Mark § 1

Note that Mark mentions nothing of the nativity or infancy or youth of the Lord. He has made his Gospel begin directly with the preaching of John.

The beginning of the Gospel of Jesus Christ, etc. As it is written in Isaiah the prophet. The beginning of the Gospel of Mark should be compared to the beginning of Matthew, where he says: The book of the generation of Jesus Christ, the son of David, etc. And from both, our one Lord Jesus Christ is to be understood as the Son of God and man. And fittingly the first evangelist calls him the Son of Man, the second the Son of God, so that our understanding may gradually rise from the lesser to the greater, and through faith and the sacraments of assumed humanity, ascend to the recognition of divine eternity. Fittingly, he who was to describe human genealogy began with the Son of Man, namely David or Abraham, from whose lineage he assumed the substance of flesh. Fittingly, he who was to start his book from the beginning of the evangelical preaching wished to call our Lord Jesus Christ more as the Son of God, because it was in accordance with both aspects: the human nature from the lineage of patriarchs or kings of flesh, and the divine power to preach the Gospel to the world. Indeed, the Gospel is called the good news. And what is better news than: Repent, for the kingdom of heaven is at hand (Matt. III)? Therefore, it is human to be born humanly, but it is of God to preach the entry of the heavenly kingdom to the repentant. And thus Matthew rightly calls him the Son of David, whom he asserts to come in the flesh. Mark rightly calls him the Son of God, whom he designates at the very front of his writing as the author of the Gospel and the sponsor of the eternal kingdom. It is noteworthy that the holy Evangelists, who left us the written dispensation of the Lord's incarnation, were indeed fired by one spirit in their approach to their writing duty, but each set a different beginning and a different endpoint for their narrative. Matthew, taking his beginning from the nativity of the Lord, carried the sequence of his narration up to the time of the Lord's resurrection. Mark, starting from the beginning of the evangelical preaching, reached up to the time of the Lord's ascension and the preaching of his disciples to all nations over the world. Luke, beginning from the nativity of the forerunner, ended his Gospel in the ascension of the Lord, when the disciples returning to Jerusalem were expecting the advent of the Holy Spirit in divine praises. John, taking his beginning from the eternity of the Word of God, by whom all things were made, himself reached up to the time of the Lord's resurrection by evangelizing. Therefore, intending to write the Gospel, Mark aptly first of all puts forth the testimonies of the prophets by whom this was long ago foretold to happen. So that he might indicate to all that the things he was writing were to be received as true and without a scruple of doubt, because he showed them to have been foreseen and foretold by prophets filled with the Holy Spirit, and at the same time in the same beginning of his Gospel instructs both the Jews, who had received the Law and the Prophets, to also receive the sacraments of the Gospel which their prophets had foretold, and the Gentiles, who had come to the Lord through all the proclamations of the Gospel, to also receive and venerate the authority of the Law and the Prophets, lest anyone, like the heretics, should accept either only the Old Testament or only the New, and thus remain alien to the testament of God.

(in Marc. i. 1) The beginning of this Gospel should be compared with that of Matthew, in which it is said, The book of the generation of Jesus Christ, the Son of David, the Son of Abraham. But here He is called the Son of God. Now from both we must understand one Lord Jesus Christ, Son of God, and of man. And fitly the first Evangelist names Him Son of man, the second, Son of God, that from less things our sense may by degrees mount up to greater, and by faith and the sacraments of the human nature assumed, rise to the acknowledgment of His divine eternity. Fitly also did He, who was about to describe His human generation, begin with a son of man, namely, David or Abraham. Fitly again, he who was beginning his book with the first preaching of the Gospel, chose rather to call Jesus Christ, the Son of God; for it belonged to the human nature to take upon Him the reality of our flesh, of the race of the patriarchs, and it was the work of Divine power to preach the Gospel to the world.

Mark, the follower of Peter, while Peter publicly preached the Gospel at Rome before some of Cæsar's equites, and adduced many testimonies to Christ, in order that thereby they might be able to commit to memory what was spoken, of what was spoken by Peter, wrote entirely what is called the Gospel according to Mark.

With baptism the old covenant ends and the new begins. This is seen in the fact that the inaugurator of the New Testament is John the Baptist. "Among those born of women there is none greater than John." He is the crown of all the prophetic tradition: "For all the prophets and the law prophesied until John." Of the gospel dispensation he was the firstfruits, for we read "the beginning of the gospel of Jesus Christ" and after some words "John did baptize in the wilderness."

And thus when the divine word had made its home among them, the power of Simon was quenched and immediately destroyed, together with the man himself. And so greatly did the splendor of piety illumine the minds of Peter's hearers that they were not satisfied with hearing once only, and were not content with the unwritten teaching of the divine Gospel, but with all sorts of entreaties they besought Mark, a follower of Peter, and the one whose Gospel is extant, that he would leave them a written monument of the doctrine which had been orally communicated to them. Nor did they cease until they had prevailed with the man, and had thus become the occasion of the written Gospel which bears the name of Mark.

And they say that Peter — when he had learned, through a revelation of the Spirit, of that which had been done — was pleased with the zeal of the men, and that the work obtained the sanction of his authority for the purpose of being used in the churches. Clement in the eighth book of his Hypotyposes gives this account, and with him agrees the bishop of Hierapolis named Papias. And Peter makes mention of Mark in his first epistle which they say that he wrote in Rome itself, as is indicated by him, when he calls the city, by a figure, Babylon, as he does in the following words: "The church that is at Babylon, elected together with you, salutes you; and so does Marcus my son." [1 Peter 5:13]

(de Trin. iii. 11) He has testified, that Christ was the Son of God, not in name only, but by His own proper nature. We are the sons of God, but He is not a son as we are; for He is the very and proper Son, by origin, not by adoption; in truth, not in name; by birth, not by creation.

Wherefore Mark also says: "The beginning of the Gospel of Jesus Christ, the Son of God; as it is written in the prophets." Knowing one and the same Son of God, Jesus Christ, who was announced by the prophets, who from the fruit of David's body was Emmanuel, "the messenger of great counsel of the Father;" through whom God caused the day-spring and the Just One to arise to the house of David, and raised up for him an horn of salvation, "and established a testimony in Jacob;" as David says when discoursing on the causes of His birth: "And He appointed a law in Israel, that another generation might know [Him,] the children which should be born from these, and they arising shall themselves declare to their children, so that they might set their hope in God, and seek after His commandments." And again, the angel said, when bringing good tidings to Mary: "He shall be great, and shall be called the Son of the Highest; and the Lord shall give unto Him the throne of His father David;" acknowledging that He who is the Son of the Highest, the same is Himself also the Son of David. And David, knowing by the Spirit the dispensation of the advent of this Person, by which He is supreme over all the living and dead, confessed Him as Lord, sitting on the right hand of the Most High Father.

Mark the disciple and interpreter of Peter wrote a short gospel at the request of the brethren at Rome embodying what he had heard Peter tell. When Peter had heard this, he approved it and published it to the churches to be read by his authority as Clemens in the sixth book of his Hypotyposes and Papias, bishop of Hierapolis, record. Peter also mentions this Mark in his first epistle, figuratively indicating Rome under the name of Babylon "She who is in Babylon elect together with you salutes you and so does Mark my son." So, taking the gospel which he himself composed, he went to Egypt and first preaching Christ at Alexandria he formed a church so admirable in doctrine and continence of living that he constrained all followers of Christ to his example. Philo most learned of the Jews seeing the first church at Alexandria still Jewish in a degree, wrote a book on their manner of life as something creditable to his nation telling how, as Luke says, the believers had all things in common at Jerusalem, so he recorded that he saw was done at Alexandria, under the learned Mark. He died in the eighth year of Nero and was buried at Alexandria, Annianus succeeding him.

