Church Fathers Commentary Luke 3

St. Gregory the Great: The time when the forerunner of the Savior received the word of preaching is marked by the names of the Roman sovereign and the princes of Judea, as it says: Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, etc. Because John came to preach about the One who would redeem some from among the Jews and many from among the Gentiles, the time of his preaching is marked by mentioning both the king of the Gentiles and the rulers of the Jews. But because all nations were to be gathered together into one, one man is described as ruling over the Roman state, as it says, the reign of Tiberius Caesar.

Greek Expositors: For after the emperor Augustus had died, from whom the Roman sovereigns took the name “Augustus,” his successor in the monarchy, Tiberius, was now in the fifteenth year of his reign.

Origen of Alexandria: In the word of prophecy spoken only to the Jews, only the Jewish kingdom is mentioned; for example, The vision of Isaiah... in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. But in the Gospel, which was to be proclaimed to the whole world, the empire of Tiberius Caesar is mentioned, who seemed to be the lord of the whole world. But if only the Gentiles were to be saved, it would have been sufficient to mention only Tiberius. Because the Jews also must believe, the Jewish kingdoms, or Tetrarchies, are therefore also introduced, as it says: Pontius Pilate being governor of Judea, and Herod tetrarch, etc.

St. Gregory the Great: Because the Jews were to be scattered for their crime of treachery, the Jewish kingdom was divided into parts under several governors. This is according to the saying, Every kingdom divided against itself is brought to desolation.

The Venerable Bede: Pilate was sent in the twelfth year of Tiberius to govern the Jewish nation and remained there for ten consecutive years, almost until the death of Tiberius. Herod, Philip, and Lysanias were the sons of the Herod in whose reign our Lord was born. Between them and Herod himself, their brother Archelaus reigned for ten years. He was accused by the Jews before Augustus and died in exile at Vienne. To reduce the Jewish kingdom to greater weakness, Augustus divided it into tetrarchies.

St. Gregory the Great: Because John preached about the One who was to be both King and Priest at the same time, Luke the Evangelist marked the time of that preaching by mentioning not only kings but also priests, as it says: Under the high priests Annas and Caiaphas.

The Venerable Bede: When John began his preaching, both Annas and Caiaphas were high priests; Annas held the office that year, and Caiaphas held it in the year our Lord suffered on the cross. Three others held the office in the intervening time, but the Evangelist mentions these two because of their particular relevance to our Lord’s Passion. For at that time of violence and intrigue, with the commands of the Law no longer in force, the honor of the high priest’s office was not given for merit or high birth; instead, the entire administration of the priesthood was managed by Roman power.

Josephus relates that Valerius Gratus, after forcing Annas out of the priesthood, appointed Ishmael, son of Baphas, as high priest. Not long after, Gratus removed him and put Eleazar, son of the high priest Ananias, in his place. After a year, he also expelled Eleazar and gave the high priesthood to a certain Simon, son of Caiaphas. Holding it for no more than a year, he was succeeded by Joseph, who was also called Caiaphas. Consequently, the entire period during which our Lord is said to have taught is contained within the space of four years.

St. Ambrose of Milan: As the Son of God was about to gather the Church, He began His work in His servant. And so it is well said, The word of the Lord came to John, so that the Church would begin not from man, but from the Word. To declare that John was a prophet, Luke rightly used these words: The word of the Lord came to him. He adds nothing else, for those who are filled with the Word of God do not need their own judgment. By saying this one thing, he has therefore declared everything. Matthew and Mark, however, desired to show he was a prophet by his clothing, his belt, and his food.

St. John Chrysostom: The "word of God" mentioned here was a command, for the son of Zacharias did not come of his own accord, but God moved him.

Theophylact of Ohrid: Throughout the entire time until his public appearance, he was hidden in the wilderness. This was so that no suspicion might arise that he testified these things about Christ because of their family relation or their association from childhood; and for this reason he said, He knew him not.

Gregory of Nyssa: He also entered this life in the spirit and power of Elijah, removed from human society, in uninterrupted contemplation of invisible things. This was so that he would not, by becoming accustomed to the false notions imposed by our senses, fall into mistakes and errors in discerning what is good.

