not good fruit He will cut down and cast into the fire.

The axe is that most sharp fury of the consummation of all things, that is to hew down the whole world. But if it be already laid, how hath it not yet cut down? Because these trees have reason and free power to do good, or leave undone; so that when they see the axe laid to their root, they may fear and bring forth fruit. This denunciation of wrath then, which is meant by the laying of the axe to the root, though it have no effect on the bad, yet will sever the good from the bad.

There are four sorts of trees; the first totally withered, to which the Pagans may be likened; the second, green but unfruitful, as the hypocrites; the third, green and fruitful, but poisonous, such are heretics; the fourth, green and bringing forth good fruit, to which are like the good Catholics.

There the blood of the Lord serves for your purple robe, and your broad stripe is His own cross; there the axe is already laid to the trunk of the tree; there is the branch out of the root of Jesse.

Seize the opportunity of unexpected felicity: that you, who sometime were in God's sight nothing but "a drop of a bucket," and "dust of the threshing-floor," and "a potter's vessel," may thenceforward become that "tree which is sown beside the waters, is perennial in leaves, bears fruit at its own time," and shall not see fire," nor "axe.

Seize the opportunity of unexpected felicity: that you, who sometime were in God's sight nothing but "a drop of a bucket," and "dust of the threshing-floor," and "a potter's vessel," may thenceforward become that "tree which is sown beside the waters, is perennial in leaves, bears fruit at its own time," and shall not see fire," nor "axe." Having found "the truth," repent of errors; repent of having loved what God loves not: even we ourselves do not permit our slave-lads not to hate the things which are offensive to us; for the principle of voluntary obedience consists in similarity of minds.

The wood was the old order, which is being pruned down by the new Gospel, in which withal "the axe has been laid at the roots." So, too, "Eye for eye, and tooth for tooth," has now grown old, ever since "Let none render evil for evil" grew young.

And now also the axe is laid unto the root of the trees. The axe means the judgement of Christ, and the trees stand for each one of us. Therefore he who has not believed, and thus is rooted only in himself, is now and henceforward being cut down and cast into gehenna. Therefore every tree, even though descended from Abraham, which bringeth not forth good fruit. He did not say, "which hath not brought forth," but "which bringeth not forth," for one must continually be bringing forth fruit. For if you gave alms yesterday but today you are greedy and grasping, you are not pleasing to God. Is hewn down and cast into the fire. The fire, that is, of gehenna.

"Even now the axe is laid to the root of the tree." For they could say: "We do not believe that any anger will come upon us"; therefore, he removes this by saying, "Even now..." First, he presents the judgment; secondly, the meaning of the judgment. He says, therefore, "Even now...," for there are two reasons why some are not willing to repent: one is because they do not believe that there is a judgment: "Do not say, I have a sufficiency" (Sir 5:1); "Flee from the face of the sword, because it is the avenger of iniquity; and know that there is a judgment" (Jb 19:29). The other is because of the delay: "The Lord is not slow about his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance" (2 Pt 3:9).

But John excludes both: first, the first, when he says, "Even now the axe"; secondly, the second, when he says, "is laid to the root." As if to say: He will not delay. This is understood in three ways: Chrysostom says that by axe is understood the rigor of divine judgment, which is sometimes designated by axe, sometimes by arrow and by sword: "If a man does not repent, God will whet his sword; he has bent and strung his bow; he has prepared his deadly weapons" (Ps 7:13). Jerome: "By axe is understood the preaching of the Gospel, because just as by the Gospel teaching some have been brought to life, so its scorners, to death." "Are not my words like fire, and like a hammer that breaks the rock in pieces?" (Jer 23:29); "This child is set for the fall and rising of many in Israel, and for a sign that is spoken against" (Lk 2:34). "Even now the axe is laid to the root of the tree." As if to say: It is evident that he is coming. According to Gregory, by axe is understood our Redeemer, who consists of human and divine nature as of a handle and sword. His human nature, because it waits patiently, is, as it were, held; the divinity cuts as a sword. The axe is laid to the root, because judgment comes through God and men. He says, "to the root," for two reasons: first, because in the root is made a general cutting even of that which is in the branches. Secondly, because what is cut off from the root does not germinate. As if to say: the eradication of evils will be universal.