(in Prolog.) Mark the Evangelist, who served the priesthood in Israel, according to the flesh a Levite, having been converted to the Lord, wrote his Gospel in Italy, showing in it how even his family benefited Christ. For, commencing his Gospel with the voice of the prophetic cry, he shows the order of the election of Levi, declaring that John the son of Zachariah was sent forth by the voice of an angel, and saying, The beginning of the Gospel of Jesus Christ, the Son of God.

The way of the Lord must be prepared within the heart; for great and spacious is the heart of man, as if it were a whole world. But see its greatness, not in bodily quantity, but in the power of the mind which enables it to encompass so great a knowledge of the truth. Prepare, therefore, in your hearts the way of the Lord, by a worthy manner of life. Keep straight the path of your life, so that the words of the Lord may enter in without hindrance.

The gospel is primarily concerned with Christ Jesus, who is the head of the whole body of those who are being saved. Mark conveys this point when he says, "The beginning of the gospel concerning Christ Jesus." … In its unfolding the gospel has a beginning, a continuing middle and an end. The beginning can be viewed either as the entire Old Testament, with John the Baptist being its summarizing type, or (because he stands at the juncture of the new with the old) the final stages of the old covenant. This runs counter to those who would assign the two covenants to two different Gods.

Those who deepen in the knowledge of Christianity do not treat the things written in the law with disrespect.… In saying: "The beginning of the gospel of Jesus Christ, as it is written in the prophet Isaiah," Mark shows that the beginning of the gospel is intrinsically connected with the Old Testament.

This also the presbyter [John] said: Mark, having become the interpreter of Peter, wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord's discourses, so that Mark committed no error while he thus wrote some things as he remembered them. For he was careful of one thing, not to omit any of the things which he had heard, and not to state any of them falsely.

The Greek word 'Evangelium' means good tidings, in Latin it is explained, 'bona annunciatio,' or, the good news; these terms properly belong to the kingdom of God and to the remission of sins; for the Gospel is that, by which comes the redemption of the faithful and the beatitude of the saints. But the four Gospels are one, and one Gospel is four. In Hebrew, His name is Jesus, in Greek, Soter, in Latin, Salvator; but men say Christus in Greek, Messias in Hebrew, Unctus in Latin, that is, King and Priest.

The Life of the Evangelist Mark Mark was the disciple and interpreter of Peter, and, at the urging of the brethren in Rome, Mark wrote his short Gospel, following exactly what he had heard Peter tell. When Peter saw it, he gave it his approval, and directed that it be read in the Church, as Clement says in Book VI of his Outline. Papias, Bishop of Hierapolis, makes mention of this same Mark. Peter, in his first Epistle, refers to Rome metaphorically by the name "Babylon": The church that is at Babylon, chosen together with you, saluteth you; and so doth Mark my son (I Pet. 5:13). Taking with him the Gospel which he himself had written, Mark went to Egypt, and was the first to preach Jesus Christ in Alexandria, where he established the Church. So highly did he excel both in teaching and in a life of steadfast endurance, that all those who came to believe in Christ, followed his example. And Philo [an Alexandrian Jewish philosopher of the first century AD], the most eloquent of the Jews, was so impressed when he saw the first church in Alexandria while it was still made up primarily of Jews, that he wrote a book about the life of those Christians, praising, as it were, his own race. Luke relates that the believers in Jerusalem held everything in common; likewise Philo preserved the memory of what he had seen occurring in Alexandria under the guidance of Mark. Mark reposed in the eighth year of Nero's reign [63 A.D.]. He was buried in Alexandria, where Ananias succeeded him as bishop.

The Gospel According to St. Mark was written ten years after the Ascension of Christ. This Mark was a disciple of Peter, whom Peter calls his son, that is, his spiritual son. He was also called John (Acts 12:12), and the nephew of Barnabas (Col. 4:10), and the companion of Paul (Philemon 24). But eventually he accompanied Peter the most, and was with him in Rome. The believers in Rome begged Mark not only to preach orally, but also to give them a written account of Christ's life. He agreed, and composed it immediately. God revealed to Peter that Mark had written this Gospel, and when he saw it, Peter confirmed its truth, and sent Mark as bishop to Egypt. There Mark preached and established the Church in Alexandria, enlightening all those in that sunny land to the south. The character of this Gospel, therefore, is unclouded and clear, containing nothing that is hidden.

Mark's Gospel agrees with Matthew's in every respect, except that Matthew goes into greater detail. And while Matthew begins with the Nativity of the Lord according to the flesh, Mark begins with the prophet and forerunner John. Therefore, though it may appear incomprehensible, some have given this understanding of the four Evangelists: God, Who sits upon the four-faced Cherubim, as Scripture says (see Ezekiel 1:10, 10:14; also Rev. 4:7) gave us the Gospel which likewise appears in four forms, but is held together by one Spirit. Just as one of the Cherubim had the face of a lion, and another the face of a man, and another the face of an eagle, and another the face of a bullock, so it is with the preaching of the Gospel.

The Gospel of John has the face of a lion, for the lion is royal and princely; and John began his Gospel with the royal and lordly dignity of the divine Word, saying, In the beginning was the Word, and the Word was God. But the Gospel of Matthew is in the likeness of a man, for it begins with the Nativity according to the flesh and the incarnation of the Word. The Gospel of Mark is likened to an eagle, for it begins with the prophet and forerunner John. And the prophetic gift, by which one can foresee and keenly perceive things that are a great way off, is like an eagle. For it is said that the eagle is the most keen sighted of all the animals, and can even gaze at the sun without shutting its eyes. The Gospel of Luke is like the bullock, because it begins with the priestly service of Zacharias, in the course of which he made sacrifice for the sins of the people, sacrificing a bullock.

But Mark begins his Gospel by describing the way of life of the Forerunner. Listen then to what he says.

John, the last of the prophets, is presented by the evangelist as the beginning of the Gospel of the Son of God, because the end of the Old is the beginning of the New Testament.

The efficacy of John's baptism is attested by the holy way he lived as a person. His baptism was in accord with the justice of a just man, yet still a mere man, but one who had received extraordinary grace from the Lord, a grace so great that he was deemed worthy to precede the final Judge of history, and to point him out with his finger, and to fulfill the words of that prophecy: "The voice of one crying out in the desert, prepare the way for the Lord."

Behold, I send my angel, etc. The angel is called John, not by the association of nature according to the heresy of Origen, but by the dignity of the office. For angel in Greek is called messenger in Latin. By which name, rightly, that man could be called who was sent by God to bear witness to the light (John I), and to announce to the world the Lord coming in the flesh. Nor should it be wondered at mystically that one who is greater than all born of women (Matt. XI) should be called an angel, when it is universally accepted that all who rightly perform the duty of the priestly rank can be called angels because of their duty to evangelize, as the prophet says: The lips of the priest shall keep knowledge, and they shall seek the law at his mouth, for he is the angel of the Lord of hosts (Mal. II).

(ubi sup.) Being about to write his Gospel, Mark rightly puts first the testimonies of the Prophets, that he might notify to all, that what he should write was to be received without scruple of doubt, in that he showed that these things were beforehand foretold by the Prophets. At once, by one and the same beginning of his Gospel, he prepared the Jews, who had received the Law and the Prophets, for receiving the grace of the Gospel, and those sacraments, which their own prophecies had foretold; and he also calls upon the Gentiles, who came to the Lord by publishing of the Gospel, to receive and venerate the authority of the Law and the Prophets; whence he says, As it is written in the prophet Isaiah, Behold, &c.

