Thomas Aquinas Commentary Matthew 3

The Evangelist wrote about Christ’s entrance into the world; now, however, he writes about the course of His life, which is, in fact, considered according to the spreading of His teaching, for He came for this purpose (John 18:37). Now, in reference to His teaching, two things are observed. Firstly, the preparation for His teaching is related; secondly, the teaching itself is related (chapter 5). Two things are required for a teacher of Gospel teaching: firstly, that he be clothed with sacred mysteries, and secondly, that he be tested in His virtues. And so, two things precede His teaching: His baptism and His temptation (chapter 4).

Regarding the first of these, he does two things. Firstly, John’s baptism is presented, where it is said, Went out to him Jerusalem; secondly, the instruction of those baptized is presented, where it is said, And seeing many. John invited them in two ways: by word and by example. The latter is where it is said, And the same John had his garment of camel’s hair, and so on. Regarding John’s teaching, he does or mentions three things: firstly, the person of the teacher is presented; secondly, the doctrine is related; and thirdly, the confirmation is related. The second is where it is said, Do penance; and the third is where it is said, For this is he that was spoken of.

Regarding the person of John, five things are related: the time, the person himself, his ministry, his life’s purpose, and the place. The first is where it is said, In those days, and so on. This should not be referred to the days previously mentioned, namely, the days of Christ’s infancy; for it is not to be understood that this happened during the days when Christ returned from Egypt. But this is stated this way because Christ continually lived in Nazareth after He returned from Egypt: And the child grew, and waxed strong, full of wisdom; and the grace of God was in him (Luke 2:40). Secondly, the person is presented, where it is said, Cometh John; he cometh, that is, he appeared, who had first been hidden. He is the man of whom it is said, This man came for a witness, to give testimony of the light (John 1:7).

But why did Christ want his testimony when He would have the testimony of His own works?

The answer is that this was for three reasons:

1. Because of us, who are brought to the knowledge of spiritual things through things that are familiar to us: This man came for a witness, to give testimony to the light (John 1:7). But why did he give testimony to the light? That all men might believe through him (John 1:7).
2. Because of the Jews’ malice, for Christ was not alone giving testimony to Himself, according to what they were saying: Thou givest testimony of thyself (John 8:13). But also, another person gave testimony to Him: You sent to John, and he gave testimony to the truth (John 5:33).
3. To show the equality of Christ to the Father, because as the Father had forerunners, namely, the prophets, so Christ would also have them: And thou, child, shalt be called the prophet of the Highest for thou shalt go before the face of the Lord to prepare his ways (Luke 1:76).

Thirdly, his ministry of baptizing is related. This was his special ministry; he was the first who baptized, and his baptism was preparatory for Christ’s baptism, because if Christ had commanded a new rite, men might have been immediately scandalized. And so John came beforehand so that he might prepare men for baptism: That he may be made manifest in Israel (John 1:31). Fourthly, his life’s purpose is related, for he cometh to preach diligently, and so it is said, Preaching baptism. Christ indeed was about to baptize and commanded it to be done: Go, teach ye all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost (Matthew 28:19). John, however, prepared the way for the baptizing of both Christ and the Apostles.

And observe that John was thirty years old when he did this, at which age David was made king and Joseph received the rule of the kingdom of Egypt. From this, it is to be understood that one should not be elevated to any ministry before reaching a mature age.

Fifthly, the place is presented: In the desert. Now he preached in the desert for four reasons:

1. He was in the desert so that men might listen to him more peacefully. For in the city many curious men were hindering his discourses, but in the desert only zealous men were going out to hear him. The words of the wise are as goads, and as nails deeply fastened in, which by the counsel of masters are given from one shepherd (Ecclesiastes 12:11).
2. He was in the desert because it was in accord with his preaching, for he was preaching penance. Now a place of penance should be of such a nature, either physically or mentally: Lo, I have gone far off flying away; and I abode in the wilderness (Psalms 54:8).
3. This was to show the condition of the Church, which is signified by the desert. For it is to be understood that the preaching of salvation is not in the synagogue but in the Church. Give praise, O thou barren, that bearest not sing forth praise, and make a joyful noise, thou that didst not travail with child for many are the children of the desolate more than of her that hath a husband, saith the Lord (Isaiah 54:1).
4. This was to designate the condition of the Jews, who were already being abandoned by God: Behold, your house shall be left to you desolate (Matthew 23:38).

He continues, Do penance, and so on. John announces a certain new life, as Augustine says in his book De Poenitentia, “No man who has the use of free will can begin the new life unless he first repents of his former life.” See the Gloss. And thus, he first advises penance; and secondly, he announces salvation, where it is said, For the kingdom of heaven is at hand. Likewise, Do penance, by which comes the remission of sin. Chrysostom says, “Once the Son of God was born, God sent His herald into the world.”

