Luke § 10

However, Herod the tetrarch, being reproved by him concerning Herodias, the wife of his brother, and concerning all the evil deeds which Herod had done, added this above all, and shut John up in prison. These matters are more fully recounted by Matthew and Mark, who narrate that John, by the schemes of Herodias, was not only bound but also beheaded. This is to be understood as not having occurred at that time but, according to John's Gospel, after some signs had been performed by the Lord and his baptism having already become widely known, yet mentioned here by this Evangelist to emphasize Herod's wickedness. For while the unlearned populace thronged to John's preaching, the soldiers believed, the publicans repented, and the whole populace received baptism in general, on the contrary, he not only despised him but did not hesitate to kill him. Through the deeper understanding of the mystery, because John the Evangelist undertook to write about the divinity of Christ, while the other three about his ministry in humanity, John the Baptist, indeed holding the type of the old law (which is the precursor of grace), beautifully attesting that while John the Evangelist was still preaching and baptizing as the precursor of the Lord, the Lord himself made and baptized more disciples. Mystically teaching him to have been the eternal God throughout the ages and the teacher of the faithful peoples through the law before he was born in the flesh. Beautifully also do the other Evangelists begin the Lord's preaching after John was handed over to prison, whose role it was, after the law corrupted by the Jews and defiled as if by the darkness of prison's ignorance and the savage tradition, to reveal the heavenly doctrine of the Lord appearing in the flesh and acting through the flesh, as if coming into Galilee.

But John was not imprisoned in those days. According to St. John's Gospel it was not till after some miracles had been performed by our Lord, and after His baptism had been noised abroad; but according to Luke he had been seized beforehand by the redoubled malice of Herod, who, when he saw so many flock to the preaching of John, and the soldiers believing, the publicans repenting, and whole multitudes receiving baptism, on the contrary not only despised John, but having put him in prison, slew him.

As regards the rebuke of the transgressing ruler, it is added: But Herod the tetrarch, about whom it was treated above in the same chapter, when he was rebuked by him concerning Herodias, the wife of his brother: Matthew fourteen: "John said to Herod: It is not lawful for you to have her." And concerning all the evils which Herod had done. And so he did not spare him; Sirach ten: "The glory of the rich, of the honored, and of the poor is the fear of God; not to despise the just poor man, and not to magnify the rich sinner." Whence that which is said of Elisha in Sirach forty-eight applies to him: "In his days he did not fear the ruler, and in power no one overcame him, nor did any word surpass him." And because he sinned publicly, he rebuked publicly, according to that of First Timothy five: "Rebuke the one sinning before all, that the rest may have fear"; and this indeed boldly: Titus two: "These things speak and exhort and rebuke with all authority."

Luke too, before beginning the acts of Jesus, makes a similar observation, saying that Herod added one more offense to his other crimes by shutting up John in jail.

(non occ.) He is called the tetrarch, to distinguish him from the other Herod, in whose reign Christ was born, and who was king, but this Herod was tetrarch. Now his wife was the daughter of Aretas, king of Arabia, but he had sacrilegiously married his brother Philip's wife, though she had offspring by his brother. For those only were allowed to do this whose brothers died without issue. For this the Baptist had censured Herod. First indeed he heard him attentively, for he knew that his words were weighty and full of consolation, but the desire of Herodias compelled him to despise the words of John, and he then thrust him into prison. And so it follows, And he added this above all, that he shut up John in prison.

But we marvel at John, because among them that are born of women there was not a greater than he, for by his good deeds he had been exalted to so high a fame for virtue, that by many he was supposed to be Christ. But what is much more marvellous he feared not Herod, nor dreaded death, as it follows, But Herod the tetrarch being reproved by him.

The Evangelist aptly inserted here the account concerning Herod. He speaks as if to say: although the people thought very highly of John, Herod, "being reproved by him," to all his evil deeds "added this also, that he shut him up in prison." He narrates as if with deep sorrow and strong compassion that Herod dealt so unjustly with John, while the people held him in high regard.

As regards the endurance of the persecuting adversary, it is added concerning Herod: He added this also above all and shut John up in prison. And so that word of Sirach three was verified: "The wicked heart shall be laden with sorrows, and the sinner shall add sin to sin"; and this by the just judgment of God: Revelation, the last chapter: "He who is filthy, let him be filthy still." And so that word of Amos five was verified: "They hated the one who rebukes in the gate"; as Ahab hated Micaiah, Third Kings, the last chapter; as Zedekiah hated Jeremiah, chapter thirty-two; as another Herod hated Peter, Acts twelve. On account of which, Hebrews eleven: "Others had trial of mockeries and stripes, moreover also of bonds and prisons, they were cut asunder," etc.

(ordin.) For before that Luke relates any of the acts of Jesus, he says that John was taken by Herod, to show that he alone was in an especial manner going to describe those of our Lord's acts, which were performed since the year in which John was taken or put to death.

Notice that even while in prison he is teaching. For he also had his disciples in that place. Why did they stay there, unless John exercised the office of teacher even in prison and taught them with divine words? In the course of these words, a question about Jesus arose. John sends some of his disciples and asks, "Are you he who is to come, or do we wait for another?" The disciples return and announce to the teacher what the Savior had bidden them to say. With Jesus' words, John was armed for battle. He died confidently and was beheaded without resistance, strengthened by the words of the Lord himself and believing that he in whom he believed was truly the Son of God. This is what we have to say about John, and his freedom, and about Herod's madness. To his many other crimes he also added this one: he first shut John in prison and afterward beheaded him.