He was raised to such a height of divine grace that more favor was bestowed on him than on the Prophets, for from the beginning to the end, he always presented his heart before God, pure and free from every natural passion.

St. Ambrose of Milan: Again, the wilderness is the Church itself, for the barren has more children than she who has a husband. The word of the Lord came so that the earth, which was previously barren, might bring forth fruit for us.

St. Ambrose of Milan: The Word came, and the voice followed. For the Word first works inward, then the office of the voice follows, as it is said, And he went into all the country about Jordan.

Origen of Alexandria: Jordan means "descending," for a river of healing water descends from God. What regions would John be traversing but the country surrounding the Jordan, so that the repentant sinner might quickly arrive at the flowing stream, humbling himself to receive the baptism of repentance? For it is added, preaching the baptism of repentance for the remission of sins.

St. Gregory the Great: It is clear to every reader that John not only preached the baptism of repentance but also administered it to some; yet he could not give his own baptism for the remission of sins.

St. John Chrysostom: Since the sacrifice had not yet been offered and the Holy Spirit had not yet descended, how could the remission of sins be given? What, then, does St. Luke mean by the words for the remission of sins, given that the Jews were ignorant and did not know the weight of their sins?

Because this ignorance was the cause of their troubles, John came exhorting them to repentance so that they might be convinced of their sins and seek a Redeemer. By repenting, they would be made better and sorrowful for their sins, and thus be ready to receive pardon. Therefore, after saying that he came preaching the baptism of repentance, he rightly adds, for the remission of sins, as if to say that he persuaded them to repent so they could more easily obtain this pardon.

Origen of Alexandria: Alternatively, you can understand the mountains and hills to be the hostile powers that have been overthrown by the coming of Christ.

St. Basil the Great: Just as hills differ from mountains in height but are otherwise the same, so also the adverse powers agree in their purpose but are distinguished from one another by the enormity of their offenses.

St. Gregory the Great: Alternatively, when a valley is filled, it increases, but when mountains and hills are brought low, they decrease. This is because the Gentiles, by faith in Christ, receive a fullness of grace, while the Jews, by their sin of treachery, have lost what they boasted in. For the humble receive a gift, because the proud of heart are kept far away.

St. John Chrysostom: Or, by these words he declares that the difficulties of the Law are turned into the ease of faith. It is as if he said: No more toils and labors await us; instead, grace and the remission of sins make an easy way to salvation.

Gregory of Nyssa: Or, He orders the valleys to be filled and the mountains and hills to be cast down to show that the rule of virtue neither falls short through deficiency nor overreaches through excess.

St. Gregory the Great: The crooked places are made straight when the hearts of the wicked, perverted by a course of injustice, are directed to the rule of justice. And the rough ways are changed to smooth when fierce and savage dispositions, by the influence of divine grace, return to gentleness and meekness.

St. John Chrysostom: He then adds the cause of these things, saying, And all flesh shall see the salvation of God. This shows that the virtue and knowledge of the Gospel will be extended to the very end of the world, turning humanity from savage ways and perverse wills to meekness and gentleness. Not only Jewish converts but all humankind shall see the salvation of God.

St. Cyril of Alexandria: That is, the salvation of the Father, who sent His Son as our Savior. The term "flesh" here is taken to mean the whole person.

St. Gregory the Great: Alternatively, All flesh—that is, every person—cannot see the salvation of God in Christ in this life. The Prophet, therefore, looks beyond this life to the last day of judgment, when all people, both the elect and the reprobate, will see Him equally.

Origen of Alexandria: No one who remains in his old state, and does not forsake his old habits and practices, can rightly come to be baptized. Whoever, then, wishes to be baptized must go forth. This is why those words are spoken so significantly: And he said to the multitude that went out to be baptized by him. To the crowds, then, who are going out to the water of baptism, He speaks the following words, for if they had already gone out, He would not have said, O generation of vipers.

St. John Chrysostom: The dweller in the wilderness, when he saw all the people of Palestine standing around him in wonder, did not bend beneath the weight of such respect, but rose up against them and rebuked them. Holy Scripture often gives the names of wild beasts to people according to the passions that drive them, sometimes calling them dogs for their shamelessness, horses for their lust, donkeys for their folly, lions and panthers for their predation and recklessness, asps for their deceit, and serpents and vipers for their venom and cunning. And so, in this place, John calls the Jews a generation of vipers.

