3 Sunday after Theophany

The narrative itself begins in this way: "After these things Jesus showed Himself again to the disciples at the sea of Tiberias; and on this wise showed He (Himself). There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of His disciples. Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee." The inquiry is usually made in connection with this fishing of the disciples, why Peter and the sons of Zebedee returned to what they were before being called by the Lord; for they were fishers when He said to them, "Come after me, and I will make you fishers of men." And they put such reality into their following of Him then, that they left all in order to cleave to Him as their Master. We have therefore to give those who are disturbed by this the answer, that they were not prohibited from seeking necessary sustenance by their manual craft, when lawful in itself, and warranted so long as they preserved their apostleship intact, if at any time they had no other means of gaining a livelihood.

But some one will reply, And why did he not find them, when the Lord had promised, saying, "Seek first the kingdom and righteousness of God, and all these things shall be added unto you"? Precisely also in this very way did the Lord fulfill His promise. For who else placed there the fishes that were to be caught, but He, who, we are bound to believe, threw them into the penury that compelled them to go a fishing, for no other reason than that He wished to show them the miracle He had prepared, that so He might both feed the preachers of His gospel, and at the same time enhance that gospel itself, by the great mystery which He was about to impress on their minds by the number of the fishes.

This is a great mystery in the great Gospel of John; and to commend it the more forcibly to our attention, the last chapter has been made its place of record. Accordingly, inasmuch as there were seven disciples taking part in that fishing, Peter, and Thomas, and Nathanael, and the two sons of Zebedee, and two others whose names are withheld, they point, by their septenary number, to the end of time. For there is a revolution of all time in seven days. To this also pertains the statement, that when the morning was come, Jesus stood on the shore; for the shore likewise is the limit of the sea, and signifies therefore the end of the world. The same end of the world is shown also by the act of Peter, in drawing the net to land, that is, to the shore. Which the Lord has Himself elucidated, when in a certain other place He drew His similitude from a fishing net let down into the sea: "And they drew it," He said, "to the shore." And in explanation of what that shore was, He added, "So will it be in the end of the world."

That, however, is a parable in word, not one embodied in outward action; and just as in the passage before us the Lord indicated by an outward action the kind of character the Church would have in the end of the world, so in the same way, by that other fishing, He indicated its present character. In doing the one at the commencement of His preaching and this latter after His resurrection, He showed thereby in the former case that the capture of fishes signified the good and bad presently existing in the Church; but in the latter, the good only, whom it will contain everlastingly, when the resurrection of the dead shall have been completed in the end of this world.

(Tract. cxxii) The preceding words of the Evangelist seem to indicate the end of the book; but He goes on farther to give an account of our Lord's appearance by the sea of Tiberias: After these things Jesus showed Himself again to the disciples at the sea of Tiberias.

(Tract. cxxii) Mystically, in the draught of fishes He signified the mystery of the Church, such as it will be at the final resurrection of the dead. And to make this clearer, it is put near the end of the book. The number seven, which is the number of the disciples who were fishing, signifies the end of time; for time is counted by periods of seven days.

(Tract. cxxii) The shore is the end of the sea, and therefore signifies the end of the world. The Church is here typified as she will be at the end of the world, just as other draughts of fishes typified her as she is now. Jesus before did not stand on the shore, but went into a ship which was Simon's, and asked him to put out a little from the land. In a former draught the nets are not thrown to the right, or to the left, so that the good or the bad should be typified alone, but indifferently: Let down your nets for a draught, (Luke 5:4) meaning that the good and bad were mixed together. But here it is, Cast the net on the right side of the ship; to signify those who should stand on the right hand, the good. The one our Lord did at the beginning of His ministry, the other after His resurrection, showing therein that the former draught of fishes signified the mixture of bad and good, which composes the Church at present; the latter the good alone, which it will contain in eternity, when the world is ended, and the resurrection of the dead completed. But they who belong to the resurrection of life, i. e. to the right hand, and are caught within the net of the Christian name, shall only appear on the shore, i. e. at the end of the world, after the resurrection: wherefore they were not able to draw the net into the ship, and unload the fishes, as they were before. The Church keeps these of the right hand, after death, in the sleep of peace, as it were in the deep, till the net come to shore. That the first draught was taken in two little ships, the last two hundred cubits from land, a hundred and a hundred, typifies, I think, the two classes of elect, circumcised and uncircumcised.

The Evangelist, after his wont, first states the thing itself, and then says how it took place: And on this wise showed He Himself.

First therefore the place is described, in which this manifestation was made, when it is said: Afterwards Jesus manifested himself again at the Sea of Tiberias: behold, the place. "The Sea of Tiberias is the same as the Lake of Gennesaret and as the Sea of Galilee"; and it is called Tiberias from the city of Tiberias, which is situated near that lake: and it is called the Sea of Galilee from the region in which it is: it is called the Lake of Gennesaret from the proper nature of the lake itself, so that Gennesaret is said as if generating breezes.

It is asked: since the lake of Gennesaret is fresh water and small even in comparison to the sea, why does the Evangelist call it a sea? It must be said that he does this according to the custom of the Jews, who call a great gathering of waters a sea, according to that passage in Genesis 1: "And the gatherings of the waters he called seas."

(Hom.) It may be asked, why Peter, who was a fisherman before his conversion, returned to fishing, when it is said, No man putting his hand to the plough, and looking back, is fit for kingdom of God. (Luke 9:62.).

(Hom. lxxxiv.) The craft which was exercised without sin before conversion, was no sin after it. Wherefore after his conversion Peter returned to fishing; but Matthew sat not down again for the receipt of custom (ad telonii negotium resedit). For there are some businesses which cannot or can hardly be carried on without sin; and these cannot be returned to after conversion.

Seest thou that He remaineth not with them continually, nor as before? He appeared, for instance, in the evening, and flew away; then after eight days again once, and again flew away; then after these things by the sea, and again with great terror. But what is the, "showed"? From this it is clear that He was not seen unless He condescended, because His body was henceforth incorruptible, and of unmixed purity. But wherefore hath the writer mentioned the place? To show that he had now taken away the greater part of their fear, so that they now ventured forth from their dwelling, and went about everywhere. For they were no longer shut up at home, but had gone into Galilee, avoiding the danger from the Jews.

By the words "Jesus appeared," the Evangelist expresses the idea that if He had not willed it and had not by condescension revealed Himself, then with His incorruptible body He would not have been visible. Why did he mention the place – the Sea of Tiberias? In order to show that they no longer feared the Jews as before, but had cast off their great fear. They no longer sat locked indoors, but went out of the house, which they had not dared to do before, and walked everywhere, so that they even reached Tiberias, which is no small distance from Jerusalem. This sea is in Galilee.

The Evangelist has just told of two appearances of Christ to his disciples. Now he mentions a third appearance. If we consider the order and purpose of these appearances, it is evident that the first showed Christ's divine authority by his breathing the Holy Spirit upon them; the second showed that he was the same person as before, since he let them view his wounds; and the third showed the reality of his risen human nature, for he ate with them.

There are two parts in this. The Evangelist first mentions Christ's dealing with a group of the disciples; secondly, with two of them he especially loved (v 15). As to the first, the Evangelist mentions the time and circumstance of his appearance, and then adds a short epilogue, This was now the third time....

The time is After this, after what the Evangelist just narrated. It is significant that he says this for it shows that Christ was not with them continuously, but appeared to them at intervals. The reason for this was that he had not risen with the same life as before, but with a glorious life, as the angels have and the blessed will have: "Except the gods," that is, the angels, "whose dwelling is not with flesh" (Dan 2:11).

The Evangelist seemed to be ending his gospel before, when he wrote, these are written that you may believe.... Why, then, does he add on this appearance? Augustine gives a mystical reason for this, which is that this appearance signifies the glory of the future life, when Christ will appear to us as he is. And so the Evangelist put this appearance after what seemed to be the end of his gospel so that this could be better understood.

The circumstance of his appearance was that Jesus revealed himself again to the disciples by the Sea of Tiberias. It is in the nature and power of a glorified body that it can be seen or not seen, as the person wishes, by non‑glorified bodies. That is why he says, revealed, i.e., Christ made himself visible. In the same way he is said to appear, which means the same thing as to reveal, "appearing to them during forty days" (Acts 1:3). As Ambrose says, that appears in whose power it is to be seen or not seen.

The place is by the Sea of Tiberias, which is the Sea of Galilee. It is called the Sea of Tiberias after the city of Tiberias, which was built in honor of Tiberius Caesar. The Evangelist mentions this, first, to show that our Lord had kept the promise made to the disciples, "he is going before you to Galilee" (Mt 28:7). Secondly, he wanted to show that our Lord had banished the very great fear from the hearts of his disciples, so that they no longer remained shut up in their house, but even traveled as far as Galilee.

There were together Simon Peter and Thomas, who is called Didymus, and Nathanael, who was from Cana of Galilee, and the sons of Zebedee and two others of his disciples. And thus there were seven, because such a number is fitting and sufficient for every kind of testimony. And in this the sevenfold grace of the Holy Spirit is commended, which ought to be in those who go to fish, that is, to gather the people for the Lord: concerning which sevenfold number it is said in Isaiah 4: "Seven women shall take hold of one man" — without these women there is no spiritual propagation — and in Isaiah 11: "The spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and fortitude, the spirit of knowledge and piety, and the spirit of the fear of the Lord shall fill him."

It should also be noted that the Lord is described as having his last banquet with seven disciples; for Peter and Thomas, Nathanael, the sons of Zebedee, and two others of his disciples are mentioned as having been present. Why does he celebrate the last banquet with seven disciples, unless because he announces that only those who are full of the sevenfold grace of the Holy Spirit will be with him in eternal refreshment? All this present time also unfolds in seven days, and often perfection is designated by the number seven. Therefore those feast at the last banquet on the presence of truth who now transcend earthly things by the pursuit of perfection, whom the love of this world does not bind, for whom even if it somehow clamors through temptations, it still does not blunt their begun desires.

(Hom. lxxxvii) As our Lord was not with them regularly, and the Spirit was not given them, and they had received no commission, and had nothing to do, they followed the trade of fishermen: And on this wise showed He Himself. There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee; he who was called by Philip, and the sons of Zebedee, i. e. James and John, and two other of His disciples. Simon Peter saith unto them, I go a fishing.

(Hom. lxxxvii) The other disciples followed Peter: They say unto him, We also go with thee; for from this time they were all bound together; and they wished too to see the fishing: They went forth and entered into a ship immediately. And that night they caught nothing. They fished in the night, from fear.

In describing this appearance, he first mentions the persons to whom Christ appeared; what they were doing; and thirdly, the circumstances of this appearance.

Christ appeared to seven persons. The Evangelist says that there were together Simon Peter, who had denied him, Thomas called the Twin, who was not present at the first appearance, Nathanael of Cana in Galilee, who is thought to be the brother of Philip, the sons of Zebedee, that is, James and John, and two others of his disciples not explicitly named. In the mystical sense, this number signifies the state and appearance of future glory, which will be after the seventh age, that is, in the eighth, which is the age of those who arise: "From new moon to new moon, and from sabbath to sabbath, all flesh shall come to worship before me" (Is 66:23).

This is the whole import of this passage: Those who had completed their work in the darkness, before the disciples, had not caught anyone in their nets and snatched them from demonic deceit. They may have caught a very few people, which is almost the same thing as nobody. Not even those who served the types and shadows had been caught, since they also despised the divine law and obeyed instead human commandments. Even worse, the multitude of the Gentiles had also not been caught by the nets, since they did not receive the teachings of God. But when "the sun of righteousness" came, that is, the one who hungered after the salvation of the human race, he did not find anything edible among them. He told them to cast forth the word of the gospel, which is the teaching, on the right side of the boat. One can understand that the law and the prophets had been casting forth their words on the left side. By the grace of the one who gave the order, the disciples drew in many. For the marvel on this matter surpasses the fish of the apostles.

(Tract. cxxii) If the disciples had done this after the death of Jesus, and before His resurrection, we should have imagined that they did it in despair. But now after that He has risen from the grave, after seeing the marks of His wounds, after receiving, by means of His breathing, the Holy Ghost, all at once they become what they were before, fishers, not of men, but of fishes. We must remember then that they were not forbidden by their Apostleship from earning their livelihood by a lawful craft, provided they had no other means of living. For if the blessed Paul used not that power which he had with the rest of the preachers of the Gospel, as they did, but went a warfare upon his own resources, lest the Gentiles, who were aliens from the name of Christ, might be offended at a doctrine apparently venal; if, educated in another way, he learnt a craft he never knew before, that, while the teacher worked with his own hands, the hearer might not be burdened; much more might Peter, who had been a fisherman, work at what he knew, if he had nothing else to live upon at the time. But how had he not, some one will ask, when our Lord promises, Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you? (Matt. 6:33) Our Lord, we answer, fulfilled this promise, by bringing them the fishes to catch: for who else brought them? He did not bring upon them that poverty which obliged them to go fishing, except in order to exhibit a miracle.

Simon Peter says to them. Here is touched upon the act or occupation, on the occasion of which he manifests himself; and this indeed was the act of fishing, in which all had come together. But Peter was the principal one, because on account of him especially this manifestation was made; whence he says: Simon Peter says to them: I am going fishing, as the principal one, because he had been a fisherman: Matthew 4: "Jesus, walking by the Sea of Galilee, saw two brothers, Simon, who is called Peter, and Andrew, his brother, casting a net into the sea; for they were fishermen." And the others accompany him; whence he says: They say to him: We also come with you. And therefore, united in one accord, they went out and boarded the boat, to fish, and on that night they caught nothing, and so they labored in vain: Luke 5: "Master, laboring through the whole night, we have caught nothing"; Gregory: "A great difficulty of fishing befell the disciples, so that, when the Master came, there might arise a great height of admiration."

It is asked: since it is written in Luke 9: "No one putting his hand to the plow and looking back is fit for the kingdom of God," what is it that Peter, who had left his nets, returns again to fishing? Gregory responds that "an occupation which existed before conversion without sin, to resume this after conversion was not a fault." Hence Augustine: "It must be understood that the disciples were not prohibited from seeking necessary sustenance by their lawful and permitted trade, if they had nothing else from which to live."

It can be asked why Peter, who was a fisherman before his conversion, returned to fishing after his conversion; and since the Truth says: "No one putting his hand to the plow and looking back is fit for the kingdom of God," why did he return to what he had left behind? But if the virtue of discernment is examined, it is quickly seen that indeed the occupation which existed without sin before conversion was not a fault to take up again even after conversion. For we know that Peter was a fisherman, but Matthew was a tax collector; and after his conversion Peter returned to fishing, but Matthew did not return to the business of tax collecting, because it is one thing to seek a living through fishing, but another thing to increase wealth through the profits of tax collecting. For there are many occupations which can be carried on without sins either with difficulty or not at all. Those occupations, therefore, which involve one in sin—it is necessary that the mind not return to these after conversion.

(Hom.) The fishing was made to be very unlucky, in order to raise their astonishment at the miracle after: And that night they caught nothing.

Simon, therefore, comes to fish. For since neither was He with them continually, nor was the Spirit yet given, nor they at that time yet entrusted with anything, having nothing to do, they went after their trade.

Having then nothing to do, they went to their fishing, and this same they did by night, because they were greatly afraid. This Luke also mentions; but this is not the same occasion, but a different one. And the other disciples followed, because they were henceforth bound to one another, and at the same time desired to see the fishing, and to bestow their leisure well.

The disciples were catching fish, for they had nothing else to occupy themselves with. Jesus Himself was not constantly with them, the Spirit had not yet been given to them, and the teaching ministry had not been entrusted to them definitively; therefore they took up their former trade. Peter, being very active, cannot remain idle, but eagerly rushes to the task, and the rest follow him, because they no longer separated from one another.

In the night time before the presence of the sun, Christ, the Prophets took nothing; for though they endeavoured to correct the people, yet these often fell into idolatry.

They were fishing, and so we first see Peter asking about this; the willingness of the others to go with him; and then their efforts.

Peter asks them to go fishing, saying, I am going fishing. In the mystical interpretation, this signifies the work of preaching: "I will make you fishers of men" (Mt 4:19). So when Peter said, I am going fishing, the mystical sense is that he is taking the others to share in his concerns and preaching: "So it will be easier for you, and they will bear the burden with you" (Ex 18:22).

Their actual fishing seems to go against Luke (9:62): "No one who puts his hand to the plow and looks back is fit for the kingdom of God." And it is clear that Peter had given up his work as fisherman. Why then did he return to it and look back? I answer, with Augustine, that if he had returned to this work of fishing before Christ's resurrection and before seeing Christ's wounds, we would think that he was acting out of despair. But now, even after Christ returned from the grave, after they had seen his wounds, and had received the Holy Spirit by Christ's breathing on them, they became what they were before, fishers of fish [not of men]. We can learn from this that a preacher can use his abilities to earn the necessaries of life and still preserve the integrity of his apostolate, if he has no other means of sustenance. For if St. Paul learned an art he did not previously have in order to obtain the food he needed, so as to avoid being a burden to others, Peter could all the more do this by using his own skill.

Augustine says that a preacher can do this when he cannot gain a living in any other way. But in this case Peter did have another way, for our Lord promised: "But seek first his kingdom and his righteousness, and all these things shall be yours as well," that is, what is necessary for life (Mt 6:33). The answer is that it is true that these things will be added, with our cooperation. So our Lord did keep his promise here, with the cooperation of Peter. For who else but our Lord caused the fish that were caught to be within the range of their net?

Gregory remarks that there are two kinds of work. One absorbs the mind, and hinders our spiritual concerns, as tax collecting. No one should return to such work, even to provide food. So we do not read that Matthew returned to his tax collecting post. There is another kind of work which can be done without sin and without absorbing the mind, such as fishing and things like that. And it was not a sin for Peter to return to this kind of work after his conversion.

The others agree to this, We will go with you. This sets an example for preachers and prelates to encourage each other in their work of turning people to God: "A brother helped is like a strong city" (Prv 18:19); "He was like a young cedar on Lebanon; and they surrounded him like the trunks of palm trees" (Sir 50:12).

Next, we see that they were working at this, They went out and got into the boat; but that night they caught nothing. Here he touches on three things that preachers ought to do. First, they should leave those places which are sunk in sin: "Come out from them," the Chaldaeans, "and be separate from them, says the Lord, and touch nothing unclean; and I will welcome you" (2 Cor 6:17). And they should go out from their carnal affections: "Go from your country and your kindred and your father's house" (Gen 12:1). And also leave the quiet of contemplation: "Let us go forth into the fields, and lodge in the villages; let us go out early to the vineyards" (Song 7:11). Secondly, preachers should get into the ship, that is, go forward in charity within the unity of the Church, which is called a ship: "In the days of Noah, during the building of the ark, in which a few, that is, eight persons, were saved through water" (1 Pet 3:20). They should also board the ship of the cross by depriving the flesh: "But far be it from me to glory except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world" (Gal 6:14); "Blessed is the wood by which righteousness comes" (Wis 14:7).

Thirdly, preachers should have total confidence in the help of Christ. All that night they caught nothing, because as long as God's help and the interior Preacher are not there, the words of the preacher have no effect. But when the light comes, enlightening hearts, the preacher makes a catch: "Send out your light and your truth" (Ps 42:3). Here, night indicates the lack of divine help: "Night comes, when no one can work" (9:4). Or, one could say, that night, during the time of the Old Testament, they caught nothing, because they could not bring the Gentiles to the faith: "The night has passed" (Rom 13:12). According to Augustine, they were fishing at night because they were still afraid.

The appearance of the Lord, therefore, is touched upon when it says: Now when morning had come, Jesus stood on the shore. In the literal sense, he stood in the morning, because at night they could not see him; according to the spiritual sense, because morning signifies the time of grace, in which Christ appeared: Romans 13: "The night has passed, and the day has drawn near. Let us therefore cast off the works of darkness and put on the armor of light." And although he appeared, nevertheless the disciples did not recognize him; therefore he says: Yet the disciples did not know that it was Jesus. Chrysostom: "He did not immediately show himself, so that through the miracle which he was about to perform, they might recognize him."

It is asked concerning what it says: Jesus stood on the shore: Gregory asks, since the Lord "before his passion walked upon the waves of the sea in the sight of his disciples, above in chapter 6: what is it that after his resurrection he stood on the shore while his disciples labored on the sea"? Gregory responds: "By the sea the present age is signified, by the solidity of the shore the perpetuity of eternal rest. Because therefore our Redeemer had already passed beyond the corruption of the flesh, after his resurrection he stood on the shore."

It can also be asked why, when the disciples were laboring on the sea, the Lord stood on the shore after His resurrection, though before His resurrection He had walked on the waves of the sea before His disciples. The reason for this matter is quickly understood if the cause that was then present is considered. For what does the sea signify except the present age, which dashes itself against the tumults of affairs and the waves of corruptible life? What is figured by the solidity of the shore except that perpetuity of eternal rest? Because the disciples were still amid the waves of mortal life, they were laboring on the sea. But because our Redeemer had already passed beyond the corruption of the flesh, after His resurrection He was standing on the shore. As if He were speaking the very mystery of His resurrection to His disciples through these things, saying: I no longer appear to you on the sea, because I am not with you in the waves of disturbance. Hence it is that in another place after His resurrection He says to these same disciples: "These are the words which I spoke to you while I was still with you." For He was not absent from those to whom He appeared bodily present, yet He denies that He is still with them, from whose mortal body He was separated by the immortality of His flesh. What He there, while placed with them, confesses—that He is not with them—this He also indicates here by the position of His body, when, while they are still sailing, He shows Himself to be already on the shore.

(Hom. xxiv.) It may be asked, why after His resurrection He stood on the shore to receive the disciples, whereas before He walked on the sea? The sea signifies the world, which is tossed about with various causes of tumults, and the waves of this corruptible life; the shore by its solidity figures the rest eternal. The disciples then, inasmuch as they were still upon the waves of this mortal life, were labouring on the sea; but the Redeemer having by His resurrection thrown off the corruption of the flesh, stood upon the shore.

As they then were laboring and wearied, Jesus presenteth Himself before them, and doth not at once reveal Himself, so that they enter into converse with Him.

Having appeared to them while they were laboring and exhausted, He does not immediately reveal Himself, but first wishes to enter into conversation with them.

Now we see the way and stages in which Jesus appeared: first, he allows himself to be seen; secondly he is recognized; and thirdly, he eats with the disciples.

The Evangelist says that the day was breaking, it was morning. In the mystical interpretation, morning or the break of day indicates the glory of the resurrection: "Weeping may tarry for the night, but joy comes with the morning" (Ps 30:5); "In the morning I will stand before you, and will see you" (Ps 5:5).

Before his passion, on the occasion of a similar miracle, Jesus did not stand on the shore, but was in a boat. Why, after the passion, does he stand on the shore? The reason is that the sea signifies the troubles and tribulations of this present life, but all these end at the shore of eternal life. So, before his passion, Christ stood on the sea, because he had a body subject to death; but after the resurrection, he had surmounted the corruption of the flesh and stood upon the shore.

The disciples did not know that it was Jesus because of their own ignorance. We can see from this that on this turbulent sea of the present, we cannot know the hidden things of Christ: "The eye has not seen, O God, besides you, what things you have prepared for those who wait for you" (Is 64:4).

The Evangelist alludes to himself here the same way he always does. He recognised our Lord either by the miracle, or by the sound of His voice, or the association of former occasions on which He found them fishing. Peter was naked in comparison with the usual dress he wore, in the sense in which we say to a person whom we meet thinly clad, You are quite bare. Peter was hare for convenience sake, as fishermen are in fishing.

He went to Jesus with the ardour with which he did every thing: And did cast himself into the sea. And the other disciples came in a little ship. We must not understand here that Peter walked on the top of the water, but either swam, or walked through the water, being very near the land: For they were not far from land, but as it were about two hundred cubits.

By the two hundred cubits is signified the twofold grace of love; the love of God and the love of our neighbour; for by them we approach to Christ. The fish broiled is Christ Who suffered. He deigned to be hid in the waters of human nature, and to be taken in the net of our night; and having become a fish by the taking of humanity, became bread to refresh us by His divinity.

That disciple therefore says etc. Here the fourth point is noted, namely the recognition of the Lord by John: whence: That disciple therefore whom Jesus loved, that is John, says to Peter: It is the Lord. He therefore calls him Lord, because he showed himself powerful, and one whom all things obey, even the fish: and therefore to be feared, according to that passage in Malachi 1: "If I am the Lord, where is my fear?" For the disciples called him Lord: above in chapter 13: "You call me Master and Lord."

Simon Peter therefore. Here the fifth point is noted, namely Peter's fervent love, in this, that he could not restrain himself from immediately running to him: therefore it says: But Simon Peter, when he heard that it was the Lord, girded his tunic about him, lest he appear naked before the Lord: for he was naked: and cast himself into the sea, namely, to swim. He did something similar in Matthew 14: "Lord, if it is you, bid me come to you upon the waters."

It is asked: what is it that John here instructs Peter, when he says to Peter: It is the Lord? Did not Peter know the Lord as well as John? Chrysostom responds that "Peter was more fervent, but John was more excellent and more keen of mind: therefore he recognized him more quickly, but did not run more quickly." — Or the reason could have been that Peter was more occupied in fishing.

Again, in this passage, the writer of this book calls himself the beloved disciple----and he would seem to have been thus well beloved on account of his great discernment and purity of mind, and the keenness of his mental vision, and a disposition which enabled him readily to grasp the truth. And, in fact, he seized the meaning of the sign before the rest, and perceived Christ's Presence, and told the rest, entertaining not a shadow of doubt, but crying out to them with a very confident voice, It is the Lord. The inspired Peter leapt into the sea, thinking that to go by the ship would cause delay, for he was always fervent in zeal, and easily stirred up to confidence and love of Christ. The rest followed his lead, with the ship, dragging the net. Then they see a fire of coals, for the Saviour had kindled a fire miraculously, and put a fish upon it that He had caught by His ineffable power; and this too He had done of design. For it was not the hand of the holy Apostles, or the preaching of these spiritual fishermen among men, but the power of the Saviour that started the work. For He first caught one as the firstfruits of those who were to come (not that we mean one precisely, for by one is signified a small number), then afterwards the disciples caught the multitude in their nets, being enabled by His Divine bidding to take something of what they sought. Peter then hauls up the net; by which it was to be understood, that the labour of the holy Apostles would not be without its effect. For they put the mass of captured fish before Him Who had commanded them to be caught; and the quantity of the fish is indicated by the number 153. The number 100, to the best of my judgment, signifies the complement of the nations, for the number 100 is a very perfect number, being compounded of 10 times 10; and for this reason our Lord Jesus Christ Himself, in one place, speaks in the parable of having 100 sheep belonging to Him, signifying the complete sum of rational creatures, and in another place declares that the best ground will bring forth a hundredfold, meaning thereby the perfect fertility of the righteous soul. The number 50, on the other hand, betokens the elect remnant of the Israelites, saved by grace; for 50 is half 100, and falls short of the perfect number in amount. And by the three, reference is made to the Holy and Consubstantial Trinity, the number alone showing this; for to the glory and ceaseless praise of the Trinity the life of those who have been taken captive through faith is consecrated, and implies connection with the Godhead. For God is in all those who believe in Him, and keeps nigh unto Him, by means of sanctification, those who have been won over by the teaching of the Gospel. And when the net had been drawn up, our Lord said again to the holy disciples: Come and break your fast; thereby teaching them, that after their pain and tribulation in gathering in those who were called and saved, they should sit down with Him, as the Saviour Himself said, and their table would be spread with food such as no tongue can name, the spiritual, that is, and Divine, and that passeth man's understanding. Christ also wishes to imply that which is said by the Psalmist: Thou shalt eat the fruit of the labours of thy hands. They did not take food for themselves, and eat thereof, but Christ gave to them of it; that we might learn, as in a type, that on that day Christ will Himself provide us with Divine blessings, and apportion unto us those things which may be profitable unto us as our Lord.

Men stripped their clothes off and dived and drew you out, pearl! It was not kings that put you before people, but those naked ones who were a type of the poor and the fishers and the Galileans. For clothed bodies were not able to come to you. They came that were stripped as children. They plunged their bodies and came down to you. And you much desired them, and you helped them who thus loved you. They gave you good news: their tongues before their hearts did the poor [fishermen] open and produced and showed the new riches among the merchants. On the wrists of people they put you as a medicine of life. The naked ones in a type saw your rising again by the seashore. And by the side of the lake, they, the apostles of a truth, saw the rising again of the Son of your Creator. By you and by your Lord the sea and the lake were beautified. The diver came up from the sea and put on his clothing. And from the lake too Simon Peter came up swimming and put on his coat; clothed as with coats, with the love of both of you, were these two.

After his resurrection, Jesus was standing on the shore; his disciples were in the ship. When the others did not know him, the disciple whom Jesus loved said to Peter, "It is the Lord." For virginity is the first to recognize a virgin body. Jesus was the same as he was before, yet he was not seen alike by all as the same. And immediately it is added, "And no one dared ask him, 'Who are you?' for they knew that he was the Lord." No one dared because they knew that he was God. They ate with him at dinner because they saw he was a man and had flesh. It was not that he was one person as God, another as man: but, being one and the same Son of God, he was known as man, adored as God.

But when they recognized Him, the disciples Peter and John again exhibited the peculiarities of their several tempers. The one was more fervent, the other more lofty; the one more keen, the other more clear-sighted. On this account John first recognized Jesus, Peter first came to Him.

For no ordinary signs were they which had taken place. What were they? First, that so many fish were caught; then, that the net did not break; then, that before they landed, the coals had been found, and fish laid thereon, and bread. For He no longer made things out of matter already subsisting, as, through a certain dispensation, He did before the Crucifixion. When therefore Peter knew Him, he threw down all, both fish and nets, and girded himself. Seest thou his respect and love? Yet they were only two hundred cubits off; but not even so could Peter wait to go to Him in the boat, but reached the shore by swimming.

Here again we find an indication of the distinctive qualities of the disciples: John was more perceptive, while Peter was more ardent. Therefore John was the first to recognize the Lord, while Peter was the first to hasten to Him. By girding himself, Peter expressed his reverence for Jesus, and by throwing himself into the sea, he displayed his love. For he did not hold back like the others, but set out swimming, even though they were about two hundred cubits from the shore. The "ependytes" is a garment of linen cloth, with which Phoenician and Syrian fishermen gird themselves, either over the naked body or over their clothing — simply put, as painters depict the apostles girded over their clothing. Since Peter, being occupied with fishing, was naked, he girds himself with the ependytes out of reverence (for this is what the girding signifies) and is the first to hasten to the Lord.

Peter's girding himself is a sign of modesty. He girt himself with a linen coat, such as Thamian and Tyrian fishermen throw over them, when they have nothing else on, or even over their other clothes.

The Evangelist, having shown how the taking of the great number of fish lead the disciples to recognize Christ, now mentions the order in those recognizing him. First, he mentions John; then Peter; and then actions of the other disciples.

John, being quick in understanding, recognized Christ at once. So he said to Peter, whom he loved more than the others, and also because Peter was above the others in rank, It is the Lord! John was convinced of this by the catch of the fish: "Thou dost rule the raging of the sea" (Ps 88:8); "Whatever the Lord pleases he does, in heaven and on earth in the seas and all deeps" (Ps 134:6). He said, It is the Lord! because they usually called him this: "You call me teacher and Lord" (13:13).

Peter is seen as passionately devoted to Christ. His devotion is clear, first of all, by his quickness to act: When Simon Peter heard that it was the Lord, he put on his clothes, for he was stripped for work, and sprang into the sea. But the other disciples came in the boat. As soon as he heard it was the Lord, Peter went without delay.

Secondly, we see his devotion for Christ, for out of modesty he did not want to appear naked, but put on his clothes, for he was stripped for work, because it was hot and it made working easier. We can learn from this that those coming to Christ ought to put off the old man and put on the new, which has been created for God in faith: "He who conquers shall be clad thus in white garments, and I will not blot his name out of the book of life" (Rev 3:5).

Thirdly, his devotion is shown by his lack of fear: for because of his great love he was unwilling to stay in the boat, which was moving too slowly, and so he sprang into the sea, to reach Christ more quickly.

In the mystical interpretation, the sea signifies the troubles of this present world. Those who desire to come to Christ cast themselves into the sea, and do not refuse the tribulations of this world: "Through many tribulations we must enter the kingdom of God" (Acts 14:22); "My son, if you come forward to serve the Lord, prepare yourself for trials" (Sir 2:1). Now Peter did cast himself into the sea and he reached Christ unharmed because the servant of Christ is kept safe and unharmed in the midst of tribulations: "You have given a path in the sea, and a safe way through the waves" (Wis 14:3). As Chrysostom says, this incident very well brings out the difference between John and Peter: for John is seen to be greater in understanding, while Peter is more ardent in his affections.

But the other disciples came by boat: because they were not so fervent, not daring to enter the sea: Wisdom 14: "Men entrust their lives to a small piece of wood," etc. And another reason: For they were not far from land, and therefore they could come quickly: but about two hundred cubits away, dragging the net of fish.

According to the spiritual understanding: fishermen fishing by night caught nothing; when morning came, Jesus appeared, and they filled the nets, and being two hundred cubits distant from land, they drew in the nets. — The fishermen are preachers; Jeremiah 16: Behold, I will send many fishers, and they shall fish them; and Matthew 4: Come after me, and I will make you fishers of men.

The time of night is the time of the Law on account of the shadow of the letter of the figures of the Law: Hebrews 10: The Law having a shadow of good things to come, not the very image of the things.

Those who fish by night, that is, in the time of the Law, catch nothing, because, as is said in Hebrews 7, The Law brought no one to perfection.

When morning came, that is, in the time of grace, Christ appears: 2 Corinthians 3: Until this day a veil is upon their heart. But we, beholding the glory of the Lord with unveiled face, are transformed into the same image from glory to glory, as by the Spirit of the Lord.

Then the nets are filled, because after the coming of Christ in the flesh the truth is manifested, and fish are caught in the net of the Church: on account of which the Lord said above in chapter 12: If I be lifted up from the earth, I will draw all things to myself. — These fish, namely the faithful, preachers draw, because through good examples they lead them to life: concerning which manner of drawing it is said in Song of Songs 1: Draw me after you; we will run in the fragrance of your ointments.

And this at a distance of two hundred cubits, in which is intimated a twofold perfection that ought to be in a preacher, namely of life and doctrine; concerning which, Matthew 5: Whoever shall do and teach men thus, he shall be called great in the kingdom of heaven.