Now let us consider the mystery of the Trinity. We say, "one God," but we confess the Father, and we confess the Son. For although it is written, "You shall love the Lord thy God and serve him alone," the Son denied that he is alone, saying, "I am not alone, for the Father is with me." Nor is he alone now, for the Father bears witness that he is present. The Holy Spirit is present, because the Trinity can never be separated from Itself. Then "heaven was opened, the Holy Spirit descended in bodily shape like a dove."

Why like a dove? For the grace of the washing requires simplicity, so that we may be innocent like doves. The grace of the washing requires peace, as in an earlier image the dove brought to the ark that which alone was inviolable by the flood. He of whom the dove was the image, who now deigned to descend in the form of a dove, taught me that in that branch, in that ark, was the image of peace and of the church. In the midst of the floods of the world the Holy Spirit brings its fruitful peace to its church. David too taught, he who perceived the sacrament of baptism and said with the Spirit of prophecy, "Who will give me wings like a dove?"

We saw the Spirit, but in bodily form, let us also see the Father. Because we cannot see, let us hear. Our merciful God is present. He will not forsake his temple. He wishes to build up every soul, he wishes to mold it for salvation, he wishes to convey living stones from earth to heaven. He loves his temple. Let us love him. If we love God, let us keep his commandments. If we love him, we shall know him. He who says that he knows him and keeps not his commandments is a liar. For how can he who does not love Truth love God, for God is Truth? Therefore let us hear the Father, for the Father is invisible. Yet the Son is invisible according to his divinity, for no one has seen God at any time. So, while the Son is God, he is not seen as the Son, insofar as he is God. Yet he wished to show himself in the body. Because the Father did not wear a body, therefore the Father wished to prove to us that he is present in the Son, saying, "You are my beloved Son. In you I am well pleased." If you wish to learn that the Son is always present with the Father, read the voice of the Son saying, "If I go up into heaven, you are there. If I go down into the grave, you are present there." If you seek evidence of the Father, you have heard it from John. Believe him by whom Christ believed he must be baptized, to whom the Father entrusted his Son, saying with a heavenly voice, "This is my beloved Son, in whom I am well pleased."

In a matter which has been related by others, Luke has rightly given us only a summary, and has left more to be understood than expressed in the fact, that our Lord was baptized by John. As it is said, Now when all were baptized, it came to pass. Our Lord was baptized not that He might be cleansed by the waters but to cleanse them, that being purified by the flesh of Christ who knew no sin, they might possess the power of baptism.

But the cause of our Lord's baptism He Himself declares when He says, Thus it becomes us to fulfil all righteousness. But what is righteousness, except that what you would have another do to you, you should first begin yourself, and so by your example encourage others? Let none then avoid the laver of grace, since Christ avoided not the laver of repentance.

Now the Spirit rightly showed Himself in the form of a dove, for He is not seen in His divine substance. Let us consider the mystery why like a dove? Because the grace of baptism requires innocence, that we should be innocent as doves. The grace of baptism requires peace, which under the emblem of an olive branch the dove once brought to that ark which alone escaped the deluge.

We have seen the Spirit, but in a bodily shape, and the Father whom we cannot see we may hear. He is invisible because He is the Father, the Son also is invisible in His divinity, but He wished to manifest Himself in the body. And because the Father did not take the body, He wished therefore to prove to us that He was present in the Son, by saying, Thou art my Son.

(De Dec. Nic. Syn.) The holy Scriptures by the name of Son set forth two meanings; one similar to that spoken of in the Gospel, He gave to them power that they should become the sons of God; another according to which Isaac is the son of Abraham. Christ is not then simply called a Son of God, but the article is prefixed, that we should understand that He alone is really and by nature the Son; and hence He is said to be the Only begotten. For if according to the madness of Arius He is called Son, as they are called who obtain the name through grace, He will seem in no way to differ from us. It remains therefore that in another respect we must confess Christ to be the Son of God, even as Isaac is acknowledged to be the son of Abraham. For that which is naturally begotten of another, and takes not its origin from any thing besides nature, accounts a son. But it is said, Was then the birth of the Son with suffering as of a man? By no means. God since He cannot be divided is without suffering the Father of the Son. Hence He is called the Word of the Father, because neither is the word of man even produced with suffering, and since God is by nature one, He is the Father of one only Son, and therefore it is added, Beloved. For when a man has only one son, he loves him very much, but if he becomes father of many, his affection is divided by being distributed.

But as the prophet had before announced the promise of God, saying, I will send Christ my son, that promise being now as it were accomplished at Jordan, He rightly adds, In thee I am well pleased.

But it is most strange that He should receive the Spirit when He was thirty years old. But as without sin He came to baptism, so not without the Holy Spirit. For if it was written of John, He shall be filled with the Spirit from his mother's womb, (Luke 1:15.) what must we believe of the man Christ, the very conception of whose flesh was not carnal but spiritual. Therefore He condescended now to prefigure His body, i. e. the Church, in which the baptized especially receive the Holy Spirit.

(de Con. Ev. lib. ii. c. 14.) But the words of Matthew, This is my beloved Son, and those of Luke, Thou art my beloved Son, convey the same meaning; for the heavenly voice spoke one of these. But Matthew wished to show that by the words, This is my beloved Son, it was meant rather to declare to the hearers, that He was the Son of God. For that was not revealed to Christ which He knew, but they heard it who were present, and for whom the voice came.