St. Basil the Great: It may be observed that the words natus and filius are spoken of animals, but genimen can be said of the fetus before it is formed in the womb. The fruit of palm trees is also called genimina. However, that word is very seldom used with respect to animals, and when it is, it is always in a negative sense.

St. John Chrysostom: They say that the female viper kills the male during mating, and the offspring, as it grows in the womb, kills the mother. It thus comes into life by bursting open the womb, as if in revenge for its father’s death. The viper’s progeny, therefore, are parricides. Such also were the Jews, who killed their spiritual fathers and teachers.

But what if he found them not sinning, but beginning to convert? Surely, he ought not to rebuke them, but to comfort them. We answer that he paid no attention to outward appearances, for he knew the secrets of their hearts, as the Lord revealed them to him. They boasted too much about their forefathers. Therefore, cutting at this root, he calls them a generation of vipers—not because he blamed the Patriarchs or called them vipers.

St. Gregory the Great: Because the Jews hated good men and persecuted them, following in the steps of their physical ancestors, they are by birth the poisonous sons, as it were, of poisonous or sorcerous parents. But because the preceding verse declares that at the last judgment Christ will be seen by all flesh, it is rightly added, Who has warned you to flee from the wrath to come? The “wrath to come” is the sentence of final punishment.

St. Ambrose of Milan: We see these men, through the compassion of God, inspired with the prudence to seek repentance for their crimes, dreading with wise devotion the terror of the coming judgment. Or perhaps, according to the precept, Be you wise as serpents, they are shown to have a natural prudence. They perceive what is coming and earnestly desire help, though they still do not forsake what is harmful.

St. Gregory the Great: But because a person who does not now turn to the sorrows of repentance cannot then flee from the wrath of God, it is added, Bring forth therefore fruits...

St. John Chrysostom: For it is not enough for the penitent to stop sinning; he must also bring forth the fruits of repentance. As it says in the Psalms, depart from evil and do good. Just as in healing it is not enough only to pull out the arrow, we must also apply a salve to the wound. But he does not say “fruit,” but “fruits,” signifying abundance.

St. Gregory the Great: He warns them that they must bring forth not only the fruits of repentance, but fruits worthy of repentance. For one who has violated no law is permitted to enjoy what is lawful. But if a man has fallen into sin, he ought to cut himself off from what is lawful to the same degree that he remembers committing what is unlawful.

The fruit of good works ought not to be the same for the person who has sinned less and the person who has sinned more, nor for the one who has committed no crimes and the one who has committed some. In this way, it is adapted to the conscience of each person that they should seek a greater blessing on their good works through repentance, in proportion to the heavier penalties they have brought on themselves through guilt.

St. Maximus the Confessor: The fruit of repentance is an equanimity of soul, which we do not fully obtain as long as we are still sometimes affected by our passions. For we have not yet produced fruits worthy of repentance. Let us, then, repent truly, so that by being delivered from our passions we may obtain the pardon of our sins.

St. Gregory the Great: But the Jews, glorying in their noble birth, were unwilling to acknowledge themselves as sinners because they were descended from the stock of Abraham. So then it is rightly said, And do not begin to say to yourselves, ‘We have Abraham for our father.’

St. John Chrysostom: This does not mean that they had not descended in their natural lineage from Abraham, but that it does them no good to have Abraham as their father unless they maintain that relationship with respect to virtue. For Scripture is accustomed to define relationships not by nature, but by virtue or vice. Whichever of these two a man conforms to, he is called its son or brother.

St. Cyril of Alexandria: For what good is the nobility we inherit through the flesh, unless it is supported by kindred virtues in us? It is foolish, then, to boast of our worthy ancestors while falling away from their virtues.

St. Basil the Great: For the speed of its sire does not make a horse swift. Rather, just as the goodness of other animals is looked for in individuals, so also a man’s legitimate praise is that which is determined by the test of his own present worth. It is a disgraceful thing for a man to be adorned with the honors of another when he has no virtue of his own to commend him.