A parenthesis; for it follows, dragging the net with fishes. The order is, The other disciples came in a little ship, dragging the net with fishes.

The present event is no small matter, but an important one, because a great quantity of fish was caught, and yet the net did not tear.

The other disciples remained on the boat. First, the Evangelist mentions what they did, the other disciples came in the boat, because they were not as ardent as Peter. The boat signifies the Church: "The hope of the world took refuge on a raft, and guided by your hand left to the world the seed of a new generation" (Wis 14:6). This text refers to the Church as we see from 1 Peter (3:20).

The other disciples came in the boat, that is, protected by the society of the Church, which is as formidable as an army prepared for battle: "In the covert of your presence you hide them from the plots of men" (Ps 31:20).

Secondly, the Evangelist gives the reason why they did this, for they were not far from the land, but about two hundred cubits off. This could be the reason why Peter sprang into the sea, because the land was near; and it could explain why the others arrived so quickly. Indeed, they were not far away, because the Church is not far from the land of the living, for the Church is "none other than the house of God, and... the gate of heaven" (Gen 28:17); and the saints think about this land every day: "We look not to the things that are seen, but to the things that are unseen" (2 Cor 4:18); "Our commonwealth is in heaven" (Phil 3:20).

He says, two hundred cubits, which signifies the same thing as the two boats mentioned by Luke (5:2), that is, the two peoples from which the elect are drawn to eternal life: "That he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross" (Eph 2:15). The net by which the fish are taken is the teaching of the faith, by which God draws us by inspiring us from within: "No one can come to me unless the Father who sent me draws him" (6:44). The apostles also draw us by their exhortations.

(Tract. cxxii) We must not understand that the bread was laid on the coals, but read it as if it stood, They saw a fire of coals there, and fish laid on the coals; and they saw bread.

Having thus manifested the majesty of the Divinity through the wondrous catching of fish, he here manifests the truth of humanity through eating. His providence, therefore, in preparing food is indicated in the preparation of the foods, which was done by miracle; whence he says: When therefore they came down to the land, they saw a coal fire laid and fish placed upon it and bread, and so the meal to which he was inviting them was prepared: Matthew chapter twenty-two: "Behold, I have prepared my dinner, and all things are ready." And these things indeed were done by miracle; whence Chrysostom says: "He no longer works from pre-existing matter, as before the cross, but performs signs more wondrously, showing that what he then did from pre-existing matter, he did according to a certain dispensation." He means to say that that fish was made from nothing. Nor did he only prepare it by miracle, but the preparation was also done through Peter's ministry at the divine command.

They see a fire of coals, for the Savior had kindled a fire miraculously and put a fish on it that he had caught by his ineffable power. This too he had done by design. For it was not the hand of the holy apostles or the preaching of these spiritual fisherman among the human race that started the work. For he first caught one fish as the firstfruits of those who were to come (not that we mean one precisely, for by one is signified a small number). Then afterward the disciples caught the multitude in their nets, being enabled by his divine bidding to catch what they were fishing for.

In the midst of these things, both yesterday's reading of the holy Gospel and today's admonishes us that we ought to carefully consider why our Lord and Redeemer is recorded to have eaten roasted fish after his resurrection. For what is repeated in deed is not without mystery. For in this reading he ate bread and roasted fish, but in that which was read yesterday he ate with the roasted fish also a honeycomb. What do we believe the roasted fish signifies, except the Mediator himself between God and men who suffered? For he deigned to hide in the waters of the human race, he willed to be caught, caught in the snare of our death, and was as it were roasted by tribulation at the time of his passion. But he who deigned to become a roasted fish in his passion, became a honeycomb for us in his resurrection. Or did he who wished to prefigure the tribulation of his passion in the roasted fish, wish to express both natures of his person in the honeycomb? For a honeycomb is honey in wax, but honey in wax is divinity in humanity.

Our Lord ate to prove the resurrection, not to give his palate the pleasure of tasting of honey. He asked for a fish broiled on the coals that he might confirm the doubting apostles who did not dare approach him because they thought they saw not a body but a spirit.

The coals, fish, and bread which the disciples now see also constitute a miracle. For He fed so many people with them not from ready-made material, as before in the wilderness with five loaves (John 6:9–12) and two fish, but simply, from nothing.

Next, the Evangelist tells how Christ affectionately prepared a meal for his disciples. He mentions its preparation; Christ's invitation; and the meal itself. In the preparation of the meal we see what was contributed by Christ, and what was brought by the disciples.

Christ prepared three things. The Evangelist continues, When they got out on land, they saw hot coals there, with fish lying on it, and bread, which Christ by his power had created from nothing, or had formed from some nearby matter. In a previous miracle (6:11), Jesus fed the people with bread he had multiplied from previously existing bread. Now, after his passion, he creates or newly forms things, because it is no longer the time to show weakness but his power. For what he did before his passion in the multiplication of the bread was done in condescension, because if he wanted, he could have created it from nothing or newly formed it.

We can understand from this that Christ prepares a spiritual meal or banquet. If we take this present meal symbolically for the Church's meal, Christ also prepares these three things. First the hot coals of charity: "You will heap coals of fire on his head" (Prv 25:22); "Fill your hands with burning coals" (Ez 10:2). Christ carried these burning coals from heaven to earth: "A new commandment I give you, that you love one another" (13:34); "I came to cast fire upon the earth" (Lk 12:49). Also, Christ prepares the fish laid over the coals, which is Christ himself: for the cooking fish outspread over the hot coals is the suffering Christ who is spread over the hot coals when because of the fire of his love for us he is immolated on the cross: "Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God" (Eph 5:2); "Be imitators of God, as beloved children. And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God" (Eph 5:1).

He also prepares the bread which nourishes us, and this bread is himself. Christ is called a fish insofar as his divinity is hidden, for it is characteristic of fish to remain hidden in the water: "Truly, you are a God who hides yourself" (Is 45:15). While insofar as Christ nourishes us by his teaching, and even gives us his body for food, he is truly bread: "I am the living bread which came down from heaven" (6:51); "The bread will be rich and abundant" (Is 30:23). The ministers of the Church should also bring something to this meal; but whatever it is, it has come from God.

Peter drags the dragnet with the others, bringing the catch to Christ. The hundred can be understood to mean the fullness of the Gentiles. The fifty refers to the elect of Israel who have been saved. And the three set one's mind on the revelation of the holy Trinity, to whose glory the life of the believers who were caught in the dragnet is naturally connected.

For if we determine on the number that should indicate the law, what else can it be but ten? For we have absolute certainty that the Decalogue of the law, that is, those ten well-known precepts, were first written by the finger of God on two tables of stone. But the law, when it is not aided by grace, maketh transgressors, and is only in the letter, on account of which the apostle specially declared, "The letter killeth, but the spirit giveth life." Let the spirit then be added to the letter, lest the letter kill him whom the spirit maketh not alive, and let us work out the precepts of the law, not in our own strength, but by the grace of the Saviour. But when grace is added to the law, that is, the spirit to the letter, there is, in a kind of way, added to ten the number of seven. For this number, namely seven, is testified by the documents of holy writ given us for perusal, to signify the Holy Spirit. Accordingly, when to the number of ten, representing the law, we add the Holy Spirit as represented by seven, we have seventeen; and when this number is used for the adding together of every several number it contains, from 1 up to itself, the sum amounts to one hundred and fifty-three. But it is not on that account merely a hundred and fifty-three saints that are meant as hereafter to rise from the dead unto life eternal, but thousands of saints who have shared in the grace of the Spirit, by which grace harmony is established with the law of God, as with an adversary; so that through the life-giving Spirit the letter no longer kills, but what is commanded by the letter is fulfilled by the help of the Spirit, and if there is any deficiency it is pardoned.

(Tract. cxxii) In the draught before, the number of the fishes is not mentioned, as if in fulfilment of the prophecy in the Psalm, If I should declare them, and speak of them, they should be more than I am able to express; (Ps. 41:7) but here there is a certain number mentioned, which we must explain. The number which signifies the law is ten, from the ten Commandments. But when to the law is joined grace, to the letter spirit, the number seven is brought in, that being the number which represents the Holy Spirit, to Whom sanctification properly belongs. For sanctification was first heard of in the law, with respect to the seventh day; and Isaiah praises the Holy Spirit for His sevenfold work and office. The seven of the Spirit added to the ten of the law make seventeen; and the numbers from one up to seventeen when added together, make a hundred and fifty-three.

(Tract. cxxii) It is not then signified that only a hundred and fifty-three saints are to rise again to eternal life, but this number represents all who partake of the grace of the Holy Spirit: which number too contains three fifties, and three over, with reference to the mystery of the Trinity. And the number fifty is made up of seven sevens, and one in addition, signifying that those sevens are one. That they were great fishes too, is not without meaning. For when our Lord says, I came not to destroy the law, but to fulfil, by giving, that is, the Holy Spirit through Whom the law can be fulfilled, He says almost immediately after, Whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. In the first draught the net was broken, to signify schisms; but here to show that in that perfect peace of the blessed there would be no schisms, the Evangelist continues: And for all they were so great, yet was not the net broken; as if alluding to the case before, in which it was broken, and making a favourable comparison.

Then Simon Peter went up, as the more zealous among the others, and drew the net to land, full of great fish, one hundred and fifty-three: in which the greatness of the miracle is shown both in number and in size. By great fish we understand the Blessed, who are great in charity: Matthew eleven: "He who is lesser in the kingdom of heaven is greater than he." And for greater expression of the miracle he adds what happened concerning the net: whence he says: And although there were so many, the net was not torn: against which it is said in Luke five: "They had caught a great multitude of fish, and their net was breaking." And so, although there were so many, namely in number and in size, they were in such a number on account of its significance: either because that number signifies perfection, when the numerical proportion is considered, or because it signifies universality, because, as Jerome says, "so many kinds of fish in the sea are read to have been described by the philosophers."

It is asked concerning what he says: Although there were so many, the net was not torn. — Since in the first fishing, Luke five, it is said that the net was breaking on account of the abundant multitude of fish, what is it that now it remains intact? Gregory responds: "In the other fishing the net is torn on account of the multitude of fish, because now the reprobate enter into the confession of the faith together with the elect, who rend the Church itself with heresies. But in this fishing the net is not torn, because the holy Church of the elect, resting in continual peace, is torn by no dissensions."

Now when such great fish were caught, Simon Peter went up and drew the net to land. I believe your charity now perceives what it means that Peter draws the net to land. To him indeed the holy Church was entrusted, to him specifically it is said: "Simon son of John, do you love me? Feed my sheep." What therefore is later revealed in words is now signified in action. Because therefore the preacher of the Church separates us from the waves of this world, it is surely necessary that Peter bring the net full of fish to land. For he himself draws the fish to the firmness of the shore, because by the voice of holy preaching he shows the faithful the stability of the eternal homeland. This he did by words, this by epistles, this he does daily by signs of miracles. As often as through him we are converted to the love of eternal rest, as often as we are separated from the tumults of earthly things, what else but fish cast into the net of faith are we drawn to the shore?

But when the net is said to be full of great fish, it is also added how many, namely one hundred fifty-three. The number is not without great mystery, but the depth of so great a mystery awaits your attention. For the evangelist would not have carefully expressed the sum of the quantity unless he had judged it to be full of sacred meaning. For you know that in the Old Testament all action is commanded through the precepts of the Decalogue, but in the New Testament the power of that same action is given through the sevenfold grace of the Holy Spirit as the faithful are multiplied. Announcing this, the prophet says: "The Spirit of wisdom and understanding, the Spirit of counsel and fortitude, the Spirit of knowledge and piety, and the Spirit of the fear of the Lord shall fill him." But he receives action in this Spirit who acknowledges the faith of the Trinity, so that he believes the Father and the Son and the same Holy Spirit to be of one power and confesses them to be of one substance. Because therefore the seven things we mentioned above were given more broadly through the New Testament, but the ten precepts through the Old, all our virtue and action can be fully comprehended through ten and seven. Let us therefore multiply ten and seven by the triangular number, and they come to fifty-one. This number indeed is not without great mystery, because in the Old Testament we read that the fiftieth year was commanded to be called the jubilee, in which of course all the people would rest from all work. But true rest is in unity. For one cannot be divided; where there is a tear of division, there is no true rest. Let us therefore multiply fifty-one by the triangular number, so that they become one hundred fifty-three. Because therefore all our action exhibited in faith of the Trinity tends toward rest, we multiply ten and seven by three, so that we should arrive at fifty-one. And our true rest is then, when we now acknowledge that very brightness of the Trinity, which we hold certain to exist in the unity of divinity. We multiply fifty-one by three, and we hold the sum of the elect in the heavenly homeland as the number of one hundred fifty-three fish. After the resurrection of the Lord, therefore, it was fitting that the cast net should catch so many fish as would designate only the elect citizens of the heavenly homeland.

To Peter was the holy Church committed; to him is it specially said, Feed My sheep. That then which is afterwards declared by word, is now signified by act. He it is who draws the fishes to the firm shore, because he it was who pointed out the stability of the eternal country to the faithful. This he did by word of mouth, by epistles; this he does daily by signs and miracles. After saying that the net was full of great fishes, the number follows: Full of great fishes, an hundred and fifty and three.

(Hom. xxiv.) Seven and ten multiplied by three make fifty-one. The fiftieth year was a year of rest to the whole people from all their work. In unity is true rest; for where division is, true rest cannot be.

Understand this, perhaps, also in a contemplative sense: when the darkness of idolatry prevailed, then it was night. The prophets who labored then, before the appearing of Christ the Sun, caught nothing. Although they apparently had in their net the one nation of Israel, yet since even it often fell into idolatry, one may say they caught nothing. But when the Sun of righteousness shone forth in the morning, and the apostolic net was spread — a teaching that is truly right, in comparison with which the law and the prophets appear as the left side — then this net is drawn in, and not only the Gentiles, who may be called "one hundred," are brought to Christ, but also the Israelites, who may be understood as "fifty." For "when the fullness of the Gentiles has come in, then all Israel will be saved" (Rom. 11:25–26). The three fish signify faith in the Holy Trinity. For the one hundred and fifty — that is, the Gentiles and the Jews — were not caught without the three, since without faith in the Trinity no one is called captured.

The Evangelist mentions that this was done by one of the disciples, Peter, who was more ardent than the others, So Simon Peter went aboard; he also went up to the helm of the Church: "I will climb the state of perfection" (Song 7:8); "In his heart he is set to ascend" (Ps 64:6). And hauled the net ashore, because the holy Church has been entrusted to him, and it was said to him in particular, "Feed my lambs" (21:15). Peter now foreshadows this by his action in drawing the fish to the solid land, because he will show the solidity of the eternal homeland to the faithful.

He said, full of large fish, because "those whom he predestined he also called; and those whom he called he also justified" (Rom 8:30); "Men renowned for their power, giving counsel by their understanding, and proclaiming prophecies; leaders of the people in their deliberations" (Sir 44:3). At the other catch of fish (Lk 5:4) the number of fish taken was not mentioned, but it is here; here there were a hundred and fifty‑three. The reason for this is that those called to the Church of the present time include both those who are good and bad: "The number of fools is infinite" (Eccl 1:15). Thus in Genesis (22:17), when Abraham is told of his calling, we read, "I will multiply your descendants as the sand which is on the seashore," which refers to the bad. While referring to the good, God says, "Look toward heaven, and number the stars, if you are able to number them.... So shall your descendants be" (Gen 15:5); for God especially counts the good, "He tells the number of the stars" (Ps 147:4).

Does this mean that no more than a hundred and fifty‑three will be saved? No indeed! There will be more, but this number indicates a mystery. For no one can reach the homeland without observing the commandments of the decalogue; and the commandments can only be kept with the help of the sevenfold gift of the Holy Spirit: "The spirit of wisdom and of understanding, the spirit of counsel and of fortitude; the spirit of knowledge and of godliness, and you will be filled with the spirit of the fear of the Lord" (Is 11:2). Further, the first recorded instance of sanctification occurred on the seventh day: "God blessed the seventh day and hallowed it" (Gen 2:3). Adding ten and seven gives seventeen. Now if we add the cardinal numbers successively ‑ one plus two gives three, plus three gives six, plus four gives ten, plus five gives fifteen, plus six gives twenty‑one, and so on in this way till we have reached the number seventeen ‑ we arrive at the number one hundred and fifty‑three.

Or, in another way: Christ now was appearing to seven disciples. If we multiply this seven by seven (the gifts of the Holy Spirit) we get forty‑nine. Now if we add one to indicate that perfection of unity which is characteristic of the children of God who act by the Spirit of God, we get fifty. If we triple this, and also add three, to indicate our faith in the Trinity (which we profess with our heart, our words and our actions), we get a hundred and fifty‑three. Thus, those who are perfected by the seven gifts of the Holy Spirit, and united by their faith in the Trinity, come to the Father.

The Evangelist continues, and although there were so many, the net was not torn. In the incident related by Luke (Lk 5:6) the net broke because in the present Church in this world, which the net signifies, there are many rips of schisms, heresies and seditions. But the Church is not entirely torn apart because "I am with you always, to the close of the age" (Mt 28:20). But in the future, in our homeland, heaven, which is signified by the net which was not torn, that is, in that peace which will be in the saints, there will be no schisms: "He makes peace in your borders" (Ps 147:14).

"And Jesus cometh, and taketh bread, and giveth them, and fish likewise." We are likewise told here, you see, on what they dined; and of this dinner we also will say something that is sweet and salutary, if we, too, are made by Him to partake of the food. At the Lord's command they likewise brought of the fishes which they themselves had caught; and although their doing so might not be actually stated by the historian, yet there has been no silence in regard to the Lord's command. For He says, "Bring of the fishes which ye have now caught." The fish roasted is Christ having suffered; He Himself also is the bread that cometh down from heaven. With Him is incorporated the Church, in order to the participation in everlasting blessedness. For this reason is it said, "Bring of the fish which ye have now caught," that all of us who cherish this hope may know that we ourselves, through that septenary number of disciples whereby our universal community may in this passage be understood as symbolized, partake in this great sacrament, and are associated in the same blessedness. This is the Lord's dinner with His own disciples, and herewith John, although having much besides that he might say of Christ, brings his Gospel, with profound thought and an eye to important lessons, to a close. For here the Church, such as it will be hereafter among the good alone, is signified by the draught of an hundred and fifty-three fishes; and to those who so believe, and hope, and love, there is demonstrated by this dinner their participation in such super-eminent blessedness.

(Tract. cxxiii. 2) Mystically, the fried fish is Christ Who suffered. And He is the bread that came down from heaven. To Him the Church is united to His body for participation of eternal bliss. Wherefore He says, Bring of the fishes which ye have now caught; to signify that all of us who have this hope, and are in that septenary number of disciples, which represents the universal Church here, partake of this great sacrament, and are admitted to this bliss.

And Jesus came. Here the fourth point is noted, namely the Lord's munificence in distributing food: whence he says: And he took bread and gave it to them, and fish likewise, he gave to them to eat. And similarly it is to be understood that he himself ate with them; whence Chrysostom: "Here indeed he does not say that he ate with them; Luke elsewhere says, Luke, the last chapter: When he had eaten before them, taking the remains, he gave to them"; whence Gregory says: "The Lord ate roasted fish and bread." Christ gave, in which he signified himself as the most generous distributor of all graces: Matthew twenty-five: "To each one he gave according to his own ability."

It is asked concerning this, that the Lord ate fish and bread, as is said in the last chapter of Luke: since this belongs only to an animal body, therefore either Christ had an animal body, or he ate phantastically. I respond: It must be said that there is eating from necessity, and this belongs only to the animal body; and there is eating from power, and this belongs not only to the animal body but also to the glorified and spiritual body, which eats purely from power. For from glorified bodies the power is not taken away, but the necessity.

It is asked: what happened to that food? For since a glorified body would not be nourished, it seems that it would have the customary egress of nature. I respond: It must be said that just as water cast into fire is immediately absorbed by the fire, so food received by a glorified body is immediately consumed by a certain spiritual power. Whence Augustine in the book On the Resolution of Six Questions: "In one way the thirsting earth absorbs water, in another way the burning ray of the sun: the former by indigence, the latter by power. Therefore the body of the future resurrection would be of imperfect happiness if it should need foods; it will be of imperfect happiness if it cannot take foods." And the reason for this is that in the first case it would be needy, in the second case powerless.

This does not differ from this reading either, for he ate fish and bread. For he who could be roasted like a fish from his humanity, refreshes us with bread from his divinity, who says: "I am the living bread who came down from heaven." Therefore he ate roasted fish and bread, so that by his own food he might show us that he both endured suffering from our humanity, and provided our refreshment from his divinity. If we consider this carefully, we see how it is also fitting for us to imitate. For thus the Redeemer shows his own things, that he might prepare the way of imitation for us who follow. Behold, in his food our Lord wished to join a honeycomb to the roasted fish, because clearly he receives into his body for eternal rest those who, while they feel tribulations here for the Lord, do not depart from the love of inner sweetness. The honeycomb is taken with the roasted fish, because those who here accept affliction for the truth are satisfied there with true sweetness.

And He biddeth them "to bring of the fish," to show that what they saw was no appearance. But here indeed it saith not that He ate with them, but Luke, in another place, saith that He did; for "He was eating together with them." But the, "how," it is not ours to say; for these things came to pass in too strange a manner, not as though His nature now needed food, but from an act of condescension, in proof of the Resurrection.

Next, Jesus came and took bread and gave it to them, and we see the meal they had, with Jesus eating with them: "You open your hand, you satisfy the desire of every living thing" (Ps 145:16). For he is the one who gives nourishment at the appropriate times.

But did Christ really eat with them? We should say that he did, although it does not say this here. Luke (24:43) explicitly says that he ate with them, and in Acts (1:4) we read that "while eating with them, he charged them not to leave Jerusalem."

But did he truly eat? We should say to this that a thing is said to be true in two ways: true with the truth of signification, and true with the truth of its species. A thing is true in the first way when it corresponds to what is signified. For example, if I want to signify something by speech, and what I signify by it is true and agrees with the thing signified, my speech is true with the truth of signification, although not necessarily true with the truth of the species. When Christ said "I am the true vine" (15:1), that was true, although he is not a true vine in the sense that he has the species or nature of a vine, but he is a vine considering what vine signifies. On the other hand, something is said to be true with the truth of its species or kind, when it has what belongs to the truth of its species. These things are the principles of the species, not their subsequent effects. Thus the utterance, "Man is an animal" is true in the first way, with the truth of signification, because it signifies what is true. But is not true with the truth of species unless it is spoken by the mouth of a human animal using its normal organs of speech. Its truth does not depend on the effects of the speaking, for example, that it be heard by someone. So, applied to the act of eating: some cases are true only with the truth of signification, as the eating ascribed to an angel, because an angel does not have the organs for eating. But what is signified by their eating is true, that is, the desire they have for our salvation. But Christ's act of eating after the resurrection was true both with the truth of signification, because he did it to show that he had a human nature, which he did in truth have, and his eating was true according to its species, because he had the organs used for eating. However, the effects consequent on eating were not present, since the food was not transformed into his substance, since he had a glorified and incorruptible body. It was dissolved into pre‑existing matter by the divine power. However, this effect does not alter the truth of the species, as was said.

"This was now," he says, "the third time that Jesus showed Himself to His disciples after that He was risen from the dead." And this we are to refer not to the manifestations themselves, but to the days; that is to say, taking the first day when He rose again, and the [second] eight days after, when the disciple Thomas saw and believed, and [the third] on this day when He so acted in connection with the fishes, although how many days afterwards it was that He did so we are not told; for on that first day He was seen more than once, as is shown by the collated testimonies of all the evangelists: but, as we have said, it is in accordance with the days that His manifestations are to be calculated, making this the third; for that [manifestation] is to be reckoned the first, and all one and the same, as included in one day, however often and to however many He showed Himself on the day of His resurrection; the second eight days afterwards, and this the third, and thereafter as often as He pleased on to the fortieth day, when He ascended into heaven, although all of them have not been recorded in Scripture.

(Tract. cxxiii. 3) Which has reference not to manifestations, but to days; i. e. the first day after He had risen, eight days after that, when Thomas saw and believed, and this day at the draught of fishes; and thenceforward as often as He saw them, up to the time of His ascension.

(de Con. Evang. iii. 25.) We find in the four Evangelists ten occasions mentioned, on which our Lord was seen after His resurrection: one at the sepulchre by the women; a second by the women returning from the sepulchre; a third by Peter; a fourth by the two going to Emmaus; a fifth in Jerusalem, when Thomas was not present; a sixth when Thomas saw Him; a seventh at the sea of Tiberias; an eighth by all the eleven on a mountain of Galilee, mentioned by Matthew; a ninth when for the last time He sat at meat with the disciples; a tenth when He was seen no longer upon earth, but high up on a cloud.

This now the third time. After the manifestation has been set forth, there is set forth the comparison of this manifestation with the preceding ones; and it is counted as the third along with the preceding ones, not because there were not more, but because it suffices to write these three for the sake of believing, according to that passage in Deuteronomy nineteen: "In the mouth of two or three witnesses shall every word stand." Therefore he says: This is now the third time that Jesus manifested himself to his disciples, after he had risen from the dead, as though it were sufficient to have recounted a threefold manifestation: Acts ten: "He gave him to be made manifest, not to all the people, but to witnesses foreordained by God, to us, who ate and drank with him after he rose from the dead."

It is asked: Why did the Lord manifest himself to the disciples at intervals and was not with them continuously until the ascension? And Chrysostom responds that "he withdrew himself from their sight at times, so that he might be sought more eagerly, and being sought might be loved, and being loved might be venerated more remarkably and more devoutly." Another reason: because the disciples, as long as the Lord was with them, loved him carnally; in order to dispose them to spiritual love and through this to the reception of the Holy Spirit, he therefore withdrew his bodily presence from their eyes little by little, until he fully withdrew it in the ascension, and then their love would become entirely spiritual. For this reason it is written above in the sixteenth chapter: "Unless I go away, the Paraclete will not come to you," etc.

For here He no more looketh to heaven, nor performeth those human acts, showing that those also which He did were done by way of condescension. And to show that He remained not with them continually, nor in like manner as before, It saith that, "This was the third time that Jesus appeared to them, after that He arose from the dead." And He biddeth them "to bring of the fish," to show that what they saw was no appearance. But here indeed it saith not that He ate with them, but Luke, in another place, saith that He did; for "He was eating together with them." But the, "how," it is not ours to say; for these things came to pass in too strange a manner, not as though His nature now needed food, but from an act of condescension, in proof of the Resurrection.

The Evangelist says: "This is now the third time that He showed Himself," and by this he indicates that He did not associate with them constantly, nor as before.

The Evangelist summarizes the appearances by saying, This was now the third time that Jesus was revealed to the disciples. According to Augustine, if this third time refers to the number of times, it is not true. For as was said, on the first day Christ appeared five times, again on the eighth day when Thomas was present, again by the Sea as recorded here, again on the mountain in Galilee (Mt 28:16), again when they were at table (Mk 16:14), and again on the day of his ascension, when "as they were looking on, he was lifted up" (Acts 1:9). Further, he appeared to them many other times during the forty days, but these are not recorded (Acts 1:3).

Thus the third time must refer to the days on which Christ appeared. The first day he appeared was the day of the resurrection; the second day was eight days after the resurrection, eight days later (20:26); and the third day was the appearance by the lake mentioned here. Or, one could say, this statement can be true even if it is referred to the number of times: for the only times we read that he appeared to a number of the disciples gathered together was on the first day in the evening, when the doors were shut; secondly, eight days later, when the disciples were gathered together; and thirdly, here at the Sea. Thus, he explicitly says, this was now the third time that Jesus was revealed to the disciples.

Abel knew how to divide when he offered a sacrifice from "the firstlings of his flock," teaching that the gifts of the earth, which had degenerated in the sinner, will not please God. But those in which the grace of the divine mystery shone forth will please him. And so he prophesied that we were to be redeemed from fault through the passion of the Lord, of whom it is written: "Here is the lamb of God who takes away the sin of the world." Thus, too, he made an offering from the firstlings, that he might signify the firstborn. Therefore, he shows that God's true sacrifice would be us, of whom the prophet says, "Bring to the Lord the offspring of rams." And worthily is he confirmed by the judgment of God.

The sacraments are changed, not the faith. The signs by which something was signified are changed, not the thing signified. For Christ, a ram; for Christ, a lamb; for Christ, a calf; for Christ, a goat, all Christ. A ram, because he leads the flock: he was found in the thickets, when the father Abraham was ordered to spare his son, yet not to depart without offering a sacrifice. And Isaac was Christ, and the ram was Christ. Isaac was carrying wood for himself: Christ was carrying his own cross. For Isaac, a ram; not for Christ, Christ. But in Isaac and in the ram, Christ. The ram was held by the horns in the thicket; ask the Jews, whence they then crowned the Lord. He is a lamb: Behold the Lamb of God, behold him who takes away the sin of the world.

"These things were done in Bethany, beyond Jordan, where John was baptizing. The next day John saw Jesus coming unto him, and saith, Behold the Lamb of God; behold Him who taketh away the sin of the world!" Let no one so arrogate to himself as to say that he taketh away the sin of the world. Give heed now to the proud men at whom John pointed the finger. The heretics were not yet born, but already were they pointed out; against them he then cried from the river, against whom he now cries from the Gospel. Jesus comes, and what says he? "Behold the Lamb of God!" If to be innocent is to be a lamb, then John was a lamb, for was not he innocent? But who is innocent? To what extent innocent? All come from that branch and shoot, concerning which David sings, even with groanings, "Behold, I was shapen in iniquity; and in sin did my mother conceive me." Alone, then, was He, the Lamb who came, not so. For He was not conceived in iniquity, because not conceived of mortality; nor did His mother conceive Him in sin, whom the Virgin conceived, whom the Virgin brought forth; because by faith she conceived, and by faith received Him. Therefore, "Behold the Lamb of God." He is not a branch derived from Adam: flesh only did he derive from Adam, Adam's sin He did not assume. He who took not upon Him sin from our lump, He it is who taketh away our sin. "Behold the Lamb of God, who taketh away the sin of the world!"

You know that certain men say sometimes, We take away sin from men, we who are holy; for if he be not holy who baptizeth, how taketh he away the sin of another, when he is a man himself full of sin? In opposition to these disputations, let us not speak our own words, let us read what John says: "Behold the Lamb of God; behold Him who taketh away the sin of the world!" Let there not be presumptuous confidence of men upon men: let not the sparrow flee to the mountains, but let it trust in the Lord; and if it lift its eyes to the mountains, from whence cometh aid to it, let it understand that its aid is from the Lord who made heaven and earth. So great is the excellence of John, that to him it is said, "Art thou the Christ?" He says, No. Art thou Elias? He says, No. Art thou a prophet? He says, No. Wherefore then dost thou baptize? "Behold the Lamb of God; behold Him who taketh away the sin of the world!"

(Tr. iv. c. 10) If the Lamb of God is innocent, and John is the lamb, must he not be innocent? But all men come of that stock of which David sings sorrowing, Behold, I was conceived in wickedness. (Ps. 51:5) He then alone was the Lamb, who was not thus conceived; for He was not conceived in wickedness, nor in sin did His mother bear Him in her womb, Whom a virgin conceived, a virgin brought forth, because that in faith she conceived, and in faith received.

(Tr. iv. c. 10, 11) For He Who took not sin from our nature, He it is Who taketh away our sin. Some say, We take away the sins of men, because we are holy; for if he, who baptizes, is not holy, how can he take away the other's sin, seeing he himself is full of sin? Against these reasoners let us point to the text; Behold Him Who taketh away the sin of the world; in order to do away with such presumption in man towards man.

[Jesus] gave his blood as the price for our salvation, and by undergoing death for a time he condemned the sovereignty of death forever. The Lamb that was innocent was killed. But by a wonderful and longed-for display [of his power] he efficaciously weakened the strength of the lion that had killed him. The Lamb that took away the sins of the world brought to naught the lion that had brought sins into the world. It was the Lamb that restored us by the offering of his flesh and blood, so that we would not perish.

"The next day John saw Jesus coming to him." Blessed John bore testimony above concerning Christ absent; here he bears testimony concerning Christ coming to him. The bearing of testimony is described in this order: first, the occasion for testifying is touched upon; second, the testification; third, the comparison with the preceding testimony.

The occasion for testifying is first touched upon: and this was because Jesus came to John to be baptized by him; therefore he says: "The next day John saw Jesus coming to him," namely to be baptized: Matthew 3: "Jesus came from Galilee to the Jordan to John, to be baptized by him."

"And he said," namely John. Here the testification itself is touched upon, in which he bears testimony concerning the innocence of his humanity and concerning the power of his Divinity. On account of his innocence he says: "Behold the Lamb of God," that is, innocent and undefiled; Isaiah 16: "Send forth the Lamb, O Lord, the ruler of the earth, from the rock of the desert to the mount of the daughter of Zion." As for the power of the Divinity, he says: "Behold, he who takes away the sins of the world," which belongs to the divine power alone: Isaiah 43: "I am, I am he who blots out your iniquities for my own sake"; and he says "Behold," because he whom others foretold, he points out with his finger; therefore concerning him it is said in Matthew 11: "He is a prophet and more than a prophet."

But there is a doubt here: Since it belongs to the lesser to go to the greater, not conversely, it seems that John ought to have gone to Christ. Likewise, since in Christ there was no stain, and baptism signifies cleansing from filth, therefore it signified something false in him. It must be said that something is done in a due or fitting manner either because of necessity, or because of supererogation. That the lesser should go to the greater, this is a debt of necessity; whence John said to the Lord: "I ought to be baptized by you." But that the greater should go to the lesser, this is a matter of perfection and supererogation. Thus the Lord came to John; whence he himself said to John: "So it becomes us to fulfill all justice," Matthew three. That he came, therefore, was an act of condescension and a commendation of humility.

As to why he willed to be baptized: it must be said that just as by a significative word something is said of the head by reason of the members, so by an enacted act something is signified in the head on behalf of the members. Whence that baptism signified no interior cleansing in Christ, but only in the members. The reason, moreover, why Christ willed to be baptized was threefold: that he might give an example of humility; that he might confer regenerative power upon the waters; that through the baptism of John he might manifest himself to all.

He proclaimed the presence of the Lord, saying: Behold the lamb of God which taketh away the sin of the world, calling him a lamb as being a sacrificial victim, and taking away the sin of the world—as delivering the world from sin, rendering men incorrupt, and immortal and immutable through the resurrection. This great John was privileged to be the herald of such a ministry and of such great things.

