Chapter 3
Chapter III.
Third, on the nativity outside the womb in three ways.
1. In the fifteenth year
etc. Above the Evangelist treated the mystery of the incarnation of Christ with regard to the nativity in the womb and from the womb: here he treats of it with regard to the nativity outside the womb,
according to that saying of Ambrose, who says that he was reborn by the Sacraments, namely when he was baptized. And this part has three sections, in the first of which he treats of the baptism and preaching of John in general regard to the whole people:
in the second, in special regard to special persons,
there: And they asked him
etc.
In the third, in singular regard to Christ,
there: And it came to pass, while he was being baptized.
And the order is clear, because the general directs to the special, the special to the singular.
First, on the baptism and preaching of John in general with regard to three things.
With regard to the first it should be noted that the doctrine and preaching of John is commended on three grounds: first, from the opportuneness of the time:
second, from the authority of the office,
there: The word of the Lord came
etc.; third, from the severity of zeal,
there: He said therefore to the crowds
etc. The first regards what is outside,
the second, what is above,
the third, what is within.
And thus in every way his preaching and doctrine is perfect.
The preaching of John is first commended with regard to the opportuneness of the time in three ways.
With regard to the first it should be noted that the opportuneness of the time
is gathered from three things, namely from the union of the Roman Empire,
from the partition of the Jewish kingdom
and from the division of the Levitical priesthood:
from which the opportuneness of the time is gathered, because John was announcing him who was scattering the synagogue of the Jews and gathering the varieties of the nations into the unity of the Church.
2. (Verse 1). With regard to the union of the empire
it is said: In the fifteenth year of the reign of Tiberius Caesar,
in which, namely, the time of the coming of Christ had already arrived, because, namely, before Tiberius there were Julius and Pompey; and Julius crushed Pompey, and after these Tiberius succeeded. And thus that saying of Daniel, chapter two, concerning the fourth kingdom, namely of the Romans, had already been verified, that "it was partly solid and partly crushed"; and therefore it was the time for the verification of what follows in the same place: "In those days the God of heaven will raise up a kingdom, which shall never be destroyed, and its power shall not be delivered to another people."
3. As for the partition of the Jewish kingdom, there is added: Pontius Pilate being procurator of Judea, under whom, namely, the Lord was crucified, according to what the history of all the Evangelists narrates; and Herod being tetrarch of Galilee: this was the one under whom the Lord was also crucified, below in the twenty-third chapter, and who killed John the Baptist, according to what is said in Matthew fourteen, because he said to him: "It is not lawful for you to have the wife of Philip, your brother"; concerning which Philip it is added: Philip, his brother, being tetrarch of the region of Iturea and Trachonitis. And thus that word of Isaiah one was already verified: "Strangers devour your land before your face"; and Proverbs twenty-eight: "Because of the sins of the land, many are its princes." And therefore there is added: And Lysanias being tetrarch of Abilene, that is, of another region, which was a fourth part of the kingdom. For a tetrarchy is called a fourth part of a kingdom; for it is derived from tetra, which means four, and archos, which means rule. For when Archelaus, the son of Herod the Great, was deported into exile at Lyons on account of his pride, the kingdom was divided into four tetrarchies, so that the pride of the Jews might thus be diminished. Whence Bede: "Three tetrarchies were governed by the three sons of Herod the Great, under whom the Lord was born. Pilate, however, was procurator of the other tetrarchy." And note that there were two men named Lysanias: one the son of Hyrcanus, about whom Josephus writes; and the other of Herod, about whom Bede speaks.
4. (Verse 2). As for the division of the priesthood, there is added: Under the high priests Annas and Caiaphas, who, moved by ambition, as Bede says, were purchasing the high priesthood from the Romans. Whence, because according to Bede and Josephus priests were no longer being instituted through anointing but through earthly power, therefore the priestly anointing and the royal anointing had ceased. Already, therefore, the time had come for Christ to arrive, according to that passage in the penultimate chapter of Genesis: "The scepter shall not be taken away from Judah," etc. — Likewise, the anointing of the Levitical priesthood had already ceased, and therefore it was the time for the "priest according to the order of Melchizedek" to come, so that that word of Isaiah twenty-two might be fulfilled, which was spoken concerning the Levitical priesthood and the priesthood of Christ: "I will expel you from your station and depose you from your ministry"; and afterwards, concerning Christ in figure: "And it shall be in that day, I will call my servant Eliakim and I will clothe him with your robe"; and below: "And I will lay the key of David upon his shoulder." In this it is shown that this Eliakim must be king and priest, which was fulfilled in Christ alone, who was "a priest according to the order of Melchizedek," who was at once king and priest, according to that passage in Hebrews seven. And because "when the priesthood is transferred, it is necessary that a transfer of the Law also be made," already it was the time for the Gospel to be preached; and at such a time the Gospel ought to have begun and been preached starting from the preaching of John.
5. It is therefore clear how sufficiently, according to the Scriptures, the Evangelist showed the opportune time in the coming of Christ and the preaching of the precursor, which the blind Jews did not see. Therefore Jeremiah 8: "The kite in the sky has known its time; the turtledove and the swallow and the stork have kept the time of their coming; but my people have not known the judgment of the Lord"; and below in the twelfth chapter: "Hypocrites, you know how to test the face of the sky and the earth, but how do you not test this time?" — Moreover, they could have known this time not only through the Scriptures, but also through the very events carried out in those times, according to what Gregory says: "It is clear that Judea had come to its end, which lay subject, divided among so many rulers." And since they were already subject to a foreign empire, it was already time for the Lord to restore the Israelite kingdom, which he had promised to establish forever in every way. — It is also clear how reasonably the Evangelist, although he intends to treat of the priesthood of Christ, nevertheless announces the time of kings and priests, so as to show that Christ's
priesthood and kingdom are joined together:
and through both the time of his coming is proven; and at once the kingdom of the Jews and of the Gentiles,
because he had come to unite both together into one; likewise the former divided and the latter one, because the fullness of the Gentiles was to enter in and the multitude of the Jews was to be scattered on account of the sin of unbelief.
The preaching of John is secondly commended from the authority of his office in two ways.
6. The word came to pass
etc. Here the preaching of John is commended from the authority of his office,
which the Evangelist first commends from itself;
and secondly, from prophetic attestation,
at the passage: As it is written
etc. — As to the first, it should be noted that the authority entrusted to John is commended on three grounds, namely: from the gift of heavenly grace,
from the ministry of humble obedience,
and from the sign of sacramental remedy.