Gregory of Nyssa: So then, having foretold the rejection of the Jews, He goes on to allude to the calling of the Gentiles, whom He calls stones. Hence it follows, For I say to you...

St. John Chrysostom: It is as if He said, “Do not think that if you perish the Patriarch will be deprived of sons, for God can raise up children for him even from stones and prolong the line of his descendants.” For so it has been from the beginning, seeing that for men to be made for Abraham from stones is merely the equivalent of a son coming forth from the dead womb of Sarah.

St. Ambrose of Milan: But although God can alter and change the most diverse natures, in my mind a mystery is more significant than a miracle. For what else were they but stones, who bowed down to stones and so became like the idols they made? It is prophesied, therefore, that faith will be poured into the stony hearts of the Gentiles, and through faith the oracles promise that Abraham will have sons. But so that you may know who the men are that are compared to stones, he has also compared men to trees, adding, For now the ax is laid to the root of the tree. This change of figure was made so that, through this comparison, a more gracious growth of humanity might be understood to have now begun.

Origen of Alexandria: If the completion of all things had already begun then, and the end of time were close at hand, I would have no doubt that the prophecy was given because it was to be fulfilled at that time. But now that many ages have passed since the Spirit spoke this, I think it was prophesied to the people of Israel because their own destruction was approaching. For he gave this warning, among others, to those who went out to him to be baptized.

St. Cyril of Alexandria: By the ax, then, he declares the deadly wrath of God, which fell upon the Jews on account of the impieties they committed against Christ. He does not say the ax is yet fixed to the root, but that it was laid there (Latin: ad radicem), that is, near the root. For although the branches were cut down, the tree itself was not yet entirely destroyed, for a remnant of Israel shall be saved.

St. Gregory the Great: Or we may understand it this way: The tree represents the whole human race in this world, but the ax is our Redeemer. Like an ax with its handle and iron, He is held, as it were, in the hand of man, but strikes by the power of God. This ax is now laid at the root of the tree; for although it waits patiently, it is clear what it is about to do.

We must observe that this ax is to be laid not at the branches, but at the root. For when the children of the wicked are taken away, what is this but the cutting off of the branches of an unfruitful tree? But when the whole family, together with the parent, is removed, the unfruitful tree is cut off from the very root.

Every hardened sinner finds the fire of hell prepared for him all the more quickly as he disdains to bring forth the fruits of good works. Hence it follows, Every one then...

St. John Chrysostom: It is elegantly said, that does not bear fruit, and it is added, good. For God created man as a creature fond of work, and constant activity is natural to him, while idleness is unnatural. Idleness is harmful to every part of the body, but much more to the soul, for the soul, being by nature in constant motion, does not permit sloth. But just as idleness is an evil, so also is unworthy activity. Having spoken of repentance before, he now declares that the ax lies near—not actually cutting, but only instilling terror.

St. Ambrose of Milan: Let him, then, who is able, bring forth fruit leading to grace, and him who ought, fruit leading to repentance. The Lord is near, seeking His fruit; He will cherish the fruitful but rebuke the barren.

St. Gregory the Great: In John's preceding words, it is clear that the hearts of his hearers were troubled and that they sought his advice. As it is added, And they asked him, saying... etc.

Origen of Alexandria: Three classes of men are introduced as asking John about their salvation: one that Scripture calls the multitude, another that it names the Publicans, and a third that is identified as the soldiers.

Theophylact of Ohrid: Now to the publicans and soldiers he gives a command to abstain from evil. But to the multitudes, since they were not living in an evil condition, he commands them to perform a good work, as it follows: He that has two coats, let him give one.

St. Gregory the Great: Because a coat is more necessary for our use than a cloak, it is part of bringing forth fruit worthy of repentance that we should share with our neighbors not only our surplus but also what is absolutely necessary for us, such as our coat or the food with which we sustain our bodies. Therefore, it follows, And he who has food, let him do likewise.

St. Basil the Great: By this we are taught that we are obligated to give everything we have beyond our necessary daily support to the one who has nothing, for the sake of God, who has liberally given us all that we possess.