Then he continues and mentions first the universality, saying, "every tree." As if to say: As the gentile, so the Jew: "God shows no partiality" (Rom 2:11). Secondly, the guilt, because it does not bear fruit; for punishment comes also for merely omitting: "I was hungry and you did not give me to eat" (Mt 25:42). Thirdly, he mentions two punishments: first, temporal, "it is cut down," namely, from this life: "Lo, these three years I have come seeking fruit on this fig tree, and I find none. Cut it down" (Lk 13:7), and after that: "Why should it use up the ground?" This means that it will be cut down along with earthly prosperity. Secondly, he mentions the eternal punishment: "and thrown into the fire": "Their worm shall not die" (Is 66:24); "Depart, you accursed, into everlasting fire" (Mt 25:41).

(in Joann. Tract. v. 5.) Or, he baptizes, because it behoved Christ to be baptized. But if indeed John was sent only to baptize Christ, why was not He alone baptized by John? Because had the Lord alone been baptized by John, there would not have lacked who should insist that John's baptism was greater than Christ's, inasmuch as Christ alone had the merit to be baptized by it.

(de Cons. Ev. ii. 12.) If any asks which were the actual words spoken by John, whether those reported by Matthew, or by Luke, or by Mark, it may be shown, that there is no difficulty here to him who rightly understands that the sense is essential to our knowledge of the truth, but the words indifferent. And it is clear we ought not to deem any testimony false, because the same fact is related by several persons who were present in different words and different ways. Whoever thinks that the Evangelists might have been so inspired by the Holy Ghost that they should have differed among themselves neither in the choice, nor the number, nor the order of their words, he does not see that by how much the authority of the Evangelists is preeminent, so much the more is to be by them established the veracity of other men in the same circumstances. But the discrepancy may seem to be in the thing, and not only in words, between, I am not worthy to bear His shoes, and, to loose His shoe-latchet. Which of these two expressions did John use? He who has reported the very words will seem to have spoken truth; he who has given other words, though he have not hid, or been forgetful, yet has he said one thing for another. But the Evangelists should be clear of every kind of falseness, not only that of lying, but also that of forgetfulness. If then this discrepancy be important, we may suppose John to have used both expressions, either at different times, or both at the same time. But if he only meant to express the Lord's greatness and his own humility, whether he used one or the other the sense is preserved, though any one should in his own words repeat the same profession of humility using the figure of the shoes; their will and intention does not differ. This then is a useful rule and one to be remembered, that it is no lie, when one fairly represents his meaning whose speech one is recounting, though one uses other words; if only one shows our meaning to be the same with his. Thus understood it is a wholesome direction, that we are to enquire only after the meaning of the speaker.

Far higher than they stands that character whom, to the best of my knowledge, the present Christian movement has not yet produced—the preacher in the full sense, the evangelist, the man on fire, the man who infects. The propagandist, the apologist, only represents John Baptist: the preacher represents the Lord Himself. He will be sent—or else he will not. But unless he comes we mere Christian intellectuals will not effect very much. That does not mean we should down tools.

Now we must focus on what is meant by these sandals from the spiritual standpoint. We know that Moses said long ago: "Put off your sandals from your feet, for the place on which you are standing is holy ground." We read that Joshua the son of Nun likewise said, "Remove the latchet from your sandal." But as to why they are ordered by the Lord to remove their sandals, we must understand this to be the type of a future truth. According to the law, if a man is unwilling to accept the wife of his brother after his brother's death, he should take off his shoes, so that another may marry her and succeed by right of law. As to the commandment prefigured in law, we find it fulfilled in Christ, who is the true bridegroom of the church. Therefore, because neither Moses the lawgiver nor Joshua the leader of the people could be the bridegroom of the church, not without good reason was it said to them that they should remove the sandals from their feet, because the true future bridegroom of the church, Christ, was to be expected. John says concerning him: "He who has the bride is the bridegroom." To bear or loosen his sandals, John professed himself to be unworthy. The Lord himself through David revealed that these sandals signify the footsteps of gospel preaching when he says, "Upon Edom I cast my shoe"; through his apostles he will take the steps of gospel teaching everywhere.

The blessed Baptist added to the word spirit the active and meaningful phrase "and with fire." This was not to imply that through Christ we shall all be baptized with fire but to indicate through the designation fire that the life-giving energy of the Spirit is given.

(non occ.) As in the preceding words John had explained more at length what he had shortly preached in the words, Repent ye, so now follows a more full enlargement of the words, The kingdom of heaven is at hand.