7. As for the gift of heavenly grace, it is said: The word of the Lord came upon John, the son of Zechariah, in the desert. It came, namely through divine inspiration, and therefore it says: Upon John: because, in Second Peter 1, "Inspired by the Holy Spirit, the holy men of God spoke." Whence upon signifies authority, according to that passage of Isaiah 61: "The Spirit of the Lord is upon me; he has sent me to announce to the meek." And for this he was worthy by reason of the gift of divine grace; therefore it says: Upon John, "in whom, namely, is grace," because in Wisdom 7 it is said that "wisdom transfers itself into holy souls." — Worthy also by the merit of his father, and therefore it says: The son of Zechariah: whence that passage of Tobit 7 could be said to him: "Blessing be upon you, my son, because you are the son of a good and excellent man." — Worthy also by the merit of his own virtue: whence it says: In the desert, in a harsh and hard place: Deuteronomy 32: "He found him in a desert land, in a place of horror," etc.; and Hosea 13: "I knew you in the desert, in a land of solitude"; in which land the word of God was accustomed to come to man, as to Moses: Exodus 3: "He called him from the midst of the bush," etc., when "he drove the flock to the interior of the desert"; Hosea 2: "I will lead her into the wilderness, and there I will speak to her heart."
8. (Verse 3). As for the ministry of humble obedience, it is added: And he came into the whole region of the Jordan. Whence Chrysostom says: "John came as the preparer and faithful herald of the great King." And then was fulfilled that passage of Malachi 3: "Behold, I send my Angel, and he will prepare your way." And he says pointedly: Into the whole region, to signify true obedience, which makes no exceptions but is ready for all things: Jeremiah 1: "To all things to which I shall send you, you shall go," etc.
9. As for the sign of sacramental medicine, it is added: Preaching the baptism of repentance, as is said in Acts 19: "John baptized the people with the baptism of repentance." He calls it the baptism of repentance because it instructed unto repentance; Matthew 3: "Jerusalem and all Judea went out to him, and they were baptized by him in the Jordan, confessing their sins." But although it instructed unto repentance, nevertheless it did not effect the remission of sins, but prepared for that baptism. And therefore it is added: For the remission of sins, that is, unto the baptism of Christ, in which is remission: whence Acts 2: "Let each one of you be baptized in the name of our Lord Jesus Christ for the remission of sins." And concerning this Zechariah 13 says: "There shall be a fountain open to the house of David and to the inhabitants of Jerusalem for the washing of the sinner and of the unclean"; and Ezekiel 36: "I will pour clean water upon you, and you shall be cleansed from all your defilements," etc.
10. (Verse 4.). As it is written
etc. Here the authority of John is commended from the prophetic attestation,
in which John preaching is shown to have the office of arousing, admonishing,
and consoling.
- He is shown, I say, first to have the office of arousing through exclamation:
and therefore it is said: As it is written in the book of the words of Isaiah the prophet: The voice of one crying in the wilderness:
for this is written in Isaiah forty. Moreover, John is called a voice,
because, just as the voice precedes the word, so John preceded Christ: and the voice of one crying,
because it arouses the sleeping, that they may awaken to the light, according to that passage in Isaiah fifty-eight: "Cry out, cease not, lift up your voice like a trumpet"; and Job thirty-seven: "The Lord will thunder wondrously with his voice," "and he shall not be searched out, when his voice has been heard." This is the voice of which it is said in the Psalm: "The voice of the Lord is upon the waters, the God of majesty has thundered." Whence John, in John one, responded to those asking: "I am the voice of one crying in the wilderness." The voice
therefore is an expressive sign of the word: whence the prophecies of others were as it were a nod
with respect to Christ, but John's was as it were a voice
with respect to the Word, because he showed him visibly.
11. It is also shown secondly that he has the office of admonishing through exhortation, when it is added: Prepare the way of the Lord, namely through the observance of the commandments. Psalm: "I have run the way of your commandments"; and Baruch 3: "If you had walked in the way of God, you would surely have dwelt in peace upon the earth." Make straight his paths, through the observance of the counsels: Proverbs 4: "I have shown you the way of wisdom and led you through the paths of equity, which when you have entered, your steps shall not be straitened, and running you shall have no stumbling block"; Isaiah 26: "The path of the just is right, the right way of the just to walk in," etc. Psalm: "Direct me in the path of your commandments," etc. — Make straight, namely the intentions: Job 1: "And that man was simple and upright and fearing God and departing from evil." — The thoughts: Psalm: "The innocent and the upright have adhered to me"; and Ecclesiastes 7: "This I have found, that God made man upright." — The affections: Song of Songs 1: "The upright love you"; and Psalm: "How good is the God of Israel to those who are upright of heart"! — The words: Proverbs 8: "All my words are just; they are right to those who understand." — The actions: Proverbs 20: "By his pursuits a child is known, whether his works are clean and right"; Job 8: "If you walk clean and upright, he will presently awake unto you." — The sufferings: Job 4: "Remember, I beseech you, who ever perished being innocent? Or when were the upright destroyed?" — The rewards: Proverbs 11: "The justice of the upright shall deliver them." For justice, according to Tully, is "the constant and perpetual will to render to each one his right." — Those who walk by these rectitudes are understood through those living creatures of which Ezekiel 1 says: "Their feet were straight," etc.
12. (Vers. 5.). It is also shown thirdly to have the office of consoling through promise, when it is added: Every valley etc.; in which he foretells the effect of Christ's coming with respect to the humble just, with respect to sinners, and with respect to all. - Because he will exalt the humble; on account of which it is said: Every valley shall be filled, that is, the humble one: Psalm: "The valleys shall abound with grain"; above in the first chapter: "He has exalted the humble"; below in the eighteenth chapter: "Everyone who humbles himself shall be exalted." The figure of this is in Fourth Kings, chapter four, where Elisha filled the empty vessels. - He will humble the proud; on account of which is added: And every mountain and hill shall be brought low: Isaiah forty-five: "I will go before you and will humble the glorious ones of the earth"; Job forty: "Look upon every arrogant one and humble him." - He will set straight those who go astray: on account of which he adds: And the crooked shall be made straight: Bede: That is, the hearts of the wicked, twisted through injustice, shall be made straight, that is, they shall be directed to the rule of justice: Proverbs sixteen: "Reveal your works to the Lord, and your thoughts shall be directed." This moreover is against hypocrites, who hide their counsels from the Lord: Second Thessalonians three: "But may the Lord direct your hearts" etc. - He will calm the turbulent: on account of which he says: And the rough ways into smooth paths, that is, wrathful minds shall be converted to meekness; Isaiah eleven: "The wolf shall dwell with the lamb, and the leopard shall lie down with the kid: the calf and the lion and the sheep shall abide together."
