Thursday of the 30th week after Pentecost

(Ambrosiaster. Serm. x. 5.) Scripture tells of many wonders wrought at various times in this river; as that, among others, in the Psalms, Jordan, was driven backwards; (Ps. 114:3.) before the water was driven back, now sins are turned back in its current; as Elijah divided the waters of old, so Christ the Lord wrought in the same Jordan the separation of sin.

(non occ. cf. Ambrosiast. Serm. xii. 4.) The Saviour willed to be baptized not that He might Himself be cleansed, but to cleanse the water for ush. From the time that Himself was dipped in the water, from that time has He washed away all our sins in water. And let none wonder that water, itself corporeal substance, is said to be effectual to the purification of the soul; it is so effectual, reaching to and searching out the hidden recesses of the conscience. Subtle and penetrating in its own nature, made yet more so by Christ's blessing, it touches the hidden springs of life, the secret places of the soul, by virtue of its all-pervading dew. The course of blessing is even yet more penetrating than the flow of waters. Thus the blessing which like a spiritual river flows on from the Saviour's baptism, hath filled the basins of all pools, and the courses of all fountains.

(in Joann. Tract. v. 3.) He deigned to be baptized of John that the servants might see with what readiness they ought to run to the baptism of the Lord, when He did not refuse to be baptized of His servant.

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

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

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

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

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

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

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

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

(Hom. x. 1.) Because after His baptism Christ was to put an end to the Law, He therefore came to be baptized at this age, that having so kept the Law, it might not be said that He cancelled it, because He could not observe it.

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

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

Then, that is when John preached, that He might confirm his preaching, and Himself receive his witness. But as when the morning-star has risen, the sun does not wait for that star to set, but rising as it goes forward, gradually obscures its brightness; so Christ waited not for John to finish his course, but appeared while he yet taught.

He comes to baptism, that He who has taken upon Him human nature, may be found to have fulfilled the whole mystery of that nature; not that He is Himself a sinner, but He has taken on Him a nature that is sinful. And therefore though He needed not baptism Himself, yet the carnal nature in others needed it.

That is, when He was thirty years old, showing that none should be ordained priest, or even to preach till He be of full age. Joseph at thirty years was made governor of Egypt; David began to reign, and Ezekiel his prophesying at the same age.

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

The Persons are described in the words, came Jesus to John; that is, God to man, the Lord to His servant, the King to His soldier, the Light to the lamp. The Place, from Galilee to Jordan. Galilee means 'transmigration.' Whoso then will be baptized, must pass from vice to virtue, and humble himself in coming to baptism, for Jordan means 'descent.'

The office to be performed; that He might be baptized of him; not baptism to the remission of sins, but to leave the water sanctified for those after to be baptized.

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

This is the water which flowed continuously down for the people from the "accompanying rock; "for if Christ is "the Rock," without doubt we see baptism blest by the water in Christ. How mighty is the grace of water, in the sight of God and His Christ, for the confirmation of baptism! Never is Christ without water: if, that is, He is Himself baptized in water; inaugurates in water the first rudimentary displays of His power, when invited to the nuptials; invites the thirsty, when He makes a discourse, to His own sempiternal water; approves, when teaching concerning love, among works of charity, the cup of water offered to a poor (child); recruits His strength at a well; walks over the water; willingly crosses the sea; ministers water to His disciples. Onward even to the passion does the witness of baptism last: while He is being surrendered to the cross, water intervenes; witness Pilate's hands: when He is wounded, forth from His side bursts water; witness the soldier's lance!

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

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

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

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

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

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

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

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

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

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

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

That Thou shouldest baptize me there is good cause, that I may be made righteous and worthy of heaven; but that I should baptize Thee, what cause is there? Every good gift comes down from heaven upon earth, not ascends from earth to heaven.

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

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

(Ambrosiaster. Serm. xii. 4.) For, as we have said, when the Saviour was washed, then the water was cleansed for our baptism, that a laver might be ministered to the people who were to come. Moreover, it behoved that in Christ's baptism should be signified those things which the faithful obtain by baptism.