"I baptize in water; but there has stood in your midst one whom you do not know." John baptizes not with the Spirit, but with water, because, not being able to forgive sins, he washes the bodies of the baptized through water, but nevertheless does not wash the mind through pardon. Why then does he baptize who does not remit sins through baptism, unless, preserving the order of his role as precursor, he who had preceded by being born the one who was to be born, might also precede by baptizing the Lord who was to baptize; and he who by preaching became the precursor of Christ, might also become his precursor in baptizing through imitation of the sacrament?

Therefore every tree that bringeth not forth good fruit shall be cut down, and cast into the fire, because he who here neglects to bring forth the fruit of good works finds a fire in hell prepared for him.

(Hom. in Ev. vii. 3.) John baptizes not with the Spirit but with water, because he had no power to forgive sins; he washes the body with water, but not at the same time the soul with pardon of sin.

(ubi sup.) Why then does he baptize who could not remit sin, but that he may preserve in all things the office of forerunner? As his birth had preceded Christ's birth, so his baptism should precede the Lord's baptism.

(Mor. xxxiv. 5.) After the threshing is finished in this life, in which the grain now groans under the burden of the chaff, the fan of the last judgment shall so separate between them, that neither shall any chaff pass into the granary, nor shall the grain fall into the fire which consumes the chaff.

The work of the law is now ineffectual for salvation. John appeared as a messenger of repentance to those about to be baptized. It was the task of the prophets to call people away from their sins, but it was proper to Christ to save those who believe. Thus John said that he was baptizing them for repentance. He also said that a mightier one would come whose sandals he was not worthy to untie. And he left to the apostles the glory of spreading God's word. It would be their duty to go about with their trusty feet and proclaim God's peace. He therefore points ahead to the time of our salvation and judgment in the Lord, saying, "He will baptize you with the Holy Spirit and with fire."

Leaving to the Apostles the glory of bearing about the Gospel, to whose beautiful feet was due the carrying the tidings of God's peace.

He marks the time of our salvation and judgment in the Lord; those who are baptized in the Holy Ghost it remains that they be consummated by the fire of judgment.

The wheat, i. e. the full and perfect fruit of the believer, he declares, shall be laid up in heavenly barns; by the chaff he means the emptiness of the unfruitful.

In the other Gospels it is, whose shoe latchet I am not worthy to loose. Here his humility, there his ministry is intended; Christ is the Bridegroom, and John is not worthy to loose the Bridegroom's shoe, that his house be not called according to the Law of Moses and the example of Ruth, The house of him that hath his shoe loosed. (Deut. 25:10.)

Either the Holy Ghost Himself is a fire, as we learn from the Acts, when there sat as it were fire on the tongues of the believers; and thus the word of the Lord was fulfilled who said, I am come to send fire on the earth, I will that it burn. (Luke 12:49.) Or, we are baptized now with the Spirit, hereafter with fire; as the Apostle speaks, Fire shall try every man's work, of what sort it ise. (1 Cor. 3:13.)

For (let me add) on account of this,-lest they should say, "Thou art alarming and pressing, and constraining us, applying an axe, and threatening us with being cut down, yet requiring produce in time of punishment,"-he hath added, to signify the ease of bearing that fruit, "I indeed baptize you with water, but He that cometh after me is mightier than I, the latchet of whose shoe I am not worthy to unloose; He shall baptize you with the Holy Ghost and with fire:" implying hereby that consideration only is needed and faith, not labors and toils; and as it is easy to be baptized, so is it easy to be converted, and to become better men. So having stirred their mind by the fear of God's judgment, and the expectation of His punishment, and by the mention of the axe, and by the loss of their ancestors, and by the bringing in of those other children, and by the double vengeance of cutting off and burning, and having by all means softened their hardness, and brought them to desire deliverance from so great evils; then he brings in what he hath to say touching Christ; and not simply, but with a declaration of His great superiority. Then in setting forth the difference between himself and Him, lest he should seem to say this out of favor, he establishes the fact by comparison of the gifts bestowed by each of them. For he did not at once say, "I am not worthy to unloose the lachet of His shoe;" but when he had first set forth the little value of his own baptism, and had shown that it hath nothing more than to lead them to repentance (for he did not say with water of remission, but of repentance), he sets forth Christ's also, which is full of the unspeakable gift. Thus he seems to say, "Lest, on being told that He cometh after me, thou shouldest despise Him as having come later; learn thou the virtue of His gift, and thou wilt clearly know that I uttered nothing worthy nor great, when I said, 'I am not worthy to unloose the latchet of His shoe.' So too when thou art told, 'He is mightier than I,' do not think I said this in the way of making a comparison. For I am not worthy to be ranked so much as among His servants, no, not even the lowest of His servants, nor to receive the least honored portion of His ministry." Therefore He did not merely say, "His shoes," but not even "the latchet," which kind of office was the very lowest. Then again, lest any one should deem what he had said to be an expression of humility, he adds also the proof from the facts: "For He shall baptize you," saith he, "with the Holy Ghost and with fire."