13. (Vers. 6.). He will illuminate all who approach: on account of which he adds: And all flesh shall see the salvation of God, that is, from every kind of flesh, as the distribution gives for the classes of individuals, according to that of the Psalm: "All the ends of the earth have seen the salvation of our God";
In Isaiah forty, after the aforementioned words, it is added: "And all flesh together shall see that the mouth of the Lord has spoken." But in the fifty-second chapter it is said: "All the ends of the earth shall see the salvation of our God." And note that the very same one who is the mouth or Word of the Father according to his Divinity, is the salvation according to his humanity.
The preaching of John is commended for the severity of his zeal.
14. He said therefore to the crowds etc. Here the preaching of John is commended for the severity of his zeal. And because piety ought to be joined to severity, therefore first a rebuke is set forth; second, an exhortation is added, at the words: Bring forth therefore fruits worthy of penance; third, a threat is subjoined, at the words: For now the axe is laid to the root etc. The rebuke is of fault, the admonition is of penance, but the threat is of penal punishment. - The rebuke moreover is concerning two things, namely concerning the certain malice of fault and concerning the ignorance or inconsideration of punishment.
15. (Vers. 7.). He rebukes
therefore concerning the certain malice of fault
under the metaphor of the viper, when it is said: He said therefore to the crowds that went out to be baptized by him: Brood of vipers,
etc. And note that he compares them to vipers on account of a threefold property: "For the viper, when it has bitten a man, immediately runs to water: so these, confessing mortal sins, were running to baptism." Against which, Sirach thirty-four: "He who is baptized from the dead and again touches the dead, what does his washing profit"? Likewise, the broods of vipers are born by rupturing the maternal entrails: so these, by persecuting the Prophets, violated their maternal entrails: Matthew twenty-three: "You are witnesses against yourselves that you are sons of those who killed the Prophets." "Serpents, brood of vipers, how will you flee from the judgment of Gehenna"? "Likewise, outwardly they are beautiful and as if painted, but inwardly filled with venom"; so also these: Matthew twenty-three: "You are like whitewashed sepulchres, which outwardly appear beautiful to men, but inwardly are full of the bones of the dead".
16. He rebukes also concerning the lack of consideration of punishment,
—when he adds: Who showed you to flee from the wrath to come?
Gregory: "The wrath to come is the retribution of the final vengeance, which the sinner cannot then flee who now does not have recourse to the laments of penance"; First Thessalonians five: "Then sudden destruction shall come upon them, as labor pains upon her who is with child, and they shall not escape"; likewise, Revelation six: "They shall say to the mountains: Fall upon us, and to the hills: Cover us from the face of him who sits upon the throne and from the wrath of the Lamb"; Jeremiah twenty-five: "Their land has been made a desolation from the face of the wrath of the dove and from the face of the wrath of the fury of the Lord"; therefore Job nineteen: "Flee from the face of the sword"; the Psalm: "Where shall I go from your spirit, and where shall I flee from your face"? Not "to Tarshish" with Jonah, Jonah one — for Tarshish is interpreted as "exploration of joy" — but with the Prophet into the desert of penance: the Psalm: "I went far off, fleeing, and remained in solitude"; Matthew twenty-four: "Then let those who are in Judea flee to the mountains"; "But pray that your flight be not in winter or on the Sabbath".
17. (Vers. 8.). Bring forth therefore fruits worthy of penance,
etc. Here is set forth an exhortation
concerning two things, namely concerning the humility of satisfaction
and concerning caution against presumption.
- As regards the humility of satisfaction,
it is said: Bring forth therefore fruits worthy of penance,
so that the satisfaction may be condign: Romans 6: "As you have yielded your members to serve uncleanness and iniquity unto iniquity, so now yield your members to serve justice unto sanctification"; because it is said in Deuteronomy 25: "According to the measure of the sin shall the measure of the stripes also be." Whence Gregory: "The fruit of good work is not equal for one who has sinned little or not at all and for one who has fallen gravely. For it is necessary that one inflict upon oneself lamentations through penance the greater, the graver the damages one has inflicted upon oneself through fault."
18. But as regards caution against presumption,
it is added: And do not begin to say: We have Abraham for our father,
according to that passage in John 8: "We are the seed of Abraham, and we have never served anyone"; Romans 9: "Not all who are the seed of Abraham are children of Abraham," unless they also imitate the father: John 8: "If you are children of Abraham, do the works of Abraham"; Isaiah 51: "Look unto Abraham your father, and unto Sarah who bore you."
19. And he gives the reason when he adds: For I say to you that God is able from these stones to raise up children to Abraham.
Literally able,
because, Wisdom 12, "the ability is at hand to you whenever you will it." Or from stones,
that is, from the Gentiles. Gregory: "The Gentiles are rightly called stones, because they worship stones," according to that passage of the Psalm: "Let those who make them become like them." Ambrose: "He compares the Gentiles to stones, because they are unshapen for use, bare for adornment, barren for fruit, irrational for progress." And from these children of Abraham have been raised up;
Galatians 3: "But if you are Christ's, then you are the seed of Abraham"; Romans 9: "Not those who are children of the flesh are children of God, but those who are children of the promise are counted as the seed." Such are those who imitate Abraham through faith: John 1: "He gave them power to become children of God." And therefore on account of the faith of the Gentile centurion it is said in Matthew 8: "Many shall come from the east and the west and shall recline with Abraham and Isaac and Jacob in the kingdom of heaven."
20. (Vers. 9.). For now the axe is laid to the root of the tree.
Here thirdly is added a threat, which is twofold, namely concerning the present
and concerning the future.
- As to the threat concerning the present
it is said: For now the axe is laid to the root of the tree.
Whence the Gloss: "The axe is the judicial severity for utterly uprooting fruitless trees, insofar as they are fruitless"; of which it is said in the Epistle of Jude: "Autumn trees, fruitless, twice dead." And such were signified by that fig tree which the Lord withered, Matthew twenty-one, where he says that "he cursed the fig tree, and immediately it withered"; and the reason for this was that he did not find fruit in it. And yet another Evangelist, namely Mark eleven, says that "it was not the time of figs"; in which he intimates that at all times God requires fruit from us: Galatians last chapter: "And let us not grow weary in well doing: for in due season" etc.
21. But as to the threat concerning the future
it is added: Every tree not bearing good fruit,
that is, every unprofitable man without respect of persons: Proverbs six: "The jealousy and fury of a man will not spare in the day of vengeance, nor will he relent" etc. Shall be cut down,
through death: below in chapter thirteen: "Cut it down; why does it even occupy the ground?" And Daniel four: "Cut down the tree and lop off its branches, shake off its leaves and scatter its fruits." The tree therefore is cut down not only for lack of fruit,
but also of good fruit.
- And shall be cast into the fire,
namely through eternal damnation: John fifteen it is said of the fruitless branch: "They shall gather it and cast it into the fire" etc.: Matthew twenty-five: "Depart from me, you cursed, into eternal fire"; and Isaiah last chapter: "Their worm shall not die, and their fire shall not be quenched."