It happened, however, when all the people were being baptized, and Jesus having been baptized and praying, heaven was opened. The Lord was baptized not to be cleansed by the waters himself, but desiring to cleanse the waters themselves, which having been washed by his flesh, of course ignorant of sin, might assume the right of baptism, and what so many baptisms under the law could not do against the evil of transgression, might conceive the power of regenerative sanctification. Hence, when he said the entire people had been baptized, he added nothing great. But having said that Jesus was baptized and praying, he stated heaven was opened. Because while the Lord descended into the waters of the Jordan in the humility of the body, by the power of his divinity, he opened the gates of heaven for us. And while the innocent flesh was dipped in the cold waters, the fiery sword, once opposed to the guilty, was extinguished. For indeed, was heaven opened to Him at that time, whose eyes beheld the innermost parts of the heavens? But the power of baptism is shown there, from which anyone who emerges, the gate of the heavenly kingdom is declared to him. Also as that which Jesus, whose are all things that are of the Father, is remembered to have prayed when baptized, it is not doubted that it was done to instruct us, for whom after the bath of baptism, so that the hall of heaven may be opened, it is necessary to live not idly but to persevere in fasting, prayers, and almsgiving. For although all sins are released in baptism, yet the frailty of the flesh is not yet strengthened. For as after crossing the Red Sea we indeed rejoice over the Egyptians slain, but in the desert of worldly conversation, other enemies come upon us who, with the leading and cooperating grace of Christ, are conquered by our efforts until we reach the promised country of eternal life.

Because though all sins are forgiven in baptism, not as yet is the weakness of this fleshly substance made strong. For we rejoice at the overwhelming of the Egyptians having now crossed the Red sea, but in the wilderness of worldly living there meet us other foes, who, the grace of Christ directing us, may by our exertions be subdued until we come to our own country.

For not then were the heavens opened to Him whose eyes scanned the innermost parts of the heaven, but therein is shown the virtue of baptism, that when a man comes forth from it the gates of the heavenly kingdom are opened to him, and while his flesh is bathed unharmed in the cold waters, which formerly dreaded their hurtful touch, the flaming sword is extinguished.

As if He said, In Thee have I appointed My good pleasure, i. e. to carry on by Thee what seems good to Me.

Now it came to pass, when all the people were baptized etc. After the Evangelist commended the preaching of the Precursor and the execution of his office in general and in particular, here he commends it in singular regard to Christ, to whom the entire preaching was principally directed. For as the Baptist himself says in John 1: "That he might be made manifest in Israel, therefore I came baptizing in water." Therefore here is described the spiritual regeneration of Christ, which is principally intended in the whole chapter. Now this part has two sections. In the first is determined Christ's sacramental regeneration: in the second, Christ's temporal genealogy, at the place: And Jesus himself was beginning etc.

As to the first, two things are introduced: the first is humiliation through the reception of the Sacrament in his assumed humanity; the second is glorification through the presentation of testimony by the entire Trinity, at the place: Heaven was opened etc. Concerning the reception of the Sacrament in the form of a servant, it should be noted that a threefold humiliation is distinguished in Christ: the first, with respect to the people who accompany him; the second, with respect to the minister who baptizes; the third, with respect to God who hears.

The humiliation with respect to the people who accompany him is noted when he says: It came to pass, when all the people were baptized. By people the humble populace is understood, among whom Christ did not disdain to be humble, since, according to the Psalm, "the Lord is high and regards the lowly." By reason of which humility it is said below in chapter twenty-two: "But I am in the midst of you as one who serves," and that passage in John 1 also says: "There has stood in your midst one whom you do not know." And note that all the people is the same as many from the people — because, below in chapter seven, "the Pharisees rejected the counsel of God against themselves, not having been baptized with the baptism of John" — and thus it is understood in Matthew 3: "All Judea and all the region around the Jordan went out to him, to be baptized by him."

The humiliation with respect to the minister baptizing is noted when it says: And Jesus having been baptized, namely by John, which was a wondrous humility, that the Lord willed to be baptized by the baptism of a servant. Whence it is said in Matthew 3 that John said: "I ought to be baptized by you," and it follows: "Suffer it now, for thus it becometh us to fulfill all justice," that is, perfect humility, by which he subjected himself not only to a superior and to an equal, but even to an inferior. Now Christ was baptized not that he might be sanctified by baptism, but that he might confer regenerative power upon the waters. Whence Chrysostom says: "He did not receive the remission of sins, but sanctified the waters for all who were to be baptized." He also willed to be baptized so that he might give an example and model to others, because, as is said in Acts 1, "Jesus began to do and to teach"; also that by his baptism he might be made known, as is said in John 1: "that he might be made manifest in Israel," etc. He was also baptized so that he might approve the baptism of the precursor and show the Pharisees that the testimony of John was to be believed, just as a heavenly one; to whom he says in Matthew 21: "The baptism of John, whence was it? From heaven, or from men?"

The humiliation, however, with respect to God who hears is noted when it says: And praying, namely to the Lord, according to that of the Psalm: "Be subject to the Lord and pray to him"; Hebrews 5: "Offering prayers and supplications to God, he was heard for his reverence." Whence John 11: "Father, I give you thanks that you have heard me; and I knew that you always hear me, but because of the people who stand about I said it, that they may believe that you have sent me." In all things the Lord is found praying, whether in the reception of baptism, or in solitude, or in preaching, or in the working of miracles and in his passion and in the dispensation of the Sacrament and in the commendation of his soul, to show what is said below in chapter 18: "It is necessary to pray always and not to faint."