Seest thou how great is the wisdom of the Baptist? how, when He Himself is preaching, He saith everything to alarm, and fill them with anxiety; but when He is sending men to Him, whatever was mild and apt to recover them: not bringing forward the axe, nor the tree that is cut down and burnt, and cast into the fire, nor the wrath to come, but remission of sins, and removing of punishment, and righteousness, and sanctification, and redemption, and adoption, and brotherhood, and a partaking of the inheritance, and an abundant supply of the Holy Ghost. For all these things he obscurely denoted, when he said, "He shall baptize you with the Holy Ghost;" at once, by the very figure of speech, declaring the abundance of the grace (for he said not, "He will give you the Holy Ghost," but "He will baptize you with the Holy Ghost"); and by the specification of fire on the other hand indicating the vehement and uncontrollable quality of His grace.

Imagine only what sort of men it was meet for the hearers to become, when they considered that they were at once to be like the prophets, and like those great ones. For it was on this account, you see, that he made mention at all of fire; that he might lead them to reflect on the memory of those men. Because, of all the visions that appeared unto them, I had almost said, the more part appeared in fire; thus God discoursed with Moses in the bush, thus with all the people in the mount Sinai, thus with Ezekiel on the cherubim.

And mark again how he rouses the hearer, by putting that first which was to take place after all. For the Lamb was to be slain, and sin to be blotted out, and the enmity to be destroyed, and the burial to take place, and the resurrection, and then the Spirit to come. But none of these things doth he mention as yet, but that first which was last, and for the sake of which all the former were done, and which was fittest to proclaim His dignity; so that when the hearer should be told that he was to receive so great a Spirit he might search with himself, how and in what manner this shall be, while sin so prevails; that finding him full of thought and prepared for that lesson, he might thereupon introduce what he had to say touching the Passion, no man being any more offended, under the expectation of such a gift.

Or, John was sent to baptize, that to such as came to his baptism he might announce the presence among them of the Lord in the flesh, as himself testifies in another place, That He might be manifested to Israel, therefore am I come to baptise with water. (John 1:31.)

Because then he baptized on account of Christ, therefore to them who came to him for baptism he preached that Christ should come, signifying the eminence of His power in the words, He who cometh after me is mightier than I.

Or, by the feet of Christ we may understand Christians, especially the Apostles, and other preachers, among whom was John Baptist; and the shoes are the infirmities with which he loads the preachers. These shoes all Christ's preachers wear; and John also wore them; but declares himself unworthy, that he might show the grace of Christ, and be greater than his deserts.

But since no one can give a benefit more worthy than he himself is, nor to make another what himself is not, he adds, He shall baptize you with the Holy Ghost and with fire. John who is carnal cannot give spiritual baptism; he baptizes with water, which is matter; so that he baptizes matter with matter. Christ is Spirit, because He is God; the Holy Ghost is Spirit, the soul is spirit; so that Spirit with Spirit baptizes our spirit. The baptism of the Spirit profits as the Spirit enters and embraces the mind, and surrounds it as it were with an impregnable wall, not suffering fleshly lusts to prevail against it. It does not indeed prevail that the flesh should not lust, but holds the will that it should not consent with it. And as Christ is Judge, He baptizes in fire, i. e. temptation; mere man cannot baptize in fire. He alone is free to tempt, who is strong to reward. This baptism of tribulation burns up the flesh that it does not generate lust, for the flesh does not fear spiritual punishment, but only such as is carnal. The Lord therefore sends carnal tribulation on his servants, that the flesh fearing its own pains, may not lust after evil. See then how the Spirit drives away lust, and suffers it not to prevail, and the fire burns up its very roots.