Secondly, concerning the baptism and preaching of John in particular with respect to three things.
22. And the crowds asked him
etc. After the Evangelist commended the preaching of the precursor in general, here he commends it in particular
according to the instruction with respect to special persons of the people. Moreover his teaching is commended in this part: first, in comparison to the need of the people
in administering sound doctrine; second, in comparison to the excellence of Christ
in avoiding false glory, at that place: But the people thinking
etc.; third, in comparison to the perfidy of the tyrant
in enduring the punishment inflicted, at that place: Many things indeed and other things.
In the first, John's prudence
is commended; in the second, John's innocence;
in the third, his patience.
The preaching of John is commended first with regard to the need of the people in three ways.
As to the first point, it should be noted that according to the threefold difference of the persons hearing, he administers diverse instructions: first, to the crowds,
who bear the person of subjects:
second, to the tax collectors,
who bear the person of ministers:
third, to the soldiers,
who bear the person of rulers
or overseers. And in each of these parts, first the question
is set forth, then the response is added.
23. (Vers. 10.). First, therefore, to the crowds asking,
he gives instruction concerning the giving of alms:
on account of which it is said: And the crowds asked him, saying: What then shall we do? Since it is necessary to bring forth worthy fruits of penance, therefore teach us. The simple were more eager to learn than the wise of the world; whence John 7: "Has any of the rulers believed in him? But this crowd, which does not know the Law, they are accursed." But although they are considered accursed and reprobate by men, it is the contrary way in the judgment of God: Matthew 11: "You have hidden these things from the wise and prudent and have revealed them to little ones"; and Proverbs 3: "And his conversation is with the simple." Such ones were questioning John as a great prophet: Deuteronomy 32: "Ask your father, and he will tell you," etc.
24. (Vers. 11.). And because they put forward a humble question, therefore they hear a useful response,
when it is added: He who has two tunics, let him give one to him who has none.
An excellent counsel, because, as the Savior says below in chapter eleven, "give alms, and behold, all things are clean for you." So did Job, chapter thirty-one: "If I have despised him who was passing by because he had no garment, and the poor man without covering: if his sides have not blessed me, and he was warmed with the fleece of my sheep," etc. — And note how discreetly he teaches, namely: He who has two tunics,
that is, one necessary and the other superfluous — what is superfluous to himself, let him give to another, to whom it is necessary. Whence Bede: "The precept is given concerning the dividing of two tunics, because if one were divided, no one would be clothed: for both he who receives and he who gives would remain naked."
25. And what he said about clothing with respect to extrinsic deficiency, he said about food
with respect to intrinsic deficiency; whence he also adds: And let him who has food do likewise,
namely, if he has beyond necessity. Thus Job, chapter thirty-one: "If I have eaten my morsel alone"; and Tobit, chapter four: "Eat your bread with the hungry and the needy." - And concerning both of the aforesaid together, it is found in Isaiah, chapter fifty-eight: "Break your bread for the hungry," etc.; and afterward: "When you see the naked, cover him." - And note here that by tunic
and food
are understood all things from which alms ought to and can be given. Whence Jerome, to Hedibia: "Whatever can suffice for our body and succor human weakness is to be called one tunic. For nature brought us forth naked, and whatever is necessary in present nourishment is called one day's sustenance."
26. Note also that in his manner of teaching he expresses how
alms ought to be given and what conditions
they ought to have. - The first is that they be from one's own
substance; on account of which he says: Who has:
Proverbs, chapter three: "Honor the Lord from your own substance," etc. - The second is that they be from something somewhat necessary,
not entirely superfluous; and therefore he says: Two tunics.
Whence Bede: "By the fact that a tunic is more necessary for our use than a cloak, it pertains to a worthy fruit of penance that we divide not only whatever external and less necessary things, but even the very necessities of nature with our neighbors—such as the food by which we live and the tunic by which we are clothed." Whence that poor widow is praised in Mark, chapter twelve, who "cast all that she had, out of her want, into the treasury," but others gave "from that which abounded to them." - Third, note that it ought to be gratuitous,
in that it says: Let him give one:
Tobit, chapter four: "If you have much, give abundantly"; and Matthew, chapter ten: "Freely you have received, freely give." - Fourth, note that it is to be bestowed on the needy,
when it adds: Let him give to him who has not:
below, chapter fourteen: "When you make a feast, invite the poor," etc.
27. And note that the aforesaid word is said by some expositors to be a precept,
and by some to be a counsel;
and this because the superfluity indicated in the second tunic is twofold, namely, with respect to nature
but not to one's station; and to give this is a matter of perfection and counsel.
But what is superfluous to both nature and one's station,
when the place and time are at hand, and one sees a person in need—unless one reserves it for someone more needy—to give this is a precept,
according to that of First John, chapter three: "He who sees his brother having need," etc.
28. (Vers. 12.). Secondly, to the publicans seeking instruction, he gives a lesson about keeping the laws, when it is added: And the publicans also came to him, to be baptized. "Publicans were those who collected public taxes, or who were contractors of the revenues of the treasury, or of public affairs," or who received the royal taxes in a lump sum. And these were already coming to John, as desiring salvation more than the scribes: Matthew twenty-one: "The publicans and harlots shall go before you into the kingdom of heaven." And their diligence is expressed when the question is added: And they said to him: Master, what shall we do? They did well indeed in this, according to the counsel of Isaiah one: "Cease to do perversely, learn to do well"; and according to that of Jeremiah six: "Stand upon the ways and ask about the ancient paths, which is the good way, and walk in it."
29. (Vers. 13.). And because they ask with discernment, therefore they are fruitfully instructed, when it is added: And he said to them: Do nothing more than what has been appointed for you — appointed, I say, according to divine law: Deuteronomy four: "You shall not add to the word that I speak to you, neither shall you diminish from it: keep the commandments of your God." Thus the Lord answered the rich young man: Matthew nineteen: "If you wish to enter into life, keep the commandments," because, according to that of the Psalm, "in keeping them there is great reward": Ecclesiastes eight: "He who keeps the commandment shall experience no evil." — And note his prudence, by which he commands each one according to his ability. For seeing them to be weak, he does not impose heavy burdens, but mitigates the load as much as he can, according to that of Romans fourteen: "Him that is weak in the faith, receive." Whence John, who was most rigorous with himself, became kind to the weak publicans, so that he could say that word of the Apostle, First Corinthians nine: "I became weak to the weak, that I might gain the weak. I became all things to all men," etc.
30. And note that here John seemed to uphold the office of the publicans, although below in chapter five concerning Matthew the publican that office is suggested to be disreputable. — And therefore it must be understood that for taxes to be duly collected, there is required due authority, due cause, and due measure: and this he indicates when he says: Nothing more — behold, measure; than what has been appointed — behold, authority; for you, that is, for the benefit of the community — behold, cause. And because these conditions are rarely observed, therefore such men were accustomed to be sinners and disreputable, not because that office could in no way be rightly performed, but because it is difficult and rare that they do not exceed what has been appointed.