That Christ is called a sheep and a lamb who was to be slain, and concerning the sacrament (mystery) of the passion. In Isaiah: "He was led as a sheep to the slaughter, and as a lamb before his shearer is dumb, so He opened not His mouth. In His humiliation His judgment was taken away: who shall relate His nativity? Because His life shall be taken away from the earth. By the transgressions of my people He was led to death; and I will give the wicked for His burial, and the rich themselves for His death; because He did no wickedness, nor deceits with His mouth. Wherefore He shall gain many, and shall divide the spoils of the strong; because His soul was delivered up to death, and He was counted among transgressors. And He bare the sins of many, and was delivered for their offences." Also in Jeremiah: "Lord, give me knowledge, and I shall know it: then I saw their meditations. I was led like a lamb without malice to the slaughter; against me they devised a device, saying, Come, let us cast the tree into His bread, and let us erase His life from the earth, and His name shall no more be a remembrance." Also in Exodus God said to Moses: "Let them take to themselves each man a sheep, through the houses of the tribes, a sheep without blemish, perfect, male, of a year old it shall be to you. Ye shall take it from the lambs and from the goats, and all the congregation of the synagogue of the children of Israel shall kill it in the evening; and they shall take of its blood, and shall place it upon the two posts, and upon the threshold in the houses, in the very houses in which they shall eat it. And they shall eat the flesh on the same night, roasted with fire; and they shall eat unleavened bread with bitter herbs. Ye shall not eat of them raw nor dressed in water, but roasted with fire; the head with the feet and the inward parts. Ye shall leave nothing of them to the morning; and ye shall not break a bone of it. But what of it shall be left to the morning shall be burnt with fire. But thus ye shall eat it; your loins girt, and your sandals on your feet, and your staff in your hands; and ye shall eat it in haste: for it is the Lord's passover." Also in the Apocalypse: "And I saw in the midst of the throne, and of the four living creatures, and in the midst of the elders, a Lamb standing as if slain, having seven horns and seven eyes, which are the seven spirits of God sent forth throughout all the earth. And He came and took the book from the right. hand of God, who sate on the throne. And when He had taken the book, the four living creatures and the four and twenty elders cast themselves before the Lamb, having every one of them harps and golden cups full of odours of supplications, which are the prayers of the saints; and they sang a new song, saying, Worthy art Thou, O Lord, to take the book, and to open its seals: for Thou wast slain, and hast redeemed us with Thy blood from every tribe, anti and people, and nation; and Thou hast made us a kingdom unto our God, and hast made us priests, and they shall reign upon the earth." Also in the Gospel: "On the next day John saw Jesus coming to him, and saith, Behold the Lamb of God, and behold Him that taketh away the sins of the world!"

And saith, Behold the Lamb of God, Which taketh away the sin of the world.

No longer has prepare ye the way fit place, since He at length is seen and is before the eyes for Whom the preparation is made: the nature of the thing began to need other words. It needed to explain, Who He is Who is come, and to whom He maketh His descent Who hath come to us from Heaven. Behold, therefore, saith he, the Lamb of God Which taketh away the sin of the world, Whom the Prophet Isaiah did signify to us, saying, He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb: Whom of old, too, saith he, the law of Moses typified, but then it saved in part, not extending mercy to all (for it was a type and shadow): but now He Who of old was dimly pictured, the very Lamb, the spotless Sacrifice, is led to the slaughter for all, that He might drive away the sin of the world, that He might overturn the destroyer of the earth, that dying for all He might bring to nought death, that He might undo the curse that is upon us, that He might at length end Dust thou art, and unto dust shalt thou return, that He might become the second Adam, not of the earth, but from heaven, and might be the beginning of all good to the nature of man, deliverance from the imported corruption, Bestower of eternal life, foundation of our reconciliation to God, beginning of godliness and righteousness, way to the Kingdom of Heaven. For one Lamb died for all, saving the whole flock on earth to God the Father, One for all, that He might subject all to God, One for all, that He might gain all: that at length all should not henceforth live to themselves but to Him Which died for them and rose again. For since we were in many sins, and therefore due to death and corruption, the Father hath given the Son a redemption for us, One for all, since all are in Him, and He above all. One died for all, that all should live in Him. For death having swallowed up the Lamb for all, hath vomited forth all in Him and with Him. For all we were in Christ, Who on account of us and for us died and rose again. But sin being destroyed, how could it be that death which was of it and because of it should not altogether come to nothing? The root dying, how could the shoot yet survive? wherefore should we yet die, now that sin hath been destroyed? therefore jubilant in the Sacrifice of the Lamb of God we say: O death, where is thy sting? O grave, where is thy victory? For all iniquity, as the Psalmist sings somewhere, shall stop her mouth, no longer able to accuse those who have sinned from infirmity. For it is God that justifieth, who is he that condemneth? Christ hath redeemed us from the curse of the law, being made a curse for us, that we might escape the curse from transgression.

The next day he seeth Jesus coming to him.

In a very little time, the Baptist is declared to be Prophet alike and Apostle. For Whom he was heralding as coming, Him now come he points out. Therefore, he bounded beyond even the measure of prophets, as the Saviour Himself saith when discoursing with the Jews concerning him, What went ye out into the wilderness for to see? A prophet, yea, I say unto you and more than a prophet. For they in their times prophesied that Christ should be revealed, but he, crying that He shall come, also pointed Him out come. For the next day, saith he, he seeth Jesus coming to him.

No longer does John need to "prepare the way," since the one for whom the preparation was being made is right there before his eyes.… But now he who of old was dimly pictured, the very Lamb, the spotless Sacrifice, is led to the slaughter for all, that he might drive away the sin of the world, that he might overturn the destroyer of the earth, that dying for all he might annihilate death, that he might undo the curse that is upon us.… For one Lamb died for all, saving the whole flock on earth to God the Father, one for all, that he might subject all to God.

The sacrifice was the Christ of God, foretold in ancient times as coming to human beings, to be sacrificed like a sheep for the whole human race. As Isaiah the prophet says of him: "As a sheep he was led to slaughter, and as a lamb before her shearers he did not open his mouth." And he adds, "He bears our sins and is pained for us; yet we accounted him to be in trouble, and in suffering, and our sins, and he was made sick on account of our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed.… And the Lord has given him up for our iniquities.… For he himself did not sin, nor was guile found in his mouth." Jeremiah, another Hebrew prophet, speaks similarly in the person of Christ: "I was led as a lamb to the slaughter."John the Baptist sets the seal on their predictions at the appearance of our Savior. For beholding him, and pointing him out to those present as the one foretold by the prophets, he cried, "Behold, the Lamb of God, who takes away the sin of the world."

Or by the sin of the world is meant original sin, which is common to the whole world: which original sin, as well as the sins of every one individually, Christ by His grace remits.

But then only will sin be entirely taken away from the human race, when our corruption has been turned to a glorious incorruption. We cannot be free from sin, so long as we are held in the death of the body.

In order, then, to show the time when He is to come whom the blessed Daniel desired to see, he says, "And after seven weeks there are other threescore and two weeks," which period embraces the space of 434 years. For after the return of the people from Babylon under the leadership of Jesus the son of Josedech, and Ezra the scribe, and Zerubbabel the son of Salathiel, of the tribe of David, there were 434 years unto the coming of Christ, in order that the Priest of priests might be manifested in the world, and that He who taketh away the sins of the world might be evidently set forth, as John speaks concerning Him: "Behold the Lamb of God, that taketh away the sin of the world!" And in like manner Gabriel says: "To blot out transgressions, and make reconciliation for sins." But who has blotted out our transgressions? Paul the apostle teaches us, saying, "He is our peace who made both one; " and then, "Blotting out the handwriting of sins that was against us."

Now, as our Lord Jesus Christ, who is also God, was prophesied of under the figure of a lion, on account of His royalty and glory, in the same way have the Scriptures also aforetime spoken of Antichrist as a lion, on account of his tyranny and violence. For the deceiver seeks to liken himself in all things to the Son of God. Christ is a lion, so Antichrist is also a lion; Christ is a king, so Antichrist is also a king. The Saviour was manifested as a lamb; so he too, in like manner, will appear as a lamb, though within he is a wolf. The Saviour came into the World in the circumcision, and he will come in the same manner. The Lord sent apostles among all the nations, and he in like manner will send false apostles. The Saviour gathered together the sheep that were scattered abroad, and he in like manner will bring together a people that is scattered abroad. The Lord gave a seal to those who believed on Him, and he will give one like manner. The Saviour appeared in the form of man, and he too will come in the form of a man. The Saviour raised up and showed His holy flesh like a temple, and he will raise a temple of stone in Jerusalem. And his seductive arts we shall exhibit in what follows. But for the present let us turn to the question in hand.

Thus also two forerunners were indicated. The first was John the son of Zacharias, who appeared in all things a forerunner and herald of our Saviour, preaching of the heavenly light that had appeared in the world. He first fulfilled the course of forerunner, and that from his mother's womb, being conceived by Elisabeth, in order that to those, too, who are children from their mother's womb he might declare the new birth that was to take place for their sakes by the Holy Ghost and the Virgin. He, on hearing the salutation addressed to Elisabeth, leaped with joy in his mother's womb, recognising God the Word conceived in the womb of the Virgin. Thereafter he came forward preaching in the wilderness, proclaiming the baptism of repentance to the people, (and thus) announcing prophetically salvation to the nations living in the wilderness of the world. After this, at the Jordan, seeing the Saviour with his own eye, he points Him out, and says, "Behold the Lamb of God, that taketh away the sin of the world!" He also first preached to those in Hades, becoming a forerunner there when he was put to death by Herod, that there too he might intimate that the Saviour would descend to ransom the souls of the saints from the hand of death.

For this is the knowledge of salvation which was wanting to them, that of the Son of God, which John made known, saying, "Behold the Lamb of God, who taketh away the sin of the world. This is He of whom I said, After me cometh a man who was made before me; because He was prior to me: and of His fulness have all we received." This, therefore, was the knowledge of salvation; but [it did not consist in] another God, nor another Father, nor Bythus, nor the Pleroma of thirty Aeons, nor the Mother of the (lower) Ogdoad: but the knowledge of salvation was the knowledge of the Son of God, who is both called and actually is, salvation, and Saviour, and salutary. Salvation, indeed, as follows: "I have waited for Thy salvation, O Lord." And then again, Saviour: "Behold my God, my Saviour, I will put my trust in Him." But as bringing salvation, thus: "God hath made known His salvation (salutare) in the sight of the heathen." For He is indeed Saviour, as being the Son and Word of God; but salutary, since [He is] Spirit; for he says: "The Spirit of our countenance, Christ the Lord." But salvation, as being flesh: for "the Word was made flesh, and dwelt among us." This knowledge of salvation, therefore, John did impart to those repenting, and believing in the Lamb of God, who taketh away the sin of the world.

"The next day he seeth Jesus coming to him, and saith, Behold the Lamb of God, which taketh away the sin of the world."

Wherefore then did He come to John? In order that since John had baptized Him with many (others), no one might suppose that He had hastened to John for the same reason as the rest to confess sins, and to wash in the river unto repentance. For this He comes, to give John an opportunity of setting this opinion right again, for by saying, "Behold the Lamb of God, that taketh away the sin of the world," he removes the whole suspicion. For very plain it is that One so pure as to be able to wash away the sins of others, does not come to confess sins, but to give opportunity to that marvelous herald to impress what he had said more definitely on those who had heard his former words, and to add others besides. The word "Behold" is used, because many had been seeking Him by reason of what had been said, and for a long time. For this cause, pointing Him out when present, he said, "Behold," this is He so long sought, this is "the Lamb." He calls Him "Lamb," to remind the Jews of the prophecy of Isaiah, and of the shadow under the law of Moses, that he may the better lead them from the type to the reality. That Lamb of Moses took not at once away the sin of any one; but this took away the sin of all the world; for when it was in danger of perishing, He quickly delivered it from the wrath of God.

First of all, the Scripture about the Hebrew Exodus has been read and the words of the mystery have been explained as to how the sheep was sacrificed and the people were saved.

Therefore, understand this, O beloved: The mystery of the passover is new and old, eternal and temporal, corruptible and incorruptible, mortal and immortal...

The sheep was corruptible, but the Lord is incorruptible, who was crushed as a lamb, but who was resurrected as God. For although he was led to sacrifice as a sheep, yet he was not a sheep; and although he was as a lamb without voice, yet indeed he was not a lamb. The one was the model; the other was found to be the finished product.

For God replaced the lamb, and a man the sheep; but in the man was Christ, who contains all things...

For the one who was born as Son, and led to slaughter as a lamb, and sacrificed as a sheep, and buried as a man, rose up from the dead as God, since he is by nature both God and man.

He is everything... in that he is begotten he is Son, in that he suffers he is sheep, in that he is buried he is man, in that he comes to life again he is God.

Such is Jesus Christ, to whom be the glory forever. Amen.

There are five animals that are offered on the altar, three being land animals and two winged. It seems worthwhile to me to ask why the Savior is said to be a "lamb" by John and none of the rest. But also, in the case of the land animals, since three types of animal are offered according to each species, why did he name the lamb from the species of sheep? Now these are the five animals: a young bull, a sheep, a goat, a turtledove, a pigeon.And the three types of sheep are a ram, the ewe and the lamb.… It is the lamb, however, that we find offered in the perpetual sacrifices. … What other perpetual sacrifice can be spiritual to a spiritual being than the Word in his prime, the Word symbolically called "lamb"?… But if we examine the declaration about Jesus, who is pointed out by John in the words "Behold the Lamb of God who takes away the sin of the world," from the standpoint of the plan of salvation when the Son of God bodily lived among the human race, we will assume that the lamb is none other than his humanity. For he "was led as a sheep to the slaughter and was dumb as a lamb before its shearer," saying, "I was an innocent lamb being led to be sacrificed." This is why in the Apocalypse, too, a little lamb is seen "standing as though slain." This lamb, indeed, which was slain according to certain secret reasons, has become the expiation of the whole world. According to the Father's love for humanity, he also submitted to slaughter on behalf of the world, purchasing us with his own blood from him who bought us when we had sold ourselves into sin. He, however, who led this lamb to the sacrifice was God in man, the great high priest, who reveals this through the saying, "No one takes my life from me, but I lay it down of myself. I have power to lay it down, and I have power to take it up again."

(tom. vi. c. 30) After this testimony, Jesus is seen coming to John, not only persevering in his confession, but also advanced in goodness: as is intimated by the second day. Wherefore it is said, The next day John seeth Jesus coming to him. Long before this, the Mother of Jesus, as soon as she had conceived Him, went to see the mother of John then pregnant; and as soon as the sound of Mary's salutation reached the ears of Elisabeth, John leaped in the womb: but now the Baptist himself after his testimony seeth Jesus coming. Men are first prepared by hearing from others, and then see with their own eyes. The example of Mary going to see Elisabeth her inferior, and the Son of God going to see the Baptist, should teach us modesty and fervent charity to our inferiors. What place the Saviour came from when He came to the Baptist we are not told here; but we find it in Matthew, Then cometh Jesus from Galilee to Jordan unto John to be baptized of him. (Matt. 3:13)

(tom. vi. c. 32. et seq.) But whereas five kinds of animals are offered in the temple, three beasts of the field, a calf, a sheep, and a goat; and two fowls of the air, a turtle dove and a pigeon; and of the sheep kind three are introduced, the ram, the ewe, the lamb; of these three he mentions only the lamb; the lamb, as we know, being offered in the daily sacrifice, one in the morning, and one in the evening. But what other daily offering can there be, that can be meant to be offered by a reasonable nature, except the perfect Word, typically called the Lamb? This sacrifice, which is offered up as soon as the soul begins to be enlightened, shall be accounted as a morning sacrifice, referring to the frequent exercise of the mind in divine things; for the soul cannot continually apply to the highest objects because of its union with an earthly and gross body. By this Word too, Which is Christ the Lamb, we shall be able to reason on many things, and shall in a manner attain to Him in the evening, while engaged with things of the bodyt. But He Who offered the lamb for a sacrifice, was God hid in human form, the great Priest, He who saith below, No man taketh it (My life) from Me, but I lay it down of Myself: (John 10:18) whence this name, the Lamb of God: for He carrying our sorrows, (Isaiah 53:4. 1 Pet. 2:24.) and taking away the sins of the whole world, hath undergone death, as it were baptism. (Luke 12:50.) For God suffers no fault to pass uncorrected; but punishes it by the sharpest discipline.

(tom. vi. c. 36) As there was a connection between the other sacrifices of the law, and the daily sacrifice of the lamb, in the same way the sacrifice of this Lamb has its reflexion in the pouring out of the blood of the Martyrs, by whose patience, confession, and zeal for goodness, the machinations of the ungodly are frustrated.

And as He was called symbolically by the word of the prophecy, "lamb", and "sheep", and John also called Him, "The Lamb of God", even so did He call the disciples of His word by the names which indicate simpleness. And He did this that when all believers heard what names were given to them by the Shepherd they might, like sheep, and lambs, and ewes, be incited to abide in all simpleness, and might not go forth from the law of simplicity.

Now the the garment of mourning is rent; we have put on the white robe Which the spirit has woven for us from the lamb's fleece of our Lamb and our God; Sin is taken away, and immortality is given us, our restoration is clear. The Forerunner has proclaimed it.… O, the message of the Baptist, and the mystery in it! He calls the shepherd lamb, and not only a lamb, but one to free from mistakes. He showed the lawless that the goat which they sent into the desert was ineffective. "Lo," he said, "the lamb; there is no longer need of the goat; Put your hands on him, All of you who confess your sins, For He has come to take them away, those of the people, and of the whole world. For lo, the One whom the Father has sent to us is the One who carries away evil, Who appeared and illumined all things."

"He was," He says, "the burning and shining lamp; " as being he who not merely "prepared His ways in the desert," but withal, by pointing out "the Lamb of God," illumined the minds of men by his heralding, so that they understood Him to be that Lamb whom Moses was wont to announce as destined to suffer.

Then, again, when He is designated by John (the Baptist) as "the Lamb of God," He is not described as Himself the same with Him of whom He is the beloved Son.

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

As appears from the narrative of the Evangelist, John the Baptist said his previous words as if the Lord had come already and walked among crowds who still ignored him. Now, since he is coming to be baptized, he is described with the words "this is the Lamb of God." Let us consider how Scripture likes to place words in the appropriate context of facts. By saying in this passage, "This is the one who takes away the sin of the world," he did not say "the only begotten Son," or the "Son of God" or "the one who is close to the father's bosom," which appear in what he said above. Although now it would have seemed right to express the greatness of his nature, in order to confirm the promise of the things he was going to give. But this is not what he said. Instead, he called him "lamb," and with this name he signifies his passion. In fact, he was called lamb and sheep to signify his death when he washed away sin. Since the sin reigned in our mortality, and death was gaining strength in us because of sin, Jesus Christ, our Lord and Savior came and remitted all these things to us. And after destroying death through his death, he also destroyed the sin rooted in our nature because of mortality. Through his promise he made us immortal, and he will render us so in reality when he defeats sin with the gift of immortality.

The Lord often comes to the Forerunner. Why is this? Since the Lord was also baptized by John, as one of many, He often comes to him, no doubt, so that some would not think that He was baptized on equal terms with the rest as one guilty of sins. The Baptist, wishing to correct such an assumption, says: "Behold the Lamb of God, who takes upon Himself the sin of the world." He who is so pure that He takes upon Himself and destroys the sins of others clearly could not have received the baptism of confession (repentance) on equal terms with the rest. Examine, I ask you, this expression as well: "behold the Lamb of God." This word is addressed to those who desire to see the Lamb of whom Isaiah proclaims (Isa. 53:7–8). "Behold," he says, "that Lamb whom they seek; that Lamb is right here." For naturally, many who had diligently studied the prophetic book of Isaiah were occupied with the question of who that Lamb might be. So John points Him out. He did not say simply "a lamb," but "that Lamb," for there are many lambs, just as there are many christs; but He is that Lamb whose type was set forth by Moses (Exod. 12) and of whom Isaiah proclaims (Isa. 53:7–8). Christ is called the "Lamb of God" either because God gave Him over to death for us, or because God accepted Christ's death for our salvation. Just as we commonly say "this is the sacrifice of so-and-so," instead of saying "so-and-so offered this sacrifice," so too the Lord is called the Lamb of God because God the Father out of love for us gave Him over to be slain for us. John did not say "took away" sin, but "takes away," because He takes upon Himself our sins every day, some through baptism, others through repentance. The lambs that were slain in the Old Testament did not perfectly destroy a single sin; but this Lamb takes away the sin of the whole world, that is, destroys and blots it out. Why did John not say "sins," but "sin"? Perhaps because, by saying "sin," he spoke of all sins in general; just as we usually say "man" fell away from God, instead of "all mankind," so he here, by saying "sin," indicated all sins. Or perhaps because the sin of the world consisted in disobedience, since man plunged into passions through disobedience to God, and the Lord blotted out this disobedience by being obedient unto death and healing the opposite with the opposite.

(in loc.) He is called the Lamb of God, because God the Father accepted His death for our salvation, or, in other words, because He delivered Him up to death for our sakes. For just as we say, This is the offering of such a man, meaning the offering made by him; in the same sense Christ is called the Lamb of God Who gave His Son to die for our salvation. And whereas that typical lamb did not take away any man's sin, this one hath taken away the sin of the whole world, rescuing it from the danger it was in from the wrath of God. Behold Him1 Who taketh away the sin of the world: he saith not, who will take, but, Who taketh away the sin of the world; as if He were always doing this. For He did not then only take it away when He suffered, but from that time to the present, He taketh it away; not by being always crucified, for He made one sacrifice for sins, but by ever washing it by means of that sacrifice.

(in loc.) Why does he say the sin of the world, not sins? Because he wished to express sin universally: just as we say commonly, that man was cast out of paradise; meaning the whole human race.

253 Above, John had given testimony to Christ when he was questioned. Here, he gives testimony to him on his own initiative. First, he gives the testimony; secondly, he confirms it (v 32). As to the first: first, the circumstances of the testimony are given; and secondly, the testimony itself is given (v 29); thirdly, suspicion is removed from the witness (v 31).

254 The circumstances are first described as to the time. Hence he says, The next day. This gives credit to John for his steadfastness, because he bore witness to Christ not for just one day or once, but on many days and frequently: "Every day I will bless you" (Ps 144:2). His progress, too, is cited, because one day should not be just like the day before, but the succeeding day should be different, i.e., better: "They will go from strength to strength" (Ps 83:8).

Another circumstance mentioned is his manner of testifying, because John saw Jesus. This shows his certitude, for testimony based on sight is most certain. The last circumstance he mentions is about the one to whom he bore witness. Hence he says that he saw Jesus coming toward him, i.e., from Galilee, as it says, "Jesus came from Galilee" (Mt 3:13). We should not understand this as referring to the time when he came to be baptized, of which Matthew is here speaking, but of another time, i.e., a time when he came to John after he had already been baptized and was staying near the Jordan. Otherwise, he would not have said, "'The man on whom you see the Spirit come down and rest is the one who is to baptize with the Holy Spirit.' Now I have seen" (v 33). Therefore, he had already seen him and the Spirit come down as a dove upon him.

255 One reason why Christ now came to John was to confirm the testimony of John. For John had spoken of Christ as "the one who is to come after me" (v 27). But since Christ was now present, some might not understand who it was that was to come. So Christ came to John to be pointed out by him, with John saying, Look! There is the Lamb of God. Another reason Christ came was to correct an error. For some might believe that the first time Christ came, i.e., to be baptized, he came to John to be cleansed from his sins. So, in order to preclude this, Christ came to him even after his baptism. Accordingly, John clearly says, There is the Lamb of God who takes away the sins of the world. He committed no sin, but came to take away sin. He also came to give us an example of humility, because as it is said, "The greater you are the more humble you should be in all matters" (Sir 3:20).

Note that after the conception of Christ, when his mother, the Virgin, went in haste to the mountainous country to visit John's mother, Elizabeth, that John, still in his mother's womb and unable to speak, leaped in her womb as though performing a religious dance out of reverence for Christ. And as then, so even now; for when Christ comes to John out of humility, John offers his testimony and reverence and breaks out saying, Look! There is the Lamb of God.

256 With these words John gives his testimony showing the power of Christ. Then Christ's dignity is shown (v 30). He shows the power of Christ in two ways: first, by means of a symbol; secondly, by explaining it (v 29).

257 As to the first, we should note, as Origen says, that it was customary in the Old Law for five animals to be offered in the temple: three land animals, namely, the heifer, goat and sheep (although the sheep might be a ram, a sheep or a lamb) and two birds, namely, the turtle-dove and the dove. All of these prefigured the true sacrifice, which is Christ, who "gave himself for us as an offering to God," as is said in Ephesians (5:2).

Why then did the Baptist, when giving witness to Christ, specifically call him a Lamb? The reason for this is that, as stated in Numbers (28:3), although there were other sacrifices in the temple at other times, yet each day there was a time in which a lamb was offered every morning, and another was offered in the evening. This never varied, but was regarded as the principal offering, and the other offerings were in the form of additions. And so the lamb, which was the principal sacrifice, signified Christ, who is the principal sacrifice. For although all the saints who suffered for the faith of Christ contribute something to the salvation of the faithful, they do this only inasmuch as they are immolated upon the oblation of the Lamb, they being, as it were, in oblation added to the principal sacrifice. The lamb is offered in the morning and in the evening because it is through Christ that the way is opened to the contemplation and enjoyment of the intelligible things of God, and this pertains to "morning knowledge"; and we are instructed how to use earthly things without staining ourselves, and this pertains to "evening knowledge." And so he says, Look! There is the Lamb of God, i.e., the one signified by the lamb.

He says, of God, because there are two natures in Christ, a human nature and a divine nature. And it is due to the power of the divinity that this sacrifice has the power to cleanse and sanctify us from our sins, inasmuch as "God was, in Christ, reconciling the world to himself" (2 Cor 5:19). Or, he is called the Lamb of God, because offered by God, i.e., by Christ himself, who is God; just as we call what a man offers the offering of the man. Or, he is called the Lamb of God, that is, of the Father, because the Father provided man with an oblation to offer that satisfied for sins, which man could not have through himself. So when Isaac asked Abraham, "Where is the victim for the holocaust?" he answered, "God himself will provide a victim for the holocaust" (Gn 22:7); "God did not spare his own Son, but delivered him up for all of us" (Rom 8:32).

258 Christ is called a Lamb, first, because of his purity: "Your lamb will be without blemish" (Ex 12:5); "You were not redeemed by perishable gold or silver" (1 Pt 1:18). Secondly, because of his gentleness: "Like a lamb before the shearer, he will not open his mouth" (Is 53:7). Thirdly, because of his fruit; both with respect to what we put on: "Lambs will be your clothing" (Prv 27:26), "Put on the Lord Jesus Christ" (Rom 13:14); and with respect to food: "My flesh is for the life of the world" (below 6:52). And so Isaiah said (16:1): "Send forth, O Lord, the lamb, the ruler of the earth."

259 Then when he says, who takes away the sins of the world, he explains the symbol he used. In the law, sin could not be taken away either by a lamb or by any other sacrifice, because as is said in Hebrews (10:4), "It is impossible that sins be taken away by the blood of bulls and goats." This blood takes away, i.e., removes, the sins of the world. "Take away all iniquity" (Hos 14:3). Or, takes away, i.e., he takes upon himself the sins of the whole world, as is said, "He bore our sins in his own body" (1 Pt 2:24); "It was our infirmities that he bore, our sufferings that he endured," as we read in Isaiah (53:4).

However, according to a Gloss, he says sin, and not "sins," in order to show in a universal way that he has taken away every kind of sin: "He is the offering for our sins" (1 Jn 2:2); or because he died for one sin, that is, original sin: "Sin entered into this world through one man" (Rom 5:12).

"This is He of whom I spake, After me cometh a Man who was made before me; for He was before me." "Cometh after me," because He was born later; "was made before me," because preferred before me; "He was before me," because, "In the beginning was the Word, and the Word was with God, and the Word was God."

(Tr. iv) He cometh after me, because he was born after me: He is made before me, because He is preferred to me.

"This is he of whom I said" to you. Here the comparison to the preceding testimony is touched upon. Whence he repeats the testimony which he had given in his absence; therefore he says: "This is he of whom I said," namely in the preceding testimony: "after me comes a man," namely by temporal birth, because he was born six months after him. Concerning this man, Jeremiah thirty-one: "The Lord will create a new thing upon the earth: a woman shall encompass a man." "Who was made before me," namely in dignity, "because he was before me," in Divinity: above in the same: "In the beginning was the Word."

This is He of Whom I said.

He leads the hearers to remembrance of his words, and yields to Christ the superiority in glory, accomplishing the work, not of love, but rather of truth and necessity. For the creature is subject, even if it willeth not, to the Creator, the bond to the Lord, the supplied to the Giver. But in what manner Christ was after John, but preferred before him, for He was before him, as himself confesseth, we have spoken sufficiently in what has preceded.

Eliezar sought Rebekah as a bride at a well of water. Jacob sought Rachel at a well of water, as Moses did so with Zipporah. Thus, all of these were types of the Lord, who sought his church as a bride by the baptism at the Jordan River. And just as Eliezar made Rebekah known to his master when he came to meet her in the field, so also John made our Savior known at the Jordan: "See, the Lamb of God, for he takes away the sin of the world."

He explains the reason of this superiority, in what follows: For He was before me; as if his meaning was; And this is the reason of His being superior to me, though born after me, viz. that He is not circumscribed by the time of His nativity. He Who was born of His mother in time, was begotten of His Father out of time.

"This is He of whom I said, He that cometh after me is preferred before me."

Seest thou here also how he interprets the word "before"? for having called Him "Lamb," and that He "taketh away the sin of the world," then he saith that "He is preferred before me, for He was before me"; declaring that this is the "before," the taking upon Him the sins of the world, "and the baptizing with the Holy Ghost." "For my coming had no farther object than to proclaim the common Benefactor of the world, and to afford the baptism of water; but His was to cleanse all men, and to give them the power of the Comforter." "He is preferred before me," that is to say, has appeared brighter than I, because "He was before me." Let those who have admitted the madness of Paul of Samosata be ashamed when they withstand so manifest a truth.

Above, John says to those who came from the Pharisees: "There stands among you One whom you do not know, but Who takes precedence before me" (Jn. 1:26–27), and now he also points Him out with his finger and declares to those who do not know, saying: "This is the One about whom I testified before the Pharisees, that He takes precedence before me, that is, He surpasses me in dignity and honor." Why? Because He was before me. Listen, Arius. John did not say of Christ "created before me," but "was." Listen also, you sect of the Samosatene. The Lord did not begin His existence from Mary, but was before the Forerunner by His pre-eternal existence. For if the Lord, as you idly babble, received the beginning of His existence from Mary, how could He have been before the Forerunner? And the Forerunner, as everyone knows, came into the world six months before the Lord's birth in the flesh. He is called "a Man" perhaps because He had reached full maturity, for He was baptized at thirty years of age, or perhaps in the sense that He is the Husband of every soul and the Bridegroom of the Church. For the apostle Paul says: "I betrothed you, to present you to one Husband, namely Christ" (2 Cor. 11:2). So too the Forerunner says: "I am only the friend of the Bridegroom and mediator, but the Husband comes after me; I draw souls to faith in Christ, and He is the Husband who will be united with them."

(in loc.) John having said above to those who came from the Pharisees, that there stood one among them whom they knew not, he here points Him out to the persons thus ignorant: This is He of whom I said, After me cometh a man which is preferred before me. Our Lord is called a man, in reference to His mature age, being thirty years old when He was baptized: or in a spiritual sense, as the Spouse of the Church; in which sense St. Paul speaks, I have espoused you to one husband, that I may present you as a chaste virgin to Christ. (2 Cor. 11:2)

(in loc.) Attend, O Arius. He saith not, He was created before me, but He was before me. Let the false sect of Paul of Samosata attend. They will see that He did not derive His original existence from Mary; for if He derived the beginning of His being from the Virgin, how could He have been before His precursor? it being evident that the precursor preceded Christ by six months, according to the human birth.

260 Above, the Baptist bore witness to the power of Christ; now he bears witness to his dignity, comparing Christ to himself in three respects. First, with respect to their office and order of preaching. So he says, It is he, pointing him out, that is, the Lamb, of whom I said, i.e., in his absence, After me is to come a man, to preach and baptize, who in birth came after me.

Christ is called a man by reason of his perfect age, because when he began to teach, after his baptism, he had already reached a perfect age: "Jesus was now about thirty years of age" (Lk 3:23). He is also called a man because of the perfection of all the virtues that were in him: "Seven women," i.e., the virtues, "will take hold of one man," the perfect Christ (Is 4:1); "Look, a man! His name is the Orient," because he is the origin of all the virtues found in others (Zec 6:12). He is also called a man because of his espousal, since he is the spouse of the Church: "You will call me 'my husband'" (Hos 2:16); "I espoused you to one husband" (2 Cor 11:2).

261 Secondly, he compares himself to Christ with respect to dignity when he says, who ranks ahead of me. As if to say: Although he comes to preach after me, yet he ranks before me in dignity. "See, he comes, leaping upon the mountains, skipping over the hills" (Sg 2:8). One such hill was John the Baptist, who was passed over by Christ, because as is said below (3:30), "He must increase, and I must decrease."

262 Thirdly, he compares himself to Christ with respect to duration, saying, because he existed before me. As if to say: It is not strange if he ranks ahead of me in dignity; because although he is after me in time, he is before me in eternity, because he existed before me.

This statement refutes a twofold error. First, that of Arius, for John does not say that "he was made before me," as though he were a creature, but he existed before me, from eternity, before every creature: "The Lord brought me forth before all the hills," as is said in Proverbs (8:25). The second error refuted is that of Paul of Samosata: for John said, he existed before me, in order to show that he did not take his beginning from Mary. For if he had taken the beginning of his existence from the Virgin, he would not have existed before the precursor, who, in the order of human generation, preceded Christ by six months.

"And I knew Him not," he said; "but that He might be made manifest to Israel, therefore came I baptizing with water." Give heed for a little, beloved. When did John learn Christ? For he was sent to baptize with water. They asked, Wherefore? That He might be made manifest to Israel, he said. Of what profit was the baptism of John? My brethren, if it had profited in any respect, it would have remained now, and men would have been baptized with the baptism of John, and thus have come to the baptism of Christ. But what saith he? "That He might be made manifest to Israel,"--that is, to Israel itself, to the people Israel, so that Christ might be made manifest to it,--therefore he came baptizing with water. John received the ministry of baptism, that by the water of repentance he might prepare the way for the Lord, not being himself the Lord; but where the Lord was known, it was superfluous to prepare for Him the way, for to those who knew Him He became Himself the way; therefore the baptism of John did not last long. But how was the Lord pointed out? Lowly, that John might so receive a baptism in which the Lord Himself should be baptized.