(App. Serm. 135. 1.) Christ after He had been once born among men, is born a second time in the sacraments, that as we adore Him then born of a pure mother, so we may now receive Him immersed in pure water. His mother brought forth her Son, and is yet virgin; the wave washed Christ, and is holy. Lastly, that Holy Spirit which was present to Him in the womb, now shone round Him in the water, He who then made Mary pure, now sanctifies the waters.

(de Trin. ii. 5.) It is easy to understand how the Holy Ghost should be said to be sent, when as it were a dove in visible shape descended on the Lord; that is, there was created a certain appearance for the time in which the Holy Spirit might be visibly shewn. And this operation thus made visible and offered to mortal view, is called the mission of the Holy Spirit, not that His invisible substance was seen, but that the hearts of men might be roused by the external appearance to contemplate the unseen eternity. Yet this creature in the shape of which the Spirit appeared, was not taken into unity of person, as was that human shape taken of the Virgin. For neither did the Spirit bless the dove, nor unite it with Himself for all eternity, in unity of person. Further, though that dove is called the Spirit, so far as to show that in this dove was a manifestation of the Spirit, yet can we not say of the Holy Spirit that He is God and dove, as we say of the Son that He is God and man; and yet it is not as we say of the Son that He is the Lamb of God, as not only has John Baptist declared, but as John the Evangelist saw the vision of the Lamb slain in the Apocalypse. For this was a prophetic vision, not put before the bodily eyes in bodily shape, but seen in the Spirit in spiritual images. But concerning this dove none ever doubted that it was seen with the bodily eye; not that we say the Spirit is a dove as we say Christ is a Rock; (for that Rock was Christ.) (1 Cor. 10:4.) For that Rock already existed as a creature, and from the resemblance of its operation was called by the name of Christ, (whom it figured;) not so this dove, which was created at the moment for this single purpose. It seems to me to be more like the flame which appeared to Moses in the bush, or that which the people followed in the wilderness, or to the thunderings and lightnings which were when the Law was given from the mount. For all these were visible objects intended to signify something, and then to pass away. For that such forms have been from time to time seen, the Holy Spirit is said to have been sent; but these bodily forms appeared for the time to show what was required, and then ceased to be.

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

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

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

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

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

Not by an actual cleaving of the visible element, but to the spiritual eye, as Ezekiel also in the beginning of his book relates that he saw them.

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

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

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

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

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

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

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

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

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

This action of Christ's has a figurative meaning pertaining to all who were after Him to be baptized; and therefore he says, straightway He ascended, and not simply He ascended, for all who are worthily baptized in Christ, straightway ascend from the water; that is, make progress in virtues, and are carried on towards a heavenly dignity. They who had gone down to the water carnal and sinful sons of Adam, straightway ascend from the water spiritual sons of God. But if some by their own faults make no progress after baptism, what is that to the baptism?

For had the actual creation of the heavens been opened, he would not have said were opened to Him, for a physical opening would have been open to all. But some one will say, What, are the heavens then closed to the eye of the Son of God, who even when on earth is present in heaven? But it must be known, that as He was baptized according to the ordinance of humanity that He had taken on Him, so the heavens were opened to His sight as to His human nature, though as to His divine He was in heaven.

Perhaps there were before some unseen obstacles which hindered the souls of the dead from entering the skies. I suppose that since Adam's sin no soul had mounted the skies, but the heavens were continually closed. When, lo! on Christ's baptism they were again opened; after He had overcome by the Cross the great tyrant death, henceforward the heaven, never more to be closed, needed not gates, so that the Angels say not, 'Open ye gates,' for they were open, but take away the gates. (Ps. 24:7.) Or the heavens are opened to the baptized, and they see those things which are in heaven, not by seeing them with the bodily eye, but by believing with the spiritual eye of faith. Or thus; The heavens are the divine Scriptures, which all read but all do not understand, except they who have been so baptized as to receive the Holy Spirit. Thus the Scriptures of the Prophets were at the first sealed to the Apostles, but after they had received the Holy Spirit, all Scripture was opened to them. However, in whatever way we interpret, the heavens were opened to Him, that is to all, on His account; as if the Emperor were to say to any one preferring a petition for another, This boon I grant not to him but to you; that is, to him, for your sake.