For he prayed in the reception of baptism, as here: And it came to pass, Jesus having been baptized and praying, to give the model of praying to those approaching baptism. — In the solitude of the desert; below in chapter 5: "He withdrew into the desert and prayed," to give the model to contemplatives. — In preaching: below in chapter 6: "And it came to pass in those days, he went out into a mountain to pray," to give the model to preachers. — In the working of miracles: John 11: "Father, I give you thanks," etc., to give the model to workers. — In his passion: Matthew 26: "Going forward, he fell upon his face," to give the model to those who suffer. — In the administration of the body: below in chapter 22: "Taking the cup, he gave thanks to God," to give the model to priests. — In the commendation of the spirit: below in chapter 23: "Father, into your hands I commend my spirit; and saying this, he expired," to give the model to the dying. And thus all must pray.

The heaven was opened etc. After the humiliation in the reception of the Sacrament, there follows the glorification in the display of testimony; and so that the testimony might be firm, it is shown to be that of three persons beyond all exception, that is, the person of the Son, the Holy Spirit, and the Father. For there is present light, a dove, and a voice: light to signify the person of the Son; a dove, the Holy Spirit; and the voice is in the person of the eternal Father.

To signify, therefore, the person of the Son, it is said: The heaven was opened, in which opening, namely, a great splendor appeared. For the Son himself says of himself in John 8: "I am the light of the world"; and in John 1: "He was the true light"; and in Hebrews 1: "Who, being the splendor of glory and the figure of his substance." Therefore, while the opened heavens give forth splendor, that word of the Psalm is verified: "The heavens declare the glory of God," that is, of the Son, who is the splendor. — In this it was also signified that by the power of the baptism of Christ, the gate of heaven is opened for the baptized to enter, according to that word of the Psalm: "You have made known to me the ways of life," etc. The Son himself also appeared in his assumed nature; Titus 3: "The kindness and humanity of God our Savior appeared, not by works of justice which we have done," etc., up to: "we might be heirs according to the hope of eternal life." For since "no one ascends into heaven except he who descended from heaven," that is, unless he is a member of Christ, who descended—for this cannot be except through the Sacrament of regeneration—therefore in baptism "the heavens were opened." And just as through the carnal generation of Adam heaven is closed, so through spiritual regeneration it is opened; and just as on account of the burning of concupiscence "the flaming sword was placed to guard the tree of life," as is said in Genesis 3, so through the moisture of grace mitigating concupiscence in baptism, the sword is removed and the gate is opened; Daniel 3: "The angel of the Lord descended into the furnace and made the midst of the furnace like a blowing wind of dew." And this is the Angel of whom John 5 says: "The angel of the Lord descended at a certain time into the pool, and the water was stirred, and one was healed."

From the first moment of his descent from the glories of heaven to earthly things, he did not disdain to put on man's flesh although he was the Son of God. Although he himself was not a sinner, he did not disdain to bear the sins of others. Having put aside his immortality for a time, he suffered himself to become mortal, in order that though innocent he might be slain for the salvation of the guilty. The Lord was baptized by his servant, and he, although destined to grant the remission of sins, did not disdain to have his body cleansed with the water of regeneration.

(De unit. Eccles.) the dove is a harmless and pleasant creature, with no bitterness of gall, no fierceness of bite, no violence of rending talons; they love the abodes of men, consort within one home, when they have young nurturing them together, when they fly abroad, hanging side by side upon the wing, leading their life in mutual intercourse, giving with their bills a sign of their peaceful harmony, and fulfilling a law of unanimity in every way.

But how then, they object, was he baptized and received the Spirit? We reply that he had no need of holy baptism. He was wholly pure and spotless, and the holiest of the holy. He did not need the Holy Spirit, for the Spirit that proceeds from God the Father is from him and equal to him in substance. Now, at last, we must explain God's plan of salvation. God, in his love of humankind, provided for us a way of salvation and of life. Believing in the Father, Son and Holy Spirit, and making this confession before many witnesses, we wash away all the filth of sin. The communication of the Holy Spirit enriched us, made us partakers of the divine nature and gained for us the grace of adoption as God's children. It was necessary, therefore, that the Word of the Father become for our sakes the pattern and way of every good work when he humbled himself to emptiness and deigned to assume our likeness. For it follows that he who is first in everything must set the example in this too. He commences the work himself in order that we may learn about the power of holy baptism and learn how much we gain by approaching so great a grace. Having been baptized, he prays that you, my beloved, may learn that never-ceasing prayer is a thing most fitting for those who have once been counted worthy of holy baptism.