And was it needful for the Lord to be baptized? I instantly reply to any one who asks this question: Was it needful for the Lord to be born? Was it needful for the Lord to be crucified? Was it needful for the Lord to die? Was it needful for the Lord to be buried? If He undertook for us so great humiliation, might He not also receive baptism? And what profit was there that he received the baptism of a servant? That thou mightest not disdain to receive the baptism of the Lord. Give heed, beloved brethren. Certain catechumens were to arise in the Church of higher grace. It sometimes comes to pass that you see a catechumen who practises continence, bids farewell to the world, renounces all his possessions, distributing them to the poor; and although but a catechumen, instructed in the saving doctrine better, perhaps, than many of the faithful. It is to be feared regarding such an one that he may say to himself about holy baptism, whereby sins are remitted, What more shall I receive? Behold, I am better than this faithful man, and this,--having in his mind those among the faithful who are either married, or who are perhaps ignorant, or who keep possession of their property, while he has given his to the poor,--and considering himself better than those who have been already baptized, he deigns not to come to baptism, saying, Am I to receive what this man has, and this thinking of persons whom he despises, and, as it were, considers it an indignity to receive that which inferiors have received, because he appears to himself to be already better than they; and, nevertheless, all his sins are upon him, and without coming to saving baptism, wherein all sins are remitted, he cannot, with all his excellence, enter into the kingdom of heaven. But the Lord, in order to invite such excellence to his baptism, that sins might be remitted, Himself came to the baptism of His servant; and although He had no sin to be remitted, nor was there anything in Him that needed to be washed, He received baptism from a servant; and by so doing, addressed Himself to the son carrying himself proudly, and exalting himself, and disdaining, perhaps, to receive along with the ignorant that from which salvation comes to him, and said to him: How dost thou extend thyself? How dost thou exalt thyself? How great is thy excellence? How great is thy grace? Can it be greater than mine? If I come to the servant, dost thou disdain to come to the Lord? If I have received the baptism of the servant, dost thou disdain to be baptized by the Lord?

(Tr. iv. c. 12, 13) Now when our Lord became known, it was unnecessary to prepare a way for Him; for to those who knew Him, He became His own way. And therefore John's baptism did not last long, but only so long as to show our Lord's humility. (Tr. v. c. 5.). Our Lord received baptism from a servant, in order to give us such a lesson of humility as might prepare us for receiving the grace of baptism. And that the servant's baptism might not be set before the Lord's, others were baptized with it; who after receiving it, had to receive our Lord's baptism: whereas those who first received our Lord's baptism, did not receive the servant's after.

"And I knew him not." The testification having been set forth, here is placed its corroboration or certitude, which is described in this order. First is touched upon the mode of arriving at certitude; second, the certifying sign; third, the certain testimony.

First, therefore, is touched upon the mode of arriving at certitude, which was through the act of baptizing; therefore he says: "I knew him not," that is, I was not certain concerning him; "but that he might be made manifest in Israel, for this reason I came baptizing in water." He said this very thing in Mark one: "I have baptized you with water, but he shall baptize you with the Holy Spirit."

It is also asked concerning what he says: "I did not know him." To the contrary: John bore witness concerning Christ before he baptized Him; therefore either he knew Him beforehand, or he bore witness concerning what he did not know. The response according to Chrysostom is that he knew Him in general: for he well knew that Christ had come, and that he himself was His precursor; but nevertheless he did not recognize Him personally and individually, because he had been in the desert from infancy and had not seen Him. But this response cannot stand, because John recognized the Lord in the womb of his mother; how did he not recognize Him when he had already grown so much? Likewise, in Matthew chapter three it is said: "I ought to be baptized by you." The response is that he knew that He was the Christ, but he did not know that He had reserved to Himself the power of baptizing.

It must be said that if one speaks of Christ with respect to His substance, that he did not know Him is to be understood as: he did not know Him so certainly as he knew Him after the sign. If with respect to the power of baptizing, it is to be understood that the power of baptizing is fivefold, namely of authority, cooperation, invocation, excellence, and ministry. The first He gave to no one, nor could He give it; the last He gave; the three intermediate ones He did not give; but the power of excellence and of invocation He could have given, but He was unwilling, lest the unity of the Church be broken.

And I knew Him not, but that He should be made manifest to Israel, therefore am I come baptizing with water.

He that leaped in the depth of the womb of his mother at the voice of the Holy Virgin while yet bearing the Lord, prophet before the travail-pang, disciple in the womb, says of the Saviour, I knew Him not, and says truly, for he does not lie. For God knows all things of Himself and untaught, but the creature, by being taught. For the Spirit indwelling in the Saints, fulfils what is lacking, and gives to human nature His Own good, I mean, knowledge of things to come, and of the hidden mysteries. Therefore the holy Baptist saying that he does not know the Lord, will by no means speak untruly, in regard of the property of human nature, and the measure befitting the creature, but will attribute the knowledge of all things to God Alone, Who through the Holy Ghost enlighteneth man to the apprehension of hidden things. And very profitably doth he say that of himself he knew not Christ, but is come for that very purpose, to make Him manifest to Israel, that he may not seem to run of his own accord to bear testimony, nor be thought by any the minister of his own will, but the worker of the Divine dispensation, the minister of the Counsel from above revealing to him the Lamb Which taketh away the sin of the world.

In order therefore that the Jews may the more easily come to believe on our Saviour Christ, and may have the most worthy conception of Him, he says that having not known Him, he knows Him, that they may understand then at length God Who revealed Him, and awestruck at the judgment from above, may receive his word concerning Him, and, seeing the servant so great, may proportionally estimate the Dignity of the Master. For his saying, that he was come to make Him manifest to Israel, how does it not denote the care belonging to a servant?

"And I knew Him not," he saith.

Here he renders his testimony free from suspicion, by showing that it was not from human friendship, but had been caused by divine revelation. "I knew Him not," he saith. How then couldest thou be a trustworthy witness? How shalt thou teach others, while thou thyself art ignorant? He did not say "I know Him not," but, "I knew Him not"; so that in this way he would be shown most trustworthy; for why should he have shown favor to one of whom he was ignorant?

"But that He should be made manifest unto Israel, therefore am I come baptizing with water."

He then did not need baptism, nor had that layer any other object than to prepare for all others a way to faith on Christ. For be did not say, "that I might cleanse those who are baptized," or, "that I might deliver them from their sins," but, "that He should be made manifest unto Israel." "And why, tell me, could he not without baptism have preached and brought the multitudes to Him?" But in this way it would not have been by any means easy. For they would not so all have run together, if the preaching had been without the baptism; they would not by the comparison have learned His superiority. For the multitude came together not to hear his words, but for what? To be "baptized, confessing their sins." But when they came, they were taught the matters concerning Christ, and the difference of His baptism. Yet even this of John was of greater dignity than the Jewish, and therefore all ran to it; yet even so it was imperfect.

Since the Forerunner was a relative of the Lord (for the angel says to the Virgin: "Behold, Elizabeth your 'kinswoman' has conceived" (Luke 1:36)), lest anyone think that the Forerunner was favoring the Lord and giving such lofty testimony about Him because of his kinship with Him, he often says: "I did not know Him," and thereby removes the suspicion. "But for this reason I came baptizing in water, that He might be made manifest to Israel," that is, so that all might come to faith in Him and He might be made manifest to the people, for this reason I baptize; for when I baptize, the people flock together, and when the people gather, then I also proclaim to them about Christ in my preaching, and He Himself, being in plain sight, is present before them. For if people had not come for baptism, how would John have made the Lord manifest to them? He would not have gone from house to house, leading Christ by the hand and pointing Him out to everyone. Therefore he also says: "I came for this reason to baptize in water, that He might be made manifest by me to the people who come for baptism." From this we also learn that the miracles attributed to Christ in His childhood are false and were composed by those who wished to mock the mystery. For if they were true, how could they not have known the Lord who performed them? At the very least, it is unnatural that such a Wonderworker would not have been spoken of everywhere. But this is not so, no. For before His baptism, the Lord neither performed miracles nor enjoyed renown.

263 Next (v 31), he precludes an erroneous conjecture from his testimony. For someone might say that John bore witness to Christ because of his affection for him, coming from a special friendship. And so, excluding this, John says, And I did not know him!; for John had lived in the desert from boyhood. And although many miracles happened during the birth of Christ, such as the Magi and the star and so on, they were not known to John: both because he was an infant at the time, and because, after withdrawing to the desert, he had no association with Christ. In the interim between his birth and baptism, Christ did not perform any miracles, but led a life similar to any other person, and his power remained unknown to all.

264 It is clear that he worked no miracles in the interim until he was thirty years old from what is said below (2:11): "This beginning of signs Jesus worked in Cana of Galilee." This shows the error of the book, The Infancy of the Savior. The reason he performed no miracles during this period was that if his life had not been like that of other infants, the mystery of the circumcision and incarnation might have been regarded as pure fancy. Accordingly, he postponed showing his knowledge and power to another time, corresponding to the age when other men reach the fulness of their knowledge and power. About this we read, "And Jesus increased in grace and wisdom" (Lk 2:52); not that he acquired a power and wisdom that he previously lacked, for in this respect he was perfect from the instant of his conception, but because his power and wisdom were becoming known to men: "Indeed, you are a hidden God" (Is 45:15).

265 The reason why John did not know him was that he had so far seen no signs, and no one else had known Christ through signs. Hence he adds: It was to reveal him to Israel that I came baptizing with water. As if to say: My entire ministry is to reveal: "He was not the light, but he came in order to bear witness to the light," as was said above (1:8).

266 He says, I came baptizing with water, to distinguish his baptism from that of Christ. For Christ baptized not just in water, but in the Spirit, conferring grace; and so the baptism of John was merely a sign, and not causative.

John's baptism made Christ known in three ways. First, by the preaching of John. For although John could have prepared the way for the Lord and led the people to Christ without baptizing, yet because of the novelty of the service many more came to him than would have come if his preaching were done without baptism. Secondly, John's baptism was useful because of Christ's humility, which he showed by willing to be baptized by John: "Christ came to John, to be baptized by him" (Mt 3:13). This example of humility he gives us here is that no one, however great, should disdain to receive the sacraments from any person ordained for this purpose. Thirdly, because it was during Christ's baptism by John that the power of the Father was present in the voice, and the Holy Spirit was present in the dove, by which the power and dignity of Christ were all the more shown: "And the voice of the Father was heard: 'This is my beloved Son'" (Lk 3:22).

Christ was certainly not then anointed with the Holy Spirit when the Spirit as a dove descended upon him at his baptism. For here he condescends to prefigure his body, that is, his church, in which preeminently the baptized receive the Holy Spirit.… For it would be most absurd to believe that he received the Holy Spirit when he was near thirty years of age. For that was the age at which he was baptized by John. But although he came to baptism without any sin at all, he did not come without the Holy Spirit. For it was written of his servant and forerunner John himself, "He shall be filled with the Holy Spirit, even from his mother's womb." If [John], though generated by his father, still received the Holy Spirit when formed in the womb, what must be understood and believed of the man Christ whose flesh had not a carnal but spiritual conception?

We do not attribute only to Christ the possession of a real body and say that the Holy Spirit assumed a false appearance to people's eyes. For the Holy Spirit could no more, in consistency with his nature, deceive people than could the Son of God. The almighty God, who made every creature out of nothing, could as easily form a real body of a dove, without the instrumentality of other doves, as he made a real body in the womb of the Virgin without the seed of the male.

Now if the dove's note is a moaning, as we all know it to be, and doves moan in love, hear what the apostle says, and wonder not that the Holy Ghost willed to be manifested in the form of a dove: "For what we should pray for as we ought," says he, "we know not; but the Spirit Himself intercedes for us with groanings which cannot be uttered." What then, my brethren? shall we say this, that the Spirit groans where He has perfect and eternal blessedness with the Father and the Son? For the Holy Spirit is God, even as the Son of God is God, and the Father God. I have said "God" thrice, but not three Gods; for indeed it is God thrice rather than three Gods; because the Father, and the Son, and the Holy Ghost are one God: this you know full well. It is not then in Himself with Himself in that Trinity, in that blessedness, in that His eternal substance, that the Holy Spirit groans; but in us He groans because He makes us to groan. Nor is it a little matter that the Holy Spirit teaches us to groan, for He gives us to know that we are sojourners in a foreign land, and He teaches us to sigh after our native country; and through that very longing do we groan. He with whom it is well in this world, or rather he who thinks it is well with him, who exults in the joy of carnal things, in the abundance of things temporal, in an empty felicity, has the cry of the raven; for the raven's cry is full of clamor, not of groaning. But he who knows that he is in the pressure of this mortal life, a pilgrim "absent from the Lord," that he does not yet possess that perpetual blessedness which is promised to us, but that he has it in hope, and will have it in reality when the Lord shall come openly in glory who came before in humility concealed; he, I say, who knows this doth groan. And so long as it is for this he groans, he does well to groan; it was the Spirit that taught him to groan, he learnt it from the dove.

When He sent the Holy Spirit He manifested Him visibly in two ways-by a dove and by fire: by a dove upon the Lord when He was baptized, by fire upon the disciples when they were gathered together. For when the Lord had ascended into heaven after His resurrection, having spent forty days with His disciples, and the day of Pentecost being fully come, He sent unto them the Holy Spirit as He had promised. Accordingly the Spirit coming at that time filled the place, and there was first a sound from heaven as of a rushing mighty wind, as we read in the Acts of the Apostles, and "there appeared unto them," it says, "cloven tongues as of fire, and it sat upon each of them; and they began to speak with tongues, as the Spirit gave them utterance." Here we have seen a dove descending upon the Lord; there, cloven tongues upon the assembled disciples: in the former, simplicity is shown; in the latter, fervency. Now there are who are said to be simple, who are only indolent; they are called simple, but they are only slow. Not such was Stephen, full of the Holy Ghost: he was simple, because he injured no one; he was fervent, because he reproved the ungodly. For he held not his peace before the Jews. His are those burning words: "Ye stiff-necked and uncircumcised of heart and ears, ye do always resist the Holy Spirit." Mighty impetuosity; but it is the dove without gall raging. For that you know that he was fierce without gall, see how, upon hearing these words, they who were the ravens immediately took up stones and rushed together upon this dove. They begin to stone Stephen; and he who a little before stormed and glowed with ardor of spirit,-who had, as it were, made an onset on his enemies, and like one full of violence had attacked them in such fiery and burning words as you have heard, "Ye stiff-necked and uncircumcised in heart and ears," that any one who heard those words might fancy that Stephen, if he were allowed, would have them consumed at once,-but when the stones thrown from their hands reached him, with fixed knee he saith, "Lord, lay not this sin to their charge." He held fast to the unity of the dove. For his Master, upon whom the dove descended, had done the same thing before him; who, while hanging on the cross, said, "Father, forgive them, for they know not what they do." Wherefore by the dove it is shown that they who are sanctified by the Spirit should be without guile; and that their simplicity should not continue cold is shown us by the fire. Nor let it trouble you that the tongues were divided; for tongues are diverse, therefore the appearance was that of cloven tongues. "Cloven tongues," it saith, "as of fire, and it sat upon each of them." There is a diversity of tongues, but the diversity of tongues does not imply schisms. Be not afraid of separation in the cloven tongues; in the dove recognize unity.

Hence in this manner it behoved the Holy Spirit to be manifested when coming upon the Lord, that every one might understand that if he has the Holy Spirit he ought to be simple as the dove, to have true peace with his brethren, that peace which the kisses of doves signify. Ravens have their kisses too; but in the case of the ravens it is a false peace, in that of the dove a true peace. Not every one, therefore, who says, "Peace be with you," is to be listened to as if he were a dove. How then are the kisses of ravens distinguished from those of doves? Ravens kiss, but they tear; the nature of doves is innocent of tearing. Where consequently there is tearing, there is not true peace in the kisses. They have true peace who have not torn the Church. Ravens feed upon carrion, it is not so with the dove; it lives on the fruits of the earth, its food is innocent. This, brethren, is really worthy of admiration in the dove. Sparrows are very small birds, but yet they kill flies at least. The dove does nothing of this sort, for it does not feed on what is dead. They who have torn the Church feed on the dead. God is mighty; let us pray that they who are devoured by them, and perceive it not, may come to life again. Many acknowledge that they do come to life again, for at their coming we daily express joy with them in the name of Christ. Be ye simple, but only in such wise that ye be fervent, and let your fervor be in your tongues. Hold not your peace, speak with glowing tongues, set those that are cold on fire.

For why, my brethren? Who does not see what they do not? And no wonder; for they who are unwilling to return from that are just like the raven that was sent forth from the ark. For who does not see what they see not? They are unthankful even to the Holy Spirit Himself. See, the dove descended upon the Lord, upon the Lord when baptized: and thereupon was manifested that holy and real Trinity, which to us is one God. For the Lord went up out of the water, as we read in the Gospel: "And, lo, the heavens were opened unto Him, and He saw the Spirit descending like a dove, and it abode upon Him: and immediately a voice followed, Thou art my beloved Son, in whom I am well pleased." The Trinity most manifestly appears: the Father in the voice, the Son in the man, the Spirit in the dove.

"And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon Him. And I knew Him not: but He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and abiding upon Him, the same is He who baptizeth with the Holy Ghost. And I saw, and bare record that this is the Son of God." Give heed for a little, beloved. When did John learn Christ? For he was sent to baptize with water. They asked, Wherefore? That He might be made manifest to Israel, he said. Of what profit was the baptism of John? My brethren, if it had profited in any respect, it would have remained now, and men would have been baptized with the baptism of John, and thus have come to the baptism of Christ. But what saith he? "That He might be made manifest to Israel,"--that is, to Israel itself, to the people Israel, so that Christ might be made manifest to it,--therefore he came baptizing with water. John received the ministry of baptism, that by the water of repentance he might prepare the way for the Lord, not being himself the Lord; but where the Lord was known, it was superfluous to prepare for Him the way, for to those who knew Him He became Himself the way; therefore the baptism of John did not last long. But how was the Lord pointed out? Lowly, that John might so receive a baptism in which the Lord Himself should be baptized.

But that you may know, my brethren, that not from a necessity of any chain of sin did the Lord come to this John, as the other evangelists say when the Lord came to him to be baptized, John himself said, "Comest Thou to me? I have need to be baptized of Thee." What did He reply to him? "Suffer it to be so now: let all righteousness be fulfilled?" What meaneth this, "let all righteousness be fulfilled"? I came to die for men, have I not to be baptized for men? What meaneth "let all righteousness be fulfilled"? Let all humility be fulfilled. What then? Was not He to accept baptism from a good servant who accepted suffering at the hands of evil servants? Give heed then. The Lord being baptized, if John for this end baptized, that by means of his baptism the Lord might manifest His humility, should no one else have been baptized with the baptism of John? But many were baptized with the baptism of John. When the Lord was baptized with the baptism of John, the baptism of John ceased. John was forthwith cast into prison. Afterwards we do not find that any one is baptized with that baptism. If, then, John came baptizing for this end that the humility of the Lord might be made manifest to us, in order that we might not disdain to receive from the Lord that which the Lord had received from a servant, should John have baptized the Lord alone? But if John had baptized the Lord alone, some would have thought that the baptism of John was more holy than that of Christ: as if Christ alone had been found worthy to be baptized with the baptism of John, but the human race with that of Christ. Give heed, beloved brethren. With the baptism of Christ we have been baptized, and not only we, but the whole world, and this will continue to the end. Which of us can in any respect be compared with Christ, whose shoe's latchet John declared himself unworthy to unloose? If, then, the Christ, a man of such excellence, a man who is God, had been alone baptized with the baptism of John, what were men likely to say? What a baptism was that of John! His was a great baptism, an ineffable sacrament; behold, Christ alone deserved to be baptized with the baptism of John. And thus the baptism of the servant would appear greater than the baptism of the Lord. Others were also baptized with the baptism of John, that the baptism of John might not appear better than the baptism of Christ; but baptized also was the Lord, that through the Lord receiving the baptism of the servant, other servants might not disdain to receive the baptism of the Lord: for this end, then, was John sent.

But did he know Christ, or did he not know Him? If he did not know Him, wherefore did He say, when Christ came to the river, "I have need to be baptized of Thee"? that is to say, I know who Thou art. If, then, he already knew Him, assuredly he knew Him when he saw the dove descending. It is evident that the dove did not descend upon the Lord until after He went up out of the water of baptism. "The Lord having been baptized, went up out of the water, and the heavens were opened, and he saw a dove descending on Him." If, then, the dove descended after the baptism, and if, before the Lord was baptized, John said to Him, "Comest Thou to me? I have need to be baptized of Thee;" that is to say, before he knew Him to whom he said, "Comest Thou to me? I have need to be baptized of Thee;"--how then said he, "And I knew Him not: but He who sent me to baptize with water, the same said to me, Upon whom thou seest the Spirit descending as a dove, and abiding upon Him, the same is He which baptizeth with the Holy Ghost"? It is not an insignificant question, my brethren. If you have seen the question, you have seen not a little; it remains that the Lord give the solution of it. This, however, I say, if you have seen the question, it is no small matter. Behold, John is placed before your eyes, standing beside the river. Behold John the Baptist. Behold, the Lord comes, as yet to be baptized, not yet baptized. Hear the voice of John, "Comest Thou to me? I have need to be baptized of Thee." Behold, already he knew the Lord, by whom He wishes to be baptized. The Lord, having been baptized, goes up out of the water; the heavens are opened, the Spirit descends; then John knows Him. If then for the first time he knew Him, why did he say before, "I have need to be baptized of Thee"? But if he did not then recognize Him for the first time, because he knew Him already, what is the meaning of what he said, "I knew Him not: but He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and abiding upon Him, as a dove, the same is He which baptizeth with the Holy Ghost"?

(Tr. iv. c. 12, 13) Now when our Lord became known, it was unnecessary to prepare a way for Him; for to those who knew Him, He became His own way. And therefore John's baptism did not last long, but only so long as to show our Lord's humility. (Tr. v. c. 5.). Our Lord received baptism from a servant, in order to give us such a lesson of humility as might prepare us for receiving the grace of baptism. And that the servant's baptism might not be set before the Lord's, others were baptized with it; who after receiving it, had to receive our Lord's baptism: whereas those who first received our Lord's baptism, did not receive the servant's after.

(de Trin. xv. c. 46. [26.]) This was not however the first occasion of Christ's receiving the unction of the Holy Spirit: viz. Its descent upon Him at His baptism; wherein He condescended to prefigure His body, the Church, wherein those who are baptized receive preeminently the Holy Spirit. For it would be absurd to suppose that at thirty years old, (which was His age, when He was baptized by John,) He received for the first time the Holy Spirit: and that, when He came to that baptism, as He was without sin, so was He without the Holy Spirit. For if even of His servant and forerunner John it is written, He shall be filled with the Holy Ghost, even from His mother's womb; if He, though sprung from His father's seed, yet received the Holy Ghost, when as yet He was only formed in the womb; what ought we to think and believe of Christ, whose very flesh had not a carnal but spiritual conception?

(de Agon. Christiano, c. 24. [22.]) We do not attribute to Christ only the possession of a real body, and say that the Holy Spirit assumed a false appearance to men's eyes: for the Holy Spirit could no more, in consistency with His nature, deceive men, than could the Son of God. The Almighty God, Who made every creature out of nothing, could as easily form a real body of a dove, without the instrumentality of other doves, as He made a real body in the womb of the Virgin, without the seed of the male.

(in Joan. Tr. vi. sparsim) The Holy Ghost was made to appear visibly in two ways: as a dove, upon our Lord at His baptism; and as a flame upon His disciples, when they were met together: the former shape denoting simplicity, the latter fervency. The dove intimates that souls sanctified by the Spirit should have no guile; the fire, that in that simplicity there should not be coldness. Nor let it disturb thee, that the tongues are cloven; fear no division; unity is assured to us in the dove. It was meet then that the Holy Spirit should be thus manifested descending upon our Lord; in order that every one who had the Spirit might know, that he ought to be simple as a dove, and be in sincere peace with the brethren. The kisses of doves represent this peace. Ravens kiss, but they tear also; but the nature of the dove is most alien to tearing. Ravens feed on the dead, but the dove eats nothing but the fruits of the earth. If doves moan in their love, marvel not that He Who appeared in the likeness of a dove, the Holy Spirit, maketh intercession for us with groanings that cannot be uttered. (Rom. 8:26) The Holy Spirit however groaneth not in Himself, but in us: He maketh us to groan. And he who groaneth, as knowing that, so long as He is under the burden of this mortality, he is absent from the Lord, groaneth well: it is the Spirit that hath taught him to groan. But many groan because of earthly calamities; because of losses which disquiet them, or bodily sickness which weigh heavily on them: they groan not, as doth the dove. What then could more fitly represent the Holy Spirit, the Spirit of unity, than the dove? as He saith Himself to His reconciled Church, My dove is one. (Cant. 6:9) What could better express humility, than the simplicity and moaning of a dove? Wherefore on this occasion it was that there appeared the very most Holy Trinity, the Father in the voice which said, Thou art My beloved Son; the Holy Spirit in the likeness of the dove. (Matt. 28:19) In that Trinity the Apostles were sent to baptize, i. e. in the name of the Father, and of the Son, and of the Holy Ghost.

(Aug. Tr. v. c. i) But who sent John? If we say the Father, we say true; if we say the Son, we say true. But it would be truer to say, the Father and the Son. How then knew he not Him, by Whom he was sent? For if he knew not Him, by Whom he wished to be baptized, it was rash in him to say, I have need to be baptized by Thee. So then he knew Him; and why saith he, I knew Him not?

(Aug. Tr. iv.v. and vi. sparsim.) Let us turn to the other Evangelists, who relate the matter more clearly, and we shall find most satisfactorily, that the dove descended when our Lord ascended from the water. If then the dove descended after baptism, but John said before the baptism, I have need to be baptized of Thee, he knew Him before His baptism also. How then said he, I knew him not, but He which sent me to baptize? Was this the first revelation made to John of Christ's person, or was it not rather a fuller disclosure of what had been already revealed? John knew the Lord to be the Son of God, knew that He would baptize with the Holy Ghost: for before Christ came to the river, many having come together to hear John, he said unto them, He that cometh after me is mightier than I: He shall baptize you with the Holy Ghost and with fire. (Matt. 3:11) What then? He did not know that our Lord (lest Paul or Peter might say, my baptism, as we find Paul did say, my Gospel,) would have and retain to Himself the power of baptism, the ministering of it however passing to good and bad indiscriminately. What hindrance is the badness of the minister, when the Lord is good? So then we baptize again after John's baptism; after a homicide's we baptize not: because John gave his own baptism, the homicide gives Christ's; which is so holy a sacrament, that not even a homicide's ministration can pollute it. Our Lord could, had He so willed, have given power to any servant of His to give baptism as it were in His own stead; and to the baptism, thus transferred to the servant, have imparted the same power, that it would have had, when given by Himself. But this He did not choose to do; that the hope of the baptized might be directed to Him, Who had baptized them; He wished not the servant to place hope in the servant. And again, had He given this power to servants, there would have been as many baptisms as servants; as there had been the baptism of John, so should we have had the baptism of Paul and of Peter. It is by this power then, which Christ retains in His own possession exclusively, that the unity of the Church is established; of which it is said, My dove is one. (Cant. 6:9) A man may have a baptism besides the dove; but that any besides the dove should profit, is impossible.

(Tr. vii. in Joan) It was necessary that the Only Son of God should baptize, not an adopted son. Adopted sons are ministers of the Only Son: but though they have the ministration, the Only one alone has the power.

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

"And John bore witness," as one who was certain, "saying: Because I saw the Spirit descending as a dove from heaven"; Luke 3: "The Holy Spirit descended in bodily form as a dove upon him." "And remaining upon him," because he rested in him; Isaiah 11: "The Spirit of the Lord shall rest upon him." And this was the sign certifying him.

But here it is asked concerning the descent of the Holy Spirit. For if the Holy Spirit is God, and God is everywhere, then he does not descend. If you say that he did not descend by essence but by effect: No new effect was conferred upon Christ, because he had no gift of grace then that he did not have from the conception: therefore he did not descend by effect.

It must be said that God is said to be in creatures in four ways: in the first way, purely by reason of being: and thus he is in all things and equally, and neither descends nor moves nor withdraws. In the second way, by reason of signifying or showing; thus God was said to be in those creatures which signified him, as on Mount Sinai and in the cloud. In the third way, by reason of bestowing grace: thus he is said to be in those whom he loves and who love him. Fourth, by reason of uniting or assuming; thus in Christ. In the first mode of existing, therefore, because it is universal and common, neither descent nor ascent corresponds to it; but in the other modes they do. Since, therefore, that dove was instituted for this purpose and specially manifested the Spirit, He is said to have descended in it, not in another, not by reason of effect or union, but of manifestation.

To the question: why did He manifest Himself through a dove rather than something else? The response is: on account of the properties of the dove, because the dove is a simple animal, gentle and fruitful. The Holy Spirit, however, is benign and fruitful and without guile: "For the Holy Spirit will flee from the feigned."

CHAPTER I. That the Holy Ghost is in the Son not by participation, not from without, but Essentially and by Nature.

Having said above that he knew Him not, he profitably explains and uncovers the Divine Mystery, both showing that He Who told him was God the Father, and clearly relating the manner of the revelation. By all does he profit the mind of the headers; and whereby he says that the Mystery of Christ to men-ward was taught him of God, he shows that his opposers are fighting against the decree from above, and to their own peril arraying themselves against the mighty purpose of the Father. For this was the part of one skillfully persuading them to desist from their vain counsel, and to receive Him Who by the goodwill of the Father came for the salvation of all. He therefore testifieth, both that he saw the Spirit descending from Heaven upon Him, in the form of a Dove, and that It abode upon Him. Then besides, he says that himself was the ear-witness of Him Who sent him to baptize with water, that He upon Whom the Spirit came and abode upon Him is He which baptizeth with the Holy Ghost. Most worthy of belief then the witness, supernatural the sign, above all the Father Who revealed.

And these things are thus. But perchance the heretic fond of carping will jump up, and with a big laugh, say; What again, sirs, say ye to this too, or what argument will ye bring forth, wresting that which is written? Lo, he saith that the Spirit descendeth upon the Son; lo, He is anointed by God the Father; That Which He hath not, He receives forsooth, the Psalmist co-witnessing with us and saying, as to Him: Wherefore God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows. How then will the Son any more be Consubstantial with the Perfect Father, not being Himself Perfect, and therefore anointed? To this then I think it right to say to those who overturn the holy doctrines of the Church, and pervert the truth of the Scriptures: Awake, ye drunkards, from your wine, that viewing the clear beauty of the truth, ye may be able with us to cry to the Son: Of a truth Thou art the Son of God. For if thou fully believe that He is by Nature God, how will He not have perfection? For time is it that ye now speak impiously against the Father Himself also: for whence must He needs, as thou sayest, have perfection? how will He not be brought down to the abasement of His Offspring, which according to you is imperfect, in that the Divine Essence in the Son has once received the power of not having Perfection, according to your unlearned and uninstructed reasoning? For we will not divide that Great and Untaint Nature into different Words, so that it should be imperfect perchance in one, and again Perfect in the other. Since the definition of human nature too is one in respect of all men, and equal in all of us, what man will be less, qua man? but neither will he be considered more so than another. And I suppose that one angel will differ in nothing from another angel in respect of their being what they are, angels to wit, from sameness of nature, being all linked with one another unto one nature. How then can the Nature Which is Divine and surpassing all, show Itself in a state inferior to things originate in Its own special good, and endure a condition which the creature cannot endure? How will It be at all simple and uncompounded, if Perfection and imperfection appear in It? For It will be compounded of both, since Perfection is not of the same kind as imperfection. For if they be of the same kind, and there be no difference between them, every thing which is perfect will without distinction be also imperfect: and if ought again be imperfect, this too will be perfect. And the charge against the Son will be nought, even though according to your surmisings He appear not Perfect: but neither will the Father Himself, though witnessed to in respect of His Perfection, surpass the Son, and there is an end of our dispute. But if much interval severs imperfection from perfection, and the Divine Nature admits both together, It is compound, and not simple.

But perchance some one will say, that contraries are incompatible, and not co-existent in one subject at the same time, as for instance in a body white and black skin together. Well, my friend, and very bravely hast thou backed up my argument. For if the Divine Nature be One, and there be none other than It, how, tell me, will It admit of contraries? How will things unlike to one another come together into one subject? But since the Father is by Nature God, the Son too is by Nature God. He will therefore in nothing differ, in respect of being Perfect, from the Father, since He is begotten of His Divine and most Perfect Essence. For must not He needs be Perfect Who is of a Perfect Parent, since He is both His exact Likeness, and the express Image of His Person, as it is written? But every one will I suppose consent and agree to this. Or let him come forward and say, how the Son is the exact Image of the Perfect Father, not having Perfection in His Own Nature, according to the uncounsel of some. For since He is the Impress and Image, He is Himself too perfect as He, Whose Image He is.

But, says one, John saw the Spirit descending from Heaven upon the Son, and He has Sanctification from without, for He receives it as not having it. Time then is it to call Him openly a creature, barely honoured with a little excellence, perfected and sanctified in equal rank with the rest, and having His supply of good things an acquired one. Then how does the Evangelist not lie, when he says, Of His fulness have all we received? For how will He be full in His Own Nature, Who Himself receiveth from Another? Or how will God be at all conceived of as Father if the Only-Begotten is a creature, and not rather Son? For if this be so, both Himself will be falsely called Father, and the Son will not be Truth, having upon Him a spurious dignity, and a title of bare words. The whole therefore will come to nothing; the Father being neither truly father, nor the Son this by Nature, which He is said to be. But if God be truly Father, He surely has whereof He is Father, the Son, that is, of Himself.