The Holy Ghost took the likeness of a dove, as being more than other animals susceptible of love. All other forms of righteousness which the servants of God have in truth and verity, the servants of the Devil have in spurious imitation; the love of the Holy Spirit alone an unclean spirit cannot imitate. And the Holy Ghost has therefore reserved to Himself this special manifestation of love, because by no testimony is it so clearly seen where He dwells as by the grace of love.

As by the immersion of His body He dedicated the laver of baptism, He has shown that to us also after baptism received the entrance to heaven is open, and the Holy Spirit is given, as it follows, and the heavens were opened.

(ap. Anselm.) Seven excellencies in the baptized are figured by the dove. The dove has her abode near the rivers, that when the hawk is seen, she may dive under water and escape; she chooses the better grains of corn; she feeds the young of other birds; she does not tear with her beak; she lacks a gall; she has her rest in the caverns of the rocks; for her song she has a plaint. Thus the saints dwell beside the streams of Divine Scripture, that they may escape the assaults of the Devil; they choose wholesome doctrine, and not heretical for their food; they nourish by teaching and example, men who have been the children of the Devil, i. e. the imitators; they do not pervert good doctrine by tearing it to pieces as the heretics do; they are without hate irreconcileable; they build their nest in the wounds of Christ's death, which is to them a firm rock, that is their refuge and hope; as others delight in song, so do they in groaning for their sin.

Or thus; It becometh us to fulfil all righteousness, that is, to give an example of perfect justification in baptism, without which the gate of the kingdom of heaven is not opened. Hence let the proud take an example of humility, and not scorn to be baptized by My humble members when they see Me baptized by John My servant. That is true humility which obedience accompanies; as it continues, then he suffered Him, that is, at last consented to baptize Him.

But was this then the first time that the heavens were opened to Him according to His human nature? The faith of the Church both believes and holds that the heavens were no less open to Him before than after. It is therefore said here, that the heavens were opened, because to all them who are born again the door of the kingdom of heaven is opened.

As to all those who by baptism are born again, the door of the kingdom of heaven is opened, so all in baptism receive the gifts of the Holy Spirit.

Accordingly the Spirit, admiring such as soar up to the celestial realms by these ascensions, says, "They fly, as if they were kites; they fly as clouds, and as young doves, unto me" -that is, simply like a dove. For we shall, according to the apostle, be caught up into the clouds to meet the Lord (even the Son of man, who shall come in the clouds, according to Daniel ) and so shall we ever be with the Lord, so long as He remains both on the earth and in heaven, who, against such as are thankless for both one promise and the other, calls the elements themselves to witness: "Hear, O heaven, and give ear, O earth.

If you had not purposely rejected in some instances, and corrupter in others, the Scriptures which are opposed to your opinion, you would have been confuted in this matter by the Gospel of John, when it declares that the Spirit descended in the body of a dove, and sat upon the Lord. When the said Spirit was in this condition, He was as truly a dove as He was also a spirit; nor did He destroy His own proper substance by the assumption of an extraneous substance.

Over the waters of baptism, recognising as it were His primeval seat, He reposes: (He who) glided down on the Lord "in the shape of a dove," in order that the nature of the Holy Spirit might be declared by means of the creature (the emblem) of simplicity and innocence, because even in her bodily structure the dove is without literal gall.

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

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

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

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

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

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

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

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

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

(Ambrosiaster. Serm. x. 1.) And no wonder that the mystery of the Trinity is not wanting to the Lord's laver, when even our laver contains the sacrament of the Trinity. The Lord willed to show in His own case what He was after to ordain for men.

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

(non occ.) Not as before by Moses and the Prophets, neither in type or figure did the Father teach that the Son should come, but openly showed Him to be already come, This is my Son.