AGAIN come, that fixing our mind intently upon the Evangelic Scriptures, we may behold the beauty of the truth. Come let us direct the penetrating and accurate eyes of the mind unto the mystery of Christ; let us view with wonder the admirable skill of the divine economy: for so shall we see His glory. And thus to act is for our life: as He Himself assures us, when speaking unto God the Father in heaven, "Those things are life eternal: to know Thee Who alone art true; and Jesus Christ, Whom Thou hast sent." How therefore was He sent? and what was the manner of His coming unto us? For being by nature God That filleth all, how, as the blessed John the Evangelist said, "was He in the world," Himself being Lord? And how was He sent by the Father, when as God He is the Creator and Sustainer of all things? for all things were established by Him. The wise John the Evangelist then teaches us, saying, "And the Word was made flesh." But perchance some one will say, 'What then? Having ceased to be the Word, did He change into being flesh? Did He fall from His Majesty, having undergone a transformation unto something which previously He was not?' Not so, we say. Far from it. For by nature He is unchangeable and immutable. In saying, therefore, that the Word became flesh, the Evangelist means a man like unto us. For we also are often called flesh ourselves. For it is written, "And all flesh shall see the salvation of God," meaning thereby that every man shall see it. While therefore He immutably retains that "which He was, yet as having under this condition assumed our likeness, He is said to have been made flesh. Behold Him, therefore, as a man, enduring with us the things that belong to man's estate, and fulfilling all righteousness, for the plan of salvation's sake. And this thou learnest from what the Evangelist says: "And it came to pass that when all the people were baptized, Jesus also was baptized, and prayed." Was He too then in need of holy baptism? But what benefit could accrue to Him from it? The Only-begotten Word of God is Holy of the Holy: so the Seraphim name Him in their praises: so every where the law names Him: and the company of the holy prophets accords with the writings of Moses. What is it that we gain by holy baptism? Plainly the remission of our sins. But in Jesus there was nought of this; "for He did no sin: neither was guile found "in His mouth," as the Scripture saith. "He was holy, harmless, undefiled, separate from sins, and made higher than the heavens," according to the words of the divine Paul. But yes! perchance some one will say, who has been ill instructed in the faith, 'Was it then God the Word that was baptized? Was He in need of being made partaker of the Holy Ghost? Not at all. Therefore it is that we affirm, that the man who was of the seed of David, and united unto Him by conjunction, was baptized and received the Spirit.' The Indivisible therefore is divided by you into two sous: and because He was baptized when, thirty years old, He was made holy, as you say, by being baptized. Was He therefore not holy until He arrived at His thirtieth year? Who will assent to you, when thus you corrupt the right and blameless faith? For "there is one Lord Jesus Christ," as it is written. But this we affirm: that He was not separate from Him, and by Himself when baptized and made partaker of the Holy Ghost: for we know, both that He is God, and without stain, and Holy of the Holy: for we confess that "of His fulness have all we received." For the Holy Spirit indeed proceedeth from God the Father, but belongeth also to the Son. It is even often called the Spirit of Christ, though proceeding from God the Father. And to this Paul will testify, saying, at one time, "They that are in the flesh cannot please God: but ye are not in the flesh, but in the spirit, if so be the Spirit of God dwelleth in you. But if any one have not the Spirit of Christ, he is none of His." And again, "But because ye are sons, God hath sent the Spirit of His Son into your hearts, crying, Father, our Father." The Holy Spirit therefore proceedeth indeed as I said from God the Father, but His Only-begotten Word, as being both by nature and verily Son, and resplendent with the Father's dignities, ministereth It to the creation, and bestoweth It on those that are worthy. Yea verily He said, "All things that the Father hath are mine." But let us retort upon those who pervert the right belief this question; 'How can He Who received the Spirit, if He be, according to your phrase, a man, and the Son separately and by Himself, baptize with the Holy Ghost, and Himself give the Holy Spirit to them who are baptized?' For to be able to impart the Spirit to men suiteth not any one whatsoever of things created, but, together with God's other attributes, is the distinct property of Almighty God alone. But He Who gave It was man: for the wise John said, "After me cometh a Man, Who was before me . . . He shall baptize you with the Holy Ghost and with fire." As therefore it is unbefitting God the Word, |46 regarded as God the Word, to draw near unto holy baptism, and be made partaker of the Spirit, so in like manner it is altogether incredible, or rather impossible to believe that the ability to baptize men with the Holy Ghost, is the act of a mere man with nothing in Him superior to ourselves. How then will the mystery be true? In that for our aid He assumed a kind of adaptation. The divine Word became man, even "He Who was in the form of God the Father, and thought it not robbery to be equal unto God," as most wise Paul says, "but took the form of a slave, being made in the likeness of men, and humbling Himself to poverty." Enquire therefore Who He was that was first in the likeness of God the Father, and could be regarded as on an equality with Him, but took the form of a slave, and became then a man, and besides this made Himself poor. Was it He of the seed of David, as they argue, Whom they specially regard separately and by Himself as the other Son, distinct from the Word of God the Father? If so, let them show that He ever was on an equality with the Father. Let them show how He assumed the form of a slave. Or what shall we say was that form of a slave? And how did He empty Himself? For what is poorer than human nature? He therefore Who is the exact image of God the Father, the likeness, and visible expression of His person, Who shines resplendent in equality unto Him, Who by right of nature is free, and the yoke of Whoso kingdom is put upon all creation,----He it is Who took the form of a slave, that is, became a man, and made Himself poor by consenting to endure these human things, sin only excepted. But how then, they object, was He baptized, and received also the Spirit? To which we reply, that He had no need of holy baptism, being wholly pure and spotless, and holy of the holy. Nor had He need of the Holy Ghost: for the Spirit That proceedeth from God the Father is of Him, and equal to Him in substance. We must now therefore at length hear what is the explanation of the economy. God in his love to man provided for us a way of salvation and of life. For believing in the Father, Son, and Holy Ghost, and making this confession before many witnesses, we wash away all the filth of sin, and are enriched by the communication of the Holy Spirit, and made partakers of the divine nature, and gain the grace of adoption. It was necessary therefore that the Word of the Father, when He humbled Himself unto emptiness, and deigned to assume our likeness, should become for our sakes the pattern and way of every good work. For it follows, that He Who in every thing is first, must in this also set the example. In order therefore that we may learn both the power itself of holy baptism, and how much we gain by approaching so great a grace, He commences the work Himself; and, having been baptized, prays that you, my beloved, may learn that never-ceasing prayer is a thing most fitting for those who have once been counted worthy of holy baptism. And the Evangelist says that the heavens were opened, as having long been closed. For Christ said, "Forthwith shall ye see the heavens opened, and the angels of God ascending and descending upon the Son of man." For both the flock above and that below being now made one, and one chief Shepherd appointed for all, the heavens were opened, and man upon earth brought near to the holy angels. And the Spirit also again came down as at a second commencement of our race: and upon Christ first, Who received it not so much for His own sake as for ours: for by Him and in Him are we enriched with all things. Most suitably therefore to the economy of grace does He endure with us the things of man's estate: for where otherwise shall we see Him emptied, Whose in His divine nature is the fulness? How became He poor as we are, if He were not conformed to our poverty? How did He empty Himself, if He refused to endure the measure of human littleness? Having taken therefore Christ as our pattern, let us draw near to the grace of holy baptism, that so we may gain boldness to pray constantly, and lift up holy hands to God the Father, that He may open the heavens also unto us, and send down upon us too the Holy Ghost, to receive us as sons. For He spake unto Christ at the time of holy baptism, as though having by Him and in Him accepted man upon earth to the sonship, "This is My beloved Son, in Whom I am well pleased." For He Who is the Son by nature and in truth, and the Only-begotten, when He became like unto us, is specially declared to be the Son of God, not as receiving this for Himself:----for He was and is, as I said, very Son:----but that He might ratify the glory unto us. For He has been made our firstfruits, and firstborn, and second Adam: for which reason it is said, that "in Him all things have become new:" for having put off the oldness that was in Adam, we have gained the newness that is in Christ: by Whom and with Whom, to God the Father, be glory and dominion with the Holy Ghost, for ever and ever, Amen.