St. Gregory the Great: For since it was written in the law, You shall love your neighbor as yourself, he is shown to love his neighbor less than himself who does not share with him in his distress the very things that are necessary for himself. Therefore, the precept is given to share one of two coats with a neighbor, since if one coat is divided, no one is clothed. We must note in this how valuable works of mercy are, since of all the works worthy of repentance, these are commanded before all others.

St. Ambrose of Milan: For other commands of duty relate only to individuals, but mercy has a common application. It is therefore a command for everyone to give to the one who has nothing. Mercy is the fullness of virtues, yet even in mercy, a proportion is observed to match the capacity of a person's condition, in that each individual is not to deprive himself of everything, but to share what he has with the poor.

Origen of Alexandria: But this passage allows for a deeper meaning. For just as we ought not to serve two masters, neither should we have two coats, lest one be the clothing of the old man and the other of the new. Instead, we ought to cast off the old man and give to him who is naked. For one man has one coat and another has none at all; therefore, the strength of the two is exactly opposite. And just as it has been written that we should cast all our crimes to the bottom of the sea, so we ought to throw off our vices and errors and lay them upon him who has caused them.

Theophylact of Ohrid: But someone has observed that the two coats are the spirit and the letter of Scripture, and that John advises the one who has these two to instruct the ignorant and give him at least the letter.

The Venerable Bede: The great virtue in the Baptist's discourse is shown by this: that he compelled the publicans, and even the soldiers, to seek his counsel concerning their salvation, as it follows when the publicans came to him.

St. John Chrysostom: Great is the force of virtue that makes the rich seek the way of salvation from the poor—from him who has nothing.

The Venerable Bede: He therefore commands them to exact no more than what was appointed to them, as it follows: And he said to them, Do no more than what is appointed to you. Publicans are those who collect public taxes or farm the public revenue. Those who pursue this world's gain through business are also known by the same title. He forbids all of them, each in his own sphere, from practicing deceit, so that by first restraining themselves from desiring other people's goods, they might eventually come to share their own with their neighbors.

It follows that the soldiers also asked him. In the most just manner, he advises them not to seek gain by falsely accusing those whom they ought to benefit by their protection. Hence it follows, And he says to them, Strike no one, (that is, violently), nor accuse any falsely, (that is, by unjustly using arms), and be content with your wages.

St. Ambrose of Milan: He was thereby teaching that wages were attached to military duty, so that men seeking gain would not go about as robbers.

St. Gregory of Nazianzus: For by “wages” he refers to the imperial pay and the rewards assigned for distinguished actions.

St. Augustine of Hippo: For he knew that soldiers, when they use their arms, are not murderers but ministers of the law; not avengers of their own injuries but defenders of the public safety. Otherwise, he might have answered, “Put away your arms, abandon warfare, strike no one, wound no one, destroy no one.”

For what is it that is blamed in war? Is it that men die—who must die at some time or other—so that the conquerors might rule in peace? To blame this is the part of timid, not religious, men.

The desire to injure, the cruelty of revenge, a savage and pitiless disposition, the fierceness of rebellion, the lust for power, and similar things are the evils justly blamed in war. These wars are generally undertaken and carried on by good men—either by the command of God or some lawful authority—for the sake of punishing the violence of those who resist. This happens when they find themselves in a situation where their very position justly obliges them either to command such an action themselves or to obey when others command it.

St. John Chrysostom: But John’s desire, when he spoke to the publicans and soldiers, was to bring them to a higher wisdom. Since they were not yet ready for it, he revealed more common truths to them, lest if he put forward the higher truths, they would pay no attention and be deprived of the others as well.

Origen of Alexandria: It was fitting that more deference should be paid to John than to other men, for he lived as no other man did. Therefore, they most rightly regarded him with affection, but they did not keep within proper bounds; hence it is said, But while the people were in expectation... whether he were the Christ.

St. Ambrose of Milan: Now what could be more absurd than that he, who was imagined to be someone else, should not be believed in his own person? He whom they thought to have come through a woman is not believed to have come through a virgin, while in fact the sign of the divine coming was placed in the childbearing of a virgin, not of an ordinary woman.