(de Trin. iv. 21.) Here are deeds of the whole Trinity. In their own substance indeed Father, Son, and Holy Spirit are One without interval of either place or time; but in my mouth they are three separate words, and cannot be pronounced at the same time, and in written letters they fill each their several places. By this comparison may be understood how the Trinity in Itself indivisible may be manifested dividedly in the likeness of a visible creation. That the voice is that of the Father only is manifest from the words, This is my Son.

(in Joann. tr. 14. 11.) The Father loves the Son, but as a father should, not as a master may love a servant; and that as an own Son, not an adopted; therefore He adds, in whom I am well-pleased.

(de Cons. Ev. ii. 14.) These words Mark and Luke give in the same way; in the words of the voice that came from Heaven, their expression varies though the sense is the same. For both the words as Matthew gives them, This is my beloved Son, and as the other two, Thou art my beloved Son, express the same sense in the speaker; (and the heavenly voice, no doubt, uttered one of these,) but one shows an intention of addressing the testimony thus borne to the Son to those who stood by; the other of addressing it to Himself, as if speaking to Christ He had said, This is my Son. Not that Christ was taught what He knew before, but they who stood by heard it, for whose sake the voice came. Again, when one says, in whom I am well-pleased; another, in thee it hath pleased me, if you ask which of these was actually pronounced by that voice; take which you will, only remembering that those who have not related the same words as were spoken have related the same sense. That God is well-pleased with His Son is signified in the first; that the Father is by the Son pleased with men is conveyed in the second form, in thee it hath well-pleased me. Or you may understand this to have been the one meaning of all the Evangelists, In Thee have I put My good pleasure, i. e. to fulfil all My purpose.

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

Or, that from these things thus fulfilled upon Christ, we might learn that after the washing of water the Holy Spirit also descends on us from the heavenly gates, on us also is shed an unction of heavenly glory, and an adoption to be the sons of God, pronounced by the Father's voice.

(de Trin. iii. 11.) He witnesses that He is His Son not in name merely, but in very kindred. Sons of God are we many of us; but not as He is a Son, a proper and true Son, in verity, not in estimation, by birth, not adoption.

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

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

The mystery of the Trinity is shown in this baptism. The Lord is baptized; the Spirit descends in shape of a dove; the voice of the Father is heard giving testimony to the Son.

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

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

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

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

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

(Fulgent. de Fide ad Petrum. c. 9.) Though Father, Son, and Holy Ghost are one nature, yet do thou hold most firmly that They be Three Persons; that it is the Father alone who said, This is my beloved Son; the Son alone over whom that voice of the Father was heard; and the Holy Ghost alone who in the likeness of a dove descended on Christ at His baptism.

Or if it be referred to the human nature of Christ, the sense is, I am pleased in Him, whom alone I have found without sin. Or according to another reading, It hath pleased me to appoint Him, by whom to perform those things I would perform, i. e. the redemption of the human race.

We may not, I say, we may not call into question the truth of the (poor vilified) senses, lest we should even in Christ Himself, bring doubt upon the truth of their sensation; lest perchance it should be said that He did not really "behold Satan as lightning fall from heaven; " that He did not really hear the Father's voice testifying of Himself; or that He was deceived in touching Peter's wife's mother; or that the fragrance of the ointment which He afterwards smelled was different from that which He accepted for His burial; and that the taste of the wine was different from that which He consecrated in memory of His blood.

Accordingly He says, concerning the Son, immediately afterwards: "Who else is it that frustrateth the tokens of the liars, and maketh diviners mad, turning wise men backward, and making their knowledge foolish, and confirming the words of His Son? " -as, for instance, when He said, "This is my beloved Son, in whom I am well pleased; hear ye Him." By thus attaching the Son to Himself, He becomes His own interpreter in what sense He stretched out the heavens alone, meaning alone with His Son, even as He is one with His Son.