Then how will the Godhead Holy by Nature beget that of Itself which is void of holiness, and bring forth Its own Fruit destitute of Its own inherent Properties? For if He hath sanctification from without, as they babbling say;----they must needs confess, even against their will, that He Was not always holy, but became so afterwards, when the Spirit descended upon Him, as John saith. How then was the Son holy even before the Incarnation? for so did the Seraphim glorify Him, repeating the Holy, in order, from the first to the third time. If then He was holy, even before the Incarnation, yea rather being ever with the Father, how needed He a sanctifier, and this in the last times, when He became Man? I marvel how this too escapes them, with all their love of research. For must we not needs conceive, that the Son could at any time reject sanctification, if it be not in Him essentially, but came to Him as it does to us, or any other reasonable creature? But that which falls away from sanctification, will it not be altogether under the bonds of sin, and sink to the worse, no longer retaining power to be apart from vice? Therefore neither will the Son be found to be unchangeable, and the Psalmist will lie crying in the Spirit as to Him, But Thou art the Same.

Besides what has been already said, let this too be considered, for it brings in a kindred idea: All reasoning will demonstrate that the partaken is somewhat other by nature than the partaker. For if this be not true, but that shall in no wise differ from this, and is the same; that which partakes of ought partakes of itself, which is incredible even to think of (for how can any one be imagined to partake of himself?). But if the things mentioned lie altogether in natural diversity one to another, and the necessity of reasoning separates them, let them who give the Spirit by participation to the Only-Begotten, see to what a depth of impiety they sink unawares. For if the Son is partaker of the Spirit, and the Spirit is by Nature holy, He Himself will not be by Nature holy, but is shown to be hardly so through combination with another, transelemented by grace to the better, than that wherein He was at first. But let the fighter against God again see, into how great impiety the question casts him down. For first some change and turning, as we said before, will be found to exist respecting the Son. And being according to you changed, and having advanced unto the better, He will be shown to be not only not inferior to the Father, but even somehow to have become superior: and how this is, we will say, taking it from the Divine Scripture. The divine Paul says somewhere of Him: Be each among you so 1 minded, according to what was also in Christ Jesus, Who being in the form of God, thought it not robbery to be equal with God, but emptied Himself, and took upon Him the form of a servant, and was made in the likeness of men, and being found in fashion as a Man, He humbled Himself. Since then even before the Incarnation, He was in the form and equality of the Father, but at the time of the Incarnation receiving the Spirit from Heaven was sanctified, according to them, and became by reason of this better alike and greater than Himself, He surpasses at length it is plain even the measure of His Father. And if on receiving the Spirit He mounted up unto dignity above that of the Father, then is the Spirit superior even to the Father Himself, seeing that He bestows on the Son the superiority over Him. Who then will not shudder at the mere hearing of this? For hard is it in truth even to go through such arguments, but no otherwise can the harm of their stubbornness be driven off. Therefore we will say again to them: If when the Word of God became Man, He is then also sanctified by receiving the Spirit: but before the Incarnation was in the Form and Equality of the Father, not yet according to them sanctified, time is it they should boldly say, that God the Father is not holy, if the Word Who is in all things altogether Con-formal and Equal to Him, was not holy in the beginning, but barely in the last times became so. And again, if He is truly the Word of God, Who receiveth the Spirit, and is sanctified in His Own Nature, let our opponents say, whether in doing this, He became greater or less than Himself, or remained the Same. For if He hath nothing more from the Spirit, but remaineth the same as He was, be not offended at learning that It descended on Him. But if He was injured by receiving It, and became less, you will introduce to us the Word as passible, and will accuse the Essence of the Father as wronging rather than sanctifying. But if He became better by receiving the Spirit, but was in the Form and Equality of the Father, even before, according to you, He became bettered, the Father hath not attained unto the height of glory, but will be in that measure of it, in which the Son Who hath advanced to the better was Con-formal and Equal to Him. Convenient is it then, I deem, to say to the ill-instructed heretics, Behold o foolish people and without understanding, which have eyes, and see not; which have ears and hear not; for the god of this world hath indeed blinded the eyes of them, which believe not, lest the light of the glorious gospel of Christ should shine unto them: worthy of pity are they rather than of anger. For they understand not, what they read.

But that the reasoning is true, will be clear from hence, even if we have not, by our previous attempts, made the demonstration perfectly clear. Again shall this that is spoken by the mouth of Paul be brought forward: Be each among you, saith he, so minded, according to what was also in Christ Jesus, Who being in the Form of God thought it not robbery to be equal with God, but emptied Himself, and took upon Him the Form of a servant, and was made in the likeness of men, and being found in fashion as a Man, He humbled Himself. Lo, he much marvels at the Son, as being Equal and Con-formal with God the Father, not, by reason of His Love to us, seizing this, but descending to lowliness, through the Form of a servant, emptied by reason of His Manhood. But if, sirs, He on receiving the Spirit were sanctified rather, when He became Man, and were, through the sanctification, rendered superior to Himself, into what kind of lowliness shall we see Him to have descended? How is That made low that was exalted, how did That descend that was sanctified, or how did it not rather ascend, and was exalted for the better? What emptiness hath filling through the Spirit? or how will He at all be thought to have been Incarnate for our sakes, Who underwent so great profit in respect of Himself? How did the Rich become poor for our sakes, who was enriched because of us? How was He rich even before His Advent, Who according to them received in it what He had not, to wit the Spirit? Or how will He not rather justly offer to us thank-offering for what by means of us He gained? Be astonished, as it is written, O ye heavens, at this: and be horribly afraid, saith the Lord: for the people of the heretics have in truth committed two evils, understanding neither what they say, nor whereof they affirm, and think it not grievous thus to incur such danger in the weightiest matters. For else would they, shedding bitter tears from their eyes, and lifting up a mighty voice on high, have approached, saying, Set a watch, O Lord, before my mouth, keep the door of my lips. Incline not my heart to words of wickedness. For words of wickedness in truth are their words, travailing with extremest mischief to the hearers. But we, having expelled their babbling from our heart, will walk in the right way of the faith, bearing in mind that which is written: Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. Come then, and bringing into captivity our mind as to the subjects before us, let us subject it to the glory of the Only-Begotten, bringing all things wisely to His obedience, that is, to the mode of the Incarnation. For, being Rich, for our sakes He became poor, that we through His poverty might be rich.

Receive then, if you please, our proof through that also which is now before us, opening a forbearing ear to our words. The Divine Scripture testifies that man was made in the Image and Likeness of God Who is over all. And indeed, he who compiled the first book for us (Moses, who above all men was known to God) says, And God created man, in the Image of God created He him. But that through the Spirit he was sealed unto the Divine Image, himself again taught us, saying, And breathed into his nostrils the breath of life. For the Spirit at once began both to put life into His formation and in a Divine manner to impress His own Image thereon. Thus the most excellent Artificer God, having formed the reasonable living creature upon the earth, gave him the saving commandment. And he was in Paradise, as it is written, still keeping the Gift, and eminent in the Divine Image of Him That made him, through the Holy Ghost That indwelt him. But when perverted by the wiles of the devil, he began to despise his Creator, and by trampling on the law assigned him, to grieve his Benefactor, He recalled the grace given to him, and he that was made unto life then first heard Dust thou art, and unto dust shalt thou return. And now the Likeness to God was through the inroad of sin defaced, and no longer was the Impress bright, but fainter and darkened because of the transgression. But when the race of man had reached to an innumerable multitude, and sin had dominion over them all, manifoldly despoiling each man's soul, his nature was stripped of the ancient grace; the Spirit departed altogether, and the reasonable creature fell into extremest folly, ignorant even of its Creator. But the Artificer of all, having endured a long season, at length pities the corrupted world, and being Good hastened to gather together to those above His runaway flock upon earth; and decreed to trans-element human nature anew to the pristine Image through the Spirit. For no otherwise was it possible that the Divine Impress should again shine forth in him, as it did aforetime.

What then He contrives to this end, how He implanted in us the inviolate grace, or how the Spirit again took root in man, |142 in what manner nature was re-formed to its old condition, it is meet to say. The first man, being earthy, and of the earth, and having, placed in his own power, the choice between good and evil, being master of the inclination to each, was caught of bitter guile, and having inclined to disobedience, falls to the earth, the mother from whence he sprang, and over-mastered now at length by corruption and death, transmits the penalty to his whole race. The evil growing and multiplying in us, and our understanding ever descending to the worse, sin reigned, and thus at length the nature of man was shown bared of the Holy Ghost Which indwelt him. For the Holy Spirit of wisdom will flee deceit, as it is written, nor dwell in the body that is subject unto sin. Since then the first Adam preserved not the grace given him of God, God the Father was minded to send us from Heaven the second Adam. For He sendeth in our likeness His own Son Who is by Nature without variableness or change, and wholly unknowing of sin, that as by the disobedience of the first, we became subject to Divine wrath, so through the obedience of the Second, we might both escape the curse, and its evils might come to nought. But when the Word of God became Man, He received the Spirit from the Father as one of us, (not receiving ought for Himself individually, for He was the Giver of the Spirit); but that He Who knew no sin, might, by receiving It as Man, preserve It to our nature, and might again inroot in us the grace which had left us. For this reason, I deem, it was that the holy Baptist profitably added, I saw the Spirit descending from Heaven, and It abode upon Him. For It had fled from us by reason of sin, but He Who knew no sin, became as one of us, that the Spirit might be accustomed to abide in us, having no occasion of departure or withdrawal in Him.

Therefore through Himself He receives the Spirit for us, and renews to our nature, the ancient good. For thus is He also said for our sakes to become poor. For being rich, as God and lacking no good thing, He became Man lacking all things, to whom it is somewhere said and that very well, What hast thou that thou didst not receive? As then, being by Nature Life, He died in the Flesh for our sakes, that He might overcome death for us, and raise up our whole nature together with Himself (for all we were in Him, in that He was made Man): so does He also receive the Spirit for our sakes, that He may sanctify our whole nature. For He came not to profit Himself, but to be to all us the Door and Beginning and Way of the Heavenly Goods. For if He had not pleased to receive, as Man, or to suffer too, as one of us, how could any one have shown that He humbled Himself? or how would the Form of a servant have been fittingly kept, if nothing befitting a servant were written of Him? Let not then the all-wise account of the dispensation be pulled to pieces, whereof the divine Paul himself rightly cries in admiration: To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God, according to the eternal purpose which He purposed in Christ Jesus our Lord. For wisdom indeed and God-befitting, is the great mystery of the Incarnation seen to be.

Such an apprehension of our Saviour do I suppose that we who choose to be pious, and rejoice in orthodox doctrines, ought to have. For we too will not descend to such lack of reason as to suppose that in the Son by Nature was the Spirit by participation and not rather essentially inherent even as in the Father Himself. For as of the Father, so also of the Son, is the Holy Ghost. So did we also read in the Divine Scriptures. For it says: After they were come to Mysia, they assayed to go into Bithynia, and the Spirit of Jesus suffered them not.

But if it seem good to any one, with over contentious zeal, to object to our words hereon, and to assert again, that the Spirit is in the Son by participation, or that, not being in Him before, He then came to be in Him, when He was baptized, in the period of His Incarnation, let him see, into what and how great absurdities he will fall. For first, the Saviour saith: Among them that are born of women there hath not arisen a greater than John the Baptist. And the word is true: but we see him who hath attained to the summit of glory and virtue that belong to us, honouring Christ with incomparable excellencies. For I am not worthy, says he, to stoop down and unloose the latchet of His shoes. How then is it not absurd, yea rather impious, to believe that John was filled with the Holy Ghost, even from his mother's womb, because it is so written of him: and to suppose that his Master, yea rather the Master and Lord of all, then first received the Spirit, when He was baptized, albeit holy Gabriel says to the holy Virgin: The Holy Ghost shall come upon thee, and the Power of the Highest shall overshadow thee; therefore also that holy Thing which shall be born of thee, shall be called the Son of God. And let the lover of learning see, with how great a meaning the word travaileth. For of John, it saith, he shall be filled with the Holy Ghost (for the Holy Ghost was in him as a gift, and not essentially), but of the Saviour, he no longer saith shall be filled, (in rightness of conception,) but that holy Thing which shall be born of thee. Nor did he add shall be, for It was always Holy by Nature, as God.

But since I deem that we ought to seek after what is profitable from all quarters; the voice of the archangel having been once brought forward, come, let us exercise ourselves a little in it. The Holy Ghost, says he, shall come upon thee, and the Power of the Highest shall overshadow thee; therefore also That Holy Thing which shall be born of thee, shall be called the Son of God. Let him then, who from great unlearning, opposeth the right doctrines of the Church, tell us, whether even before the Incarnation the the Word of God the Father was Son, or had the glory in name only, but was a bastard, and falsely called. For if he say that He was not the Son at all, he will deny the Father (for of whom will He be the Father, if He have no Son?): and he will think contrary to all the Divine Scriptures. But if he confess that the Son even before the Incarnation both was and was called Son, how does the Archangel tell us that That which should be born of the holy Virgin shall be called the Son of God, albeit He was this by Nature even long before? As therefore the Son being from eternity with the Father, as having Origin of Being, is at the time of His Incarnation called Son of God, from His appearing in the world with a Body; so, having in Himself Essentially His Own Spirit, He is said to receive It as Man, preserving to the Humanity the order befitting it, and with it appropriating for our sakes the things befitting it. But how can the Word be thought of at all apart from Its Own Spirit? For would it not be absurd to say, that the spirit of man, which is in him, according to the definition of nature, and for the completeness of the living-being, was separated from him? But I suppose that this is most evident to all. How then shall we sever the Spirit from the Son, Which is so inherent and essentially united, and through Him proceeding and being in Him by Nature, that It cannot be thought to be Other than He by reason both of Identity of working, and the very exact likeness of Nature. Hear what the Saviour saith to His own disciples, If ye love Me, keep My Commandments, and I will pray the Father, and He shall give you Another Comforter, the Spirit of Truth, Whom the world cannot receive. Lo, plainly He calls the Holy Ghost Spirit of Truth. But that He and none other than He is the Truth, hear Him again saying, I am the Truth. The Son by Nature then being and being called Truth, see how great Oneness with Him the Spirit hath. For the disciple John saith somewhere of our Saviour, This is He that came by water and blood and the spirit, Jesus Christ; not by water only, but by water and blood: and it is the Spirit That beareth witness, because the Spirit is Truth. Therefore also, the Holy Ghost indwelling in our inner man, Christ Himself is said to dwell therein, and so it is. And indeed the blessed Paul most clearly teaching this, says, But ye are not in the flesh, but in the Spirit, If so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of His. And if Christ be in you, the body |146 is dead because of sin, but the Spirit is life because of righteousness. Apply, sir, a quick ear to what is said. Having named the Spirit of Christ That dwelleth in us, he straightway added, If Christ be in you, introducing the exact likeness of the Son with the Spirit, Which is His Own and proceeding from Him by Nature. Therefore He is called the Spirit of adoption also, and in Him we cry Abba, Father. And as the blessed John somewhere says, Hereby know we that He dwelleth in us, because He hath given us of His Spirit.

I think then that these things will suffice, to enable the children of the Church to repel the mischief of the heretics. But if any one be soused in the unmixed strong drink of their unlearning, and suppose that the Son then first received the Spirit, when He became Man: let him show that the Word of God was not holy before the Incarnation, and we will hold our peace.

But one may well wonder that the holy Evangelist every where preserves with much observance what befits the Divine Nature. For since he said above, that no man hath seen God at any time, and now says that the blessed Baptist saw the Spirit descend from Heaven upon the Son, he adds of necessity, I saw the Spirit, but in the form of a Dove, not Himself by Nature, as He is, but shadowed in the gentlest animal; that in this again He might be shown to preserve His Natural Affinity and Likeness to the Son, Who saith, Learn of Me, for I am meek and lowly in heart. Therefore the Spirit will not fall away from being God by Nature: for the never having been seen at any time has been preserved to Him, save under the form of a dove, by reason of the need of the disciple. For the blessed Baptist says that the descent of the Spirit was given him by way of a sign and token, adding to his testimonies respecting our Saviour, He that sent me to baptize with water, the Same said unto me, Upon Whom thou shalt see the Spirit descending and remaining on Him, the Same is He Which baptizeth with the Holy Ghost. Therefore I think we may fitly laugh to scorn those senseless heretics who take as matter of fact, that which was set forth by way of sign, even though it took place as part of the oeconomy, as hath been already said, for the need's sake of the human race.

It is written in the Gospel that the one on whom you see the Spirit descending and remaining on, this is the one who baptizes with the Holy Spirit. For the Spirit descends on all the faithful. But he only remains on the mediator—and does so in a special way. For he has never left the Son's human nature even as he proceeds from his divine nature.… But when the voice of truth tells the disciples that this same Spirit, "will dwell with you and shall be in you," how is this abiding of the Spirit declared by the voice of God supposed to be a peculiar sign of the mediator?… This will appear if we distinguish between the different gifts of the Spirit. There are some gifts which are necessary for attaining life and there are others through which holiness of life becomes evident for the good of others. Gentleness, humility, faith, hope and charity are all gifts that come from the Spirit and are gifts a person needs in order to attain life.… In the case of these gifts … the Holy Spirit always remains.… But with respect to those which have for their object, not our own salvation, but that of others, he does not always abide.… Instead, sometimes he withdraws and ceases to exhibit them so that people should be more humble in the possession of his gifts.… But the Mediator between God and men, the man Christ Jesus, always had all the gifts of the Spirit without interruption.

"How then didst thou know Him?" "By the descent of the Spirit," he saith. But again, test any one should suppose that he was in need of the Spirit as we are, hear how he removes the suspicion, by showing that the descent of the Spirit was only to declare Christ. For having said, "And I knew Him not," he adds "But He that sent me to baptize with water the Same said unto me, Upon whom thou shalt see the Spirit descending and remaining on Him, the same is He which baptizeth with the Holy Ghost."

Seest thou that this was the work of the Spirit, to point out Christ? The testimony of John was indeed not to be suspected, but wishing to make it yet more credible, he leads it up to God and the Holy Spirit. For when John had testified to a thing so great and wonderful, so fit to astonish all his hearers, that He alone took on Him the sins of all the world, and that the greatness of the gift sufficed for so great a ransom, afterwards he proves this assertion. And the proof is that He is the Son of God, and that He needed not baptism, and that the object of the descent of the Spirit was only to make Him known. For it was not in the power of John to give the Spirit, as those who were baptized by him show when they say, "We have not so much as heard whether there be any Holy Ghost." In truth, Christ needed not baptism, neither his nor any other; but rather baptism needed the power of Christ. For that which was wanting was the crowning blessing of all, that he who was baptized should be deemed worthy of the Spirit; this free gift then of the Spirit He added when He came.

"And John bare record, saying, I saw the Spirit descending from the heaven like a dove, and It abode upon Him. And I knew Him not: but He that sent me to baptize with water, the Same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on Him, the same is He which baptizeth with the Holy Ghost. And I saw, and bare record that this is the Son of God."

He puts the "I knew Him not" repeatedly. On what account, and wherefore? He was His kinsman according to the flesh. "Behold," saith the angel, "thy cousin Elisabeth, she also hath received a son." That therefore he might not seem to favor Him because of the relationship, he repeats the "I knew Him not." And this happened with good reason; for he had passed all his time in the wilderness away from his father's house.

How then, if he knew Him not before the descent of the Spirit, and if he then for the first time recognized Him, did he forbid Him before baptism, saying, "I have need to be baptized of Thee, and comest Thou to me?" since this was a proof that he knew Him very well. Yet he knew Him not before or for a long time, and with good cause; for the marvels which took place when He was a child, as the circumstances of the Magi and others the like, had happened long before, while John himself was very young, and since much time had elapsed in the interval, He was naturally unknown to all. For had He been known, John would not have said, "That He should be made manifest to Israel, therefore am I come baptizing."

Hence it remains clear to us, that the miracles which they say belong to Christ's childhood, are false, and the inventions of certain who bring them into notice. For if He had begun from His early age to work wonders, neither could John have been ignorant of Him, nor would the multitude have needed a teacher to make Him known.

"But," says one, "how then did not the Jews believe? for it was not John only that saw the Spirit in the likeness of a dove." It was, because, even if they did see, such things require not only the eyes of the body, but more than these, the vision of the understanding, to prevent men from supposing the whole to be a vain illusion. For if when they saw Him working wonders, touching with His own hands the sick and the dead, and so bringing them back to life and health, they were so drunk with malice as to declare the contrary of what they saw; how could they shake off their unbelief by the descent of the Spirit only? And some say, that they did not all see it, but only John and those of them who were better disposed. Because even though it were possible with fleshly eyes to see the Spirit descending as in the likeness of a dove, still not for this was it absolutely necessary that the circumstance should be visible to all. For Zacharias saw many things in a sensible form, as did Daniel and Ezekiel, and had none to share in what they saw; Moses also saw many things such as none other hath seen; nor did all the disciples enjoy the view of the Transfiguration on the mount, nor did they all alike behold Him at the time of the Resurrection. And this Luke plainly shows, when he says, that He showed Himself "to witnesses chosen before of God."

Here it is evident that the Spirit descending like a dove on the baptized Lord was not seen by all those present, but by John only in a sort of spiritual vision. Similarly, the prophets amid many people were used to seeing those things that were invisible to all the others. It would have been useless to say that John testified and said, "I saw the Spirit," if all those present had been participants in that vision as well.

267 Then when he says, John gave this testimony also, he confirms by the authority of God the great things he testified to about Christ, that Christ alone would take away the sins of the whole world. As to this he does three things. First, he presents a vision. Secondly, he tells us the meaning of the vision (v 33). Thirdly, he shows what he learned from this vision (v 34).

268 He presents the vision when he says, I saw the Spirit coming down on him from heaven. When this actually happened John the Evangelist does not tell us, but Matthew and Luke say that it took place when Christ was being baptized by John. And it was indeed fitting for the Holy Spirit to be present at this baptism and to the person being baptized. It was appropriate for the one baptized, for as the Son, existing by the Father, manifests the Father, "Father, I have manifested your name" (below 17:6), so the Holy Spirit, existing by the Son, manifests the Son, "He will glorify me, because he will receive from me" (below 16:14). It was appropriate for this baptism because the baptism of Christ begins and consecrates our baptism. Now our baptism is consecrated by invoking the whole Trinity: "Baptizing them in the name of the Father, and of the Son, and of the Holy Spirit" (Mt 28:19). Thus, the ones we invoke in our baptism were present at the baptism of Christ: the Father in the voice, the Holy Spirit in the dove, and the Son in his human nature.

269 He says, coming down, because descent, since it has two termini, the start, which is from above, and the end, which is below, suits baptism in both respects. For there is a twofold spirit: one of the world and the other of God. The spirit of the world is the love of the world, which is not from above; rather, it comes up to man from below and makes him descend. But the spirit of God, i.e., the love of God, comes down to man from above and makes him ascend: "We have not received the spirit of this world, but the spirit of God," as is said in 1 Corinthians (2:12). And so, because that spirit is from above, he says, coming down.

Similarly, because it is impossible for the creature to receive God's goodness in the fulness in which it is present in God, the communication of this goodness to us is in a way a certain coming down: "Every perfect gift is from above, coming down from the Father of lights" (Jas 1:17).

270 The Evangelist, in describing the manner of the vision and of the coming down, says that the Holy Spirit did not appear in the spirit, i.e., in his nature, but in the form of a dove, saying, that he came like a dove. The reason for this is that the Holy Spirit cannot be seen in his nature, as is said, "The Spirit blows where it wills, and you hear its sound, but you do not know where it comes from or where it goes" (below 3:8), and because a spirit does not come down but goes up, "The spirit lifted me up" (Ez 8:3).

It was appropriate that the Son of God, who was made visible through flesh, should be made known by the Holy Spirit in the visible form of a dove. However, the Holy Spirit did not assume the dove into a unity of person, as the Son of God assumed human nature. The reason for this is that the Son did not appear as a manifester but as a Savior. And so, according to Pope Leo, it was appropriate that he be God and man: God, in order to provide a remedy; and man, in order to offer an example. But the Holy Spirit appeared only to make known, and for this it was sufficient merely to assume a visible form which was suitable for this purpose.

271 As to whether this dove was a real animal and whether it existed prior to its appearance, it seems reasonable to say that it was a real dove. For the Holy Spirit came to manifest Christ, who, being the Truth, ought to have been manifested only by the truth. As to the other part of the question, it would seem that the dove did not exist prior to its appearance, but was formed at the time by the divine power, without any parental union, as the body of Christ was conceived by the power of the Holy Spirit, and not from a man's seed. Yet it was a real dove, for as Augustine says in his work, The Christian Combat: "It was not difficult for the omnipotent God, who produced the entire universe of creatures from nothing, to form a real body for the dove without the aid of other doves, just as it was not difficult to form the true body of Christ in the womb of the Blessed Virgin without natural semen."

Cyprian, in his The Unity of the Church, says: "It is said that the Holy Spirit appeared in the form of a dove because the dove is a simple harmless animal, not bitter with gall, not savage with its bites, not fierce with rending talons; it loves the dwellings of men, is able to live together in one nest, together it raises its young, they remain together when they fly, spend their life in mutual association, signify the concord of peace with the kiss of their bill, and fulfill the law of harmony in all things."

272 Many reasons are given why the Holy Spirit appeared as a dove rather than in some other form. First, because of its simplicity, for the dove is simple: "Be wise as serpents, and simple as doves" (Mt 10:16). And the Holy Spirit, because he inclines souls to gaze on one thing, that is, God, makes them simple; and so he appeared in the form of a dove. Further, according to Augustine, the Holy Spirit also appeared in the form of fire over the heads of the assembled apostles. This was done because some are simple, but lukewarm; while others are fervent but guileful. And so in order that those sanctified by the Spirit may have no guile, the Spirit is shown in the form of a dove; and in order that their simplicity may not grow tepid, the Spirit is shown in fire.

A dove was used, secondly, because of the unity of charity; for the dove is much aglow with love: "One is my dove" (Sg 6:9). So, in order to show the unity of the Church, the Holy Spirit appears in the form of a dove. Nor should it disturb you that when the Holy Spirit rested on each of the disciples, there appeared separate tongues of fire; for although the Spirit appears to be different according to the different functions of his gifts, he nevertheless unites us through charity. And so, because of the first he appeared in separate tongues of fire, as is said, "There are different kinds of gifts" (1 Cor 12:4); but he appears in the form of a dove because of the second.

A dove was used, thirdly, because of its groaning, for the dove has a groaning chant; so also the Holy Spirit "pleads for us with indescribable groanings" (Rom 8:26); "Her maidens, groaning like doves" (Na 2:7). Fourthly, because of the dove's fertility, for the dove is a very prolific animal. And so in order to signify the fecundity of spiritual grace in the Church, the Holy Spirit appeared in the form of a dove. This is why the Lord commanded an offering of two doves (Lv 5:7).

A dove was used, fifthly, because of its cautiousness. For it rests upon watery brooks, and gazing into them can see the hawk flying overhead and so save itself: "His eyes are like doves beside brooks of water" (Sg 5:12). And so, because our refuge and defense is found in baptism, the Holy Spirit appropriately appeared in the form of a dove.

The dove also corresponds to a figure in the Old Testament. For as the dove bearing the green olive branch was a sign of God's mercy to those who survived the waters of the deluge, so too in baptism, the Holy Spirit, coming in the form of a dove, is a sign of the divine mercy which takes away the sins of those baptized and confers grace.

273 He says that the Holy Spirit was resting on him. If the Holy Spirit does not rest on someone, it is due to two causes. One is sin. For all men except Christ are either suffering from the wound of mortal sin, which banishes the Holy Spirit, or are darkened with the stain of venial sin, which hinders some of the works of the Holy Spirit. But in Christ there was neither mortal nor venial sin; so, the Holy Spirit in him was never disquieted, but was resting on him.

The other reason concerns charismatic graces, for the other saints do not always possess their power. For example, the power to work miracles is not always present in the saints, nor is the spirit of prophecy always in the prophets. But Christ always possessed the power to accomplish any work of the virtues and the graces. So to indicate this, he says, resting on him. Hence this was the characteristic sign for recognizing Christ, as the Gloss says. "The Spirit of the Lord will rest on him" (Is 11:2), which we should understand of Christ as man, according to which he is less than the Father and the Holy Spirit.

Now this it was in Him that John saw, and came to know which he did not know. Not that he did not know Him to be the Son of God, or that he did not know Him to be the Lord, or not know Him to be the Christ; or that he did not know this too, that it was He who should baptize with water and with the Holy Ghost. This he did know; but that he should do this so as to retain the authority to Himself and transfer it to none of His ministers, this is what he learnt in the dove. For by this authority, which Christ has retained to Himself alone, and conferred upon none of His ministers, though He has deigned to baptize by His ministers; by this authority, I say, stands the unity of the Church, which is figured in the dove, concerning which it is said, "My dove is one, the only one of her mother." For if, as I have already said, my brethren, the authority were transferred by the Lord to His minister, there would be as many baptisms as ministers, and the unity of baptism would no longer exist.

Mark, brethren; before our Lord Jesus Christ came to His baptism (for it was after the baptism that the dove descended, whereby John recognized something that was peculiar to Him, since he was told, "Upon whom thou shalt see the Spirit descending like a dove, and remaining on Him, the same is He that baptizeth with the Holy Ghost"), John knew that He it was that baptizeth with the Holy Ghost; but that it should be with this peculiarity, that the authority should not pass from Him to another, notwithstanding He confers it, this is what he learnt there. And whence do we prove that John did already know that the Lord was to baptize with the Holy Ghost; so that what he must be understood to have learned by the dove is, that the Lord was to baptize with the Holy Ghost in such wise that the authority should not pass from Him to any other man? Whence do we prove this? The dove descended after the Lord was baptized; but before the Lord came to be baptized by John in the Jordan, we have said that John knew Him, on the evidence of those words, in which he says, "Comest Thou to me to be baptized? I have need to be baptized of Thee." Well, he did know Him to be the Lord, knew Him to be the Son of God; how do we prove that he knew already that the same was He who should baptize with the Holy Ghost? Before He came to the river, whilst many people were running together to John to be baptized, he says to them, "I indeed baptize you with water; but He that cometh after me is greater than I, the latchet of whose shoes I am not worthy to loose; the same shall baptize you with the Holy Ghost, and with fire." Already he knew this also. What then did he learn from the dove, that he may not afterwards be found a liar (which God forbid we should think), if it be not this, that there was to be a certain peculiarity in Christ, such that, although many ministers, be they righteous or unrighteous, should baptize, the virtue of baptism would be attributed to Him alone on whom the dove descended, and of whom it was said, "This is He that baptizeth with the Holy Ghost"? Peter may baptize, but this is He that baptizeth; Paul may baptize, yet this is He that baptizeth; Judas may baptize, still this is He that baptizeth.

For if the sanctity of baptism be according to the diversity of merits in them that administer it, then as merits are diverse there will be diverse baptisms; and the recipient will imagine that what he receives is so much the better, the better he appears to be from whom he received it. The saints themselves-understand brethren, they that belong to the dove, that have their part in that city of Jerusalem, the good themselves in the Church, of whom the apostle says, "The Lord knoweth them that are His"-are endued with different graces, and do not all possess like merits. Some are more holy than others, some are better than others. Therefore if one receive baptism from him, for example, who is a righteous saint, another from another who is of inferior merit with God, of inferior degree, of inferior continence, of inferior life, how notwithstanding is that which they receive one, equal and like, if it be not because, "This is He that baptizeth"? Just, then, as when the good and the better administer baptism, one man does not receive a good thing, another a better; but, notwithstanding that the ministers were one good the other better, they receive what is one and equal, not a better in the one case and a worse in the other; so, too, when a bad man administers baptism, through the ignorance or forbearance of the Church (for bad men either are not known as such, or are borne with; the chaff is tolerated until the floor be fully purged at the last), that which is given is one, not unlike because the ministers are unlike, but like and equal because "This is He that baptizeth."

The dove teaches us. From the head of the Lord she answers, and says, Thou hast baptism, but the charity with which I groan thou hast not. How is this says he, I have baptism, and have not charity? Have I the sacraments, and not charity? Do not shout: show me how can he who divides unity have charity? I, saith he, have baptism. Thou hast; but that baptism, without charity, profits thee nothing; because without charity thou art nothing. The baptism itself, even in him who is nothing, is not nothing. Baptism, indeed, is something, aye, something great, for His sake, of whom it is said, "This is He that baptizeth." But lest thou shouldst fancy that that which is great can profit thee aught, if thou be not in unity, it was after He was baptized that the dove descended, as if intimating, If thou hast baptism, be in the dove, lest what thou hast profit thee not. Come, then, to the dove, we say; not that thou mayest begin to have what thou hadst not before, but that what thou didst have may begin to profit thee. For thou didst have baptism to destruction without; if thou shalt have it within, it begins to profit thee to salvation.

For not only was baptism not profitable to thee, and not also hurtful. Even holy things may be hurtful. In the good, indeed, holy things are to salvation; in the evil, to judgment. For we certainly know, brethren, what we receive, and what we receive is at any rate holy, and no one says that it is not: and what says the apostle? "But he that eateth and drinketh unworthily, eateth and drinketh judgment to himself." He does not say that the thing itself is bad, but that the evil man, by receiving it amiss, receives the good thing which he does receive to judgment. Was that morsel which the Lord delivered to Judas evil? God forbid. The physician would not give poison; it was health the physician gave; but by unworthily receiving it, he who received it not being at peace, received it unto destruction. So likewise also good heed to what thou hast: by that very thing which thou hast thou wilt be condemned. Wherefore? Because thou hast what belongs to the dove apart from the dove. If thou hast what is the dove's in the dove, thou art safe. Suppose thyself a soldier: if thou hast thy general's mark within the lines, thou servest in safety; but if thou hast it out of bounds, not only that mark will not be of advantage to thee for service, but thou wilt even be punished as a deserter. Come, then, come, and do not say, I have already, I have enough. Come; the dove is calling thee, calling thee by her sighing.

My brethren, this question if solved today would oppress you, I do not doubt, for already have I spoken many words. But know that the question is of such a character that alone it is able to extinguish the party of Donatus. I have said thus much, my beloved, in order to gain your attention, as is my wont; and also in order that you may pray for us, that the Lord may grant to us to speak what is suitable, and that you may be found worthy to receive what is suitable. In the meantime, be pleased to defer the question for to-day. But in the meantime, I say this briefly, until I give a fuller solution: Inquire peacefully, without quarreling, without contention, without altercations, without enmities; both seek by yourselves, and inquire of others, and say, "This question our bishop proposed to us to-day, and he will resolve it at a future time, if the Lord will." But whether it be resolved or not, reckon that I have propounded what appears to me of importance; for it does seem of considerable importance. John says, "I have need to be baptized of Thee," as if he knew Christ. For if he did not know Him by whom he wished to be baptized, he spoke rashly when he said, "I have need to be baptized of Thee." Therefore he knew Him. If he knew Him, what is the meaning of the saying, "I knew Him not: but He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and abiding upon Him, as a dove, the same is He which baptizeth with the Holy Ghost"? What shall we say? That we do not know when the dove came? Lest perchance they take refuge in this, let the other evangelists be read, who have spoken of this matter more plainly, and we find most evidently that the dove then descended when the Lord came up out of the water. Upon Him baptized the heavens opened, and He saw the Spirit descending. If it was when He was already baptized that John knew Him, how saith he to Him, coming to baptism, "I have need to be baptized of Thee"? Ponder this in the meantime with yourselves, confer upon it, treat of it, one with another. The Lord our God grant that before you hear it from me, the explanation may be revealed to some of you first. Nevertheless, brethren, know this, that by means of the solution of this question, the allegation of the party of Donatus, if they have any sense of shame, will be silenced, and their mouths will be shut regarding the grace of baptism, a matter about which they raise mists to confuse the uninstructed, and spread nets for flying birds.