And observe that it is one thing to do penance and another to repent. A man repents who weeps for his sins and, by weeping, does not commit them again. And know that the whole matter refers to the mind’s resolution, so that it may be truly said, ‘And by weeping he does not commit them,’ that is, he resolves not to commit them, for repentance requires this. To do penance, however, means to satisfy for one’s sins: Bring forth fruits worthy of penance (Luke 3:8).

And here a question arises: Since all sins are forgiven in baptism, why does John, when foretelling Christ’s baptism, begin with penance?

And it is answered in the Gloss that penance is threefold:

1. Before baptism, because one should have sorrow for one’s sins when one approaches the sacrament.
2. After baptism, one should have sorrow for mortal sins.
3. One should have sorrow for venial sins.

Here, the penance discussed is that which is after baptism; therefore, Peter said, Do penance (Acts 2:38), namely, that you may be able to attain salvation.

Is at hand. And observe that the promised kingdom of heaven is nowhere found in the books of the Old Testament; but John is the first to announce it, which pertains to his dignity.

Now the kingdom of heaven, in Sacred Scripture, can be understood in four different ways:

1. Sometimes, this means Christ Himself dwelling in us by grace: The kingdom of God is within you (Luke 17:21). And this is said to be the kingdom of God because, by the indwelling of grace, the way to the heavenly kingdom is begun in us.
2. Sometimes it means Sacred Scripture: The kingdom of God shall be taken from you (Matthew 21:43), that is to say, Sacred Scripture. And Scripture is said to be a kingdom because its law leads to a kingdom.
3. Sometimes it means the Church militant on earth: The kingdom of heaven is like to a net cast into the sea, and gathering together of all kind of fishes, and so on (Matthew 13:47). And this is called the kingdom of heaven because it was founded to be like the heavenly Church.
4. Sometimes the heavenly court is called the kingdom of heaven: They shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven (Matthew 8:11).

Before John’s time, however, the kingdom of heaven was not mentioned, but only the kingdom of the Jebusites; but now the kingdom of heaven is promised to His Church.

Afterwards, the confirmation of this preaching is related: This is he that was spoken of by Isaiah the prophet, and so on. And, as Augustine says, this passage can be explained in two ways. Firstly, the words of the Evangelist could be rephrased: ‘This is he who was written about’; and then the meaning is clearer. Secondly, Matthew inserts this statement as being the words of John, discoursing on penance. Therefore, This is he, that is to say, ‘I am he.’ And so he speaks of himself as being a different person, just as in John 1 the author speaks of himself as being a different person; but though the words do not indicate this meaning, they have the same sense.

For this is he of whom it was written, The voice of one crying in the desert: Prepare ye the way of the Lord, make straight in the wilderness the paths of our God (Isaiah 40:3). Three things are set forth by which the three things preached are confirmed:

1. The place of John’s preaching is confirmed, because it reads, The voice of one crying in the desert.
2. The coming of the kingdom of heaven is confirmed; for this reason, it reads, Prepare ye the way.
3. Penitence is confirmed, where it is said, Make straight his paths.

He says, therefore, A voice of one crying in the desert. And he says, A voice, for three reasons:

1. Because, as Gregory says, “The voice precedes the word and John precedes Christ.” He shall go before him in the spirit and power of Elias (Luke 1:17).
2. Because through the voice the word is known; so John makes Christ known: That he may be made manifest in Israel, therefore am I come baptizing with water (John 1:31).
3. Because a voice without a word does not give certainty of the mind: For if the trumpet give an uncertain sound, who shall prepare himself to the battle? (1 Corinthians 14:8).

And the revelation of divine mysteries was not made through John except insofar as he announced Christ, and through Christ the word was revealed: The only begotten Son who is in the bosom of the Father, he hath declared him (John 1:18).

As was said above, a voice of one crying; and this can be understood in two ways. Firstly, it can be understood of the crying of Christ, who was speaking in John: Do you seek a proof of Christ that speaketh in me? (2 Corinthians 13:3). In like manner, He cried in all the prophets. For this reason, it is always said, “The word of the Lord came to Jeremiah,” or “The word of the Lord came to Isaiah,” and so on. And, nevertheless, none of these are called a voice, because they did not immediately precede Christ: Behold I send my angel, and he shall prepare the way before my face. And presently the Lord, whom you seek, and the angel of the testament, whom you desire (Malachi 3:1).

Or, a voice crying, refers to John shouting. One should know that shouting is made to the deaf, and such were the Jews: Hear, ye deaf, and, ye blind, behold that you may see. Who is blind, but he to whom I have sent my messengers? (Isaiah 42:18). Secondly, shouting is made out of indignation: The Lord was exceedingly angry with his people: and he abhorred his inheritance (Psalms 105:40). Thirdly, shouting is made to those far away, and these people were withdrawn from God.