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

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

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

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

Why does Jesus command the disciples not to tell anyone about the Transfiguration? So that people, hearing of such glory of Christ, would not afterwards be scandalized when they see Him being crucified. But after the Resurrection from the dead, it will be easy to speak of such a glorious event that took place before the Crucifixion of Christ. So the apostles "kept this word (keeping this event in secret), asking one another what it means: to rise from the dead," for they did not yet understand His words, that He must rise from the dead.

(Vict. Ant. e Cat. in Marc.) But they, being ignorant of the mystery of the resurrection, took hold of that saying, and disputed one with another; wherefore there follows, And they kept that saying with themselves, questioning one with another what the rising from the dead should, mean.

This, which is peculiar to Mark, means, that when death shall have been swallowed up in victory, we shall have no memory for the former things. It goes on, And they asked him, saying, Why say the Scribes that Elias must first come.

And they asked him, saying: Why then do the Pharisees and Scribes say that Elijah must come first? It is a tradition of the Pharisees, according to Malachi the prophet, who is the last of the twelve, that Elijah will come before the advent of the Savior and will turn the hearts of the fathers to their children, and the hearts of the children to their fathers, and restore all things to their former state. Therefore, the disciples suppose this transformation of glory they had seen on the mountain to be the fulfillment, and they say: If you have already come in glory, how is it that your forerunner does not appear? Especially because they had seen Elijah depart. But when the scribes add and say that Elijah must come first, by saying first they imply that unless Elijah comes, there is no second advent of the Savior.

(ubi sup.) Or thus; the disciples thought that the change which they had seen in Him in the mount, was His transformation to glory; and they say, If Thou hast already come in glory, wherefore doth not Thy forerunner appear? chiefly because they had seen Elias go away.

(non occ.) The design of the disciples in asking this question seems to me to be this. We indeed have seen Elias with Thee, and have seen Thee before seeing Elias, but the Scribes say that Elias cometh first; we therefore believe that they have lied.

Among the Jews there circulated a report that before the coming of Christ, Elijah would come. However, the Pharisees did not interpret what was written about Elijah as they should have, but maliciously distorted the meaning of the Scriptures, concealing the truth. For there are two comings of Christ: one, the first (which has already taken place), and another that is yet to be. The forerunner of the first was John; the forerunner of the second will be Elijah. But Christ calls John "Elijah," as one who was a reprover, a zealot, and a desert-dweller. In this way, the Lord refutes the opinion of the Pharisees, who thought that the forerunner of the first coming of Christ must be Elijah. How does He refute it? He says: "Elijah must come first and restore all things; and the Son of Man, as it is written of Him, must suffer many things." This means the following: when Elijah the Tishbite comes, he will pacify the disobedient Jews, bring them to the faith, and thus become the forerunner of the second coming of Christ. But if the Tishbite, who is to restore all things, were the forerunner of the first coming, then how is it written that the Son of Man must suffer? Therefore, it is one of two things: either Elijah must not be the forerunner of the first coming, if the Scriptures speak the truth that Christ must suffer; or we shall believe the words of the Pharisees, that the forerunner of the first coming must be the Tishbite — and then there will be no truth in the Scriptures which say that Christ will suffer, for Elijah is to restore all things, and there will not then be a single unbelieving Jew, but all will believe the preaching, whoever hears it from Elijah. Refuting in this way the distorted opinion of the Pharisees, the Lord said that "Elijah (that is, John) has already come, and they did with him whatever they wished," since they did not believe him, and he met his end by beheading, having become a victim of amusement (of Herod).

Now the Lord puts this forward to oppose the notion of the Pharisees, who held that Elias was the forerunner of the first advent, showing that it led them to a false conclusion; wherefore he subjoins, And how it is written of the Son of man, that he must suffer many things, and be set at nought. As if He had said, When Elias the Tishbite cometh, he will pacify the Jews, and will bring them to the faith, and thus be the forerunner of the second advent. If then Elias is the forerunner of the first advent, how is it written that the Son of man must suffer? One of these two things therefore will follow; either that Elias is not the forerunner of the first advent, and thus the Scripture will be true; or that he is the forerunner of the first advent, and then the Scriptures will not be true, which say that Christ must suffer; for Elias must restore all things, in which case there will not be an unbelieving Jew, but all, whosoever hear him, must believe on his preaching.