Origen of Alexandria: But love is dangerous when it is uncontrolled. For whoever loves someone ought to consider the nature and reasons for that love, and not love more than the object deserves. For if he passes the proper measure and bounds of love, both the one who loves and the one who is loved will be in sin.

Greek Expositors: And so, John did not glory in the high regard everyone had for him, nor did he seem to desire the deference of others in any way, but instead embraced the deepest humility. Hence it follows, John answered.

The Venerable Bede: But how could he answer those who secretly thought he was the Christ, unless it was because they not only thought this, but also (as another Evangelist declares) sent priests and Levites to him and asked him whether he was the Christ or not?

St. Ambrose of Milan: Alternatively, John saw into the secrets of the heart. But let us remember by whose grace he did this, for it is a gift of God to reveal things to man, not a human virtue. Human ability is assisted by the divine blessing, rather than being capable of perceiving such things by any natural power of its own.

Quickly answering them, he proved that he was not the Christ, for his works were visible operations. As a person is composed of two natures, soul and body, the visible part of the mystery is sanctified by what is visible, and the invisible part by what is invisible. By water the body is washed; by the Spirit the soul is cleansed of its stains. It is permitted for us also to have the sanctifying influence of the Deity breathed upon us in the very water of baptism.

Therefore, there was one baptism of repentance and another of grace. The latter was by both water and the Spirit, while the former was by one only. The work of man is to produce repentance for his sin; it is the gift of God to pour in the grace of His mystery. Devoid of all envy for Christ’s greatness, he declared not by word but by deed that he was not the Christ. Hence it follows, There comes one mightier than I after me.

In these words, mightier than I, he makes no comparison, for there can be none between the Son of God and a man. Instead, he says this because while there are many who are mighty, no one is mightier than Christ. Indeed, he was so far from making a comparison that he adds, the latchet of whose shoes I am not worthy to unloose.

St. Augustine of Hippo: Matthew says, Whose shoes I am not worthy to bear. Therefore, if it is worthwhile to understand any difference in these expressions, we can only suppose that John said one at one time and the other at another time, or both together: to bear his shoes, and to loose the latchet of his shoes. In this way, though one Evangelist may have related one phrase and the others another, all have related the truth. But if John intended nothing more by speaking of our Lord's shoes than to show His excellence and his own humility, then whether he said loosing the latchet of the shoes, or bearing them, those who used their own words to express the same meaning of humility by mentioning the shoes have still kept the same sense.

St. Ambrose of Milan: By the words, Whose shoes I am not worthy to bear, he shows that the grace of preaching the Gospel was conferred upon the Apostles, who were shod for the Gospel. He seems to say this, however, because John frequently represented the Jewish people.

St. Gregory the Great: But John declares himself unworthy to loose the latchet of Christ’s shoes, as if he openly said, "I am not able to reveal the footsteps of my Redeemer, for I do not presume to unworthily take the name of bridegroom for myself." This is because it was an ancient custom that when a man refused to marry the woman he was supposed to, whoever came to her as the next of kin with the right to marry her was to loose his shoe. Or, because shoes are made from the skins of dead animals, our Lord, in becoming flesh, appeared as if with shoes, taking upon Himself the dead flesh of our corruption. The latchet of the shoe is the connecting point of the mystery. John, therefore, cannot loose the latchet of the shoe because he is not able to fathom the mystery of the Incarnation, even though he acknowledged it by the Spirit of prophecy.

St. John Chrysostom: And having said that his own baptism was only with water, he next shows the excellence of the baptism brought by Christ, adding, He shall baptize you with the Holy Spirit and with fire. By this very metaphor, he signifies the abundance of grace. For he does not say, "He shall give you the Holy Spirit," but He shall baptize you. And again, by adding the word "fire," he shows the power of grace. And just as Christ calls the grace of the Spirit "water"—meaning by water the resulting purity and the abundant consolation brought to minds capable of receiving Him—so also John, by the word "fire," expresses the fervor and integrity of grace, as well as the consuming of sins.