(ubi sup.) Or otherwise, we must understand, that, although these words are not found in Isaiah, still the sense of them is found in many other places, and most clearly in this which he has subjoined, The voice of one crying in the wilderness. For that which Malachi has called, the angel to be sent before the face of the Lord, to prepare His way, is the same thing as Isaiah has said is to be heard, the voice of one crying in the wilderness, saying, Prepare ye the way of the Lord. But in each sentence alike, the way of the Lord to be prepared is proclaimed. It may be, too, that Isaiah occurred to the mind of Mark, in writing his Gospel, instead of Malachi, as often happens; which he would, however, without doubt correct, at least when reminded by other persons, who might read his work whilst he was yet in the flesh; unless he thought, that, since his memory was then ruled by the Holy Spirit, it was not without a purpose, that the name of one prophet had occurred to him instead of another. For thus whatsoever things the Holy Spirit spoke by the prophets, are implied each to have belonged to all, and all to each.

(ubi sup.) But John is called an angel not by community of nature, according to the heresy of Origena, but by the dignity of his office; for angel in Greek is in Latin, nuntius, (messenger,) by which name that man is rightly called, who was sent by God, that he might bear witness of the light, and announce to the world the Lord, coming in the flesh: since it is evident that all who are priests may by their office of preaching the Gospel be called angels, as the prophet Malachi says, The lips of the priest keep knowledge, and they seek the law at his mouth, because he is the Angel of the Lord of hosts. (Mal. 2:7)

(ubi sup.) But as John might be called an angel, because he went before the face of the Lord by his preaching, so he might also be rightly called a voice, because, by his sound, he preceded the Word of the Lord. Wherefore there follows, The voice of one crying, &c. For it is an acknowledged thing that the Only-Begotten Son is called the Word of the Father, and even we, from having uttered words ourselves, know that the voice sounds first, in order that the word may afterwards be heard.

(ubi sup.) What he cried is revealed, in that which is subjoined, Prepare ye the way of the Lord, make his paths straight. For whosoever preaches a right faith and good works, what else does he but prepare the way for the Lord's coming to the hearts of His hearers, that the power of grace might penetrate these hearts, and the light of truth shine in them? And the paths he makes straight, when he forms pure thoughts in the soul by the word of preaching.

He emerged from the desert clothed in a strange garment, refusing all ordinary social intercourse. He did not even share their common food. For it is written that from childhood John was in the deserts until the day of his public appearance to Israel. Indeed, his clothing was made of camel's hair! His food locusts and wild honey! … It is understandable that they should have been alarmed when they saw a man with the hair of a Nazarite of God, and a divine face, suddenly appearing from the lonely wilderness dressed in bizarre clothing, who after preaching to them, he disappeared again into the wilderness, without eating or drinking or mingling with the people? Must they not have suspected that he was a little more than human? For how could a human being go without food? And so they understood him to be a divine messenger, the very angel foretold by the prophet.

(de Trin. iii. 11) He has testified, that Christ was the Son of God, not in name only, but by His own proper nature. We are the sons of God, but He is not a son as we are; for He is the very and proper Son, by origin, not by adoption; in truth, not in name; by birth, not by creation.

Wherefore also Mark, the interpreter and follower of Peter, does thus commence his Gospel narrative: "The beginning of the Gospel of Jesus Christ, the Son of God; as it is written in the prophets, Behold, I send My messenger before Thy face, which shall prepare Thy way. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make the paths straight before our God." Plainly does the commencement of the Gospel quote the words of the holy prophets, and point out Him at once, whom they confessed as God and Lord; Him, the Father of our Lord Jesus Christ, who had also made promise to Him, that He would send His messenger before His face, who was John, crying in the wilderness, in "the spirit and power of Elias," "Prepare ye the way of the Lord, make straight paths before our God." For the prophets did not announce one and another God, but one and the same; under various aspects, however, and many titles. For varied and rich in attribute is the Father...

(ad Pammach. Epist. 57) But this is not written in Isaiah, but in Malachi, the last of the twelve prophets.

By Malachi, therefore, the voice Πνεύμκτος Ἅγιου of the Holy Spirit resounds to the Father concerning the Son, who is the countenance of the Father by which He has been known.

(Quæst. nov. et vet. Test. lvii.) For knowing that all things are to be referred to their author, he has brought these sayings back to Isaiah, who was the first to intimate the sense. Lastly, after the words of Malachi, he immediately subjoins, The voice of one crying in the wilderness, in order to connect the words of each prophet, belonging as they do to one meaning, under the person of the elder prophet.

(Vict. Ant. c. Cat. in Marc.) But it may be said that it is a mistake of the writer. Otherwise it may be said, that he has compressed into one, two prophecies delivered in different places by two prophets; for in the prophet Isaiah it is written after the story of Hezekiah, The voice of one crying in the wilderness; but in Malachi, Behold, I send mine angel. The Evangelist therefore, taking parts of two prophecies, has put them down as spoken by Isaiah, and refers them here to one passage, without mentioning, however, by whom it is said, Behold, I send mine angel.

(Vict. Ant. e. Cat. in Marc.) But the prophecy, by saying, In the wilderness, plainly shows that the divine teaching was not in Jerusalem, but in the wilderness, which was fulfilled to the letter by John the Baptist in the wilderness of Jordan, preaching the healthful appearing of the Word of God. (non occ.). The word of prophecy also shows, that besides the wilderness, which was pointed out by Moses, where he made paths, there was another wilderness, in which it proclaimed that the salvation of Christ was present.

Or, the way of the Lord, by which He comes into men, is penitence, by which God comes down to us, and we mount up to Him. And for this reason the beginning of John's preaching was, Repent ye.

But it is called the voice of one crying, for we are wont to use a cry to deaf persons, and to those afar off, or when we are indignant, all which things we know applied to the Jews; for salvation is far from the wicked, and they stopped their ears like deaf adders, and deserved to hear indignation, and wrath, and tribulation from Christ.

Or else the voice and the cry is in the desert, because they were deserted by the Spirit of God, as a house empty, and swept out; deserted also by prophet, priest, and king.

Or else, Prepare ye the way of the Lord, that is, act out repentance and preach it; make his paths straight, that walking in the royal road, we may love our neighbours as ourselves, and ourselves as our neighbours. For he who loves himself, and loves not his neighbour, turns aside to the right; for many act well, and do not correct their neighbour well, as Eli. He, on the other hand, who, hating himself, loves his neighbour, turns aside to the left; for many, for instance, rebuke well, but act not well themselves, as did the Scribes and Pharisees. Paths are mentioned after the way, because moral commands are laid open after penitence.

Now he called him an "angel" on account of the great consequence of the mighty deeds which he was to accomplish, comparable to those mighty deeds of Joshua the son of Nun about whom you have read. John served in the office of a prophet to announce God's will, as the forerunner of the Anointed One. The Spirit, speaking in the voice of the Father, called John an "angel" in accord with the promise declared by Malachi: "Behold, I send my messenger to prepare the way before me." It is not a novelty that the Holy Spirit would call those he has appointed ministers of his power "angels."

Now He called him an "angel," on account of the magnitude of the mighty deeds which he was to achieve (which mighty deeds Joshua the son of Nun did, and you yourselves read), and on account of his office of prophet announcing (to wit) the divine will; just as withal the Spirit, speaking in the person of the Father, calls the forerunner of Christ, John, a future "angel," through the prophet: "Behold, I send mine angel before Thy"-that is, Christ's-"face, who shall prepare Thy way before Thee." Nor is it a novel practice to the Holy Spirit to call those "angels" whom God has appointed as ministers of His power.