He [Jesus] was not baptized to receive the forgiveness of sins. He was without sin. Being sinless, still he was baptized so that he might give grace and dignity to those who receive the sacrament. "Since the children share in flesh and blood, so he in like manner has shared in these," that we, sharing his incarnate life, might also share his divine grace. Jesus was baptized that we in turn also made here partakers with him, might receive not only salvation but also the dignity.

(ordin.) For before that Luke relates any of the acts of Jesus, he says that John was taken by Herod, to show that he alone was in an especial manner going to describe those of our Lord's acts, which were performed since the year in which John was taken or put to death.

Christ is born; the Spirit is his forerunner. Christ is baptized; the Spirit bears him witness. Christ is tempted. The Spirit leads him up. Christ performs miracles. The Spirit accompanies him. Christ ascends. The Spirit fills his place.

(in Orat. 39.) Christ comes also to baptism perhaps to sanctify baptism, but doubtless to bury the old Adam in water.

(sup. Ezech. Hom. 8.) Or else, Every one who by repentance corrects any of his actions, by that very repentance shows that he has displeased himself, seeing he amends what he has done. And since the Omnipotent Father spoke of sinners after the manner of men, saying, It repents me that I have made man, (Gen. 6:7.) He (so to speak) displeased Himself in the sinners whom He had created. But in Christ alone He pleased Himself, for in Him alone He found no fault that He should blame Himself, as it were, by repentance.

Now there was a Jewish baptism which removed the pollutions of the flesh, not the guilt of the conscience; but our baptism parts us from sin, washes the soul, and gives us largely the outpouring of the Spirit. But John's baptism was more excellent than the Jewish; for it did not bring men to the observance of bodily purifications, but taught them to turn from sin to virtue. But it was inferior to our baptism, in that it conveyed not the Holy Spirit, nor showed forth the remission which is by grace, for there was a certain end as it were of each baptism. But neither by the Jewish nor our own baptism was Christ baptized, for He needed not the pardon of sins, nor was that flesh destitute of the Holy Spirit which from the very beginning was conceived by the Holy Spirit; He was baptized by the baptism of John, that from the very nature of the baptism, you might know that He was not baptized because He needed the gift of the Spirit. But he says, being baptized and praying, that you might consider how fitting to one who has received baptism is constant prayer.

But he says, The heavens opened, as if till then they had been shut. But now the higher and the lower sheep-fold being brought into one, and there being one Shepherd of the sheep, the heavens opened, and man was incorporated a fellow citizen with the Angels.

The Holy Spirit descended also upon Christ as upon the Founder of our race, that He might be in Christ first of all who received Him not for Himself, but rather for us. Hence it follows: And the Holy Spirit descended. Let not any one imagine that He received Him because He had Him not. For He as God sent Him from above, and as man received Him below. Therefore from Him the Spirit fled down to Him, i. e. from His deity to His humanity.

That baptism savoured partly of antiquity, partly of novelty. For that He should receive baptism from a Prophet showed antiquity, but the Spirit's descent denoted something new.

Or to show the meekness of the Lord, the Spirit now appears in the form of a dove, but at Pentecost like fire, to signify punishment. For when He was about to pardon offences, gentleness was necessary; but having obtained grace, there remaineth for us the time of trial and judgment.

Christ indeed had already manifested Himself at His birth by many oracles, but because men would not consult them, He who had in the mean time remained secret, again more clearly revealed Himself in a second birth. For formerly a star in the heavens, now the Father at the waves of Jordan declared Him, and as the Spirit descended upon Him, pouring forth that voice over the head of Him who was baptized, as it follows, And a voice came from heaven, Thou art my beloved Son.