Who then sent John? If we say the Father, we speak truly; if we say the Son, we speak truly; but to speak more plainly, we say the Father and the Son. But whom the Father and the Son sent, one God sent; because the Son said, "I and the Father are one." How, then, did he not know Him by whom he was sent? For he said, "I knew Him not: but He that sent me to baptize with water, the same said unto me." I interrogate John: "Who sent thee to baptize with water? what did He say to thee?" "Upon whom thou shalt see the Spirit descending as a dove, and abiding upon Him, the same is He which baptizeth with the Holy Ghost." Is it this, O John, that He said to thee who sent thee? It is manifest that it was this; who, then, sent thee? Perhaps the Father. True God is the Father, and the Truth is God the Son: if the Father without the Son sent thee, God without the Truth sent thee; but if thou art true, because thou dost speak the truth, and dost speak of the Truth, the Father did not send thee without the Son, but the Father and the Son together sent thee.

Did John hear this that he might know Him whom he had not known, or that he might more fully know Him whom he had already known? For if he had been entirely ignorant of Him, he would not have said to Him when He came to the river to be baptized, "I have need to be baptized of Thee, and comest Thou to me?" He knew Him therefore. But when did the dove descend? When the Lord had been baptized, and was ascending from the water. But if He who sent Him said, "Upon whom thou shalt see the Spirit descending as a dove, and abiding upon Him, the same is He which baptizeth with the Holy Ghost," and he knew Him not, but when the dove descended he learned to know Him, and the time at which the dove descended was when the Lord was going up from the water; but John had known the Lord, when the Lord came to him to the water: it is made plain to us that John after a manner knew, and after a manner did not at first know the Lord. And unless we understand it so, he was a liar. How was he true acknowledging the Lord and saying, "Comest Thou to me to be baptized," and, "I have need to be baptized of Thee"? Is he true when he said this? And how is he again true when he saith, "I knew Him not: but He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending as a dove, and abiding upon Him, the same is He who baptizeth with the Holy Ghost"? The Lord was made known by a dove, not to him who knew Him not, but to him who in a manner knew Him, and in a manner knew Him not. It is for us to discover what, in Him, John did not know, and learned by the dove.

Since, then, John had accepted a baptism which may be properly called the baptism of John, but the Lord Jesus Christ would not give His baptism to any, not that no one should be baptized with the baptism of the Lord, but that the Lord Himself should always baptize: that was done, that the Lord should baptize by means of servants; that is to say, those whom the servants of the Lord were to baptize, the Lord baptized, not they. For it is one thing to baptize in the capacity of a servant, another thing to baptize with power. For baptism derives its character from Him through whose power it is given; not from him through whose ministry it is given. As was John, so was his baptism: the righteous baptism of a righteous man; but of a man who had received from the Lord that grace, and so great grace, that he was worthy to be the forerunner of the Judge, and to point Him out with the finger, and to fulfill the saying of that prophecy: "The voice of one crying in the wilderness, Prepare ye the way for the Lord." As was the Lord, such was His baptism: the baptism of the Lord, then, was divine, because the Lord was God.

But the Lord Jesus Christ could, if He wished, have given power to one of His servants to give a baptism of his own, as it were, in His stead, and have transferred from Himself the power of baptizing, and assigned it to one of His servants, and have given the same power to the baptism transferred to the servant as it had when bestowed by the Lord. This He would not do, in order that the hope of the baptized might be in him by whom they acknowledged themselves to have been baptized. He would not, therefore, that the servant should place his hope in the servant. And therefore the apostle exclaimed, when he saw men wishing to place their hope in himself, "Was Paul crucified for you? or were ye baptized in the name of Paul?" Paul then baptized as a servant, not as the power itself; but the Lord baptized as the power. Give heed. He was both able to give this power to His servants, and unwilling. For if He had given this power to His servants--that is to say, that what belonged to the Lord should be theirs--there would have been as many baptisms as servants; so that, as we speak of the baptism of John, we should also have spoken of the baptism of Peter, the baptism of Paul, the baptism of James, the baptism of Thomas, of Matthew, of Bartholomew: for we spoke of that baptism as that of John.

Therefore, lest as many baptisms should be spoken of as there are servants who received power from the Lord to baptize, the Lord kept to Himself the power of baptizing, and gave to His servants the ministry. The servant says that he baptizes; he says so rightly, as the apostle says, "And I baptized also the household of Stephanas;" but as a servant. Therefore, if even he be bad, and he happen to have the ministration of baptism, and if men do not know him, but God knows him, God, who has kept the power to Himself, permits baptism to be administered through him.

But this John did not know in the Lord. That He was the Lord he knew, and that he ought to be baptized by Him he knew; and he confessed that He was the Truth, and that he, the true man, was sent by the Truth: this he knew. But what was in Him which he knew not? That he was about to retain to Himself the power of His baptism, and was not to transmit or transfer it to any servant; but that, whether a good servant baptized in a ministerial manner, or whether an evil servant baptized, the person baptized should not know that he was baptized, unless by Him who kept to Himself the power of baptizing. And that you may know, brethren, what John did not know in Him, he learned it by means of the dove: for he knew the Lord; but that He was to retain to Himself the power of baptizing, and not to give it to any servant, he did not yet know. Regarding this he said, "I knew Him not." And that you may know that he there learnt this, give heed to what follows: "But He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending as a dove, and abiding upon Him, the same is He." What same is He? The Lord? But he already knew the Lord. Suppose, then, that John had said thus far, "I knew Him not: but He that sent me to baptize with water, the same said unto me--" We ask, what He said? It follows: "Upon whom thou shalt see the Spirit descending as a dove, and abiding upon Him." I do not say what follows. In the meantime give heed: "Upon whom thou shalt see the Spirit descending as a dove, and abiding upon Him, the same is He." But what same is He? What did He who sent me mean to teach me by means of a dove? That He was Himself the Lord. Already I knew by whom I was sent; already I knew Him to whom I said, "Comest Thou to me to be baptized? I have need to be baptized of Thee." So far, then, did I know the Lord, that I wished to be baptized by Him, not that He should be baptized by me.

Already, then, John knew this, and he knew the Lord. What then did the dove teach? What did He desire to teach by means of the dove--that is, by means of the Holy Spirit thus coming to teach who had sent him to whom He said, "Upon whom thou shalt see the Spirit descending as a dove, and abiding upon Him, the same is He"? Who is this He? The Lord? I know. But didst thou already know this, that the same Lord having the power to baptize, was not to give that power to any servant, but to retain it to Himself, so that all who were baptized by the ministration of the servant, should not impute their baptism to the servant, but to the Lord? Didst thou already know this? I did not know this: so what did He say to me? "Upon whom thou shalt see the Spirit descending as a dove, and abiding upon Him, the same is He who baptizeth with the Holy Ghost." He does not say, "He is the Lord;" He does not say, "He is the Christ;" He does not say, "He is God;" He does not say, "He is Jesus;" He does not say, "He is the One who was born of the Virgin Mary, after thee, before thee." This He does not say, for this John did already know. But what did he not know? That this great authority of baptism the Lord Himself was to have, and to retain to Himself, whether present in the earth or absent in body in the heaven, and present in majesty; lest Paul should say, my baptism; lest Peter should say, my baptism. Therefore see, give heed to the words of the apostles. None of the apostles said, my baptism. Although there was one gospel of all, yet thou findest that they said, my gospel: thou dost not find that they say, my baptism.

This, then, my brethren, John learned. What John learned by means of the dove let us also learn. For the dove did not teach John without teaching the Church, the Church to which it was said, "My dove is one." Let the dove teach the dove; let the dove know what John learned by the dove. The Holy Spirit descended in the form of a dove. But this which John learned in the dove, wherefore did he learn it in the dove? For it behoved him to learn, and perhaps it did not so much behove him to learn as to learn by the dove.

John learns to know Him whom he knew; but he learns in Him with regard to what he did not know; with regard to what he did know, he does not learn. And what did he know? The Lord. What did he not know? That the power of the Lord's baptism was not to pass from the Lord to any man, but that the ministration of it plainly would do so; the power from the Lord to no one, the ministration both to good and bad. Let not the dove shrink from the ministration of the bad, but have regard to the power of the Lord. What injury does a bad servant do to you where the Lord is good? What impediment can the malicious herald put in your way if the judge is well-disposed? John learned by means of the dove this. What is it that he learned? Let him repeat it himself. "The same said unto me," saith he, "Upon whom thou shalt see the Spirit descending as a dove, and abiding on Him, this is He which baptizeth with the Holy Ghost." Let not those seducers deceive thee, O dove, who say, We baptize. Acknowledge, dove, what the dove has taught: "This is He which baptizeth with the Holy Ghost." By means of the dove we are taught that this is He; and dost thou think that thou art baptized by his authority by whose ministration thou art baptized? If thou thinkest this, thou art not as yet in the body of the dove; and if thou art not in the body of the dove, it is not to be wondered at that thou hast not simplicity; for by means of the dove, simplicity is chiefly designated.

Wherefore, my brethren, by the simplicity of the dove did John learn that "This is He which baptizeth with the Holy Ghost," unless to show that these are not doves who have scattered the Church? Hawks they were, and kites. The dove does not tear.

As yet, in the darkness of this life, we walk by the lamp of faith: let us hold also to the lamp John, and let us confound by him the enemies of Christ; indeed, let Christ Himself confound His own enemies by His own lamp. Let us put the question which the Lord put to the Jews, let us ask and say, "The baptism of John, whence is it? from heaven, or of men?" What will they say? Mark, if they are not as enemies confounded by the lamp. What will they say? If they shall say, Of men, even their own will stone them; but if they shall say, From heaven, let us say to them, Wherefore, then, did ye not believe him? They perhaps say, We believe him. Wherefore, then, do you say that you baptize, when John says, "This is He which baptizeth"? But it behoveth, they say, the ministers of so great a Judge who baptize, to be righteous. And I also say, and all say, that it behoveth the ministers of so great a Judge to be righteous; let the ministers, by all means, be righteous if they will; but if they will not be righteous who sit in the seat of Moses, my Master made me safe, of whom His Spirit said, "This is He which baptizeth."

If the minister is righteous, I reckon him with Paul, I reckon him with Peter; with those I reckon righteous ministers: because, in truth, righteous ministers seek not their own glory; for they are ministers, they do not wish to be thought judges, they abhor that one should place his hope on them; therefore, I reckon the righteous minister with Paul. For what does Paul say? "I have planted, Apollos watered; but God gave the increase. Neither is he that planteth anything, nor he that watereth; but God who giveth the increase." But he who is a proud minister is reckoned with the devil; but the gift of Christ is not contaminated, which flows through him pure, which passes through him liquid, and comes to the fertile earth. Suppose that he is stony, that he cannot from water rear fruit; even through the stony channel the water passes, the water passes to the garden beds; in the stony channel it causes nothing to grow, but nevertheless it brings much fruit to the gardens. For the spiritual virtue of the sacrament is like the light: both by those who are to be enlightened is it received pure, and if it passes through the impure it is not stained. Let the ministers be by all means righteous, and seek not their own glory, but His glory whose ministers they are; let them not say, The baptism is mine; for it is not theirs. Let them give heed unto John. Behold, John was full of the Holy Spirit; and he had his baptism from heaven, not from men; but how long had he it? He said himself, "Prepare ye the way for the Lord." But when the Lord was known, Himself became the way; there was no longer need for the baptism of John to prepare the way for the Lord.

What, however, are they accustomed to say against us? "Behold, after John, baptism was given." For before that question was properly treated in the Catholic Church, many erred in it, both great and good men; but because they were members of the dove, they did not cut themselves off, and in their case that happened which the apostle said, "If in any thing ye are otherwise minded, God shall reveal even this unto you." Whence those who separated themselves became unteachable. What then are they wont to say? Behold, after John baptism was given; after heretical baptism is it not to be given because certain who had the baptism of John were commanded by Paul to be baptized, for they had not the baptism of Christ. Why then, say they, dost thou exaggerate the merit of John, and, as it were, underrate the misery of heretics? I also grant to you that the heretics are wicked; but the heretics gave the baptism of Christ, which baptism John did not give.

I go back to John, and say, "This is He which baptizeth." For John is better than a heretic, just as John is better than a drunkard, as John is better than a murderer. If we ought to baptize after the worse because the apostles baptized after the better, whosoever among them were baptized by a drunkard,--I do not say by a murderer, I do not say by the satellite of some wicked man, I do not say by the robber of other men's goods, I do not say by the oppressor of orphans, or a separater of married persons; I speak of none of these; I speak of what happens every year, of what happens every day; I speak of what all are called to, even in this city, when it is said to them, Let us play the part of the irrational, let us have pleasure, and on such a day as this of the calends of January we ought not to fast: these are the things I speak of, these trifling everyday proceedings;--when one is baptized by a drunkard, who is better? John or the drunkard? Reply, if thou canst, that the drunkard is better than John! This thou wilt never venture to do. Do you then, as a sober man, baptize after thy drunkard. For if the apostles baptized after John, how much more ought the sober to baptize after the drunkard? Or dost thou say, the drunkard is in unity with me? Was not John then, the friend of the Bridegroom, in unity with the Bridegroom?

But I say to thee thyself, whoever thou art, Art thou better than John? Thou wilt not venture to say: I am better than John. Then let thine own baptize after thee if they are better. For if baptism was administered after John, blush that baptism is not administered after thee. Thou wilt say, But I have and teach the baptism of Christ. Acknowledge, then, now the Judge, and do not be a proud herald. Thou givest the baptism of Christ, therefore baptism is not administered after thee: after John it was administered, because he gave not the baptism of Christ, but his own; for he had in such manner received it that it was his own. Thou art then not better than John: but the baptism given through thee is better than that of John; for the one is Christ's, but the other is that of John. And that which was given by Paul, and that which was given by Peter, is Christ's; and if baptism was given by Judas it was Christ's. Judas gave baptism and after Judas baptism was not repeated; John gave baptism, and baptism was repeated after John: because if baptism was given by Judas, it was the baptism of Christ; but that which was given by John, was John's baptism. We prefer not Judas to John; but the baptism of Christ, even when given by the hand of Judas, we prefer to the baptism of John, rightly given even by the hand of John.

For it was said of the Lord before He suffered, that He baptized more than John; then it was added: "Howbeit, Jesus Himself baptized not, but His disciples." He, and not He: He by power, they by ministry; they performed the service of baptizing, the power of baptizing remained in Christ. His disciples, then, baptized, and Judas was still among his disciples: and were those, then, whom Judas baptized not again baptized; and those whom John baptized were they again baptized? Plainly there was a repetition, but not a repetition of the same baptism. For those whom John baptized, John baptized; those whom Judas baptized, Christ baptized. In like manner, then, they whom a drunkard baptized, those whom a murderer baptized, those whom an adulterer baptized, if it was the baptism of Christ, were baptized by Christ. I do not fear the adulterer, the drunkard, or the murderer, because I give heed unto the dove, through whom it is said to me, "This is He which baptizeth."

But, my brethren, it is madness to say that--I will not say Judas--but that any man was better than he of whom it was said, that "Among those that are born of women, there hath not arisen a greater than John the Baptist." No servant then is preferred to him; but the baptism of the Lord, even when given through an evil servant, is preferred to the baptism even of a servant who was a friend. Listen to the sort of persons whom the Apostle Paul mentions, false brethren, preaching the word of God through envy, and what he says of them: "And I therein do rejoice, yea, and will rejoice." They proclaimed Christ, through envy indeed, but still they proclaimed Christ. Consider not the why, but the whom: through envy is Christ preached to thee. Behold Christ, avoid envy. Do not imitate the evil preacher, but imitate the Good One who is preached to thee. Christ then was preached by some out of envy. And what is envy? A shocking evil. By this evil was the devil cast down; this malignant pest it was which cast him down; and certain preachers of Christ were possessed by it, whom, nevertheless, the apostle permitted to preach. Wherefore? Because they preached Christ. But he who envies, hates; and he who hates, what is said concerning him? Listen to the Apostle John: "He who hateth his brother is a murderer." Behold, after John baptism was given, after a murderer baptism was not given; because John gave his own baptism, the murderer gave the baptism of Christ. That sacrament is so sacred that not even the ministration of a murderer pollutes it.

I do not reject John, but rather I believe John. In what do I believe John? In that which he learned through the dove? What did he learn through the dove? "This is He which baptizeth with the Holy Ghost." Now therefore, brethren, hold this fast and impress it upon your hearts; for if I would more fully explain to-day, Wherefore through the dove, time fails. For I have, I think, to some extent made plain to you, holy brethren, that a matter which had to be learned was instilled into John by means of the dove, a matter with regard to Christ which John did not know, although he already knew Christ; but why it behoved this matter to be pointed out by means of the dove, I would say, were it possible to say it briefly: but because it would take long to say, and I am unwilling to burden you, since I have been helped by your prayers to perform my promise; with the renewed help of your pious attention and good wishes, it will likewise become clear to you, wherefore John with regard to that matter which he learned regarding the Lord, namely, that it is "He which baptizeth with the Holy Ghost," and that to none of His servants had he transferred the power of baptizing--why this it became him not to learn except through the dove.

Christ was such a Center in His incarnation. Hence, it is written in John: "In the midst of you there has stood One whom you do not know." And later: "He who sent me to baptize with water said to me, 'He upon whom thou wilt see the Spirit descending, and abiding upon Him, He it is who baptizes with the Holy Spirit.'"

"And I knew him not" before, but by this sign I knew him, because it was given to me by God; therefore he adds: "But he who sent me to baptize in water," namely God; above, in the same chapter: "There was a man sent from God." "He," I say, "said to me: Upon whom you shall see the Spirit descending and remaining upon him, he it is who baptizes in the Holy Spirit," because baptism is given in his name alone and by his power: Acts 2: "Let each one of you be baptized in the name of Christ." The sign of this was the descent and abiding of the Holy Spirit; whence Bede: "In the Mediator alone the Spirit remained perpetually; because from that time when he began to become man, he was conceived by his ministry and operation." Therefore by this sign he was certified.

This Holy Spirit came down when the Lord was baptized so that the dignity of him who was baptized might not be hidden.… The heavens too were opened because of the dignity of him who descended. For see, he says, the heavens were opened, and he saw the Spirit of God descending as a dove, and lighting upon him. The Spirit descended voluntarily. For it was appropriate, as some have interpreted, that the primacy and firstfruits of the Holy Spirit promised to the baptized should be conferred upon the humanity of the Savior first since the Spirit is the giver of such grace. But perhaps he came down in the form of a dove, as some say, to exhibit a figure of that dove who is pure and innocent and undefiled—who also helps the prayers of the children she has begotten and who brings forgiveness of sins. It was emblematically foretold that Christ should be made known in this way in the appearance of his eyes. For in the Song of Songs she cries concerning the Bridegroom, and says, "Your eyes are as doves by the rivers of water."69The dove of Noah, according to some, was in part a figure of this dove. In the time of Noah, salvation came to them by means of wood and water along with the beginning of a whole new generation. And, the dove returned to him towards evening with an olive branch. Just as this happened, they say, so the Holy Spirit also descended upon the true Noah, the author of the second birth, who draws together into one the wills of all nations. The various dispositions of the animals in the ark were in fact a figure of him too—him at whose coming the spiritual wolves feed with the lambs, in whose church the calf, and the lion, and the ox, feed in the same pasture, as we behold to this day the rulers of the world guided and taught by churchmen. The spiritual dove therefore, as some interpret, came down at the season of his baptism so that he might show that it is he who by the wood of the cross saves those who believe, he who when evening comes grants salvation through his death.

But we, with but as poor a measure of understanding as of faith, are able to determine that that baptism was divine indeed, (yet in respect of the command, not in respect of efficacy too, in that we read that John was sent by the lord to perform this duty, ) but human in its nature: for it conveyed nothing celestial, but it fore-ministered to things celestial; being, to wit, appointed over repentance, which is in man's power.

He revealed why he lived in the wilderness. This certainly happened through a special providence of God, in order that he might not have any relationship with the Messiah. And John certainly would have had such a relationship if he had lived in town, since they were of the same age and they were related. The suspicion would have easily arisen that he had testified those words because of that previous relationship and because of their friendship and the fact that they were related. In order to remove this suspicion, John was segregated from adolescence onward and grew up in the wilderness. Therefore, with good reason he said, "I myself did not know him." I had no familiarity or friendship with him, but I was sent to baptize with water for him so that I might reveal him whom I did not know. He clearly showed that he baptized so that all the Jews who came because of the baptism might have an occasion to hear his doctrine and to see him to whom he testified.

He who sent me so that I might reveal before everybody that he had come—and therefore he gave me the power to baptize with water—predicted to me that the Spirit would descend on him. These words were said to the Baptist while he was in the wilderness, and immediately he who indeed did [preach and baptize] came. As the Lord then came to John, he immediately received the vision so that he might recognize the Lord. This is why he preached so publicly about his greatness. When he, while administering the baptism, saw in a spiritual vision the Spirit descending, as had been predicted to him, then he was sure that he was seeing the expected result of the prophecy.

"But He who sent me to baptize in water said to me: 'Upon whom you see the Spirit descending and remaining on Him, He is the one who baptizes with the Holy Spirit.'" John, deflecting, as I said, suspicion from his own testimony about Christ, traces this testimony back to God the Father. "I," he says, "did not even know Him, but the Father revealed Him to me at the baptism." "But," someone may ask, "if John did not know Him, how does the evangelist Matthew (Matt. 3:14) say that he tried to prevent Him and said, 'I need to be baptized by You'?" To this one may answer that the words "did not know Him" should be understood to mean that long beforehand and before the baptism, John did not know Him, but then, at the time of the baptism, he recognized Him. Or one may answer differently: although John knew about Jesus, that He was the Christ, that He would baptize with the Holy Spirit he learned only then, when he saw the Spirit descending upon Him. So, by the words "I did not know Him," John gives us to understand that although he did not know that He would baptize with the Holy Spirit, he did know that He was superior to many. That is why, knowing surely that He was greater than all, John, according to the evangelist Matthew, tried to prevent Him. But when the Spirit descended, he came to know Him even more clearly and proclaimed Him to the rest. And the Spirit appeared to all those present, and not to John only. "Why then," someone will say, "did they not believe?" Because their foolish heart was darkened so that, even seeing Him working miracles, they did not believe. Some, however, say that not all saw the Spirit, but only the most devout. For although the Spirit descended in a sensible form, it was fitting for Him to appear not to all, but to the worthy, since the prophets too, for example Daniel and Ezekiel, although they saw many things in sensible form, yet no one else saw those things.

274 Then when he says, I did not know him, he teaches us how this vision should be understood. For certain heretics, as the Ebionites, said that Christ was neither the Christ nor the Son of God from the time he was born, but only began to be the Son of God and the Christ when he was anointed with the oil of the Holy Spirit at his baptism. But this is false, because at the very hour of his birth the angel said to the shepherds: "This day a Savior has been born for you in the city of David, Christ the Lord" (Lk 2:11). Therefore, so that we do not believe that the Holy Spirit descended upon Christ in his baptism as though Christ needed to receive the Spirit anew for his sanctification, the Baptist gives the reason for the Spirit's coming down. He says that the Spirit descended not for the benefit of Christ, but for our benefit, that is, so that the grace of Christ might be made known to us. And so he says, And I did not know him! And yet it was to reveal him to Israel that I came baptizing with water.

275 There is a problem here. For he says, he who sent me to baptize. If he is saying that the Father sent him, it is true. Also, if he is saying that the Son sent him, it is even more clear, since it is said that both the Father and the Son sent him, because John is not one of those referred to in Jeremiah (23:21), "I did not send the prophets, yet they ran." But if the Son did send him, how can he then say, I did not know him? If it is said that although he knew Christ according to his divinity, yet he did not know him according to his humanity until after he saw the Spirit coming down upon him, one might counter that the Holy Spirit descended upon Christ when he was being baptized, and John had already known Christ before he was baptized, otherwise he would not have said: "I ought to be baptized by you, and you come to me?" (Mt 3:14).

So we must say that this problem can be resolved in three ways. In one way, according to Chrysostom, so that the meaning is to know familiarly; the sense being that I did not know him, i.e., in a familiar way. And if the objection is raised that John says, "I ought to be baptized by you," it can be answered that two different times are being discussed: so that I did not know him, refers to a time long before baptism, when he was not yet familiar with Christ: but when he says, "I ought to be baptized by you," he is referring to the time when Christ was being baptized, when he was now familiar with Christ because of his frequent visits. In another way, according to Jerome, it could be said that Christ was the Son of God and the Savior of the world, and that John did in fact know this; but it was not through the baptism that he knew that he was the Savior of the world. And so to remedy this ignorance he adds, he is the one who is to baptize with the Holy Spirit. But it is better to say with Augustine that John knew certain things and was ignorant of others. Explaining what he did not know, he adds that the power of baptizing, which Christ could have shared with his faithful followers, would be reserved for himself alone. And this is what he says, he who sent me to baptize with water... is the one, exclusively and solely, who is to baptize with the Holy Spirit, i.e., he and no one else, because this power he reserved for himself alone.

276 We should note that a threefold power of Christ is found in baptism. One is the power of efficiency, by which he interiorly cleanses the soul from the stain of sin. Christ has this power as God, but not as man, and it cannot be communicated to any other. Another is the power of ministry, which he does share with the faithful: "Baptizing them in the name of the Father, and of the Son, and of the Holy Spirit" (Mt 28:19). Therefore priests have the power to baptize as ministers. Christ too, as man, is called a minister, as the Apostle says. But he is also the head of all the ministers of the Church.

Because of this he alone has the power of excellence in the sacraments. And this excellence shows itself in four things. First, in the institution of the sacraments, because no mere man or even the entire Church could institute sacraments, or change the sacraments, or dispense with the sacraments. For by their institution the sacraments give invisible grace, which only God can give. Therefore, only one who is true God can institute sacraments. The second lies in the efficacy of Christ's merits, for the sacraments have their power from the merit of Christ's passion: "All of us who have been baptized into Christ Jesus, have been baptized into his death" (Rom 6:3). The third is that Christ can confer the effect of baptism without the sacrament; and this is peculiar to Christ. Fourthly, because at one time baptism was conferred in the name of Christ, although this is no longer done.

Now he did not communicate these four things to anyone; although he could have communicated some of them, for example, that baptism be conferred in the name of Peter or of someone else, and perhaps one of the remaining three. But this was not done lest schisms arise in the Church by men putting their trust in those in whose name they were baptized.

And so John, in stating that the Holy Spirit came down upon Christ, teaches that it is Christ alone who baptizes interiorly by his own power.

277 One might also say that when John said, "I ought to be baptized by you," he recognized Christ through an interior revelation, but that when he saw the Holy Spirit coming down upon him, he knew him through an exterior sign. And so he mentions both of these ways of knowing. The first when he says, he who sent me to baptize with water had said to me, i.e., revealed something in an interior way. The second when he adds, The man on whom you see the Spirit come down and rest is the one who is to baptize with the Holy Spirit.

John bare record because he saw. What record did he bear? "That this is the Son of God." It behoved, then, that He should baptize who is God's only Son, not His adopted son. Adopted sons are the ministers of the only Son: the only Son has power; the adopted, the ministry. In the case that a minister baptizes who does not belong to the number of sons, because he lives evilly and acts evilly, what is our consolation? "This is He which baptizeth."

"And I saw" and bore witness that this is the Son of God. Here the certain testimony is touched upon. For the testimony is certain when a man testifies concerning what he has seen. Therefore he says: "And I saw and bore witness that this is the Son of God": below, chapter 19: "And he who saw bore witness, and his testimony is true."

And I saw, and bare record that this is the Son of God.

Sure is the witness; who, what he hath actually seen, that he also speaketh. For haply he was not ignorant of that which is written, That which thine eyes have seen, tell. I saw then, says he, the sign, and understood That Which was signified by it. I bear record that this is the Son of God, Who was proclaimed by the Law that is through Moses, and heralded by the voice of the holy Prophets. The blessed Evangelist seems to me again to say with some great confidence, This is the Son of God, that is, the One, the Only by Nature, the Heir of the Own Nature of the Father, to Whom we too, sons by adoption, are conformed and through Whom we are called by grace to the dignity of sonship. For as from God the Father every family in Heaven and earth is named, from His being properly, and first, and truly Father, so is all sonship too from the Son, by reason of His being properly and Alone truly Son, not bastard nor falsely-called, but of the Essence of God the Father, not by off-cutting or emanation or division or severance (for the Divine Nature is altogether Impassible): but as One of One, ever Co-existing and Co-eternal and Innate in Him Who begat Him, being in Him, and coming forth from Him, Indivisible and without Dimensions; since the Divinity is neither after the manner of a body, nor bounded by space, nor of nature such as to make progressive footsteps. But like as from fire proceedeth the heat that is in it, appearing to be separate from it in idea, and to be other than it, though it is of it and in it by nature, and proceedeth from it without suffering any harm in the way of offcutting, division, or emanation (for it is preserved whole in the whole fire): so shall we conceive of the Divine Offspring too, thinking thereon in a manner most worthy of God, and believing that the Son subsists of Himself, yet not excluding Him from the One Ineffable Godhead, nor saying that He is Other in substance than the Father. For then would He no longer be rightly conceived of as Son, but something other than He, and a new god would arise, other than He That Only Is. For how shall not that which is not consubstantial with God by Nature, wholly fall away from being Very God? But since the blessed Baptist is both trustworthy, and of the greatest repute, and testifieth that This is the Son of God: we will confess the Son to be altogether Very God, and of the Essence of the Father. For this and nothing else, does the name of Sonship signify to us.

A confident witness is one who not only sees but actually speaks about what he has seen. [John] surely was not ignorant of what was written, "Tell what your eyes have seen." "I saw" then, he says, the sign, and I understood what was signified by it. I bear witness "that this is the Son of God," who was proclaimed by the law through Moses and heralded by the voice of the holy prophets. The blessed Evangelist seems to me again to say with supreme confidence, "This is the Son of God," that is, the one and only one who is by nature the unique heir of the Father to whom we too, sons by adoption, are conformed and through whom we are called by grace to the dignity of sonship.

"And I saw, and bare record that this is the Son of God."

Where did he "bear record that this is the Son of God?" he called Him indeed "Lamb," and said that He should "baptize with the Spirit," but nowhere did he say of Him, "Son of God." But the other Evangelists do not write that He said anything after the baptism, but having been silent as to the time intervening, they mention the miracles of Christ which were done after John's captivity, whence we may reasonably conjecture that these and many others are omitted. And this our Evangelist himself has declared, at the end of his narrative. For they were so far from inventing anything great concerning Him, that the things which seem to bring reproach, these they have all with one voice and with all exactness set down, and you will not find one of them omitting one of such circumstances; but of the miracles, part some have left for the others to relate, part all have passed over in silence.

Where then did John testify about Jesus that He is the Son of God? This is nowhere written. He calls Him the Lamb, but nowhere the Son of God. From this it is natural to suppose that very much else was also left unrecorded by the apostles, for not everything was written down.

278 Then he shows what the Baptist understood from this vision, that is, that Christ is the Son of God. And this is what he says, Now I have seen for myself, that is, the Spirit coming down on him, and have given testimony that he, that is, Christ, is the Son of God, that is, the true and natural Son. For there were adopted sons of the Father who had a likeness to the natural Son of God: "Conformed to the image of his Son" (Rom 8:29). So he who baptizes in the Holy Spirit, through whom we are adopted as sons, ought to fashion sons of God. "You did not receive the spirit of slavery... but the spirit of adoption" (Rom 8:15). Therefore, because Christ is the one who baptizes in the Holy Spirit, the Baptist correctly concludes that he is the true and pure Son of God: "that we may be in his true Son" (1 Jn 5:20).

279 But if there were others who saw the Holy Spirit coming down upon Christ, why did they not also believe? I answer that they had not been so disposed for this. Or perhaps, this vision was seen only by the Baptist.

(de cons. Ev. ii. 17.) John relates in his Gospel the calling of Peter, Andrew, and Nathanael, and the miracle in Cana, before Jesus' departure into Galilee; all these things the other Evangelists have omitted, carrying on the thread of their narrative with Jesus' return into Galilee. We must understand then that some days intervened, during which the things took place concerning the calling of the disciples which John relates.

It was not out of fear that he withdrew. By doing the things he did, he taught us to escape from persecutors. He "withdrew" from Judea to the Gentiles. This showed that God removes himself to a remote part of the land of the Jews when they sin against the holy prophets and insult his deity.

(H. E. iii. 24.) It is related that John preached the Gospel almost up to the close of his life without setting forth any thing in writing, and at length came to write for this reason. The three first written Gospels having come to his knowledge, he confirmed the truth of their history by his own testimony; but there were yet some things wanting, especially an account of what the Lord had done at the first beginning of His preaching. And it is true that the other three Gospels seem to contain only those things which were done in that year in which John the Baptist was put into prison, or executed. For Matthew, after the temptation, proceeds immediately, Hearing that John was delivered up; and Mark in like manner. Luke again, even before relating one of Christ's actions, tells that Herod had shut up John in prison. The Apostle John then was requested to put into writing what the preceding Evangelists had left out before the imprisonment of John; hence he says in his Gospel, this beginning of miracles did Jesus.

(ap. Anselm.) Though Luke's order seems the more historical; Matthew relates the temptations as they were done to Adam.

But mark, I pray thee, how in every case when He is about to depart unto the Gentiles, He hath the occasion given Him by Jews. For so in this instance, by plotting against His forerunner, and casting him into prison, they thrust out Christ into the Galilee of the Gentiles.