As for the testimony concerning the Forerunner, it is taken from two prophets — from Malachi: "Behold, I send My messenger, and he shall prepare the way before Me" (Mal. 3:1), and from Isaiah: "The voice of one crying in the wilderness" (Isa. 40:3) and so forth. These are the words of God the Father to the Son. He calls the Forerunner an Angel on account of his angelic and nearly bodiless life and on account of his announcing and pointing out the coming Christ. John prepared the way of the Lord, making ready the souls of the Jews through baptism for the reception of Christ. "Before Thy face" means that Thy Angel is close to Thee. By this is signified the kinship of the Forerunner to Christ, since before kings as well it is chiefly relatives who are honored.

The Forerunner of Christ, therefore, is called an angel, on account of his angelic life and lofty reverence. Again, where he says, Before thy face, it is as if he said, Thy messenger is near thee: whence is shown the intimate connection of the Forerunner with Christ; for those walk next to kings, who are their greatest friends. There follows, Who will prepare thy way before thee. For by baptism he prepared the minds of the Jews to receive Christ.

Or, the way is the New Testament, and the paths are the Old, because it is a trodden path. For it was necessary to be prepared for the way, that is, for the New Testament; but it was right that the paths of the Old Testament should be straightened.

Quaest. nov. et vet. Test.lvii: For knowing that all things are to be referred to their author, he has brought these sayings back to Isaiah, who was the first to intimate the sense. Lastly, after the words of Malachi, he immediately subjoins, "The voice of one crying in the wilderness," in order to connect the words of each prophet, belonging as they do to one meaning, under the person of the elder prophet.

A voice crying out in the desert: Prepare the way of the Lord, etc. It is clear that the only-begotten Son is called the Word of the Father, as John attests, who says: In the beginning was the Word, and the Word was with God, and the Word was God (John 1). And we know from our speech itself that the voice sounds first, so that the word can be heard afterward. Therefore, John is called a voice by the prophet because the word precedes. Thus, the voice is said to precede the Lord's coming because through his ministry the Word of the Father is heard by men. He also cries out in the desert because he announces the consolation of redemption to the forsaken and desolate Judah. What he cries out, however, is revealed when it is added: Prepare the way of the Lord, make straight his paths. Whoever preaches true faith and good works, what else does he do but prepare the way for the Lord to enter the hearts of the listeners, so that the power of grace may penetrate, the light of truth may shine, and make straight paths for God, by forming pure thoughts in the mind through the word of good preaching? Indeed it must be noted that from the prophetic testimonies which Mark has placed, one is only found in Isaiah, while the other is found in Malachi. Yet the evangelist should not be thought to have erred or been deceitful, who says this was written in Isaiah which Isaiah did not write, but rather it should be understood that even if the words placed from Malachi are not found in Isaiah, the sense of them is found in Isaiah, and in several other places, and more clearly in what he himself added here: A voice crying out in the desert: Prepare the way of the Lord, make straight his paths. For who does not see how great the agreement is in both statements? For what Malachi said, that an angel should be sent before the face of the Lord who would prepare his way, is indeed the same as what Isaiah said, that a voice crying out should be heard in the desert, who said: Prepare the way of the Lord, make straight his paths. Because just as John could rightly be called an angel, because he preceded the face of the Lord by preaching, so he could rightly be called the voice, because he preceded the Word of God by sounding it, as was stated above. But in both statements the way of the Lord is similarly preached to be prepared. Therefore, the evangelist is not mistaken, who writes this said by Isaiah: which even if not in the same words, nevertheless he finds written by him in the same sense. However, it could have happened that in the mind of Mark writing the Gospel, Isaiah occurred instead of Malachi, as happens. But he would without any doubt correct this, at least being admonished by others who could read this while he was still living in the flesh, unless he thought that the name of another prophet occurred to his memory, which was governed by the Holy Spirit, not without reason, because the Lord ordained it to be written thus. But why the Lord ordained it so, that most useful cause should be easily thought of, namely, that it is thus hinted that all the holy prophets spoke by one spirit in wonderful agreement, which is much greater than if all the sayings of all the prophets were spoken by the mouth of one man. And therefore, whatever the Holy Spirit said through them should be undoubtedly accepted, and each one's words belong to all, and all to each one. Therefore, what has been said through Isaiah is as much Malachi's as Isaiah's, and what has been said through Malachi is as much Isaiah's as Malachi's, what need was there for Mark to correct when reading to himself what name occurred for another? And rather, following the authority of the Holy Spirit, by whom he certainly more than us felt his mind was governed, thus he would leave this written as it is? For the Lord had ordained to instruct him in this way to show us that there is such great harmony in his words among the prophets, that we should most fittingly even attribute what is found said by Malachi to Isaiah.

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

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

Hierom. ad Pammach, Epist 57: But this is not written in Isaiah, but in Malachi, the last of the twelve prophets. The Evangelist therefore, taking parts of two prophecies, has put them down as spoken by Isaiah, and refers them here toone passage, without mentioning, however, by whom it is said, "Behold, I send mine angel.". By Malachi, therefore, the voice of the Holy Spirit resounds to the Father concerning the Son, who is the countenance of the Father by which He has been known. Or, "the way of the Lord, "by which He comes into men, in penitence, by which God comes down to us, and we mount up to Him. And for this reason the beginning of John's preaching was, "Repent ye.". But it is called "the voice of one crying," for we are wont to use a cry to deaf persons, and to those afar off, or when we are indignant, all which things we know applied to the Jews; for "salvation is far from the wicked," and they "stopped their ears like deaf adders," and deserved to hear "indignation, and wrath, and tribulation" fromChrist.The word of prophecy also shows, that besides the wilderness, which was pointed out by Moses, where he made paths, there was another wilderness, in which it proclaimed that the salvation of Christ was present. Or else the voice and thecry is in the desert, because they were deserted by the Spirit of God, as ahouse empty, and swept out; deserted also by prophet, priest, and king. Or else, "Prepare ye the way of the Lord," that is, act out repentance and preach it; "make his paths straight," that walking in the royal road, we may love our neighbours as ourselves, and ourselves as our neighbours. For he who loves himself, and loves not his neighbour, turns aside to the right; for many act well, and do not correct their neighbour well, as Eli. He, on the other hand, who, hating himself, loves his neighbour, turns aside to the left; for many, for instance, rebuke well, but act not well themselves, as did the Scribes and Pharisees. "Paths" are mentioned after the "way "because moral commands are laid open after penitence.

The quotation is made up from two prophets, Malachi and Isaiah. From the first part: "Behold I send my messenger to prepare the way before me," occurs at the close of Malachi. But the second part: "The voice of one crying," etc., we read in Isaiah. On what ground then has Mark in the very beginning of his book set the words: "As it is written in the prophet Isaiah, Behold I send my messenger," when, as we have said, it is [in part] not written in Isaiah at all, but in Malachi, the last of the twelve prophets? Let ignorant presumption solve this nice question if it can. I will ask pardon for being in the wrong.… The apostle has not rendered his original word for word, but using a paraphrase, he has given the sense in different terms.

Voice and crying go together: the voice preaches faith; the cry calls for repentance; the voice, comfort; the cry, danger; the voice sings mercy; the cry announces judgment.

Mark took two prophecies spoken in different places by two prophets and conflated them into one, so as to declare: "As it is written in Isaiah the Prophet …" "The voice of one crying in the wilderness," which is indeed recorded immediately after the narrative about Hezekiah's recovery from his sickness. This is then conflated with "Behold I send my messenger to prepare the way before me," from Malachi. Both John and Mark compress in various ways the quotation from Isaiah, Mark by reading "His paths" for "the paths of our God" and by omitting "before me."