And coming to his disciples, he saw a great crowd around them, and scribes disputing with them. And immediately all the people, seeing him, were amazed, and they were afraid. And running to him, they greeted him. Notable in all places is the difference in the mind of the scribes and the crowd. For the crowd was with the disciples, and also the scribes; but, when the Lord came, immediately all the crowd was amazed and afraid, and running to greet him. The scribes are said to have shown nothing of devotion, faith, humility, or reverence to him. But what the crowd or the scribes were disputing with the disciples of the Lord, the evangelist does not say. However, it can, I believe, be rightly understood to be a question that was raised, why they, being disciples of the Savior, could not save the demoniac who was placed in the midst. This can be inferred from the following words of the Gospel, when it is said:

It is noteworthy that the places always correspond to the circumstances. On the mountain, the Lord prays, is transformed, and reveals to his disciples the secrets of his majesty. Descending to the lower parts, he is met by the crowd and struck by the tears of the wretched. Above, he unveils the mysteries of the kingdom to his disciples; below, he reproaches the sins of infidelity of the crowds. Above, he reveals the Father's voice to those who can follow him; below, he expels evil spirits from those who are tormented. He still continues to do so now according to the quality of merits, letting some ascend while ceaselessly descending for others. For those who are still carnal and beginners, he strengthens, teaches, and chastises, seeking the low places. But he glorifies the perfect, whose conversation is in heaven, by exalting them more highly, instructing them more freely about the eternal matters, and often teaching them things that cannot even be heard by the crowds.

(in Marc. 3, 38) In all cases, the difference between the mind of the Scribes and of the people ought to be observed; for the Scribes arc never said to have shown any devotion, faith, humility, and reverence, but as soon as the Lord was come, the whole multitude was greatly amazed and feared, and ran up to Him, and saluted Him; wherefore there follows, And running to him, saluted him.

(ubi sup.) Again, in a mystical sense, on high the Lord unfolds the mysteries of the kingdom to His disciples, but below He rebukes the multitude for their sins of unfaithfulness, and expels devils from those, who are vexed by them. Those who are still carnal and foolish, He strengthens, teaches, punishes, whilst He more freely instructs the perfect concerning the things of eternity.

But there is no peace for man under the sun; envy is ever slaying the little ones, and lightnings strike the tops of the great mountains. Of all those who run to the Church, some as the multitudes come in faith to learn, others, as the Scribes, with envy and pride. It goes on, And straightway all the people, when they beheld Jesus, were greatly amazed, and feared.

Now it was the people, and not the disciples, who on seeing Him were amazed and feared, for there is no fear in love; fear belongs to servants, amazement to fools. It goes on: And he asked them, What question ye with them. Why does the Lord put this question? That confession may produce salvation, and the murmuring of our hearts may be appeased by religious words.

Jesus, coming to the disciples, to those nine who had not ascended with Him onto the mountain, found them in a dispute with the Pharisees. For in the absence of Jesus, the Pharisees, having approached His disciples, were attempting to draw them over to their side.

After He had shown His glory in the mount to the three disciples, He returns to the other disciples, who had not come up with Him into the mount; wherefore it is said, And when he came to his disciples, he saw a great multitude about them, and the Scribes questioning with them. For the Pharisees, catching the opportunity of the hour when Christ was not present, came up to them, to try to draw them over to themselves.

For the multitude was glad to see Him, so that they saluted Him from afar, as He was coming to them; but some suppose that His countenance had become more beautiful from His transfiguration, and that this induced the crowd to salute Him.

Meanwhile, the crowd, as soon as they saw Him, immediately greeted Him. The people looked at Him and greeted Him as though He had returned from far away. And in the opinion of some, His very appearance, having become more beautiful from the light of the Transfiguration, drew the people to Him with greetings.