31. (Vers. 14.). Third, to the soldiers who were inquiring, he gives instruction about avoiding plunder, as is added: And the soldiers also asked him, saying: What shall we also do? And rightly so, according to the counsel of Tobit chapter four: "Always seek counsel from a wise person." And in this a great power appears in John's preaching, that he draws to himself men who seem most worldly. Whence the Gloss: "Great is the force in John's speech, which compels even tax collectors and soldiers to seek counsel for their salvation." And note that they ask: What shall we do? according to the words of the young man, below in chapter eighteen: "Master, what shall I do to possess eternal life?" Not so the Pharisees, but they inquire out of curiosity; John chapter one: "The Jews sent priests and Levites from Jerusalem to John, to ask him: Who are you?" and afterwards: "Those who had been sent were of the Pharisees, and they asked him: Why then do you baptize?"
32. And since they were seeking salutary counsel, and the word is not to be withheld in the time of salvation, therefore they heard a saving response, as is added: And he said to them. In which instruction he forbids what is unlawful, when he says: Do violence to no man, that is, oppress no one through the force of power; neither calumniate any man, under the appearance of justice; Leviticus chapter nineteen: "You shall not calumniate your neighbor nor oppress him by force." On the contrary, the Lord threatens evil to the wicked in Isaiah chapter three: "Why do you crush my people, and grind the faces of the poor?" "The spoil of the poor is in your house." In this soldiers are accustomed to sin: and therefore he teaches them to avoid it as unlawful.
33. But lest this should seem burdensome to them, therefore he grants what is lawful, when he adds: And be content with your pay: your pay, that is, the revenues established by your superiors for the defense of the commonwealth, because such a man is acceptable to God; Ezekiel chapter eighteen: "If a man be just and has not grieved anyone, has restored the pledge to the debtor, has taken nothing by violence, etc., he shall surely live." For such a man is content with his pay. But such are not the exactors, of whom Isaiah chapter three says: "My people, their exactors have despoiled them." And therefore Augustine in On the Words of the Lord: "Whoever uses the belt of his military service and receives the pay publicly decreed for him: if he seeks more, he is as a calumniator and an extortioner. For military pay was established for soldiers lest, while gain is sought, the plunderer should run rampant."
34. And note that blessed John seems here to approve the office of military service, even though it seems to conflict with the commandments by which it is commanded that one should in no way avenge oneself nor repel injury: indeed it is said in Matthew 5: "Whoever strikes you on your right cheek, offer him the other also." - And therefore note that the practice of military service can be licit
and illicit:
but for the licit
use, there must concur a fitting person
and cause:
namely the person declaring
war, in whom it is required that he have authority: likewise the person waging
war, who ought to be a layman and secular, not a cleric or religious: likewise the person suffering,
who should be of such insolence that they must be restrained by war. - A fitting cause,
moreover,
exists when it is for the defense of the fatherland, or of peace, or of the faith. When therefore these concur, then it is licit
to serve as a soldier; but when any of these is lacking, for instance because there is a defect on the part of the person
or the cause:
for instance when a cleric or a religious man, who ought to be perfect, wishes to wage war, or when it is for human glory or vengeance: then it is illicit
. - But as to what is objected from the evangelical commandment, it must be said that it is understood concerning patience to be held in the soul, not concerning bodily display, as Augustine shows in The Lord's Sermon on the Mount. - Or say that this was said to the perfect, whose way is not "to be overcome by evil, but to overcome evil with good"; it was also said to subjects, not to prelates or princes and their officials, because, since they are ministers of the law, it is not they who punish or kill, but the law.
The preaching of John is commended secondly with regard to the excellence of Christ in a threefold manner.
35. (Verse 15.). Now as the people were thinking
etc. The preaching of John has been commended in comparison to the need of the people; here secondly it is commended in comparison to the excellence of Christ
in this, that he does not usurp the glory owed to Christ. Whence just as above he administered sound doctrine, so here he avoids a glory that is not his own. For explaining this, three things are introduced: the first is the estimation of falsehood among the people;
the second is the confession of truth in John;
the third is the commendation of sublimity in the Savior.
Regarding the false estimation among the people,
it is said: But as the people were thinking, and all were pondering in their hearts,
with a false estimation and erroneous thought about John, whether perhaps he might be the Christ, namely the one promised in the Law — and not only thinking inwardly, but also inquiring outwardly, John 1: "The Jews sent priests and Levites from Jerusalem to John, to ask him: Who are you?" And this, because they suspected that he was the Christ; whence above in chapter one: "What, do you think, will this child be?" But they ought not to have considered him the Christ, but rather his minister, according to that passage in 1 Corinthians 4: "Let a man so account of us as ministers of Christ," etc. And therefore in such thinking they were in error; whence Bede: "Wondrous is the blindness of the Jews, that what they willingly believed concerning John, this they do not believe concerning the Savior, though he was approved by so many signs and miracles, and even with John himself bearing witness." Whence not undeservedly they are called "blind and leaders of the blind," Matthew 15, who "made darkness light and light darkness"; whence John 1: "He was not the light."
36. (Verse 16). Regarding the confession of truth in John,
it is added: John answered, saying to all,
that is, publicly, because all were in error: I indeed baptize you with water,
and "only, as Ambrose says, I immerse bodies"; and therefore I am not the savior of souls, whom you think me to be. Whence he himself said, John 1: "Upon whom you shall see the Holy Spirit descending and remaining, he it is who baptizes in the Holy Spirit." Whence when the Jews asked who he was, according to what is said in John 1, "he confessed and did not deny, and he confessed: I am not the Christ." And therefore he could say that passage from 2 Corinthians 12: "But I forbear, lest anyone should think of me above that which he sees in me, or hears anything from me."
37. And note that there is the baptism of water, of the Spirit,
and of blood.
The baptism of water
is twofold: one in water only,
as that of blessed John, Acts 19: "In what were you baptized? And they said: In the baptism of John"; another in water and the Spirit,
as the baptism of Christ, John 3: "Unless one is born again of water and the Holy Spirit," etc. — The baptism of the Spirit:
one in the gift of grace,
Acts 1: "John indeed baptized with water, but you shall be baptized with the Holy Spirit"; another in the word of doctrine,
Song of Songs 4: "Your teeth are like flocks of shorn sheep, which have come up from the washing," by which we understand preachers;
and John 15: "You are clean because of the word which I have spoken to you." — The baptism of blood:
one in tribulation,
Isaiah 4: "If the Lord shall have washed away the filth of the daughters of Zion and shall have cleansed the blood of Jerusalem from the midst thereof, by the spirit of judgment and the spirit of burning"; another in death,
Luke 12: "I have a baptism to be baptized with, and how am I straitened until it be accomplished."