"The voice of one crying in the wilderness," that is, in the wilderness of the Jordan, and even more so in the Jewish synagogue, which was a wilderness with respect to good. "The way" means the New Testament, "the paths" mean the Old, as repeatedly violated by the Jews. For the way, that is, for the New Testament, they had to prepare themselves, and the paths of the Old they had to make straight, for although in ancient times they had received them, afterwards they turned aside from their paths and went astray.

"The first living creature was like to a lion, and the second was like to a calf, and the third had a face like to a man, and the fourth was like to a flying eagle; and they had six wings, and round about and within they were full of eyes; and they had no rest, saying, Holy, holy, holy, Lord Omnipotent. And the four and twenty elders, failing down before the throne, adored God." The four and twenty elders arethe twenty-four books of the prophets and of the law, which give testimonies of the judgment. Moreover, also, they are the twenty-four fathers-twelve apostles and twelve patriarchs.And in that the living creatures are different in appearance, this is the reason: the living creature like to a lion designates Mark, in whom is heard the voice of the lion roaring in the desert. And in the figure of a man, Matthew strives to declareto us the genealogy of Mary, from whom Christ took flesh. Therefore, in enumerating from Abraham to David, and thence to Joseph, he spoke of Him as if of a man: therefore his announcement sets forth the image of a man. Luke, in narrating the priesthood of Zacharias as he offers a sacrifice for the people, and the angel that appears to him with respect of the priesthood, and the victim in the same description bore the likeness of a calf. John the evangelist, like to an eagle hastening on uplifted wings to greater heights, argues about the Word of God. Mark, therefore, as an evangelist thus beginning, "The beginning of the Gospel of Jesus Christ, as it is written in Isaiah the prophet; " The voice of one crying in the wilderness," -has the effigy of a lion. And Matthew, "The hook of the generation of Jesus Christ, the son of David, the son of Abraham: " this is the form of a man. But Luke said, "There was a priest, by name Zachariah, of the course of Abia, and his wife was of the daughters of Aaron: " this is the likeness of a calf. But John, when he begins, "In the beginning was the Word, and the Word was with God, and the Word was God," sets forth the likeness of a flying eagle. Moreover, not only do the evangelists express their four similitudes in their respective openings of the Gospels, but also the Word itself of God the Father Omnipotent, which is His Son our Lord Jesus Christ, bears the same likeness in the time of His advent. When He preaches to us, He is, as it were, a lion and a lion's whelp. And when for man's salvation He was made man to overcome death, and to set all men free, and that He offered Himself a victim to the Father on our behalf, He was called a calf. And that He overcame death and ascended into the heavens, extending His wings and protecting His people, He was named a flying eagle. Therefore these announcements, although they are four, yet are one, because it proceeded from one mouth. Even as the river in paradise, although it is one, was divided into four heads. Moreover, that for the announcement of the New Testament those bring creatures had eyes within and without, shows the spiritual providence which both looks into the secrets of the heart, and beholds the things which are coming after that are within and without.

John was baptizing in the desert, etc. It is known by all peoples that John not only preached the baptism of repentance but also administered it to some, yet he could not grant baptism for the remission of sins. For the remission of sins is granted to us solely in the baptism of Christ. Therefore, it must be noted what is said, preaching the baptism of repentance for the remission of sins, because he could not grant the baptism that absolves sins, he preached it, so that just as he preceded the incarnate Word of the Father with the word of preaching, so he might precede the baptism of repentance, by which sins are absolved, with his own baptism, by which sins cannot be absolved. And they were baptized by him in the Jordan River, confessing their sins. An example of confessing sins and promising a better life is given to those who desire to receive baptism, just as while Paul was preaching in Ephesus, many believers were coming confessing and proclaiming their deeds, so that, having renounced their old life, they might merit to be renewed in Christ. Hence, also, it was said to blessed Peter, when various kinds of animals were shown to him in a heavenly sheet: Rise, Peter, kill and eat (Acts X). Which is clearly to say: Kill the unbelievers from what they were before, from renunciation of sins and the promise of pious religion, and thus, having been imbued with the sacraments of the Christian faith, convert them into the members of the holy Church.

(in Marc. i. 2) It is evident that John not only preached, but also gave to some the baptism of repentance; but he could not give baptism for the remission of sinsc. For remission of sins is only given to us by the baptism of Christ. It is therefore only said, Preaching the baptism of repentance for the remission of sins; for he preached a baptism which could remit sins, since he could not give it. Wherefore as he was the forerunner of the Incarnate Word of the Father, by the word of his preaching, so by his baptism, which could not remit sins, he preceded that baptism, of penitence, by which sins are remitted.

The Lord was baptized by his servant. The holy One who was destined to grant remission of sins did not himself disdain to submit his body to be cleansed with the water of regeneration.

And he came into all the region of Jordan, preaching the baptism of repentance for the remission of sins. It is clear to all readers that John not only preached the baptism of repentance, but also gave it to some, yet nevertheless he was not able to give his baptism for the remission of sins. For the remission of sins is granted to us only in the baptism of Christ. Therefore it must be noted what is said: Preaching the baptism of repentance for the remission of sins, because the baptism that would loose sins, since he was not able to give it, he preached: so that just as he preceded the incarnate Word of the Father with the word of preaching, so he might precede the baptism of repentance, by which sins are loosed, with his own baptism, by which sins cannot be loosed; so that because his speech preceded the presence of the Redeemer, his baptism also by preceding might become a shadow of the truth.

Since the Victim had not been offered, nor had the Holy Spirit yet descended, of what kind was this remission of sins?… Fittingly therefore, when he had said that he came "preaching the baptism of repentance," he adds, "for the remission of sins"; as if to say: he persuaded them to repent of their sins, so that later they might more easily receive pardon through believing in Christ. For unless brought to it by repentance, they would not seek for pardon. His baptism therefore served no other end than as a preparation for belief in Christ.

According to the above-mentioned prophecy of Isaiah, the way of the Lord is prepared by John, through faith, baptism, and penitence; the paths are made straight by the rough marks of the hair-cloth garment, the girdle of skin, the feeding on locusts and wild honey, and the most lowly voice; whence it is said, John was in the wilderness. For John and Jesus seek what is lost in the wilderness; where the devil conquered, there he is conquered; where man fell, there he rises up. But the name John means the grace of God, and the narrative begins with grace. For it goes on to say, baptizing. For by baptism grace is given, seeing that by baptism sins are freely remitted. But what is brought to perfection by the bridegroom, is introduced by the friend of the bridegroom. Thus catechumens, (which word means persons instructed,) begin by the ministry of the priest, receive the chrismb from the bishop. And to show this, it is subjoined, And preaching the baptism of repentance, &c.

John called for the baptism of repentance to prepare the way for the Lord. He himself led in that way by means of the sign and seal of repentance for all whom God was calling through grace to inherit the promise surely made to Abraham.… He called us to purge our minds of whatever impurity error had imparted, whatever contamination ignorance had engendered, which repentance would sweep and scour away, and cast out. So prepare the home of your heart by making it clean for the Holy Spirit.

Those who sought the baptism of repentance were dealt with as if candidates preparing for the baptismal remission and sanctification that were soon to follow in the ministry of Christ. When John preached baptism for "the remission of sins," the declaration was made with reference to a future remission. If so, John's call to repentance is to lead the way, and actual remission is to follow. This is what is meant by "preparing the way." But one who prepares does not himself perfect, but rather makes ready for another to perfect.