The Venerable Bede: The Holy Spirit may also be understood by the word "fire," for He kindles with love and enlightens with wisdom the hearts that He fills. Hence, the Apostles also received the baptism of the Spirit in the appearance of fire. There are some who explain that we are now baptized with the Spirit, but hereafter we shall be baptized with fire. They argue that just as we are now truly born again for the remission of our sins by water and the Spirit, so then we shall be cleansed from certain lesser sins by the baptism of purifying fire.

Origen of Alexandria: Just as John was waiting by the river Jordan for those who came to his baptism—driving some away, saying, O generation of vipers, but receiving those who confessed their sins—so shall the Lord Jesus stand in the fiery stream with the flaming sword. Whoever, after the close of this life, desires to pass over to Paradise and needs purification, He may baptize him with this bath and bring him over to Paradise. But He will not baptize with the bath of fire anyone who does not have the seal of the former baptisms.

St. Basil the Great: But because he says, He shall baptize you with the Holy Spirit, let no one consider a baptism valid in which only the name of the Spirit has been invoked. For we must always keep undiminished the tradition that has been sealed to us in life-giving grace. To add anything to it or take anything from it excludes one from eternal life.

Greek Expositors: By these words, then, He shall baptize with the Holy Spirit, he signifies the abundance of His grace and the fullness of His mercy. But lest anyone should suppose that while it is in the Creator's power and will to bestow grace abundantly, He will have no reason to punish the disobedient, he adds, whose fan is in his hand. This shows that He is not only the rewarder of the righteous, but also the avenger of those who speak lies. The fan expresses the swiftness of His judgment. For He does not use a lengthy trial process to pass sentence, but in an instant and without any delay, He separates those who are to be condemned from the company of those who are to be saved.

St. Cyril of Alexandria: By the following words, And he will throughly purge his floor, the Baptist signifies that the Church belongs to Christ as her Lord.

The Venerable Bede: For the floor represents the present Church, in which many are called, but few are chosen. The purging of this floor is carried on individually even now, whenever a perverse offender is either cast out of the Church for his open sins (by the hands of the priesthood) or is condemned by divine judgment after death for his secret sins. And at the end of the world, it will be accomplished universally, when the Son of Man shall send forth his angels, and they shall gather out of his kingdom all things that offend.

St. Ambrose of Milan: By the sign of a fan, then, the Lord is declared to possess the power of discerning merits, since when the grain is winnowed on the threshing floor, the full ears are separated from the empty ones by the trial of the blowing wind. Hence it follows, And he will gather the wheat into his garner. By this comparison, the Lord shows that on the day of judgment He will discern the solid merits and fruits of virtue from the fruitless lightness of empty boasting and vain deeds, and will place those of more perfect righteousness in His heavenly mansion. For that is indeed the more perfect fruit which was considered worthy to be like Him who fell as a grain of wheat, so that He might bring forth fruit in abundance.

St. Cyril of Alexandria: But the chaff signifies those who are trifling and empty, blown about and liable to be carried away by every blast of sin.

St. Basil the Great: But they are mixed in with those who are worthy of the kingdom of heaven, just as the chaff is mixed with the wheat. This mixture, however, is not based on their love of God and neighbor, nor on their spiritual gifts or temporal blessings.

Origen of Alexandria: Alternatively, because the wheat and chaff cannot be separated without the wind, He has the fan in His hand, which reveals some to be chaff and others to be wheat. For when you were like the light chaff (that is, unbelieving), temptation showed you to be what you did not know you were. But when you bravely endure temptation, the trial does not make you faithful and enduring; rather, it brings to light the virtue that was hidden in you.

Gregory of Nyssa: But it is well to know that the treasures which, according to the promises, are laid up for those who live righteously are such as human words cannot express, as eye has not seen, nor the ear heard, nor has it entered into the heart of man to conceive. And the punishments that await sinners bear no proportion to anything that now affects the senses. And although some of those punishments are called by names we use, their nature is very different. For when you hear of "fire," you are taught to understand something different from ordinary fire by the following expression: that is not quenched.

St. Gregory the Great: The fire of hell is wonderfully expressed here. Our earthly fire is kept up by heaping wood on it and cannot live unless supplied with fuel. The fire of hell, on the contrary, though a bodily fire that burns the bodies of the wicked who are put into it, is not sustained by wood but, once created, remains unquenchable.