38. As for the commendation of sublimity in the Savior, there follows: But one mightier than I comes, etc. Now John commends Christ with respect to the mystery of the Incarnation, with respect to the Sacrament of reparation, and with respect to the judgment of retribution. In the first is the beginning of our salvation; in the second, its increase; in the third, its completion. As for the mystery of the Incarnation, he says: But one mightier than I comes, mightier, worthier, and more excellent; Isaiah 9: "His name shall be called Wonderful," because, First Corinthians 1, "the weakness of God is stronger than men"; and this indeed not slightly, but incomparably: on account of which there follows: Whose sandal strap I am not worthy to unfasten. According to the literal sense, this can mean that he so greatly humbles himself that he is not worthy to serve Him in the most lowly ministry: whence also Matthew 3: "Whose sandals I am not worthy to carry." — Or spiritually, by the sandal is understood the human nature assumed, according to that verse of the Psalm: "Over Edom will I extend my shoe." By the strap I understand the union itself. The sense therefore, according to Bede, is: Whose I am not worthy, etc., "that is, to explain the mystery of the Incarnation," because it is said in Apocalypse 5 that "no one was found worthy to open the book and to loose the seals thereof except the Lamb alone." — In another way it is understood according to a third manner thus: I am not worthy, etc., that is, to carry the evangelical preaching throughout the world: whence Bede: "The nuptial sandal is the evangelical preaching, with which the Apostles were shod"; Ephesians 6: "Your feet shod with the preparation of the Gospel of peace." — In yet another way it is expounded according to a fourth manner, so that the sense is: I am not worthy to unfasten, that is, to remove His sandal according to the custom of the Law and to take His bride to myself: whence John 3: "He who has the bride is the bridegroom; but the friend of the bridegroom stands," etc. — But according to the first sense there seems to be greater testimony, in which the wondrous humility of blessed John is expressed, so that, while he is regarded by God as the greatest, he regards himself as the least, according to that verse of Ecclesiasticus 3: "The greater you are, humble yourself in all things, and you shall find grace before God."
39. As for the Sacrament of reparation,
he adds: He will baptize you in the Holy Spirit:
Acts 1: "John indeed baptized with water, but you shall be baptized with the Holy Spirit"; otherwise, "unless one is born again of water and the Holy Spirit, he cannot enter the kingdom of God"; and this indeed will be interior. And with fire,
this is said as for the exterior sign:
of which it is said in Acts 2 that "there appeared to them divided tongues as of fire"; and this, because the love
of the Holy Spirit is rightly signified by fire, according to what is said below in chapter twelve: "I have come to cast fire upon the earth," etc. — Or with fire,
namely of tribulation,
purifying from the consequence of sin, according to that passage in Zephaniah 3: "In the fire of my zeal all the earth shall be devoured." — Or with fire,
namely purgatorial,
in which the dross of sin will be purged; 1 Corinthians 3: "He himself shall be saved, yet so as through fire." — Or in the fire of testing:
Psalm: "You have tested me by fire, and no iniquity has been found in me."
40. (Verse 17). As for the justice of retribution,
he adds: Whose winnowing fan is in his hand.
Here the justice of retribution
is commended with respect to three things, namely with respect to the discerning judgment of merits,
with respect to the rewarding of the good,
and with respect to the punishment of the reprobate.
Therefore, as regards the discriminating judgment, it says: Whose winnowing fan is in his hand. He says this with respect to the judicial power by which the good are distinguished from the wicked, just as by the winnowing fan grain is purged from chaff: Jeremiah 15: "I will scatter them with a winnowing fan in the gates of the land." And it says in his hand, that is, with full power, according to that passage in John 5: "The Father has given all judgment to the Son"; and therefore it says in 1 Peter 5: "Humble yourselves under the mighty hand of God, that he may exalt you in the time of visitation"; Malachi 3: "Behold, he comes, says the Lord of hosts, and who shall be able to think upon the day of his coming?" And since it belongs to the judicial power to separate the good from the wicked, so as to glorify the good and afflict the wicked, therefore, as regards the discrimination and separation, it says: And he will purge his threshing floor: Joel, last chapter: "I will cleanse their blood which I had not cleansed, and the Lord will dwell in Zion." Because the good are now intermixed with hidden evils, therefore it says in the Psalm: "Cleanse me from my hidden faults," in the person of the Church. This will happen when that passage of Isaiah 26 is fulfilled: "Let the wicked be taken away, lest he see the glory of God"; and elsewhere: "Outside are dogs, sorcerers, the unchaste, and those who serve idols." — And note that the Church Militant is understood by the little plot on account of the narrowness of humility: Song of Songs 6: "My beloved went down into his garden, to the bed of spices"; but by the threshing floor on account of the breadth of charity: Judges 6: "I will place this fleece on the threshing floor," etc. This is cleansed at the end, according to that passage in Matthew 13: "So shall it be at the consummation of the age: the Angels will go out and separate the wicked from the midst of the just."
41. But as regards the rewarding of the good, it says: And he will gather the wheat into his barn: and this is when the Saints in glory will be brought together into one: Isaiah 56: "Thus says the Lord, who gathers the dispersed of Israel: I will yet gather together his congregations." And rightly the elect are compared to wheat by reason of their fruitfulness, according to that passage in John 12: "Unless a grain of wheat falling into the ground dies," etc.; Job 5: "You shall enter the grave in abundance, as a heap of wheat is brought in at its time."
42. As for the punishment of the reprobate, it is added: But the chaff he will burn with unquenchable fire. He calls the reprobate chaff, because they are the material of burning: Jeremiah twenty-three: "What is the chaff to the wheat? says the Lord." Whence Job twenty-one: "They shall be as chaff before the face of the wind and as a spark which the whirlwind scatters"; the Psalm: "O my God, make them like a wheel and like stubble before the face of the wind." And so the chaff serves as fuel for the eternal fire, which neither is extinguished nor extinguishes, according to that passage of Isaiah, the last chapter: "Their worm shall not die, and their fire shall not be quenched"; and Deuteronomy thirty-two: "A fire is kindled in my fury and shall burn even to the lowest depths of hell." But this burning of the chaff shall be far from the gathered wheat, because the former shall be in hell, but the good in paradise, in which they shall be gathered in glory, because here they were gathered in grace.