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

And so "the baptism of repentance" was dealt with as if it were a candidate for the remission and sanctification shortly about to follow in Christ: for in that John used to preach "baptism for the remission of sins," the declaration was made with reference to future remission; if it be true, (as it is, ) that repentance is antecedent, remission subsequent; and this is "preparing the way.

John's baptism did not have the remission of sins, but introduced only repentance for the people. But how then does Mark say here: "for the forgiveness of sins"? To this we answer that John preached the baptism of repentance. And to what did this preaching lead? To the remission of sins, that is, to the baptism of Christ, which already contained within itself the remission of sins as well. When we say, for example, that so-and-so came before the king, commanding that food be prepared for the king, we mean that those who carry out this command are rewarded by the king. So it is here as well. The Forerunner preached the baptism of repentance so that the people, having repented and accepted Christ, would receive the forgiveness of sins.

The baptism of John had not remission of sins, but only brought men to penitence. He preached therefore the baptism of repentance, that is, he preached that to which the baptism of penitence led, namely, remission of sins, that they who in penitence received Christ, might receive Him to the remission of their sins.

(ubi sup.) An example of confessing their sins and of promising to lead a new life, is held out to those who desire to be baptized, by those words which follow, confessing their sins.

Let us here treat briefly of the different kinds of baptism. Moses baptized, but in water, in the cloud and in the sea; but this he did figuratively. John also baptized, not indeed in the rite of the Jews, not solely in water, but also for the remission of sins; yet not in an entirely spiritual manner, for he had not added: "in the spirit." Jesus baptized, but in the Spirit; and this is perfection. There is also a fourth baptism, which is wrought by martyrdom and blood, in which Christ himself was also baptized, which is far more venerable than the others, in as much as it is not soiled by repeated contagion. There is yet a fifth, but more laborious, by tears; with which David each night bedewed his bed, washing his couch with tears.

The baptism of John did not so much consist in the forgiveness of sins as in being a baptism of repentance for the remission of sins, that is, for a future remission, which was to follow through the sanctification of Christ.

Now by John as by the bride-groom's friend, the bride is brought to Christ, as by a servant Rebecca was brought to Isaac; wherefore there follows, And there went out to him all, (Gen. 24:61) &c. For confession and beauty are in his presence, (Ps. 95:6. Vulg.) that is, the presence of the bridegroom. And the bride leaping down from her camel signifies the Church, who humbles herself on seeing her husband Isaac, that is, Christ. But the interpretation of Jordan, where sins are washed away, is 'an alien descent.' For we heretofore aliens to God by pride, are by the sign (symbolum) of Baptism made lowly, and thus exalted on highd.

He esteemed the high priestly garment woven of gold cloth of less value than a garment made of camel's hair, girded with a leather belt. Why? Was it not that he who, by reason of a more perfect justice, had received for himself authority to preach, that he might show, even by the neglect of his ancestral right to the high priesthood, how certainly he was the herald and precursor of a more excellent high priesthood?

And John was clothed with camel's hair, etc. He says, with hair, not wool. One is a sign of austere clothing; the other of softer luxury. But the leather belt with which Elijah was girded is a sign of mortification. Furthermore, the following: And he ate locusts and wild honey, is fitting for an inhabitant of solitude, so that he might fulfill the necessity of human flesh, not the pleasures of food. His clothing and his diet can also suitably express the quality of his internal conduct through their significance. For he used harsher garments, just as the Lord bore witness in his praises, saying to the Jews: What did you go out into the wilderness to see? A man clothed in soft garments? Behold, those who wear soft clothing are in kings' houses (Matthew XI), because he did not foster the life of sinners with flattery, but rebuked them with the vigor of harsh exhortation, saying: O generation of vipers, who hath warned you to flee from the wrath to come (Matthew XXIII)? He had a leather belt around his loins, because he crucified his flesh with its vices and desires, which we have learned to be characteristic of those who are of Jesus Christ, as the Apostle attests. He ate locusts and wild honey, for his preaching seemed indeed sweet to the crowds, with the people imagining and all thinking in their hearts about him, whether he might be the Christ. But that opinion quickly vanished, when his listeners learned that he was not the Christ, but the precursor and prophet of Christ. For in honey there is sweetness, in locusts there is an energetic flight, but one that is quickly fleeting.

It says, clothed in a garment of hair, not in woollen clothes; the former is the mark of an austere garb, the latter of effeminate luxury. But the girdle of skins, with which he was girt, like Elias, is a mark of mortification. And this meat, locusts and wild honey, is suited to a dweller in the wilderness, so that his object in eating was not the deliciousness of meats, but the satisfying of the necessity of human flesh.

(ubi sup.) The dress and food of John may also express of what kind was his inward walk. For he used a dress more austere than was usual, because he did not encourage the life of sinners by flattery, but chid them by the vigour of his rough rebuke; he had a girdle of skin round his loins, for he was one, who crucified his flesh with the affections and lusts. (Gal. 5:24) He used to cat locusts and wild honey, because his preaching had some sweetness for the multitude, whilst the people debated whether he was the Christ himself or not; but this soon came to an end, when his hearers understood that he was not the Christ, but the forerunner and prophet of Christ. For in honey there is sweetness, in locusts swiftness of flight; whence there follows, And he preached, saying, there cometh one mightier than I after me.

The blessed John, despising the locks of sheep as savouring of luxury, chose "camel's hair," and was clad in it, making himself an example of frugality and simplicity of life. For he also "ate locusts and wild honey," sweet and spiritual fare; preparing, as he was, the lowly and chaste ways of the Lord. For how possibly could he have worn a purple robe, who turned away from the pomp of cities, and retired to the solitude of the desert, to live in calmness with God, far from all frivolous pursuits-from all false show of good-from all meanness?

He fed on locusts to make his soul grow wings. Sated with honey, the words he spoke were sweeter than honey and of more profit. Clothed in a garment of camel's hair, he exemplified in his own person the holy life.… For every snake puts off its signs of age by pushing through some narrow place, and gets rid of its old apparel by squeezing it off. From then on it is young again in body. So "enter in at the straight and narrow gate," squeeze yourself through by fasting, break yourself away from perishing, "put off the old nature with its deeds."

(Moral. xxxi. 25) Or, by the kind itself of his food he pointed out the Lord, of whom he was the forerunner; for in that our Lord took to Himself the sweetness of the barren Gentiles, he ate wild honey. In that He in His own person partly converted the Jews, He received locusts for His food, which suddenly leaping up, at once fall to the ground. For the Jews leaped up when they promised to fulfil the precepts of the Lord; but they fell to the ground, when by their evil works they affirmed that they had not heard them. They made therefore a leap upwards in words, and fell down by their actions.

John the Baptist had a religious mother and his father was a priest. Yet neither his mother's affection nor his father's affluence could induce him to live in his parents' house at the risk of the world's temptations. So he lived in the desert. Seeking Christ with his eyes, he refused to look at anything else. His rough garb, his girdle made of skins, his diet of locusts and wild honey were all alike designed to encourage virtue and continence. Later the spiritual descendants of the prophets, who were the monks of the Old Testament, would build for themselves huts by the waters of Jordan and forsaking the crowded cities live in these on pottage and wild herbs. As long as you are at home, make your cell your paradise, gather there the varied fruits of Scripture, let them be your favorite companions, and take its precepts to your heart.

John, too, wears a leather girdle about his loins; and there was nothing soft or effeminate in Elijah, but every bit of him was hard and virile. He, too, certainly was a shaggy man.