It is plain then that the baptismg of Christ does not undo the baptism of John, but includes it in itself; he who is baptized in Christ's name hath both baptisms, that of water and that of the Spirit. For Christ is Spirit, and hath taken to Him the body that He might give both bodily and spiritual baptism. John's baptism does not include in it the baptism of Christ, because the less cannot include the greater. Thus the Apostle having found certain Ephesians baptized with John's baptism, baptized them again in the name of Christ, because they had not been baptized in the Spirit: thus Christ baptized a second time those who had been baptized by John, as John himself declared he should, I baptize you with water; but He shall baptize you with the Spirit. And yet they were not baptized twice but once; for as the baptism of Christ was more than that of John, it was a new one given, not the same repeated.

The floor, is the Church, the barn, is the kingdom of heaven, the field, is the world. The Lord sends forth His Apostles and other teachers, as reapers to reap all nations of the earth, and gather them into the floor of the Church. Here we must be threshed and winnowed, for all men are delighted in carnal things as grain delights in the husk. But whoever is faithful and has the marrow of a good heart, as soon as he has a light tribulation, neglecting carnal things runs to the Lord; but if his faith be feeble, hardly with heavy sorrow; and he who is altogether void of faith, however he may be troubled, passes not over to God. The wheat when first thrashed lies in one heap with chaff and straw, and is after winnowed to separate it; so the faithful are mixed up in one Church with the unfaithful; but persecution comes as a wind, that, tossed by Christ's fan, they whose hearts were separate before, may be also now separated in place. He shall not merely cleanse, but throughly cleanse; therefore the Church must needs be tried in many ways till this be accomplished. And first the Jews winnowed it, then the Gentiles, now the heretics, and after a time shall Antichrist throughly winnow it. For as when the blast is gentle, only the lighter chaff is carried off, but the heavier remains; so a slight wind of temptation carries off the worst characters only; but should a greater storm arise, even those who seem stedfast will depart. There is need then of heavier persecution that the Church should be cleansed.

Or, by this sign of baptism he separates the penitent from the impenitent, and directs them to the baptism of Christ.

As though he had said, I indeed am mighty to invite to repentance, He to forgive sins; I to preach the kingdom of heaven, He to bestow it; I to baptize with water, He with the Spirit.

By the fan is signified the separation of a just trial; that it is in the Lord's hand, means, 'in His power,' as it is written, The Father hath committed all judgment to the Son.

The cleansing of the floor will then be finally accomplished, when the Son of Man shall send His Angels, and shall gather all offences out of His kingdom.

There is this difference between the chaff and the tares, that the chaff is produced of the same seed as the wheat, but the tares from one of another kind. The chaff therefore are those who enjoy the sacraments of the faith, but are not solid; the tares are those who in profession as well as in works are separated from the lot of the good.

There are five points in which Christ comes after John, His birth, preaching, baptism, death, and descent into hell. A beautiful expression is that, mightier than I, because he is mere man, the other is God and man.

This His floor, to wit, the Church, the Lord cleanses in this life, both when by the sentence of the Priests the bad are put out of the Church, and when they are cut off by death.

The unquenchable fire is the punishment of eternal damnation; either because it never totally destroys or consumes those it has once seized on, but torments them eternally; or to distinguish it from purgatorial fire which is kindled for a time and again extinguished.

That, then, was no celestial thing which furnished no celestial (endowments): whereas the very thing which was celestial in John-the Spirit of prophecy-so completely failed, after the transfer of the whole Spirit to the Lord, that he presently sent to inquire whether He whom he had himself preached, whom he had pointed out when coming to him, were "HE.

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.