Today, then, is another kind of birth of the Savior. We see him born with the same sort of signs, the same sort of wonders, but with greater mystery. The Holy Spirit, who was present to him then in the womb, now pours out upon him in the torrent. He who then purified Mary for him now sanctifies the running waters for him. The Father who then overshadowed in power now cries out with his voice. He who then, as if choosing the more prudent course, manifested himself as a cloud at the nativity now bears witness to the truth. So God says, "This is my beloved Son, in whom I am well pleased. Hear him." Clearly the second birth is more excellent than the first. The one brought forth Christ in silence and without a witness. The other baptized the Lord gloriously with a profession of divinity. From the one, Joseph, thought to be the father, absents himself. At the other, God the Father, not believed in, manifests himself. In the one the mother labors under suspicion because in her condition she lacked a father. In the other she is honored because God attests to his Son.

Today, then, he is baptized in the Jordan. What sort of baptism is this, when the one who is dipped is purer than the font, and where the water that soaks the one whom it has received is not dirtied but honored with blessings? What sort of baptism is this of the Savior, I ask, in which the streams are made pure more than they purify? For by a new kind of consecration the water does not so much wash Christ as submit to being washed. Since the Savior plunged into the waters, he sanctified the outpouring of every flood and the course of every stream by the mystery of his baptism. When someone wishes to be baptized in the name of the Lord, it is not so much the water of this world that covers him but the water of Christ that purifies him. Yet the Savior willed to be baptized for this reason—not that he might cleanse himself but that he might cleanse the waters for our sake.

The Lord was baptized. The heavens were opened, and the Holy Spirit came down upon him. A voice from the heavens thundered and said, "This is my beloved Son, in whom I am pleased." We should say that heaven was opened at the baptism of Jesus and for the plan of forgiving sins. These are not the sins of him "who had committed no sin, nor was deceit found in his mouth." The heavens were opened and the Holy Spirit came down for the forgiveness of the whole world's sins. After the Lord "ascended on high, leading captivity captive," he gave them the Spirit. The Spirit had come to him, and he gave the Spirit at the time of his resurrection, when he said, "Receive the Holy Spirit. If you forgive anyone's sins, they will be forgiven him. If you retain them for anyone, they will be retained." But "the Holy Spirit came down upon the Savior in the form of a dove." The dove is a gentle bird, innocent and simple. Hence we too are commanded to imitate the innocence of doves. Such is the Holy Spirit: pure, swift, and rising up to the heights.

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.

In order for us to show that baptism opens heaven to all, which was shut by Adam.

And the Holy Spirit descended in bodily form like a dove upon him. Truly in bodily form, because in the nature of divinity it could not be seen by mortals. Truly like a dove, because the spirit of discipline will flee deceit, nor will it dwell in a body subjected to sins. And because some, after the example of Simon, persist in the bitterness of gall and in the bond of iniquity, they can have no part or share in it. Hence, when the world's crimes were once purged by the flood in the figure of baptism, not by a raven, but by a dove bearing the olive branch in its mouth was peace announced as restored to the world. Mystically teaching that the anointing of the Holy Spirit will be present only to those who have been baptized in the simplicity of heart. For no one should think that the Lord after baptism was first anointed by the grace of the Holy Spirit, or that anyone has achieved progress in divine nature over time, but rather should know that from the very moment of human conception, the one who is true man, the same exists as true God. However, with the arrival of the dove, it was shown that in his body, that is, the Church, those especially who are baptized receive the Holy Spirit.

And a voice came from heaven: You are my beloved Son, in you I am well pleased. Rightly John is second to none among those born of women, to whom Christ showed himself to be baptized, the invisible Spirit appeared to be seen, and the Father commended his Son from heaven. For it was not revealed to the Son himself what he already knew well, but it was shown to John or to the others who were present, what they might know. From this it is to be noted that the same John, who until then proclaimed a man stronger than himself and Christ, henceforth being admonished by the descent of the Spirit or the Father's attestation, openly preached the Son of God: He is, he says, of whom I said, after me comes a man who is preferred before me, for he was before me, and I did not know him (John 1). And again about the dove: And I saw, and I testified that this is the Son of God (ibid.). Thus the mystery of the Trinity is shown in the baptism of the Savior, that we too may be taught to be baptized in his name. And what is said: In you I am well pleased, is as if he says: In you I have established my good pleasure, that is, to do through you what pleases me. But what is said according to Matthew: In whom I am well pleased (Matthew 3) is thus explained: That everyone who, by repenting, corrects what they have done, by that very fact indicates that they have displeased themselves by repenting, who amends what was done. And because the Almighty Father, as he could be understood by men, spoke in a human manner about sinners saying: It repents me that I have made man on the earth (Genesis 6), as if he displeased himself in the sinners whom he created. But he was well pleased in his only-begotten Son our Lord Jesus Christ alone. For it did not repent him to have made this man among men, in whom he found no sin at all, thus it is said of him through the Psalmist: The Lord has sworn and will not repent; you are a priest forever (Psalm 110).

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.

Again, to designate the person of the Holy Spirit, it is added: The Holy Spirit descended in bodily form like a dove upon him; John 1: "Upon whom you shall see the Spirit descending and remaining, he it is who baptizes." — Now he descended in the form of a dove by reason of signification, because, as Chrysostom says, "this bird above all others is the greatest cultivator of charity." Hence he appeared to Christ in a complete animal, but to the disciples in tongues, to signify that in Christ he was present according to every manner of fullness, but in others in parts: whence it is said in John 3: "God does not give the Spirit by measure." He also appeared over the disciples in fire, but over Christ in a dove, because, as Gregory says, "Christ came to gather us through meekness"; and therefore he appeared over him in a dove, but "over the disciples in fire: whom he came to kindle against themselves for consuming the rust of sin." — And most fittingly does the apparition of the Holy Spirit in a dove befit baptism, on account of the innocence which baptism restores. As a sign of this, it is said in Genesis 8 that the dove after the flood brought back a branch of a green olive tree. By that flood — as Damascene says, and as it is said in 1 Peter 3: "In which few, that is, eight souls, were saved through water," etc. — baptism is understood: whence by the dove bringing back to the ark a branch of a green olive tree is understood the innocence of meekness with the grace of anointing.