43. On account of which it must be understood that there is a threefold gathering: for the pursuit of truth: Ecclesiasticus fifty-one: "Draw near to me, you unlearned, and gather yourselves into the house of discipline"; for the exercise of virtue; Joel two: "Blow the trumpet in Zion, sanctify a fast, call an assembly, gather the people, sanctify the church," etc.; for the reward of happiness: the Psalm: "The princes of the peoples are gathered together with the God of Abraham." — For the exercise of virtue, namely in prayer: Acts four: "When they had prayed, the place in which they were gathered was shaken"; in preaching: Acts one: "It is necessary that from these men who have been gathered with us"; and afterward: "one of these should be made a witness of his resurrection with us"; in common life: Matthew eighteen: "Where two or three are gathered in my name, there I am in the midst of them." — For the pursuit of truth, to know the divine precepts: Deuteronomy four: "Gather to me the whole people, that they may hear my words"; the divine Sacraments: the Psalm: "Gather to him his saints, who set his covenant above sacrifices"; the divine promises: Genesis, the second to last chapter: "Gather yourselves to me, sons of Jacob, that I may announce to you what shall come upon you." — For the reward of happiness, through the bond of peace: Matthew twenty-four: "The Son of Man shall send his Angels"; and afterward: "And they shall gather his elect from the four winds," etc.; through the splendor of light: Isaiah sixty: "All these are gathered together, they have come to you"; through the harmony of praise: the Psalm: "Save us, O Lord our God, and gather us from the nations, that we may give thanks to your holy name."
The preaching of John is commended thirdly with regard to the perfidy of the tyrant in three ways.
44. (Vers. 18.). Exhorting many other things indeed, he preached the good news, etc. Above he commended the preaching of John in comparison to the need of the people and the excellence of Christ; in this part he commends it in comparison to the perfidy of the tyrant, in which patience is praised, because, Proverbs nineteen, "the learning of a man is known through his patience." In this part, therefore, John is first introduced exhorting the obedient people; second, rebuking the transgressing ruler; third, enduring the persecuting adversary.
As regards, therefore, the exhortation of the obedient people, it is said: Exhorting many other things indeed, he preached the good news to the people; but nevertheless all things were ordered to the good: Second Corinthians six: "Helping, we exhort you that you receive not the grace of God in vain," etc.; and First Thessalonians two: "Our exhortation was not of error, nor of uncleanness, nor in deceit, but as we were approved, that the Gospel should be entrusted to us." And therefore it is added: He preached the good news, that is, he announced good things: Isaiah fifty-two: "How beautiful upon the mountains are the feet of him who announces and preaches peace, who announces good things, who preaches salvation," etc.
45. (Vers. 19.). 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."
46. (Vers. 20.). 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.
Third, concerning the baptism and preaching of John in the singular with respect to two things.
47. 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.
First, concerning the sacramental regeneration of Christ, two things.
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.
48. (Verse 21). 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."
49. 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?"
50. 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."
51. 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.
52. 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."
53. (Vers. 22.). 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.
54. 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."
55. 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."
56. 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.
Second, concerning the temporal genealogy, three things.
57. (Verse 23). And Jesus himself was
etc. After the sacramental regeneration, in which he also declared the eternal generation, he here subjoins the temporal genealogy,
concerning which three things are introduced for consideration. The first is the time of the one proceeding,
to exclude a fantastical understanding. The second is the manner of proceeding,
to exclude a carnal understanding. The third is the degree of the procession,
or its progress, to strengthen a faithful understanding.
First, therefore, he indicates the time of age,
so that those may be refuted who believe that Christ was not a true man: on account of which he says: And Jesus himself was beginning to be about thirty years of age,
beginning, that is, to manifest himself to others and to preach. About
is said because according to some he was twenty-nine years and thirteen days old; according to others he was thirty years and thirteen days beyond. In this he also provided an example, that no one ought to teach before the age of maturity, however great the wisdom he may possess: whence Sirach 20: "A wise man will be silent until the proper time." And therefore it is said in Sirach 32: "Young man, speak in your own cause only when necessary." Whence the sons of Gershon were not numbered for bearing the burdens of the tabernacle except from thirty years to fifty, Numbers 4. Although this is so by the common law, nevertheless sometimes it happens otherwise by special privilege, as it is said in Jeremiah 1: "Do not say: I am a child"; and in the penultimate chapter of Daniel, of whom it is said that "God raised up the spirit of a younger boy." Therefore it is said in Wisdom 10 that "wisdom opened the mouth of the mute and made the tongues of infants eloquent"; and in the Psalm: "Out of the mouth of infants and sucklings you have perfected praise." Nevertheless, the privileges of the few are not to be drawn into a general rule, nor is a law to be imposed upon the divine operation and grace, because, as it is said in Wisdom 4, "understanding is the gray hair of man, and an immaculate life is old age"; and again: "Being made perfect in a short time, he fulfilled a long time."
58. Next he describes the manner of descent,
when he says: As was supposed the son of Joseph:
in which he shows that according to temporal generation he did not have a true father, but a putative one, because he was born of the Virgin; for men supposed Joseph to be his father, according to what is said below in chapter four: "Is not this the son of Joseph?"
But from this it seems that the following genealogy has nothing to do with Christ according to truth. — To which Bede responds, following Jerome, that it is not the custom of the Scriptures for the order of women to be woven into the genealogies; furthermore, he says that both Joseph and Mary were born from the same tribe, whence by the Law he was bound to take her as a kinsman. A sign of this is also that they were enrolled together in Bethlehem, as is stated above in chapter two. And therefore the series of generation in the one pertains to the other. — From this it is apparent why so little mention is made of Mary in Scripture. For if no mention is made of her in Christ's genealogy for the sake of preserving the custom of the Scriptures, even though it would seem almost necessary, much less should it be done concerning her own acts. — Now, no mention is made of women in the order of genealogies, partly because of a deficiency on the part of nature, because "woman is a misbegotten male"; partly because of a deficiency on the part of signification, because she signifies not Christ but the Church, not the higher portion of reason but the lower, First Corinthians eleven; partly because of a deficiency on the part of office, because neither to teach nor to preside befits them; partly because of a deficiency on the part of remedy, because it befits her not to remedy but to be remedied; partly because of a deficiency of principle, because "man is not from woman, but woman from man"; partly because of the memory of the first sin: First Timothy two: "Adam was not deceived, but the woman." And for this reason the descent is not traced through women — whence neither is it the custom in the Scriptures for there to be great mention of Mary — and because the Gospels began from the precursor, Luke one and Mark one: "The beginning of the Gospel of Jesus Christ," etc., and also for the aforesaid reasons. Nevertheless, it was written in the Old Testament that there could be a figure of the Virgin in certain women who bore the figure of Mary and of the Church.
59. Third, he adds the degrees of the processions, when he adds: Who was of Heli, etc. — But this seems to be contradicted by Matthew one, where it is said that "Jacob begot Joseph," who descends through Solomon. If therefore it is impossible that someone be begotten by two at the same time, either this genealogy or that of Matthew is entirely erroneous.