The words "behind me" are used in the sense of "after me." "He who is coming" is said rather than "he who shall be revealed." The souls of the saints, in order to receive the mystery of revelation, are said to be baptized purely "in fire." This is because the Spirit first came down upon the disciples in tongues of fire, by which they were baptized and their souls made perfect. Or because, in the age to come, all will be baptized with fire, for "everyone will be salted with fire," so that "the fire may test everyone's work, of what sort it is." Fire is appointed for the material element, which in itself is neither wicked nor evil but powerful and able to purify from evil. For the power of fire is deemed to be beneficial and strong, destructive of evil things and preservative of what is better. This is why fire is associated with wisdom by the prophets. For this reason also, when God is called "a consuming fire," this is to be understood as a term and symbol not for evil but for power. As fire is the strongest of the elements and conquers everything else, in the same way God is all-powerful and almighty, able to conquer, to create, to make, to nourish, to multiply, to save, possessing authority over both body and soul. Just as fire outperforms all the elements, so too all gods, powers and rulers are no match for the Almighty.Fire has a twofold potency. On the one hand, it is suitable for the formation and ripening of fruits and for the birth and sustenance of animals. The sun is the primary image of this power. On the other hand, fire is fit for destroying and consuming, as is the case with earthly fire. When God therefore is called a "consuming fire," able to destroy, he is being called a mighty and irresistible power. To God nothing is impossible. Concerning such a power the Savior also says, "I came to cast fire upon the earth." This is a power that purifies the saints, causes material things to disappear and, we might say, educates. Fire induces fear. Its light spreads outward.

I indeed baptize you with water unto repentance; but He that cometh after me is mightier than I. He had told them to bring forth fruit; now he shows them what fruit to bring forth: to believe in Him that is coming after John. After him came Christ. For just as Christ came after John in birth, by only six months, so it was also in His public manifestation. First the Forerunner was made manifest, and then came Christ, after the testimony of the Forerunner. Whose sandals I am not worthy to bear. I am not even the least of His servants, he says, who carries His sandals. By "sandals" understand the Lord's two descents, the one from heaven to earth, and the other from earth to hades. For the sandals, being leather, represent flesh and mortification. The Forerunner, then, is not able to carry these two descents, that is, not able to understand how they occurred. He shall baptize you with the Holy Spirit. That is, He shall flood you with the gifts and the grace of the Holy Spirit. For my baptism, John says, provides neither spiritual grace nor forgiveness of sins, but He will forgive you and give you the Spirit in abundance.

"I baptize you with water." Above, John exhorted them to do penance, now he intends to do what he had frequently said, namely, to announce the kingdom of heaven. In regard to this he does two things: first, he mentions preparation for the kingdom; secondly, he foretells the kingdom.

That kingdom is Christ, of whom Luke says: "The kingdom of heaven is within you" (17:21). The preparation, of course, is baptism; hence "I, indeed, (and this is a marvel to you) baptize in water only," i.e., because I am only a man. Hence, he could merely wash the body and could not give the Holy Spirit, since the payment for sinning had not yet been paid: "Without the shedding of blood there is not forgiveness of sin" (Heb 9:22). Furthermore, the Holy Spirit had not yet descended, nor had Christ sanctified the water by its contact with his flesh. Why then was he baptizing? For three reasons: first, to anticipate Christ by baptizing: "You will go before the Lord to prepare his ways" (Lk 1:76); secondly, to have the opportunity to preach about Christ before so many people assembled: "That he might be revealed in Israel, I came baptizing in water" (Jn 1:31); Thirdly, to prepare them for the baptism of Christ. Hence, the custom in the Church that those desiring baptism be catechumens first, namely, that they be prepared and receive a sign by which they are considered worthy. That is why he says, "I baptize," in order that you might know that you who intend to be baptized in Christ are suitable.

Note that in IV Sent. the Master says that those baptized by John were not baptized by Christ, unless they put their hope in John. But this is false; hence he says, "He will baptize you." Note, too, that Augustine raises the question: If they were re-baptized after John's baptism, why were they not re-baptized after baptism by heretics? The answer is that John baptized in his own person, but heretics, in the person of Christ. Hence, it must be regarded as Christ's baptism.

Then he deals with the kingdom: first, he shows Christ's dignity; secondly, his office, "He will baptize you." He says, therefore, "He who is coming after me" by birth, by baptizing, by preaching, by dying, by descending into hell. But here he speaks of two only, namely, of preaching and of baptism; hence he says, "He who is coming after me" to baptize and preach: "He will go before you in the spirit and power of Elijah" (Lk 1:17). "Is mightier than I," and his baptism is mightier: "There is none holy like the Lord" (1 Sam 2:2); "If it is a matter of strength, behold him" (Jb 9:19). And so that no one suppose that there is any comparison between them, he says, "whose sandals I am not worthy to carry." As if to say: He is incomparably greater than I, as Chrysostom explains, to such an extent that I do not deserve to render him any service.