And note that the Holy Spirit appeared in a threefold form, namely in a dove at the baptism; in a cloud at the transfiguration, below in chapter 9; in fire over the disciples, Acts 2. And these correspond to three states, as the expositor says. For upon beginners he descends as a dove, because he renders them groaning and meditating: Isaiah 59: "We shall groan like meditating doves"; and Isaiah 38: "Like a young swallow, so shall I cry out; I shall meditate like a dove." — Upon those progressing, as a cloud, because by the striving of the mind he makes them ascend upward from virtue to virtue, until he elevates them to heaven, so that the God of gods may be seen in Sion: Psalm: "They shall go from virtue to virtue; he shall be seen," etc. — Upon the perfect, in fire, because he inflames them so that they tend upward through desire, and also toward their neighbors through beneficence: below in chapter 12: "I came to cast fire upon the earth." As a sign of this, it is said in 4 Kings 2 that "Elijah ascended into heaven in a chariot of fire"; concerning which fire, Lamentations 1: "From on high he sent fire into my bones and instructed me."

Finally, to designate the person of the Father there is added: A voice came from heaven. And then was verified that word of the Psalm: "The voice of the Lord is upon the waters, the God of majesty has thundered"; and that word of Deuteronomy 4: "From heaven he made you hear his voice." And that this voice was in the person of the Father is shown when there is added: You are my Son, namely the Only-begotten, begotten from Eternity: the Psalm: "The Lord said to me: You are my Son." And in this the Father bore witness to him: John 8: "I am the one who bears witness concerning myself, and the Father who sent me bears witness concerning me"; whence First John 5: "If we receive the testimony of men, the testimony of God is greater, because he has testified concerning his Son." You therefore is here taken distinctively, because no other: whence he is called the Only-begotten in John 1: "No one has ever seen God except the Only-begotten, who is in the bosom of the Father," because, according to that word of the Psalm, "before the daystar I begot you." And because he loves him supremely, therefore there is added: beloved, through whom even others who are hateful are loved: Ephesians 1: "He has graced us in his beloved Son"; and again Colossians 1: "He has transferred us into the kingdom of the Son of his love." And for greater expression there is added: In you I am well pleased, namely in everything that pleases: and this on account of the most perfect bond of love which is between the Father and the Son: Proverbs 3: "As a father is well pleased in his son"; and Colossians 1: "In him it pleased all fullness to dwell, making peace through his blood for the things that are in heaven and the things that are on earth"; and therefore it is said in John 8: "He who sent me is with me, and he has not left me alone, because I always do the things that are pleasing to him."

Thus therefore testimony was borne to Christ in the voice by the Father, by the Holy Spirit in the dove, by the Son in the light: and thus the testimony is firm, because "in the mouth of three witnesses every word must stand." And thus that word of 1 John 5 was verified: "There are three who give testimony in heaven: the Father, the Word, and the Holy Spirit." — And note that in Matthew 3 it is said concerning this voice: "This is my beloved Son, in whom I am well pleased"; but in Mark 1: "You are my beloved Son, in you I am well pleased"; in Luke, here: You are my beloved Son, in you it has pleased me. In these, however, there is no contradiction, because they express not the sound of the words but the meaning, as Augustine says in the book On the Harmony of the Evangelists. It is expressed differently, however, because this voice of the Father is significative of the fact that Christ is the Word of the Father, most similar and most expressive, and therefore most pleasing. And since the Father speaks himself by the Word in himself, he speaks also to us, by which Word he declares himself to others, and he also speaks all things by the Word, whatsoever he speaks: and this is most perfect; and the Evangelist could not express this by a single word, although that heavenly voice intimated all of this: therefore the Evangelists expressed it in diverse ways, so that Matthew intimates the complacency of the Father with respect to the Word, insofar as he speaks himself in himself; and therefore he says: "In whom I am well pleased"; Mark with respect to the Word, insofar as the Father by the Word speaks himself and is pleased toward others, and therefore he says: "In you I am well pleased"; Luke with respect to the Word, insofar as the Father by the Word speaks all things: and therefore he adds: In you it has pleased me, that is, generally, whatsoever is pleasing.

God here assumed the "likeness" not of a man, but "of a dove," because He wished, by a new apparition of the Spirit in the likeness of a dove, to declare His simplicity and majesty.

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 descended upon Jesus so that we might learn from this that upon us also, when we are baptized, the Spirit comes. For the Lord had no need of the Spirit, but He does all things for our sake and Himself becomes the firstborn in all things (Col. 1:18) that we were to receive afterward, so as to be the firstborn among many brethren. The Spirit descended in bodily form, like a dove, so that we might learn that we need to be meek and pure. And just as in the time of Noah the dove depicted the abating of the wrath of God (Gen. 8:8–11), so here too the Holy Spirit, having drowned sin, reconciled us with God. And the Son hears the voice uttered by the Father, saying, "Thou art My Beloved Son," in order to show that to us who are baptized He also granted the adoption as sons. "In You is My good pleasure" means: In You I found rest.