Wherefore doth He depart? Again instructing us not to go to meet temptations, but to give place and withdraw ourselves. For it is no reproach, the not casting one's self into danger, but the falling to stand manfully when fallen into it. To teach us this accordingly, and to soothe the envy of the Jews, He retires to Capernaum; at once fulfilling the prophecy, and making haste to catch the teachers of the world: for they, as you know, were abiding there, following their craft.

By God without doubt, for none can effect any thing against a holy man, unless God deliver him up. He withdrew into Galilee, that is, out of Judæa; both that He might reserve His passion to the fit time, and that He might set us an example of flying from danger.

Matthew having related the forty days' fast, the temptation of Christ, and the ministry of Angels, proceeds, Jesus having heard that John was cast into prison.

(ap. Anserm.) In allegory, John and the rest of the Prophets were the voice going before the Word. When prophecy ceased and was fettered, then came the Word, fulfilling what the Prophet had spoken of it, He departed into Galilee, i. e. from figure to verity. Or, into the Church, which is a passing from vice to virtue. Nazareth is interpreted 'a flower,' Capernaum, 'the beautiful village;' He left therefore the flower of figure, (in which was mystically intended the fruit of the Gospel,) and came into the Church, which was beautiful with Christ's virtues. It is by the sea-coast, because placed near the waves of this world, it is daily beaten by the storms of persecution. It is situated between Zabulon and Naphtali, i. e. common to Jews and Gentiles. Zabulon is interpreted, 'the abode of strength;' because the Apostles, who were chosen from Judæa, were strong. Nephtali, 'extension,' because the Church of the Gentiles was extended through the world.

But this should be considered with more care, viz. that John says that the Lord went into Galilee, before John the Baptist was thrown into prison. According to John's Gospel after the water turned into wine, and his going down to Capernaum, and after his going up to Jerusalem, he returned into Judæa and baptized, and John was not yet cast into prison. But here it is after John's imprisonment that He retires into Galilee, and with this Mark agrees. But we need not suppose any contradiction here. John speaks of the Lord's first coming into Galilee, which was before the imprisonment of John. (John 4:3.) He speaks in another place of His second coming, into Galilee, and the other Evangelists mention only this second coming into Galilee which was after John's imprisonment.

Therefore, since it is manifest that a sabbath temporal was shown, and a sabbath eternal foretold; a circumcision carnal foretold, and a circumcision spiritual pre-indicated; a law temporal and a law eternal formally declared; sacrifices carnal and sacrifices spiritual foreshown; it follows that, after all these precepts had been given carnally, in time preceding, to the people Israel, there was to supervene a time whereat the precepts of the ancient Law and of the old ceremonies would cease, and the promise of the new law, and the recognition of spiritual sacrifices, and the promise of the New Testament, supervene; while the light from on high would beam upon us who were sitting in darkness, and were being detained in the shadow of death. And so there is incumbent on us a necessity binding us, since we have premised that a new law was predicted by the prophets, and that not such as had been already given to their fathers at the time when He led them forth from the land of Egypt, to show and prove, on the one hand, that that old Law has ceased, and on the other, that the promised new law is now in operation.

By and by the Lord Himself consecrated His own baptism (and, in His own, that of all) by fasts; having (the power) to make "loaves out of stones," say, to make Jordan flow with wine perchance, if He had been such a "glutton and toper.

Now when Jesus had heard that John had been handed over, He departed into Galilee; and leaving Nazareth, He came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim. Jesus departs, teaching us not to throw ourselves into dangers. He departs into Galilee, which means "rolling down," for the Gentiles had rolled down into sin. He dwells in Capernaum, which means "house of comfort and consolation," because Christ came down from heaven to make the Gentiles the house of the Comforter. "Zabulon" means "nocturnal" and "Nephthalim," "a broadening." The life of the Gentiles, therefore, was both dark and broad, for they were walking not the narrow way, but the way leading to destruction (Mt. 7:13).

After showing how Christ was tested and approved, namely, by overcoming the devil, the evangelist now shows how Christ began to teach. Regarding this he does three things: first, he describes the place where he preached; secondly, how he chose the ministers of his preaching (v. 18); thirdly, how he led the crowd to listen (v. 23).

In regard to the first he describes the time, place (v. 12b) and method of preaching (v. 17).

The time of Christ's public preaching was after John's imprisonment; hence, he says, Now when Jesus heard that John had been handed over, namely, by God, because he permitted it.

To understand the gospels, it should be noted that there seems to be a difference here between John and the other three; because they say that Christ descended into Capernaum after John's arrest, but John says that he descended there before that. Yet it was in Galilee. The answer is that John, who wrote last, supplied what had been omitted by the others. But why did they omit? The answer is that although Christ had done certain things in the first two years, they were few compared to the third year. Therefore, it is necessary to say that John speaks about things he did in the first and second, and some things done in the third year; but the others about things done in the third year.

There is also a question about the number of years Christ preached. Some say two and one-half years; so that the half is counted from Epiphany to Passover, although it is not a complete half, for John mentions only three Passovers, because he says that after the baptism he went to Jerusalem (Jn 2:13). After that he mentions the Passover, when the miracle of the five loaves occurred; after that it was one year to the passion. But this does not seem to agree with the opinion of the Church; for the Church holds that three miracles were performed on Epiphany, namely, the adoration of the Magi, the baptism and the changing of water into wine. It is necessary, therefore, to say that from the baptism to the changing of water into wine was one year. Hence, it seems that Christ preached for three years, because until the changing of water into wine was one year; from then to the Passover was the second year; from the purification to the passion was another. For this is the way the Church reckons it. Accordingly, one must admit that John says little about the first year, something about the second, namely, how he went down to Capernaum, and about the question which arose between Christ and the Jews about purification. It should also be noted that John was killed near Passover time, because it says in John (6:4) that when the miracle of the five loaves was performed, the Passover was at hand; and in Matthew (14:13) it says that when Christ heard of John's death, he withdrew into Galilee. Therefore, it is clear that John was beheaded near the Passover, and that Christ did not preach publicly except for one year.

(ap. Anselm.) He came as Luke writes to Nazareth, where He had been brought up, and there entering into the synagogue, He read and spoke many things, for which they sought to throw Him down from the rock, and thence He went to Capernaum; for which Matthew has only, And leaving the town of Nazareth, He came and dwelt at Capernaum.

(ord.) Nazareth is a village in Galilee near Mount Tabor; Capernaum a town in Galilee of the Gentiles near the Lake of Gennesaret; and this is the meaning of the word, on the sea coast. He adds further in the borders of Zabulon and Naphtali, where was the first captivity of the Jews by the Assyrians. Thus where the Law was first forgotten, there the Gospel was first preached; and from a place as it were between the two it was spread both to Jews and Gentiles.

(in Esai. c. 9. 1.) They are said at the first time to be lightened from the burden of sin, because in the country of these two tribes, the Saviour first preached the Gospel; at the last time their faith was increased, most of the Jews remaining in error. By the sea here is meant the Lake of Gennesaret, a lake formed by the waters of the Jordan, on its shores are the towns of Capernaum, Tiberias, Bethsaida, and Corozaim, in which district principally Christ preached. Or, according to the interpretation of those Hebrews who believe in Christ, the two tribes Zabulon and Naphtali were taken captive by the Assyrians, and Galilee was left desert; and the prophet therefore says that it was lightened, because it had before suffered the sins of the people; but afterwards the remaining tribes who dwelt beyond Jordan and in Samaria were led into captivity; and Scripture here means that the region which had been the first to suffer captivity, now was the first to see the light of Christ's preaching. The Nazarenes again interpret that this was the first part of the country that, on the coming of Christ, was freed from the errors of the Pharisees, and after by the Gospel of the Apostle Paul, the preaching was increased or multiplied throughout all the countries of the Gentiles.

He left one, viz. Nazareth, that He might enlighten more by His preaching and miracles. Thus leaving an example to all preachers that they should preach at a time and in places where they may do good, to as many as possible. In the prophecy, the words are these, At that first time the land of Zabulon and the land of Naphtali was lightened, and at the last time was increased the way of the sea beyond Jordan, Galilee of the Gentiles. (Is. 9:1.)

Then he treats of the place: first, the place of the province; secondly, of the city (v. 12b). He says, therefore, He withdrew. This withdrawal is not the first one about which John speaks; but this was after one or two years, because the evangelists are silent about this. He withdrew for two reasons: first to put off the time of the passion: "My time has not yet come" (Jn 7:6); secondly, as an example to us, namely, that we should flee persecutions: "If they have persecuted me, they will also persecute you" (Jn 15:20). But mystically it declares that Christ's preaching was destined to pass to the Gentiles, because the Jews persecuted God's grace: "It was necessary that the word of God be spoken first to you. Since you cast it from you and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles" (Acts 13:46). Arriving in Galilee, he came first to Nazareth, as Luke (4:16 ff) says. There he entered the synagogue and taught: "The Spirit of the Lord is upon me." As a result of his preaching they led him to the brow of the hill, that they might throw him down headlong. After this, Christ fled and came to Capernaum, where he immediately cured the demoniac (Mk 1:23). But Matthew omits this. Now Nazareth means flower. By this is understood the doctors of the law who do not come to maturity. For Capernaum means most beautiful villa and signifies the Church: "You are beautiful, my love" (Song of Songs 6:4). Capernaum is really a sea-coast town, because it lies near a fresh-water lake. For the Jews called every body of water a sea, because the Church has been placed near the tribulations of the world. In the territory of Zebulon and Naphtali. For Galilee was so divided that one part was in the tribe of Zebulon and Naphtali. From it were selected the princes of the Church, namely, the apostles.

It is, in short, too bad that Romulus should have had in Proculus an avoucher of his ascent to heaven, when the Christ of (this) god could not find any one to announce his descent from heaven; just as if the ascent of the one and the descent of the other were not effected on one and the same ladder of falsehood! Then, what had he to do with Galilee, if he did not belong to the Creator by whom that region was destined (for His Christ) when about to enter on His ministry? As Isaiah says: "Drink in this first, and be prompt, O region of Zabulon and land of Nephthalim, and ye others who (inhabit) the sea-coast, and that of Jordan, Galilee of the nations, ye people who sit in darkness, behold a great light; upon you, who inhabit (that) land, sitting in the shadow of death, the light hath arisen." It is, however, well that Marcion's god does claim to be the enlightener of the nations, that so he might have the better reason for coming down from heaven; only, if it must needs be, he should rather have made Pontus his place of descent than Galilee.

That what was spoken by Isaiah the prophet might be fulfilled. Note that not the exact words but only the sense of Isaiah (9:1) are given here. Isaiah says: "In the former time he brought into contempt the land of Zebulon and the land of Naphtali, but in the latter time he will make glorious the way to the sea, the land beyond the Jordan, Galilee of the nations. The people who walked in darkness have seen a great light." This is explained in three ways according to Jerome:

First, in the following way. The former time was reduced by the preaching of Christ from sins; and in the latter the way, which is near the Sea of Galilee, was burdened by the weight of sins, because after the preaching of Christ they persecuted the apostles.

Or another way: the former time. It touches history, because the king of the Assyrians, Tiglath-Pileser, who was the first to invade the land of the Jews, first led those tribes captive. And this is the former time that was shortened, because then the sinners were first led into captivity. And the latter time..., because later all the people were led into captivity. But why mention all this? Because the Lord willed to give consolation first where the persecution first began.

Or another way, the first time, i.e., during the time Christ preached, the burden of sin was lightened by the preaching of Christ; in the latter time it was increased, i.e., the preaching of Christ was condensed and multiplied by the preaching of Paul, who preached there.

(ap. Anselm.) But Matthew here so quotes the passage as to make them all nominative cases referring to one verb. The land of Zabulon, and the land of Naphtali, which is the way of the sea, and which is beyond Jordan, viz. the people of Galilee of the Gentiles, the people which walked in darkness.

(ord.) Note that there are two Galilees; one of the Jews, the other of the Gentiles. This division of Galilee had existed from Solomon's time, who gave twenty cities in Galilee to Hyram, King of Tyre; this part was afterwards called Galilee of the Gentiles; the remainder, of the Jews.

(Verse 15, 16.) The land of Zebulun and the land of Naphtali, the way of the sea, beyond the Jordan, Galilee of the Gentiles: the people who walked in darkness have seen a great light, Those who dwell in the land of the shadow of death, upon them a light has shined. These were the first to hear the Lord preaching, that where the first captivity had occurred by the Assyrians, there the proclamation of the Redeemer would be born.

(ubi sup.) Or we must read, beyond Jordan, of Galilee of the Gentiles; so, I mean, that the people who either sat, or walked in darkness, have seen light and that not a faint light, as the light of the Prophets, but a great light, as of Him who in the Gospel speaks thus, I am the light, of the world. Between death and the shadow of death I suppose this difference; death is said of such as have gone down to the grave with the works of death; the shadow of such as live in sin, and have not yet departed from this world; these may, if they will, yet turn to repentance.

But mark, I pray thee, how in every case when He is about to depart unto the Gentiles, He hath the occasion given Him by Jews. For so in this instance, by plotting against His forerunner, and casting him into prison, they thrust out Christ into the Galilee of the Gentiles. For to show that He neither speaks of the Jewish nation by a part of it, nor signifies obscurely all the tribes; mark how the Prophet distinguishes that place, saying "The land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles, the people which sat in darkness, saw great light:" by darkness here not meaning that which is sensible, but men's errors and ungodliness. Wherefore he also added, "They which sat in the region and shadow of death, to them light is sprung up." For that thou mightest learn that neither the light nor the darkness which he speaks of are sensible, in discoursing of the light, he called it not merely light, but "a great light" which elsewhere he expresses by the word, True: and in describing the darkness, he termed it, "a shadow of death."

Then implying that they did not of themselves seek and find, but that God showed Himself to them from above, he saith to them, "Light is sprung up;" that is, the light of itself sprang up and shone forth: it was not that they first ran to the light. For in truth the condition of men was at the worst before Christ's coming. Since they more than "walked in darkness;" they "sat in darkness;" a kind of sign that they did not even hope to be delivered. For as persons not even knowing where to put a step forward, so they sat, overtaken by the darkness, not being able so much as to stand any more.

That it might be fulfilled which was spoken by Isaiah the prophet, saying, The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; the people which sat in darkness saw a great light; and on them which sat in the region and shadow of death light hath dawned. "By the way of the sea" means "which is situated along the road of the sea." The "great light" is the Gospel, for the law, too, was a light, but a small one. "The shadow of death" is sin, for sin is the likeness and silhouette of death. Just as death overpowers the body, so too does sin overpower the soul. The light has dawned on us, for we were not seeking it, but it appeared to us as if it were pursuing us.

For the evangelist gives only the sense in the text: The land of Zebulon and the land of Naphtali, toward the sea across the Jordan, i.e., near the sea. He says land, i.e., people, because Galilee is divided into two parts: one of Gentiles, the other of Jews. And then it had been divided in keeping with 1 Kings (11:11), because Solomon gave the king of Tyre twenty towns for the wood he sent him for the construction of the temple. Since he was a Gentile, he sent Gentiles there to inhabit it. That is why it is called the Galilee of the Gentiles; and it was in the tribe of Naphtali, although others were in the tribe of Judah.

The Evangelist commemorated in this passage the prophet's words: "Beyond the Jordan, Galilee of the Gentiles: the people who sat in darkness have seen a great light." In what darkness? Certainly in the profound error of ignorance. What great light did they see? The light concerning which it is written: "He was the true light that illumines every- one who comes into this world." This was the light about which the just man Simeon in the Gospel declared, "A light of revelation to the Gentiles and a glory for your people Israel." That light had arisen according to what David had announced, saying, "A light has arisen in the darkness to the upright of heart." Also, Isaiah demonstrated that light about to come for the enlightenment of the church when he said, "Arise, shine; for your light has come, and the glory of the Lord has risen upon you." Concerning that light also Daniel noted, "It reveals the profound and hidden things, knowing those things which are in darkness and the light is with it," that is, the Son with the Father, for even as the Father is light, so too is the Son light. And David also speaks in the psalm: "In your light shall we see light," for the Father is seen in the Son, as the Lord tells us in the Gospel: "Who sees me, sees the Father." From the true light, indeed, the true light proceeded, and from the invisible the visible. "He is the image of the invisible God," as the apostle notes.

Concerning this light, the Evangelist points out in the present passage: "The people who sat in darkness have seen a great light." They see not with bodily contemplation—for the light is invisible—but with the eyes of faith and in the mind's eye. Therefore he says, "The people who sat in darkness have seen a great light, and for those who sat in the region and shadow of death light has dawned." Therefore not only to those who were in darkness did this light appear, but he says that a light has arisen for those sitting in the region and shadow of death. This shows that there were others who were sitting in darkness—established in the region and shadow of death. And what is this region and shadow of death if not the region of the infernal abode, about which David speaks: "Even though I walk in the valley of the shadow of death, I shall fear no evil, for you are with me"? He shall not fear any evil, that is, the punishments of hell. Therefore a saving light has arisen for those who are seated in the region and shadow of death, that is, Christ the Son of God who says in the Gospel: "I am the true light. He who follows me shall not walk in darkness."He who after his venerable and life-giving passion and death went down into the region of the infernal abode suddenly introduced the light of his majesty upon those who were shrouded in death, so that he might free those who were being held among the dead in expectation of his arrival, as the Lord himself in the person of Wisdom says through Solomon: "I will go down into the depths of the earth and gaze upon all those who are asleep, and I shall enlighten those who hope in God."

And the "great light" is Christ our Lord and the brightness of the gospel preaching. It is not, in fact, the law, which was likened to a lamp. For this reason a lamp always burned in the tabernacle, on account of the shortness of the law's rays, which had strength to extend their light only within the confines of the Jewish territories. Therefore the Gentiles were "in darkness," not having this lamplight.

Then implying that they did not of themselves seek and find, but that God showed Himself to them from above, he saith to them, "Light is sprung up;" that is, the light of itself sprang up and shone forth: it was not that they first ran to the light. For in truth the condition of men was at the worst before Christ's coming. Since they more than "walked in darkness;" they "sat in darkness;" a kind of sign that they did not even hope to be delivered. For as persons not even knowing where to put a step forward, so they sat, overtaken by the darkness, not being able so much as to stand any more.

He spoke of "the shadow of death" and not simply "death." This is because of the inability of sin utterly to corrupt the soul. Such complete corruption happens to bodies in death. But sin brings forth the shadow of death. And the words "light is sprung up" signify that it did not spring up upon us who were looking for it, but it shone upon those who were unprepared for it.

Otherwise, the Gentiles who worshipped idols, and dæmons, were they who sat in the region of the shadow of death; the Jews, who did the works of the Law, were in darkness, because the righteousness of God was not yet manifested to them.

Now who was it that said; "Let there be light? " And who was it that said to Christ concerning giving light to the world: "I have set Thee as a light to the Gentiles" -to them, that is, "who sit in darkness and in the shadow of death? " (None else, surely, than He), to whom the Spirit in the Psalm answers, in His foresight of the future, saying, "The light of Thy countenance, O Lord, hath been displayed upon us.

The "great light" is the Gospel, for the law, too, was a light, but a small one. "The shadow of death" is sin, for sin is the likeness and silhouette of death. Just as death overpowers the body, so too does sin overpower the soul. The light has dawned on us, for we were not seeking it, but it appeared to us as if it were pursuing us.

The people who sat in darkness have seen a great light. He says two things: who walk and who sat; for one in the darkness, which is not very dense, and who is not dazed by it, walks, especially when he hopes to find light; but when he is dazed by the darkness, he stands. That is the difference between Jews and Gentiles; because although the Jews were in darkness, they were not entirely overcome by it, because not all of them worshiped idols but hoped that Christ would come. Therefore, they walked: "Who walks in darkness and has no light? Let him hope in the Lord and rely upon his God" (Is 50:10). But the Gentiles were not waiting for anyone; and therefore, there was no hope for light. Again, they were overcome by the darkness, because they worshiped idols; for in Psalm 76 (v. 1) it says: "In Judah God is known." Therefore, they were standing. And this is what is stated: The people who sat in darkness have seen a great light. The light of the Jews was not great: "We have the prophetic word made more sure. You will do well to pay attention to this as to a lamp shining in a dark place" (2 Pt 1:19); but that was as great as the light of the sun: "But for you who fear my name the sun of righteousness shall shine" (Mal 4:2). And for those who sat, i.e., the Gentiles, in the region and shadow of death. Death is damnation in hell: "Death will be their shepherd" (Ps 49:14). The shadow of death is the likeness of future damnation, which is in sinners. But the major punishment of those in hell is separation from God. And because sinners are already separated from God, they have the likeness of future damnation, just as the just have likenesses of future happiness: "And we all, beholding the glory of the Lord, are being changed into his likeness from one degree of glory into another" (2 Cor 3:18). And note that light has dawned for the Gentiles, because they did not go to the light, but the light came to them: "The light came into the world" (Jn 3:19). And that land is in the confines of Jews and Gentiles to show that he called both: "It is too light a thing that you should be my servant to raise up the tribes of Jacob and to restore the preserved of Israel" (Is 49:6); and later: "I will give you as a light to the nations, that my salvation may reach to the end of the earth" (Is 49:6).

"And, behold, there was a man named Zacchaeus." Zacchaeus in the sycamore; the blind man by the wayside. The Lord waits for the one to have mercy on him and honors the other with the radiance of his visit. He questions the one before healing him and attends the other's house as an uninvited guest. He knew that his host's reward was to be rich. Although Christ had not yet heard his voice of invitation, he has heard his good will.

And entering, he was passing through Jericho; and behold, a man named Zacchaeus, who was a chief tax collector, and he was rich. And he was seeking to see Jesus, who he was, and he could not because of the crowd, for he was of short stature. And running ahead, he climbed up into a sycamore tree to see him, because he was to pass that way. What is impossible with men is possible with God (Luke XVIII). Behold, a camel, having laid down its hump load, passes through the eye of a needle (Matthew XIX), that is, a rich man and a tax collector, having left the burden of riches, having despised the sense of frauds, ascends the narrow gate and the difficult way that leads to life (Matthew VII). With an extraordinary devotion of faith to see the Savior, what was lacking in nature, he supplied by climbing the tree, and thus justly, although he did not dare to ask, he received the blessing of the Lord's visitation, which he desired. Mystically, Zacchaeus, who is interpreted as "justified," signifies a believing people from the Gentiles. The more occupied he was with worldly cares, the more he was made humble by the oppressive devices. But he was washed, he was sanctified, he was justified in the name of our Lord Jesus Christ and in the Spirit of our God, who was seeking to see the Savior passing through Jericho but could not because of the crowd. Because he desired to partake of the grace of faith which the Savior brought to the world, but the ingrained habit of vices obstructed him from reaching his desire. The same crowd of harmful habits that rebuked the blind man crying out so that he might not seek the light, also delays the tax collector looking upward so that he might not see Jesus. But just as the blind man overcame the voices of the crowds by crying out more and more, so the short man must overcome the obstacle of the harmful crowd by seeking higher things, leaving earthly things behind, ascending the tree of the cross. The sycamore tree, which is a tree with leaves similar to the mulberry, but excelling in height, and is therefore called lofty by the Latins, is called the foolish fig. And the same is the Lord's cross, which nourishes believers like a fig, but is ridiculed by unbelievers as foolishness. For we preach Christ crucified, to the Jews indeed a stumbling block, and to the Gentiles foolishness. But to those who are called, Jews and Greeks, Christ the power of God and the wisdom of God (1 Corinthians I). This very tree Zacchaeus of short stature climbs in order to be exalted, when anyone humble and aware of his own weakness, trusting in the Lord, proclaims: But far be it from me to boast except in the cross of our Lord Jesus Christ (Galatians VI). Having climbed the sycamore, he sees the Lord passing by, because through this commendable foolishness, even if not yet solidly, yet already fleetingly, and as if in passing, he gazes upon the light of heavenly wisdom.

Mystically, Zacchæus, which is by interpretation "justified," signifies the Gentile believers, who were depressed and brought very low by their worldly occupations, but sanctified by God. And he was desirous to see our Saviour entering Jericho, inasmuch as he sought to share in that faith which Christ brought into the world.

Or the crowd, that is, the general habit of vice, which rebuked the blind man crying out, lest he should seek the light, also impedes Zacchæus looking up, that he might not see Jesus; that as by crying out the more the blind man overcame the crowd, so the man weak in the faith by forsaking earthly things, and climbing the tree of the Cross, surmounts the opposing multitude. The sycamore, which is a tree resembling the mulberry in foliage, but exceeding it in height, whence by the Latins it is called "lofty," is called the "foolish fig-tree;" and so the Cross of our Lord sustains believers, as the fig-tree figs, and is mocked by unbelievers as foolishness. This tree Zacchæus, who was little in stature, climbed up, that he might be raised together with Christ; for every one who is humble, and conscious of his own weakness, cries out, God forbid that I should glory, save in the cross of our Lord Jesus Christ. (Gal. 6:14.)

Second, he refutes tenacity in possessing by approving a twofold liberality.

And having entered, he was passing through Jericho, etc. Above he refuted cupidity by approving poverty; here, second, he refutes tenacity by approving liberality. And since the dispersal and sharing of temporal goods is the way to the multiplication of spiritual goods, therefore in this part he first approves the liberality that distributes temporal goods; second, the diligence in multiplying spiritual goods, at the passage: As they were hearing these things, he added, etc. The first he does through an explicit example; the second, through a parabolic one.

Therefore an example is introduced through which liberality is commended, by which Zacchaeus was made just from being impious; and though he was a camel, he passed through the eye of a needle and gave to the rich a model for entering into heaven. In this example, then, three commendable things are introduced in Zacchaeus, through which his example is to be imitated, and it is also a sign of the calling of the Gentiles; on account of which this Gospel is also read at the dedication of churches. And these are the eagerness of Zacchaeus himself to see Christ; the hospitality of Zacchaeus himself in receiving Christ, at the passage: And when he came to the place; the liberality of Zacchaeus himself in distributing his goods, at the passage: But Zacchaeus, standing, etc.

Now the eagerness of Zacchaeus is commended on three grounds, namely on the part of what attracted, what retarded, and what expedited. For true eagerness is that in which the soul is drawn to Christ, and if impediments arise, nevertheless desire is not broken but rather burns more ardently.

First, therefore, as to the attracting cause, which indeed was the presence of Jesus Christ, he says: And having entered, he was passing through Jericho, that is, he was walking through Jericho. For Jericho was the city which the Jews overthrew after crossing the Jordan, as is told in Joshua chapter six; but it was rebuilt under Ahab, king of Israel: whence Third Kings chapter sixteen: "In the days of Ahab, Hiel of Bethel built Jericho. He laid its foundations at the cost of Abiram, his firstborn, and set up its gates at the cost of Segub, his youngest, according to the word of the Lord, which the Lord had spoken by the hand of Joshua, the son of Nun." The Lord illuminated this city by his presence, by which he condescended to sinners, by which he also drew sinners to himself. For compassion draws the wretched, as a magnet draws iron.

Zacchaeus was chief of the publicans, a man entirely abandoned to covetousness, and whose sole object was the increase of his gains: for such was the practice of the publicans, though Paul calls it "idolatry," possibly as being fit only for those who have no knowledge of God. But Zacchaeus continued not among their number, but was counted worthy of mercy at Christ's hands: for He it is Who calls near those who are afar off, and gives light to those who are in darkness.

But come then, and let us see what was the manner of Zacchaeus' conversion. He desired to see Jesus, and climbed therefore into a sycamore tree, and so a seed of salvation sprang up within him. And Christ saw this with the eyes of Deity: and therefore looking up, He saw him also with the eyes of the manhood, and as it was His purpose for all men to be saved, He extends His gentleness to him, and encouraging him, says, "Come down quickly." For he had sought to see Him, but the multitude prevented him, not so much that of the people, as of his sins; and he was little of stature, not merely in a bodily point of view, but also spiritually: and in no other way could he see Him, unless he were raised up from the earth, and climbed into the sycamore, by which Christ was about to pass.

Now the story contains in it an enigma: for in no other way can a man see Christ and believe in Him, except by mounting up into the sycamore, by rendering foolish his members which are upon the earth, fornication, uncleanness, etc.

Observe the gracious kindness of the Savior. The innocent associates with the guilty, the fountain of justice with covetousness, which is the source of injustice. Having entered the publican's house, He suffers no stain from the mists of avarice, but disperses them by the bright beam of His righteousness. But those who deal with biting words and reproaches, try to cast a slur upon the things which were done by Him; for it follows, And when they saw it, they all murmured, saying, That he was gone to be guest with a man that isa sinner. But He, though accused of being a wine-bibber and a friend of publicans, regarded it not, so long as He could accomplish His end. As a physician sometimes can not save his patients from their diseases without the defilement of blood. kind so it happened here, for the publican was converted, and lived a better life. Zacchaeus stood, and said to the Lord, Behold, Lord, the half of my goods I give to the poor; and if I have defrauded any man, I restore him fourfold. Behold here is a marvel: without learning he obeys. And as the sun pouring its rays into a house enlightens it not by word, but by work, so the Savior by the rays of righteousness put to flight the darkness of sin; for the light shines in darkness. Now everything united is strong, but divided, weak, therefore Zacchaeus divides into two parts his substance. But we must be careful to observe, that his wealth was not made up from unjust gains, but from his patrimony, else how could he restore fourfold what he had unjustly extorted. He knew that the law ordered what was wrongly taken away to be restored fourfold, that if the law deterred not, a man's losses might soften him. Zacchaeus waits not for the judgment of the law, but makes himself his own judge. Why do you accuse me if I bring sinners to righteousness? So far am I from hating them, that for their sakes I came. For I came to heal, not to judge, therefore am Ithe constant guest of those that are sick, and I suffer their noisomeness that I may supply remedies. But some one may ask, how does Paul bid us, If we have a brother that is afornicator or covetous man, with such not even to take food; whereas Christ was the guest of publicans? They were not as yet so far advanced as to be brethren, and besides, St. Paul bids us avoid our brethren only when they persist in evil, but these were converted.

This he promised to do, in an equally satisfactory way, when he offered the half of his goods for all works of mercy. So also "he loosened the bands of wickedness.

Zacchæus in the sycamore, the blind man by the way side: upon the one our Lord waits to show mercy, upon the other He confers the great glory of abiding in his house. The chief among the Publicans is here fitly introduced. For who will hereafter despair of himself, now that he attains to grace who gained his living by fraud. And he too moreover a rich man, that we may know that not all rich men are covetous.

Let the rich learn that guilt attaches not to the goods themselves, but to those who know not how to use them. For riches, as they are hindrances to virtue in the unworthy, so are they means of advancing it in the good.

Therefore there follows the attraction of the sinner; on account of which it continues: And behold, a man by the name of Zacchaeus: whose name was well-known and widely spoken of, not on account of the fame of virtue, but the infamy of rapacity.

Whence he adds: And he was a chief of the tax collectors, who pursued the profits of the world by right and by wrong. Now he held this leadership not on account of justice, but on account of money.

And therefore he adds: And he was rich, and thus hunchbacked like a camel and unfit for the kingdom; above in the eighteenth chapter: "It is easier for a camel to pass through the eye of a needle," etc.; and yet by divine power he was brought in, because he was drawn by love of Christ himself.

Zacchaeus was leader of the tax collectors, a man entirely abandoned to greed, whose only goal was the increase of his gains. This was the practice of the tax collectors, although Paul calls it idolatry, possibly as being suitable only for those who have no knowledge of God. Since they shamelessly, openly professed this vice, the Lord very justly joined them with the prostitutes, saying to the leaders of the Jews, "The prostitutes and the tax collectors go before you into the kingdom of God." Zacchaeus did not continue to be among them, but he was counted worthy of mercy at Christ's hands. He calls near those who are far away and gives light to those who are in darkness.

There certainly is much truth in a certain saying of a philosopher, "Every rich man is either wicked or the heir of wickedness." That is why the Lord and Savior says that it is difficult for the rich to enter the kingdom of heaven. Someone may raise the objection, "How did wealthy Zacchaeus enter the kingdom of heaven?" He gave away his wealth and immediately replaced it with the riches of the heavenly kingdom. The Lord and Savior did not say that the rich would not enter the kingdom of heaven but that they will enter with difficulty.

What means the Evangelist by describing his stature, and that of none other? It is perhaps because he was young in wickedness, or as yet weak in the faith. For he was not yet prostrate in sin who could climb up. He had not yet seen Christ.

Whence it is also added: And he sought to see Jesus, who he was; which he would not have done so eagerly unless he loved him, nor would he have loved or believed unless he had been preceded by his grace, because John 6: "No one comes to me unless my Father who sent me draws him." Jesus drew this man so that he might be an example to others. Whence he was already fulfilling the counsel of the Wise Man, according to that passage of Proverbs 8: "Receive my instruction and not money; choose doctrine rather than gold." He who thus seeks Jesus finds him, according to that passage of Wisdom 1: "Seek him in simplicity of heart, for he is found by those who do not tempt him," etc.

Second, as to the hindering factor, which was the press of the people, he adds: And he could not on account of the crowd, because he was small of stature. This crowd hindered him, which has always been accustomed to hinder those wishing to come to Christ. For this crowd hindered the illumination of the blind: above in the eighteenth chapter: "When he heard the crowd passing by," etc. "But they rebuked him, that he should be silent"; the petition of the paralytic: Mark 2: "They came to him bearing a paralytic, who was carried by four; and they could not bring him before him on account of the crowd"; the liberation of the deaf and mute: Mark 7: "Taking him apart from the crowd, he put his fingers into his ears, and spitting, touched his tongue"; the raising of the dead: Matthew 9: "When the crowd had been put out, he entered and took her by the hand." It also hinders the approach of Zacchaeus, as is said here, because he could not on account of the crowd. For a crowd prone to evil calls one back from Jesus rather than leads one to him; on account of which Sirach 18: "Do not delight in crowds nor in small gatherings, for their transgression is continual." Therefore Exodus 23: "You shall not follow a crowd to do evil, nor in a judgment shall you yield to the opinion of the many, so as to deviate from the truth." Therefore it is said in Matthew 14: "Having dismissed the crowd, Jesus went up on the mountain alone to pray."

Come and let us see what was the method of Zacchaeus's conversion. He desired to see Jesus and therefore climbed into a sycamore tree, and so a seed of salvation sprouted within him. Christ saw this with the eyes of deity. Looking up, he also saw Zacchaeus with the eyes of humanity, and since it was his purpose for all to be saved, he extends his gentleness to him. To encourage him, he says, "Come down quickly." Zacchaeus searched to see Christ, but the multitude prevented him, not so much that of the people but of his sins. He was short of stature, not merely in a bodily point of view but also spiritually. He could not see him unless he were raised up from the earth and climbed into the sycamore, by which Christ was about to pass. The story contains a puzzle. In no other way can a person see Christ and believe in him except by climbing up into the sycamore, by making foolish his earthly members of fornication, uncleanness, etc.