But it should be noted that in the other three evangelists, it is not stated in the same way: because it says there "to loose," here "to carry." Hence Augustine says that John wished only to show his own lowliness and the dignity of Christ, and then the same thing is signified in all. Therefore, he says that it was through the inspiration of the Holy Spirit that in such matters the evangelists not use the same words, in order to show proof that we are not lying, although we do not use the same words. But if he desired to signify something mystical, then there is a difference between the words of John and of the others: and two things can be signified by "the strap of a shoe," because by shoe is signified the humanity: "Upon Edom I have cast my shoe" (Ps 60:8). The strap is the union, whereby the humanity was tied to the divinity. And because he did not consider himself adequate to explain the mystery of the union, he said, "whose sandals I am not worthy to carry." Also it was a custom among the Jews (Dt 25:9) that if one was not willing to take his brother's wife, he was supposed to loose the strap of the person who accepted the wife. The spouse of Christ is the Church. At that time, therefore, John considered himself unworthy to take the spouse of Christ.

Hilary gives another explanation, namely, that those who announce the humanity of Christ throughout the world carry his shoes, and this was reserved to the apostles: "How beautiful upon the mountains are the feet of him who brings good tidings, who publishes peace, who brings good tidings of good, who preaches salvation" (Is 52:7). Therefore, John says that he is not worthy to carry the shoes which were reserved for the apostles, for it is a greater office to preach the Gospel than to baptize: "Christ did not send me to baptize but to preach the gospel" (1 Cor 1:17). Were the apostles, therefore, greater than John? Not in merit but by their role in the New Testament. And according to this sense it is stated below (11:11): "He who is least in the kingdom of heaven is greater than he."

Chrysostom gives another explanation, namely, that the feet are the apostles and other servants of Christ, among whom was John. The shoe is their weakness; because, just as the elegance of the feet is not known as long as they are covered with a shoe, so the greatness of the apostles: "Gladly will I glory in my weaknesses, that the grace of Christ may dwell in me" (2 Cor 12:9). "Whose shoes I am not worthy to carry," because neither he nor the apostles regarded themselves worthy to be ministers of Christ's gospel: "Such is the trust we have through Christ toward God. Not that we are sufficient of ourselves to claim anything as coming from ourselves; our sufficiency is from God" (2 Cor 3:4-5). If, therefore, it signifies diverse things according to a mystery, which of these did John say? The answer, according to Augustine, is that if John's words are referred to different things, then he said both. Or that John, preaching to the crowds, sometimes said one and sometimes the other.

Then he deals with Christ's office: first, with the office of baptizing; secondly, with the office of judging. He says, therefore, "He will baptize you with the Holy Spirit and with fire." Many books have "and fire." But they are speaking after the manner of the Greeks, who do not have the ablative case. And he says "with the Holy Spirit and with fire." In this we are given to understand that Christ's baptism has more than John's baptism, because it adds over the latter, because Christ baptized in water and the Spirit: "Unless a man be born again of water and the Holy Spirit, he cannot enter the kingdom of heaven" (Jn 3:5). But note that when he says, "He will baptize you in the Holy Spirit," he asserts that the copious gifts of the Holy Spirit must be had, the recipients of which are completely cleansed: "But you will be baptized by the Holy Spirit" (Acts 1:5). He also intimates that the change will be easy.

"And with fire." This is explained in a number of ways. Jerome says that the same thing is designated by the Holy Spirit and fire: "I have come to send fire on the earth, and what will I but that it be kindled?" i.e., the Holy Spirit (Lk 12:49). Therefore, he also appeared in fire: "And he appeared to them in parted tongues of fire" (Acts 2:3). According to Chrysostom by fire is signified present tribulations, which expiate for sins: "The kiln tests the potter's vessel, and the trial of tribulation the just man" (Sir 27:5). But it should be noted that he says that this baptism is necessary, because the baptism of the Holy Spirit keeps the mind from being overcome by temptations; but it does not entirely remove the consequences of the flesh. Therefore, tribulation is necessary, because the flesh, then weakened, will not sprout forth concupiscence. Hence, there is need for fire which refreshes the soul. Or by fire is understood the future cleansing in purgatory: "Fire will test what kind of work each one has done" (1 Cor 3:13). Hilary explains it of the fire of hell and says that he intends two things, when he says, "he will baptize you with the Holy Spirit and with fire," namely, the salvation he effects in the present and in the future. In the future he will cleanse through the fire of hell, in as much as it will attract the wicked; and this agrees with what follows, "the chaff he will burn with unquenchable fire."