You may ask, why did he wear a leather girdle?… Elijah also was so clothed, and likewise many others among holy men, either because they were engaged in heavy labor, or were upon a journey, or in any other necessity that involved labor, and because they despised ornament, and followed an austere way of life.… Let us, putting away all excess, and drinking the healthy cup of moderation, live in a manner that is becoming and temperate. Let us give ourselves in earnest to prayer. And if we do not receive that for which we pray, let us persevere that we may receive it. And if we do receive it, then let us persevere all the more for what we have received. For it is not his will to withhold the gift we ask for, but in his wisdom, to encourage our perseverance by delaying it.

It was necessary that the precursor of the One who was to undo the age-long burdens of men, such as toil, malediction, pain and sweat, should in his own person give some token of the gifts to come, so as to stand above these tribulations. And so it was that he neither tilled the earth, nor plowed the furrow, nor did he eat bread of his own sweat, for his table was easily prepared, and his clothing more easily than his table, and his dwelling more easily than his clothing. For he had need neither of roof, nor bed, nor table, nor any such thing. But even while still within this flesh of ours he lived an almost angelic life. His clothing was put together from the hair of camels, so that even from his garments he might teach us that we free ourselves of human needs, and need not be bound to this earth, but that we may return to the pristine dignity in which Adam first lived, before he had need of garments or of clothing.

The dress of John, his food, and employment, signifies the austere life of preachers, and that future nations are to be joined to the grace of God, which is John, both in their minds and in externals. For by camel's hair, is meant the rich among the nations; and by the girdle of skin, the poor, dead to the world; and by the wandering locusts, the wise men of this world; who, leaving the dry stalks to the Jews, draw off with their legs the mystic grain, and in the warmth of their faith leap up towards heaven; and the faithful, being inspired by the wild honey, are full-fed from the untilled wood.

We have already spoken about this in the Gospel of Matthew; now we shall say only what was omitted there, namely: that John's clothing was a sign of mourning, and the prophet was showing in this way that one who repents ought to weep, since sackcloth customarily serves as a sign of lamentation; and the leather belt signified the deadness of the Jewish people. And that this clothing signified lamentation, the Lord Himself speaks of this: "We sang dirges for you, and you did not weep," calling the life of the Forerunner a lamentation, because further He says: "John came neither eating nor drinking, and they say: He has a demon" (Matt. 11:17–18). Likewise John's food, pointing here of course to abstinence, was at the same time a figure of the spiritual food of the Jews of that time, who did not eat the clean birds of heaven, that is, they did not contemplate anything lofty, but fed only on words that were elevated and directed upward, yet fell back down again. For the locust is an insect that leaps upward and then falls back to the ground again. In like manner the people also ate honey produced by bees, that is, by the prophets; but it remained with them uncultivated and was not increased by deeper study and right understanding, although the Jews thought that they understood and grasped the Scripture. They had the Scriptures as a kind of honey, but they did not labor over them and did not search them out.

Or else; The garment of camel's hair was significative of grief, for John pointed out, that he who repented should mourn. For sackcloth signifies grief; but the girdle of skins shows the dead state of the Jewish people. The food also of John not only denotes abstinence, but also shows forth the intellectual food, which the people then were eating, without understanding any thing lofty, but continually raising themselves on high, and again sinking to the earth. For such is the nature of locusts, leaping on high and again falling. In the same way the people ate honey, which had come from bees, that is, from the prophets; it was not however domestic, but wild, for the Jews had the Scriptures, which are as honey, but did not rightly understand them.

So that there can neither be penitence without Grace, nor Grace without penitence, for penitence must first condemn sin, that Grace may abolish it. Wherefore John, fulfilling the type of the Law, baptized unto repentance, Christ unto Grace.

John therefore was a foreteller of Christ, nearer to him in time than all who went before him. And because all the righteous ones and prophets of former times desired to see the fulfillment of what, through the revelation of the Spirit, they foresaw should come to pass—so also the Lord himself says that "many prophets and righteous men have desired to see those things which you see, and have not seen them; and to hear those things which you hear, and have not heard them." Therefore it was said of John that he was more than a prophet, and that among all that were born of women there was none greater than he, because to the righteous who went before him it was only granted to foretell the coming of Christ, but to John it was given both to foretell him in his absence and to behold him in his presence, so that it should be found that to him was made manifest what the others had desired.

And he preached, saying: One mightier than I is coming, etc. Among the ancients, it was customary that if one did not wish to take as a wife the one who corresponded to him, the one who would be closest by kinship would loose the shoe strap of that man. What then did Christ appear among men, except as the bridegroom of the holy Church? About whom the same John also says: He who has the bride is the bridegroom (John 3). But since men thought that John was the Christ, which the same John denies, he rightly announces himself to be unworthy to loose the strap of his shoe. As if he openly says: I am not able to uncover the footsteps of the Redeemer, because I unworthily do not assume the name of bridegroom. However, this can be understood in another way. For who does not know that shoes are made from dead animals? The incarnate Lord, coming, indeed appeared as if shod, who in his divinity assumed our mortal decay. But the mystery of this incarnation the human eye cannot penetrate. It can by no means be investigated how the Word is embodied, how the highest and life-giving Spirit is animated within the mother's womb, how he who has no beginning and exists is conceived. The strap of the shoe, therefore, is the binding of the mystery. John, therefore, is not able to loose the strap of his shoe, because even he cannot investigate the mystery of the incarnation, which he recognized through the spirit of prophecy. I baptized you with water, but he will baptize you with the Holy Spirit. John does not yet openly proclaim the Lord as God or the Son of God, but rather only a man stronger than himself. For their listeners, being still unrefined, were not yet capable of grasping such great mysteries, that the eternal Son of God, taking on man from the Virgin, was born again into the world, but they had to be gradually introduced through the recognition of glorified humanity to faith in divine eternity. However, in a certain hidden and veiled manner, he declares this one to be the true God, while confirming that he will baptize with the Holy Spirit. For who can doubt that no other than God can give the grace of the Holy Spirit? But as time went on, when he saw that his listeners were more capable of understanding, he also openly preached him as the Son of God, saying: "But he who sent me to baptize with water said to me: Upon whom you see the Spirit descending and remaining, this is he who baptizes with the Holy Spirit. And I have seen and have testified that this is the Son of God." We are baptized by the Lord in the Holy Spirit, not only when on the day of baptism we are washed in the font of life for the remission of sins, but also daily when we are kindled by the grace of the same Spirit to do the things pleasing to God.

(ubi sup.) Thus then John proclaims the Lord not yet as God, or the Son of God, but only as a man mightier than himself. For his ignorant hearers were not yet capable of receiving the hidden things of so great a Sacrament, that the eternal Son of God, having taken upon Him the nature of man, had been lately born into the world of a virgin; but gradually by the acknowledgment of His glorified lowliness, they were to be introduced to the belief of His Divine Eternity. To these words, however, he subjoins, as if covertly declaring that he was the true God, I baptize you with water, but he shall baptize you with the Holy Ghost. For who can doubt, that none other but God can give the grace of the Holy Ghost.

As a witness for simplicity in shoes let John suffice, who avowed that "he was not worthy to unloose the latchet of the Lord's shoes." For he who exhibited to the Hebrews the type of the true philosophy wore no elaborate shoes. What else this may imply, will be shown elsewhere.

This, then, is the type of "the law and the prophets which were until John;" while he, though speaking more perspicuously as no longer prophesying, but pointing out as now present, Him, who was proclaimed symbolically from the beginning, nevertheless said, "I am not worthy to loose the latchet of the Lord's shoe." For he confesses that he is not worthy to baptize so great a Power; for it behooves those, who purify others, to free the soul from the body and its sins, as the foot from the thong. Perhaps also this signified the final exertion of the Saviour's power toward us-the immediate, I mean-that by His presence, concealed in the enigma of prophecy, in as much as he, by pointing out to sight Him that had been prophesied of, and indicating the Presence which had come, walking forth into the light, loosed the latchet of the oracles of the [old] economy, by unveiling the meaning of the symbols.