The crowd is the tumultuous state of an ignorant multitude, which cannot see the lofty top of wisdom. Zacchæus therefore, while he was in the crowd, saw not Christ, but having advanced beyond the vulgar ignorance, was thought worthy to entertain Him, whom he desired to look upon.

It is easy to turn this to a moral use. For whoever surpasses many in wickedness is small in spiritual growth, and cannot see Jesus for the crowd. For disturbed by passion and worldly things, he beholds not Jesus walking, that is, working in us, not recognising His operation.

The seed of salvation had begun to spring up in him, for he desired to see Jesus, having never seen Him. For if he had seen Him, he would long since have given up the Publican's wicked life. No one that sees Jesus can remain any longer in wickedness. But there were two obstacles to his seeing Him. The multitude not so much of men as of his sins prevented him, for he was little of stature.

He has well added, that our Lord was to pass that way, either where the sycamore-tree was, or where he was who was about to believe, that so He might preserve the mystery, and sow the seeds of grace. For He had so come as that through the Jews He came to the Gentiles. He sees then Zacchæus above, for already the excellence of his faith shone forth amidst the fruits of good works, and the loftiness of the fruitful tree; but Zacchæus stands out above the tree, as one who is above the law.

Now look at my Zacchaeus, see him, I beg you, wanting to see Jesus in the crowd and not able. For he was humble, the crowd was haughty; and the crowd itself, as often happens, hindered the view of the Lord; he ascended from the crowd, and saw Jesus with the crowd not hindering him. For the crowd says to the humble, walking the path of humility, leaving their injuries to God, not seeking revenge on their enemies, the crowd insults, and says: Defenseless one, who cannot avenge yourself. The crowd hinders that Jesus may not be seen: the crowd rejoices and exults when it can avenge itself, hindering the view of Him who hanging said: Father, forgive them, for they do not know what they do. So Zacchaeus, wanting to see this one, in whom the person of the humble was prefigured, did not heed the impeding crowd; but climbed the sycamore, as if the tree of a foolish fruit. For, says the Apostle, we preach Christ crucified, indeed a stumbling block to Jews: behold the sycamore; but foolishness to Gentiles. Hence, the wise of this world insult us because of the cross of Christ, and say: What kind of heart do you have, who worship a crucified God? What kind of heart do we have? Certainly not like yours. The wisdom of this world is foolishness with God. Our heart is not like yours. But you call our heart foolish. Say what you will: we will climb the sycamore, and we will see Jesus. For this reason, you cannot see Jesus, because you are ashamed to climb the sycamore. Let Zacchaeus grasp the sycamore, let the humble ascend the cross. It is not enough if he ascends; let him not be ashamed of the cross of Christ, let him fix it on his forehead, where the seat of shame is: there indeed, there in the part of the body where one feels shame, let there be fixed what should not be ashamed. I think you mock the sycamore: yet it made me see Jesus. But you mock the sycamore, because you are human: but the foolishness of God is wiser than men.

Third, as to the facilitating factor, which indeed was the height of the sycamore tree, he adds: And running ahead, he climbed up into a sycamore tree to see him, because he was about to pass that way. In this his eagerness appears both in running ahead and in climbing up high, so that what he lacked in himself he might supply through an external aid. Whence the Gloss says: "Because by the devotion of faith, what nature lacks for seeing the Savior he supplies by climbing the tree; justly, he received the blessing of the Lord's hospitality, which he desired but did not dare to ask for."

But here it should be noted that the Evangelist so carefully expresses the name of the city, the name of the man, and the name of the tree more on account of the mystery than on account of the demands of narrating the event. On account of which it should be understood that this tax collector rightly designates the Gentile people. Jericho, which is interpreted as "moon," as was touched upon above, designates the world on account of its deficiency and mutability: because, in First John 2, "the world passes away and its concupiscence." Joshua destroyed this city, nor was anyone saved in it except Rahab the harlot, who believed the messengers of Joshua and received them — because the true Jesus condemned this worldly manner of life by appearing in the flesh: nor can anyone be saved except he who believes; John 1: "He was in the world, and the world was made through him, and the world did not know him"; and after: "But as many as received him, he gave them the power to become sons of God, to those who believe," etc.; whence Hebrews 11: "By faith the walls of Jericho fell down. By faith Rahab the harlot did not perish." Whence that Rahab signifies the Church of the Gentiles converted to Christ. And this same thing is signified by Zacchaeus the tax collector, who was seeking to see Jesus, namely so that he might know the true God: in which he signifies the people of the Gentiles, just as also Naaman the Syrian, of whom in Fourth Kings 5: "Naaman, commander of the army of the king of Syria, rich, but leprous," who, coming to Elisha, was healed. Whence also in John 12 the Gentiles say: "We wish to see Jesus"; but they cannot, both on account of the disturbance of phantasms and on account of the deficiency of natural light, because this is above reason; and therefore it is necessary to ascend through faith to know him.

Whence by the sycamore, which is interpreted as "foolish fig," is understood the eminence of faith, which seems to be foolishness, according to that passage in First Corinthians 1: "We preach Christ crucified, to the Jews indeed" a scandal, "but to the Gentiles foolishness." Into the belief of this foolishness he must ascend who wishes to arrive at wisdom, according to that passage in First Corinthians 3: "If anyone among you seems to be wise, let him become a fool, that he may be wise." For the foolishness of faith leads to the eminence of the wisdom of Christ, and this as it were through six steps, because faith disposes to prudence, prudence to knowledge, knowledge to counsel, counsel to understanding, and understanding to wisdom. And this is the throne of Solomon, to which one ascends by six steps, according to what is intimated in Third Kings 10. Whence also in the Psalm it is said:

"Blessed is the man whose help is from you; he has disposed ascents in his heart" etc. "For the lawgiver shall give a blessing; they shall go from virtue to virtue" etc. This eagerness of Zacchaeus, therefore, was both an exemplar to be imitated and a figure of the conversion of the gentiles to Christ, through whose faith those who are helped are raised up to contemplate him. Hence the Gloss: "Through a praiseworthy foolishness he discerns the Lord passing nearby, because, even if not yet so firmly as he truly is, he already nonetheless hastily and as if in passing fixes his attention on the light of heavenly wisdom." Therefore Isaiah 7, according to another translation: "Unless you believe, you will not understand."

(Mor. 27. c. 46.) Or because the sycamore is from its name called the foolish fig, the little Zacchæus gets up into the sycamore and sees the Lord, for they who humbly choose the foolish things of this world are those who contemplate most closely the wisdom of God. For what is more foolish in this world than not to seek for what is lost, to give our possessions to robbers, to return not injury for injury? However, by this wise foolishness, the wisdom of God is seen, not yet really as it is, but by the light of contemplation.

But he climbs up to the top of a sycamore-tree, in that he rises above the sweetness of pleasure, which is signified by a fig, and subduing it, and so becoming more exalted, he sees and is seen by Christ.

But he discovered a good device; running before he climbed up into a sycamore, and saw Him whom he had long wished for, i. e. Jesus, passing by.

See here, the camel disencumbered of his hunch passes through the eye of a needle, that is, the rich man and the publican abandoning his love of riches, and loathing his dishonest gains, receives the blessing of his Lord's company. It follows, And he made haste, and came down, and received him joyfully.

Second, with regard to the devotion of Zacchaeus, he adds: And he made haste and came down and received him with joy: in which his devotion is shown, because he not only offered hospitality hastily, but also joyfully. For such a disposition is most necessary: First Peter four: "Above all things have mutual charity among yourselves continual"; and afterward: "Being hospitable to one another without murmuring." For there ought not to be sadness, but gladness; Second Corinthians nine: "God loves a cheerful giver"; and Hebrews last chapter: "Let brotherly charity remain in you, and do not forget hospitality. For by this some have pleased God, having received Angels as guests." On account of which also holy Job said, chapter thirty-one: "The stranger did not remain outside; my door was open to the traveler." And this ought to be done, because whoever receives the members of Christ receives Christ himself; Matthew twenty-five: "I was a stranger, and you took me in"; and afterward, to those asking how they did these things, he responds: "What you did to one of the least of mine, you did to me." Whence also Zacchaeus was saved through this hospitality; similarly also Lot was freed from Sodom through the Angels received as guests, Genesis nineteen. And similarly the Shunammite woman, through Elisha, whom she received as a guest, both had offspring, though she was barren, and afterward her son was raised from death, Fourth Kings four. And the woman of Zarephath, by receiving Elijah, escaped the danger of famine, Third Kings seventeen. And universally those who were hospitable obtained divine grace, because, as is said in Deuteronomy ten, "The Lord loves the stranger and gives him food and clothing"; whence Proverbs nineteen: "He who has mercy on the poor lends to the Lord."

But Zacchæus made no delay in what he did, and so was accounted worthy of the favour of God, which gives sight to the blind, and calls them who are afar off.

(Hom. de caec. et Zacc.) Observe the gracious kindness of the Saviour. The innocent associates with the guilty, the fountain of justice with covetousness, which is the source of injustice. Having entered the publican's house, He suffers no stain from the mists of avarice, but disperses them by the bright beam of His righteousness.

Jesus, seeing him, commands him to come down quickly, as He is to be in his house. Zacchaeus did not delay, for one must not hesitate when Christ commands something, but came down and "received Him joyfully," though many murmured. Let us see, then, what fruits he bears on the occasion of Christ's visit.

And when they saw it, they all murmured, saying that he had turned aside to a sinner's house. It is evident that the Jews always hated the salvation of the nations, for it is written: "On the following Sabbath, almost the whole city came together to hear the word of the Lord. But when the Jews saw the crowds, they were filled with jealousy. And they began to contradict what was spoken by Paul" (Acts 13). And elsewhere: "Even the faithful brothers disputed against the chief of the apostles, saying: Why did you go in to uncircumcised men and eat with them?" (Acts 11).

Third, with regard to the murmuring of the perverse people, he adds: And when all saw, namely with the eye of perverse judgment, concerning which Sirach 11: "Like a spy watching for the fall of his neighbor: for the plotter, turning good things into evil, places a stain even upon the elect." And because murmuring follows upon evil judgment, he therefore adds: They murmured, saying that he had turned aside to a sinful man, namely by the whispering of a deceitful word, which is greatly to be avoided: therefore it is said in Wisdom 1: "Guard yourselves from murmuring, which profits nothing, and spare your tongue from detraction." But this murmur displeases God greatly in every way; therefore Lamentations 3: "Why does a living man murmur, a man for his sins?" But this people always willingly murmured: Exodus 16: "The whole congregation of the children of Israel murmured against Moses and against Aaron"; and Numbers 11: "A murmuring of the people arose against the Lord." And therefore 1 Corinthians 10: "Neither murmur, as some of them murmured and perished by the destroyer." And now they murmured against the Lord, and in this they bore the figure of that nation murmuring against the Lord because he received the gentiles. Whence the Gloss says: "It is manifest that the Jews always hated the people of the gentiles, or did not understand their salvation: whence also against Peter it is said: Why did you go in to men having the foreskin?" Acts 11. On account of which it should be understood that, as was touched upon above, by the entry of Christ into the house of Zacchaeus, the chief of the tax collectors, is understood his entry into the Church of the gentiles, by which he was gladly received. Therefore Christ told Zacchaeus to descend to humility, because it was fitting that he should remain in his house, with the synagogue deserting the faith; Acts 13: "It was necessary that the word of God should be spoken to you first: but since you reject it and judge yourselves unworthy of eternal life, behold, we turn to the gentiles."

And note that the house in which Christ remains is sevenfold: the first, namely, is the house of material habitation, in which he remains in the person of the poor: Isaiah 58: "Break your bread for the hungry and bring the needy and the wandering into your house," etc.

The second is the house of the constructed basilica, in which he remains in the Sacrament of the altar: Matthew 21: "My house shall be called a house of prayer"; and the Psalm: "I will enter into your house," etc.

The third is the house of the Church militant, in which he remains in his members: 1 Timothy 3: "I write these things to you, son, so that you may know how you ought to conduct yourself in the house, which is the Church of the living God, the pillar," etc.

The fourth is the house of the virginal womb, in which he remains through the presence of the flesh: the Psalm: "Holiness befits your house for length of days."

The fifth is the house of a clean conscience, in which he remains by the spirit of holiness: Wisdom 8: "Entering into my house, I shall find rest with her, for she has no bitterness," etc.; and again Sirach 32: "Run ahead first to your house, and there play and pursue your designs."

The sixth house is that of Sacred Scripture, in which he remains in the light of truth: the Psalm: "God shall be known in her houses, when he shall protect her"; and Proverbs 9: "Wisdom has built herself a house, she has hewn out seven pillars," etc.

The seventh house is that of the heavenly Jerusalem, in which he remains in the joy of blessedness: John 14: "In my Father's house there are many mansions"; and again the Psalm: "I was glad at the things that were said to me: We shall go into the house of the Lord."

Since therefore he is received in these seven ways in the Church of the Gentiles, which is signified by Zacchaeus, for this reason this Gospel is read at the Dedications of churches, which signify spiritual houses, concerning which 1 Peter 2 says: "Coming to him, a living stone," "you also as living stones are built up into spiritual houses, a holy priesthood, offering spiritual sacrifices, acceptable," etc.

(Hom. de caec. et Zacc.) But those who deal with biting words and reproaches, try to cast a slur upon the things which were done by Him; for it follows, And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner. But He, though accused of being a wine-bibber and a friend of publicans, regarded it not, so long as He could accomplish His end. As a physician sometimes can not save his patients from their diseases without the defilement of blood.

Now, therefore, the Lord, who had received Zacchaeus in his heart, deigned to be received into his house, and said: "Zacchaeus, hurry and come down, for I must stay at your house today." He considered it a great benefit to see Christ. He, who thought it a great and ineffable benefit to see Him passing by, suddenly deserved to have Him in his house. Grace is poured out, faith works through love; Christ is received into the house, who already dwelled in the heart. Zacchaeus says to Christ: "Lord, I give half of my possessions to the poor; and if I have defrauded anyone of anything, I restore it fourfold." As if he were saying: "Therefore I keep half for myself, not that I may have it, but that I might restore it." Truly, behold what it means to receive Jesus, to receive Him in the heart. For Christ was there, in Zacchaeus, and from him He said to himself what he heard from his mouth. For the Apostle says: "That Christ may dwell in your hearts through faith."

But Zacchaeus, standing, said to the Lord: "Behold, Lord, I give half of my goods to the poor, and if I have defrauded anyone of anything, I restore fourfold." While others were slandering the man as a sinner, Zacchaeus himself, standing, that is, persisting in the truth of the faith he had begun, proves not only to have been converted from a sinner, but also to have lived among the perfect. For as the Lord says: "If you want to be perfect, go, sell all that you have and give to the poor" (Matthew XIX), anyone who lived innocently before conversion can give everything to the poor after being converted. But whoever has taken anything by fraud must first return these things according to the law, then give what remains to the poor. And thus he himself, because he keeps nothing for himself, disperses all his possessions, gives them to the poor, and his justice remains forever (Psalm CXI). And this is that wise foolishness, which the publican had gathered from the sycamore tree, as it were the fruit of life, namely to restore what was taken, to leave behind one's own property, to despise visible things, to desire even to die for unseen things, to deny oneself, and to long to follow in the footsteps of the Lord, who is not yet seen.

But Zacchaeus, standing, etc. After describing the eagerness and hospitality of Zacchaeus, here he describes his liberality, which indeed he describes with respect to a threefold condition, namely with respect to the sufficient offering of Zacchaeus, the receiving acceptance of Christ, and the reason principally moving him.

First therefore, with respect to the sufficient offering of Zacchaeus, he sets forth: But Zacchaeus, standing, from manliness of heart: Ephesians 6: "Stand therefore, having your loins girt about with truth"; said to the Lord: Behold, half of my goods, Lord, I give to the poor, from liberality of heart: in which perfect liberality is shown, because he gives abundantly; for he gives half, according to that of Tobit 4: "Son, if you have much, give abundantly; but if little, even that give willingly," etc., in imitation of him "who gives to all abundantly and does not reproach," James 1.

He gives licitly, whence he says: Of my goods; Proverbs 3: "Honor the Lord from your substance"; against which Sirach 34: "The Most High does not approve the gifts of the wicked"; and therefore it is added there: "He who offers sacrifice from the substance of the poor," etc.

Likewise he gives promptly, whence he says: I give; Proverbs 3: "Do not say to your friend: Go and come back, when you can give at once"; and Sirach 4: "Do not afflict the heart of the needy, and do not delay giving to one in distress."

Likewise he gives discreetly, because to the poor; Sirach 12: "If you do good, know to whom you do it"; and above, chapter 14: "Invite the poor, the feeble, the blind, and the lame."

Likewise he gives in an orderly manner, that is, properly, by restoring what belongs to others, and not only restoring what was taken, but also the damage.

Hence he says: If I have defrauded anyone, I restore fourfold. He says this according to the Law, Exodus twenty-two: "If anyone shall have stolen a sheep, he shall restore four." This moreover is necessary for perfect liberality: hence Augustine: "One of these without the other does not suffice: nor does the grace of liberality apply, because it is gifts, not spoils, that are sought."

Therefore Christ, who trains the soul, reckons one rich, not by his gifts, but by his choice. It is said, therefore, that Zaccheus, or, according to some, Matthew, the chief of the publicans, on hearing that the Lord had deigned to come to him, said, "Lord, and if I have taken anything by false accusation, I restore him fourfold;" on which the Saviour said, "The Son of man, on coming to-day, has found that which was lost."

In fine, He calls those the children of Abraham whom He sees to be laborious in aiding and nourishing the poor. For when Zacchaeus said, "Behold, the half of my goods I give to the poor; and if I have done any wrong to any man, I restore fourfold," Jesus answered and said, "That salvation has this day come to this house, for that he also is a son of Abraham." For if Abraham believed in God, and it was counted unto him for righteousness, certainly he who gives alms according to God's precept believes in God, and he who has the truth of faith maintains the fear of God; moreover, he who maintains the fear of God considers God in showing mercy to the poor. For he labours thus because he believes-because he knows that what is foretold by God's word is true, and that the Holy Scripture cannot lie-that unfruitful trees, that is, unproductive men, are cut off and cast into the fire, but that the merciful are called into the kingdom. He also, in another place, calls laborious and fruitful men faithful; but He denies faith to unfruitful and barren ones, saying, "If ye have not been faithful in the unrighteous mammon, who will commit to you that which is true? And if ye have not been faithful in that which is another man's, who shall give you that which is your own? "

Of the benefit of good works and mercy. In Isaiah: "Cry aloud," saith He, "and spare not; lift up thy voice like a trumpet; tell my people their sins, and the house of Jacob their wickednesses. They seek me from day to day, and desire to know my ways, as a people which did righteousness, and did not forsake the judgment of God. They ask of me now a righteous judgment, and desire to approach to God, saying, What! because we have fasted, and Thou hast not seen: we have humiliated our souls, and Thou hast not known. For in the days of fasting are found your own wills; for either ye torment those who are subjected to you, or ye fast for strifes and judgments, or ye strike your neighbours with fists. For what do you fast unto me, that to-day your voice should be heard in clamour? This fast I have not chosen, save that a man should humble his soul. And if thou shalt bend thy neck like a ring, and spread under thee sackcloth and ashes, neither thus shall it be called an acceptable fast. Not such a fast have I chosen, saith the Lord; but loose every knot of unrighteousness, let go the chokings of impotent engagements. Send away the harassed into rest, and scatter every unrighteous contract. Break thy bread to the hungry, and bring the houseless poor into thy dwelling. If thou seest the naked, clothe him; and despise not them of thy own seed in thy house. Then shall thy seasonable light break forth, and thy garments shall quickly arise; and righteousness shall go before thee: and the glory of God shall surround thee. Then thou shalt cry out, and God shall hear thee; while thou art yet speaking, He shall say, Here I am." Concerning this same thing in Job: "I have preserved the needy from the hand of the mighty; and I have helped the orphan, to whom there was no helper. The mouth of the widow blessed me, since I was the eye of the blind; I was also the foot of the lame, and the father of the weak." Of this same matter in Tobit: "And I said to Tobias, My son, go and bring whatever poor man thou shalt find out of our brethren, who still has God in mind with his whole heart. Bring him hither, and he shall eat my dinner together with me. Behold, I attend thee, my son, until thou come." Also in the same place: "All the days of thy life, my son, keep God in mind, and transgress not His precepts. Do justice all the days of thy life, and do not walk in the way of unrighteousness; because if thou act truly, there will be respect of thy works. Give alms of thy substance, and turn not thy face from any poor man. So shall it come to pass that the face of God shall not be turned away from thee. Even as thou hast, my son, so do: if thou hast abundant substance, give the more alms therefrom; if thou hast little, communicate even of that little. And do not fear when thou givest alms: thou layest up for thyself a good reward against the day of need; because alms delivereth from death, and does not suffer to go into darkness. Alms is a good office for all who do it in the sight of the most high God." On this same subject in Solomon in Proverbs: "He that hath pity on the poor lendeth unto the Lord." Also in the same place: "He that giveth to the poor shall never want; but he who turns away his eye shall be in much penury." Also in the same place: "Sins are purged away by alms-giving and faith." Again, in the same place: "If thine enemy hunger, feed him; and if he thirst, give him to drink: for by doing this thou shalt scatter live coals upon his head." Again, in the same place: "As water extinguishes fire, so alms-giving extinguishes sin." In the same in Proverbs: "Say not, Go away, and return, to-morrow I will give; when you can do good immediately. For thou knowest not what may happen on the coming day." Also in the same place: "He who stoppeth his ears that he may not hear the weak, shall himself call upon God, and there shall be none to hear him." Also in the same place: "He who has his conversation without reproach in righteousness, leaves blessed children." In the same in Ecclesiasticus: "My son, if thou hast, do good by thyself, and present worthy offerings to God; remember that death delayeth not." Also in the same place: "Shut up alms in the heart of the poor, and this will entreat for thee from all evil." Concerning this thing in the thirty-sixth Psalm, that mercy is beneficial also to one's posterity: "I have been young, and I have also grown old; and I have not seen the righteous forsaken, nor his seed begging their bread. The whole day he is merciful, and lendeth; and his seed is in blessing." Of this same thing in the fortieth Psalm: "Blessed is he who considereth over the poor and needy: in the evil day God will deliver him." Also in the cxith Psalm: "He hath distributed, he hath given to the poor; his righteousness shall remain from generation to generation." Of this same thing in Hosea: "I desire mercy rather than sacrifice, and the knowledge of God more than whole burnt-offerings." Of this same thing also in the Gospel according to Matthew: "Blessed are they who hunger and thirst after righteousness: for they shall be satisfied." Also in the same place: "Blessed are the merciful: for they shall obtain mercy." Also in the same place: "Lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not dig through and steal: for where your treasure is, there will your heart be also." Also in the same place: "The kingdom of heaven is like unto a merchantman seeking goodly pearls: and when he hath found a precious pearl, he went away and sold all that he had, and bought it." That even a small work is of advantage, also in the same place: "And whoever shall give to drink to one of the least of these a cup of cold water in the name of a disciple, verily I say unto you, His reward shall not perish." That alms are to be denied to none, also in the same place: "Give to every one that asketh thee; and from him who would wish to borrow, be not turned away." Also in the same place: "If thou wilt enter into life, keep the commandments. He saith, Which? Jesus saith unto him, Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not bear false witness, Honour thy father and mother: and, Thou shalt love thy neighbour as thyself. The young man saith unto Him, All these things have I observed: what lack I yet? Jesus saith unto him, If thou wilt be perfect, go and sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, follow me." Also in the same place: "When the Son of man shall come in His majesty, and all the angels with Him, then He shall sit on the throne of His glory: and all nations shall be gathered together before Him; and He shall separate them one from another, even as a shepherd separates the sheep from the goats: and He shall place the sheep on the right hand, but the goats on the left hand. Then shall the King say unto them that are on His right hand, Come, ye blessed of my Father, receive the kingdom prepared for you from the beginning of the world. For I was hungry, and ye gave me to eat: I was thirsty, and ye gave me to drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer Him, and say, Lord, when saw we Thee a stranger, and took Thee in: naked, and clothed Thee? And when saw we Thee sick, and in prison, and came to Thee? And the King, answering, shall say unto them, Verily I say unto you, Inasmuch as ye did it to one of the least of these my brethren, ye did it unto me. Then shall He say unto them who are on His left hand, Depart from me, ye cursed, into everlasting fire, which my Father hath prepared for the devil and his angels: for I was hungry, and ye gave me not to eat: I was thirsty, and ye gave me not to drink: I was a stranger, and ye took me not in: I was naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer, and say, Lord, when saw we Thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee? And He shall answer them, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not unto me. And these shall go away into everlasting burning: but the righteous into life eternal." Concerning this same matter in the Gospel according to Luke: "Sell your possessions, and give alms." Also in the same place: "He who made that which is within, made that which is without also. But give alms, and, behold, all things are pure unto you." Also in the same place: "Behold, the half of my substance I give to the poor; and if I have defrauded any one of anything, I restore him fourfold. And Jesus said unto him, that salvation has this day been wrought for this house, since he also is a son of Abraham." Of this same thing also in the second Epistle to the Corinthians: "Let your abundance supply their want, that their abundance also may be the supplement of your want, that there may be equality: as it is written, He who had much had not excess; and he who had little had no lack." Also in the same place: "He who soweth sparingly shall reap also sparingly; and he who soweth in blessing shall reap also of blessing. But let every one do as he has proposed in his heart: not as if sorrowfully, or of necessity: for God loveth a cheerful giver." Also in the same place: "As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever." Likewise in the same place: "Now he who ministereth seed to the sower, shall both supply bread to be eaten, and shall multiply your seed, and shall increase the growth of the fruits of your righteousness: that in all things ye may be made rich." Also in the same place: "The administration of this service has not only supplied that which is lacking to the saints, but has abounded by much giving of thanks unto God." Of this same matter in the Epistle of John: "Whoso hath this world's substance, and seeth his brother desiring, and shutteth up his bowels from him, how dwelleth the love of God in him? " Of this same thing in the Gospel according to Luke: "When thou makest a dinner or a supper, call not thy friends, nor brethren, nor neighbours, nor the rich; lest haply they also invite thee again, and a recompense be made thee. But when thou makest a banquet, call the poor, the weak, the blind, and lame: and thou shalt be blessed; because they have not the means of rewarding thee: but thou I shalt be recompensed in the resurrection of the I just."

Seeing he knew his thoughts, he said, "Just as he knows this, he knows also all that I have done." He therefore said, "All that I have unjustly received, I give back fourfold."

For our external possessions, however small, are sufficient for the Lord. For he weighs the heart, not the substance; nor does he consider how much is offered in his sacrifice, but from how much it is brought forth. For if we weigh external substance, behold, our holy merchants purchased the perpetual life of angels by giving up their nets and boat. Indeed it has no estimation of price, yet the kingdom of God is worth as much as you have. For it was worth half his substance to Zacchaeus, because he reserved the other half to restore fourfold what he had unjustly taken. It was worth the abandoned nets and boat to Peter and Andrew; it was worth two small coins to the widow; it was worth a cup of cold water to another. The kingdom of God, therefore, as we said, is worth as much as you have.

For I consider Peter, I reflect upon the thief, I look at Zacchaeus, I gaze upon Mary, and I see nothing else in these except examples of hope and repentance placed before our eyes. Another, panting with the fevers of avarice, has seized the property of others; let him look to Zacchaeus, who if he had taken anything from anyone, restored it fourfold.

Now, that the law did beforehand teach mankind the necessity of following Christ, He does Himself make manifest, when He replied as follows to him who asked Him what he should do that he might inherit eternal life: "If thou wilt enter into life, keep the commandments." But upon the other asking "Which?" again the Lord replies: "Do not commit adultery, do not kill, do not steal, do not bear false witness, honour father and mother, and thou shalt love thy neighbour as thyself,"-setting as an ascending series (velut gradus) before those who wished to follow Him, the precepts of the law, as the entrance into life; and what He then said to one He said to all. But when the former said, "All these have I done" (and most likely he had not kept them, for in that case the Lord would not have said to him, "Keep the commandments"), the Lord, exposing his covetousness, said to him, "If thou wilt be perfect, go, sell all that thou hast, and distribute to the poor; and come, follow me;" promising to those who would act thus, the portion belonging to the apostles (apostolorum partem). And He did not preach to His followers another God the Father, besides Him who was proclaimed by the law from the beginning; nor another Son; nor the Mother, the enthymesis of the Aeon, who existed in suffering and apostasy; nor the Pleroma of the thirty Aeons, which has been proved vain, and incapable of being believed in; nor that fable invented by the other heretics. But He taught that they should obey the commandments which God enjoined from the beginning, and do away with their former covetousness by good works, and follow after Christ. But that possessions distributed to the poor do annul former covetousness, Zaccheus made evident, when he said, "Behold, the half of my goods I give to the poor; and if I have defrauded any one, I restore fourfold."

And that thou mayest learn that this is, above all, a house's adorning, enter into the house of Zacchaeus, and learn, when Christ was on the point of entering therein, how Zacchaeus adorned it. For he did not run to his neighbors begging curtains, and seats, and chairs made of ivory, neither did he bring forth from his closets Laconian hangings; but he adorned it with an adorning suitable to Christ. What was this? "The half of my goods I will give," he saith, "to the poor; and whomsoever I have robbed, I will restore fourfold." On this wise let us too adorn our houses, that Christ may enter in unto us also. These are the fair curtains, these are wrought in Heaven, they are woven there. Where these are, there is also the King of Heaven. But if thou adorn it in another way, thou art inviting the devil and his company.

Zacchaeus must be praised. His riches were unable to keep him from the royal threshold. He should be greatly praised because his riches brought him to the threshold of the kingdom. From this, we understand that wealth is not a hindrance but a help to attaining the glory of Christ. While we possess it, we should not squander it on wild living but give it away for the sake of salvation. There is no crime in possessions, but there is crime in those who do not know how to use possessions. For the foolish, wealth is a temptation to vice, but for the wise, it is a help to virtue. Some receive an opportunity for salvation, but others acquire an obstacle of condemnation.

In that Zacchaeus heard the rumour concerning Him and believed, he shewed faith, and in that he promised to give half of his goods to the poor, and to restore fourfold that which he had exacted he shewed that the simplicity of faith had dawned in him. For if at that time the mind of Zacchaeus had not been filled with the simplicity which befitted faith, he would never have made this free and full promise to Jesus to spend and distribute in a short time what had taken him years to collect in this world; for what cunning hath gathered together simplicity maketh to flow away, and the things which have been collected by the schemes of artifice sincerity scattereth. And whatsoever fraud hath been able to acquire faith repudiateth, and crieth out that it existeth not, for God Himself only is the possession of faith, and it cannot be persuaded to possess anything else with Him. To faith all possessions are little, except that One everlasting Possession, which is God. And, moreover, for this reason faith is implanted in us, that it may find and possess God only, and that everything which is beyond may be accounted a loss.

(Hom. de caec. et Zacc.) And so it happened here, for the publican was converted, and lived a better life. Zacchaeus stood, and said unto the Lord, Behold, Lord, the half of my goods I give to the poor; and if I have defrauded any man, I restore him fourfold. Behold here is a marvel: without learning he obeys. And as the sun pouring its rays into a house enlightens it not by word, but by work, so the Saviour by the rays of righteousness put to flight the darkness of sin; for the light shineth in darkness. Now every thing united is strong, but divided, weak; therefore Zacchaeus divides into two parts his substance. But we must be careful to observe, that his wealth was not made up from unjust gains, but from his patrimony, else how could he restore fourfold what he had unjustly extorted. He knew that the law ordered what was wrongly taken away to be restored fourfold, that if the law deterred not, a man's losses might soften him. Zacchaeus waits not for the judgment of the law, but makes himself his own judge.

This he did in the best possible way, by receiving the Lord, and entertaining Him in his house. "When thou seest the naked cover him." This he promised to do, in an equally satisfactory way, when he offered the half of his goods for all works of mercy. So also "he loosened the bands of wickedness. undid the heavy burdens, let the oppressed go free, and broke every yoke," when he said, "If I have taken anything from any man by false accusation, I restore him fourfold." Therefore the Lord said, "This day is salvation come to this house." Thus did He give His testimony, that the precepts of the Creator spoken by the prophet tended to salvation.

"Half of my goods, Lord," he says, "I give to the poor." Do you see the fervor? He began to sow without sparing and gave not something small, but his entire livelihood. For even what he retained, he retained in order to have the means to repay those he had wronged. By this he teaches us as well that there is no benefit if someone, possessing unrighteous wealth, shows mercy to some while leaving the wronged without attention. See how he acts in this case as well. "If I have defrauded anyone of anything," he restores it "fourfold," thereby compensating the loss caused to the wronged party. For true mercy does not simply restore the loss, but does so with addition, in accordance with the Law. For the Law required the thief to pay fourfold (Ex. 22:1). If we examine this precisely, we shall see that absolutely nothing of his possessions remained to him. For he gives half of his goods to the poor, and only half remains to him. From this remaining half he again restores fourfold to those whom he had wronged. Therefore, if the life of this chief tax collector consisted of injustices, and for everything he acquired unjustly he restores fourfold, then see how he was stripped of everything. In this respect he proves to be one who reasons above the Law, a disciple of the Gospel, since he loved his neighbor more than himself, and this not in promise only, but in actual deed. For he did not say: I will give half, I will restore fourfold, but: behold, I "give," I "restore." He knows the instruction of Solomon: "Do not say: 'Go, and come again, and tomorrow I will give'" (Prov. 3:28).

If we examine more closely, we shall see that nothing was left of his own property. For having given half of his goods to the poor, out of the remainder he restored fourfold to those whom he had injured. He not only promised this, but did it. For he says not, "I will give the half, and I will restore fourfold," but, "I give, and I restore."

We have two kinds of goods in us, bodily, and spiritual; the just man gives up all his bodily goods to the poor, but he forsakes not his spiritual goods, but if he has extorted any thing from any one, he restores to him fourfold; signifying thereby that if a man by repentance walks in the opposite path to his former perverseness, he by the manifold practice of virtue heals all his old offences, and so merits salvation, and is called the son of Abraham, because he went out from his own kindred, that is, from his ancient wickedness.