For the clarification of this matter, it should be noted that Mathat, who descended from David through Nathan, and Mathan, who descended from David through Solomon, successively had one wife, from whom Mathan begot Jacob, and Mathat begot Heli. And thus Heli and Jacob were two uterine brothers. But Heli, having taken a wife, died without children, and therefore according to the Law, Jacob his brother took her, so that he might raise up seed for his brother, and from her "begot Joseph, the husband of Mary." Joseph therefore according to the flesh was the son of Jacob, who descended through Solomon; but according to the Law he was the son of Heli, who descended through Nathan. And since to perfectly write the genealogy of the Savior it was necessary that it be written both according to the Law and according to nature, therefore the Holy Spirit accomplished this through two Evangelists, such that through Matthew the carnal genealogy and through Luke the legal one.
60. This, however, was not done without a reasonable cause. For Matthew pursues Christ's kingship and humanity, according as he succeeded David, and therefore treats of his descent unto the assumption of our flesh. And because this was first promised to Abraham himself and promised again to David himself, therefore he begins the genealogy of the Savior from Abraham, descending through David and Solomon, who succeeded him in the kingdom. — Hence it is also that in descending he sets down only forty intermediate generations, because by that number the universality of time is designated, according to what Augustine says in the book On the Harmony of the Evangelists: for it is generated if ten is multiplied by four. Or according to another manner of counting, forty-two, according to the forty-two stations of the children of Israel, Numbers thirty-three:
so that Jechoniah is counted twice, to designate Christ the cornerstone. And this number is generated from six multiplied by seven, in which the state of the present time is designated. And because the generation of Christ according to the flesh is the beginning of the Gospel, therefore it is placed at the beginning of the book. — But Luke pursues the priesthood of Christ, through which we are reconciled unto the adoption of sons from the state of sin, which indeed takes place through sacramental regeneration; therefore he pursues the adoptive or legal filiation of Christ, ascending all the way to God, and this through seventy-seven steps, because by that number, as Augustine says, the universality of sins is designated: for it is generated by eleven multiplied by seven. Therefore he also places this genealogy not at the beginning of the book, but after the baptism of Christ. Since therefore "the end imposes necessity upon those things which are ordered to the end," and Luke directed the eye of his principal intention toward the priesthood of Christ, but Matthew toward the kingship of Christ, hence it is that they pursued the genealogy of Christ in different ways: they described it not in a contrary manner nor by chance occurrence, but with a certain harmonious and well-articulated variety, the Holy Spirit directing them.
61. From these things the cause of the sevenfold difference between Luke and Matthew becomes apparent, namely in persons,
because they set forth a twofold mode of paternity, according to nature
and the Law:
the first Matthew, the second Luke: in the first mode through Solomon, in the second through Nathan. — In progression,
because Matthew descends, Luke ascends, and this because nature
is the principle of propagating, but grace
of leading back. — In manner,
because Matthew says begot,
Luke who was of:
because the former indicates natural generation, the latter legal designation. — In time,
because Matthew from the beginning, Luke from the thirtieth year, because the former indicates the beginning of being born, the latter of being reconciled. — In position,
because Matthew from the beginning, Luke from the baptism, because the former principally attends to generation, the latter to regeneration. — In standing,
because Matthew up to Abraham, Luke up to God, because the former indicates nature, and the latter grace, which sanctifies the children. — In number,
because Matthew lists forty-two generations and forty persons, one being counted twice, to designate the universality of the pilgrimage to which he descended; Luke seventy-seven, through the number of transgression, which Christ expiated through baptism.
62. Spiritually
it should be noted that all the names which are expressed in the genealogy of the Savior convey something mystical which avails unto salvation. However, in order to avoid tedium and curiosity, only the notable and principal places designated in these degrees should be attended to, namely the first, the seventh, the tenth, the seventeenth, the seventieth, the seventy-sixth — and the last. And thus seven notable places, such that in the first is the beginning of our salvation, in the last the completion, and in the intermediate ones the increase of progress.
63. In the first place is set Jesus,
who is interpreted as Savior, because he saves and liberates from the servitude of sin: Matthew 1: "And you shall call his name Jesus; for he shall save his people from their sins." And this is the beginning of our salvation, to depart from evil: Psalm: "Who is the man who desires life and loves to see good days?" "Turn away from evil" etc. - In the seventh place, Jannai,
who is interpreted as right hand, because, with sin forgiven, we are transferred from the left to the right: Colossians 1: "He rescued us from the power of darkness and transferred us into the kingdom of the Son of his love," that is, from the left to the right: Matthew 25: "He shall set the lambs on his right, but the goats on his left." - In the tenth place, Amos,
who is interpreted as burdening, because, having been transferred to grace, we are invited to bear the burdens of the law: Matthew 11: "Come to me, all" etc. "Take my yoke upon you" etc.; concerning which yoke and burden it is said in Lamentations 3: "It is good for a man when he has borne the yoke from his youth." - In the seventeenth place, Joseph,
who is interpreted as increase, because by keeping and bearing the burden of the law we are increased in grace: Ephesians 4: "Doing the truth in charity, let us grow up in him" etc.: Colossians 1: "That you may walk worthy of God, pleasing in all things, bearing fruit in every good work." --In the seventieth place, Enoch,
who is interpreted as dedication, because by advancing in merit and charity we arrive at the quiet of the mind, in which God dwells as in a dedicated temple: John 14: "If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our abode with him." And this one is borne upward to heaven through contemplation, just as Enoch, of whom Genesis 5 says: "He walked with God and appeared no more, because God took him"; and Wisdom 4: "Being pleasing to God" etc. - In the seventy-sixth place, Adam,
who is interpreted as man, because the perfection of quiet and contemplation reforms in us the image of God, unto which man was made: Genesis 1: "Let us make man in our image" etc. Contemplation reforms this: 2 Corinthians 3: "But we, beholding the glory of God with unveiled face, are transformed into the same image from glory to glory"; and further on: "Although our outward man is corrupted" etc. - In the last place is subjoined God,
toward whom we tend, in whom is the rest and end of all labors: John 17: "And this is eternal life, that they may know you, the true God, and Jesus Christ whom you have sent" etc.: and 1 Corinthians 15: "Then the end, when he shall have delivered the kingdom to God and the Father, when he shall have abolished all principality and power and virtue"; and afterward: "That God may be all in all." For now that is true which is said in 1 Corinthians 11: "The head of every man is Christ, and the head of the woman is the man, and the head of Christ is God"; now that other saying is true which is said in 1 Corinthians 3: "All things are yours, and you are Christ's, and Christ is God's." "Since therefore from him and through him and in him are all things: to God himself, eternal and living, be all honor and glory forever and ever. Amen."