Even though Elijah the Tishbite was taken up to heaven, he was not greater than John. Enoch too was translated but was not greater than John. Moses was the greatest of lawgivers and all the prophets were admirable, but none greater than John. It is not I who would dare to compare prophet with prophet, but their Master and ours who himself declared "Among those born of women there is none greater than John." Not "born of virgins," observe! but "born of women."

(non occ.) He said this to do away with the opinion of the crowd, who thought that he was the Christ; but he announces that Christ is mightier than he, who was to remit sins, which he himself could not do.

"He who comes after me was made before me." For it is said thus: "Made before me," as if it were said, "Placed before me." Therefore he comes after me, because he was born afterward; but he was made before me, because he was preferred to me. But saying these things a little earlier, he also opened the reasons for his preference when he added: "Because he was before me." As if he openly said: Hence he surpasses me even though born after me, because the times of his birth do not confine him. For he who is born in time through a mother was begotten without time from the Father. He shows by adding with what great reverence of humility he is indebted to him: "Whose sandal strap I am not worthy to untie." The custom among the ancients was that if someone did not wish to take as wife the one who was suited to him, he who came as bridegroom by right of kinship to her would untie his sandal. What then did Christ appear as among men, if not the bridegroom of holy Church? But because men thought John was the Christ, which the same John denies, he rightly declares himself unworthy to untie the strap of his sandal. As if he openly said: I am unable to uncover the footsteps of our Redeemer, because I do not undeservedly usurp for myself the name of bridegroom.

(Hom. in Evan. vii.) Shoes also are made from the skins of dead animals. The Lord, therefore, coming incarnate, appeared us it were with shoes on His feet, for He assumed in His divinity the dead skins of our corruption. Or else; it was a custom among the ancients, that if a man refused to take as his wife the woman whom he ought to take, he who offered himself as her husband by right of kindred took off that man's shoe. Rightly then does he proclaim himself unworthy to loose his shoe-latchet, as if he said openly, I cannot make bare the feet of the Redeemer, for I usurp not the name of the Bridegroom, a thing which is above my deserts.

As he himself bodily preceded Christ as his forerunner, so also his baptism was the prologue to the Lord's baptism.

"One mightier than I is coming after me, the thong of whose sandals I am not worthy to stoop down and untie." The meaning of the words: "He must increase, I must decrease," is that the gospel must increase, but I, the law, must decrease. John, that is, the law in John, was clothed, therefore, in the hair of a camel, for he could not wear a tunic of the lamb of whom it is said: "Behold the lamb of God who takes away the sin of the world;" and again: "He is led like a lamb to the slaughter." In the law, we cannot wear a tunic from that Lamb.

John was setting forth the anticipatory and ancillary value of his own baptism, showing that it had no other purpose than to lead to repentance. He did not say he baptized with water of forgiveness, but of repentance. He pointed toward Christ's baptism, full of inexpressible gifts. John seems to be saying: "On being told that he comes after me, you must not think lightly of him because he comes later. When you understand the power of Christ's gift, you will see that I said nothing lofty or noble when I said 'I am unworthy to untie the thong of his sandal.' When you hear, 'He is mightier than I,' do not imagine that I said this by way of comparison. For I am not worthy to be ranked so much as among Christ's servants, no, not even the lowest of his servants, nor to receive the least honored portion of his ministry." Therefore John did not simply say, "his sandals," he said "the thong of his sandals," the part counted the least of all.

(Vict. Ant. e Cat. in Marc.) But lest he should be thought to say this by way of comparing himself to Christ, he subjoins, Of whom I am not worthy, &c. It is not however the same thing to loose the shoe-latchet, which Mark here says, and to carry his shoes, which Matthew says. And indeed the Evangelists following the order of the narrative, and not able to err in any thing, say that John spoke each of these sayings in a different sense. But commentators on this passage have expounded each in a different way. For he means by the latchet, the tie of the shoe. (non occ.). He says this therefore to extol the excellence of the power of Christ, and the greatness of His divinity; as if he said, Not even in the station of his servant am I worthy to be reckoned. For it is a great thing to contemplate, as it were stooping down, those things which belong to the body of Christ, and to see from below the image of things above, and to untie each of those mysteries, about the Incarnation of Christ, which cannot be unravelled.

Who again is mightier than the grace, by which sins are washed away, which John signifies? He who seven times and seventy times seven remits sin. Grace indeed comes first, but remits sins once only by baptism, but mercy reaches to the wretched from Adam up to Christ through seventy-seven generations, and up to one hundred and forty-four thousand. (Mat. 18:22)

The shoe is in the extremity of the body; for in the end the Incarnate Saviour is coming for justice, whence it is said by the prophet, Over Edom will I cast out my shoe. (Ps. 60:9)

I, He says, am not worthy to be even the lowest servant of His, one who would untie the strap, that is, the knot on the strap of His sandals. However, it is also understood this way: all who came and were baptized by John were loosed through repentance from the bonds of their sins when they believed in Christ. Thus, John loosed the straps and bonds of sin in everyone, but in Jesus he could not loose such a strap, because in Him he did not even find this strap, that is, sin.

Some persons also understand it thus; all who came to John, and were baptized, through penitence were loosed from the bands of their sins by believing in Christ. John then in this way loosed the shoe-latchet of all the others, that is, the bands of sin. But Christ's shoe-latchet he was not able to unloose, because he found no sin in Him.

The baptism which was handed down through Moses recognized, first, a distinction among sins, for the grace of pardon was not accorded all transgressions. It also required various sacrifices, laid down precise rules for purification, and segregated for a time those who were in a state of impurity and defilement. It appointed the observance of days and seasons, and only then baptism was received as the seal of purification. The baptism of John was far more excellent: It recognized no distinction of sins, nor did it require a variety of sacrifices, nor did it appoint strict rules for purification or any observance of days or seasons. Indeed, with no delay at all, anyone who had confessed his sins, however numerous or grave, had access at once to the grace of God and his Christ.

The baptism of the Lord, however, surpasses all human powers of comprehension. It contains a glory beyond all that humanity hopes or prays for, a preeminence of grace and power which exceeds the others more than the sun outshines the stars. More than this, if the words of the righteous are recalled to mind, they prove even more conclusively its incomparable superiority. Yet, we must not therefore refrain from speaking of it, but, using the very utterances of our Lord Jesus Christ as our guides, we grope along the way, as with a mirror, or through the maze of an enigma. We must speak, not so as to diminish the greatness of the subject, by an exposition made in weakness of body and with the aid of a form of reasoning that is set at naught. We must speak to magnify the greatness and the long-suffering benevolence of the good God in tolerating our stammering attempts to speak about the prodigies of his love and grace in Christ Jesus.

(ubi sup.) Now we are baptized by the Lord in the Holy Ghost, not only when in the day of our baptism, we are washed in the fount of life, to the remission of our sins, but also daily by the grace of the same Spirit we are inflamed, to do those things which please God.

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

He is drawing a comparison, therefore, between the law and the gospel. Farther, he says: "I have baptized you with water," that is, the law; "but he will baptize you with the Holy Spirit," that is the gospel.

No baptism can be called perfect except that which depends on the cross and resurrection of Christ.

For what is the difference between water and the Holy Ghost, who was borne over the face of the waters? Water is the ministry of man; but the Spirit is ministered by God.

The Messiah therefore does not baptize in water, but his disciples do. He reserves for himself the baptism in the Holy Spirit and fire.