Prepare ye the way of the Lord. And it seems it would have been more suitable if he had said, ‘Prepare your way’ for receiving the Lord. And it should be known that we were so weak that we could not have drawn near to the Lord unless He came to us. And thus John said earlier, “The kingdom of God is at hand”; and so it is said, Prepare ye. But what is this way? It is faith, which is by hearing: That Christ may dwell by faith in your hearts (Ephesians 3:17). Gregory says, “Faith’s way is devout hearing”; Be prepared to meet thy God, O Israel (Amos 4:12).

Make straight. Faith is universal, and so it is one; but it directs various works. And thus he says, make straight. Now, the ways of these works are straight only when they are not inconsistent with the divine law, which is the measure of all human acts, just as the measure of the goodness of a clay vessel is according to the potter’s purpose, as can be gathered from Jeremiah 18. Or this saying, namely, prepare ye, pertains to charity, which is necessary for salvation: This is the way, walk in it: and go not aside neither to the right hand, nor to the left (Isaiah 30:21). Therefore, by the way is understood all that pertains to salvation in general: I will show unto you yet a more excellent way (1 Corinthians 12:31). But the paths are the observances of the counsels: which paths are said to be straight because they should not be made out of vainglory. Do not your justice before men, to be seen by them (Matthew 6:1); Her ways are beautiful ways, and all her paths are peaceable (Proverbs 3:17).

Afterwards, it is shown how John bore witness to Christ by his life, where it is said, And the same John. But who bore witness to John, who now bears witness to Christ? And the answer is that his life bore witness to himself. This is because, as Chrysostom says, no one is a worthy witness of another unless he is his own witness, and this is by a good life. The attire of the body, and the laughter of the teeth, and the gait of the man, show what he is .

Therefore, his austerity in life and food is described here, and the passage is, And he was clothed with camel’s hair, and so on. Other men had garments of wool, but John of hair. For he considered a woolen garment to be a luxury, which is not fitting for a preacher. Likewise, a leathern girdle. That can be explained in two ways. Jerome says that at that time the Jews used to wear a belt of wool; but John, considering this to be a luxury, made his belt out of skins in imitation of Elijah, as is said in 2 Kings 1. Rabanus explains it otherwise, saying that John wore raw, untreated skins and used them to restrain concupiscence; and so it is said, And a girdle.

Whether it is explained in one way or the other, in both ways, nevertheless, the austerity of his life is understood. And his food was locusts and wild honey. This food was not prepared but was what nature provided; and there are certain species of locusts fit for eating.

And wild honey. This can be understood in two ways. For, properly, that honey which is said to be wild is not found in man-made beehives but in the forests, in some trees.

And others say that it is sugar cane, and the kind of “honey” which is found inside the reed is very sweet. Nevertheless, in all these explanations, nothing else is concluded except that he was content with simple things: Having food, and wherewith to be covered, with these we are content (1 Timothy 6:8).

Afterwards, his baptism is discussed, for which reason it is said, Then went out. And three things are mentioned:

1. How the crowds were visiting him.
2. How the crowds were baptized.
3. How they were confessing their sins.

And regarding the first, it should be known that three things were drawing men to go out to John:

1. His preaching was new, in that they had never heard any mention of the kingdom of heaven: Dost thou know the order of heaven, and canst thou set down the reason thereof on the earth? (Job 38:33). John was the first to teach that the concept of the kingdom of heaven was not to be understood as being primarily based on earth.
2. They were invited by his manner of life; for this reason, he says, Then went out, namely, those seeing his life: Show me thy faith without works; and I will show thee, by works, my faith, and so on (James 2:18).
3. They were drawn to go out because Judea was deprived of the instruction of the Prophets: Our signs we have not seen, there is now no prophet (Psalms 73:9).

And thus, they were going out from Judea to see; and the passage is, Then they were going out, and were baptized by him in the Jordan.

But why was he baptizing in the Jordan? It was because baptism was first prefigured in the Jordan in 2 Kings 2, where it is said that Elisha passed over the Jordan, and Elijah was taken up into heaven. Again, it was there that Naaman the leper was cleansed, which signifies the cleansing from sins in baptism. Likewise, it is because its very meaning is in accord with baptism; for ‘Jordan’ means ‘descent,’ and it signifies the humility which a man should have in baptism: As newborn babes, desire the rational milk without guile (1 Peter 2:2).

The third point regarding his baptism is related where he says, Confessing their sins. The reason why confession was introduced was given earlier, namely, that it is necessary for salvation: Confess your sins one to another (James 5:16). And the Gloss says that it was introduced so that man might have shame. But it should be known that shame is an incidental reason; the main reason confession was introduced is because of the power of the keys. For no one could bind or loosen unless he knew what was to be bound or loosened. Therefore, just as no one can eliminate the necessity of the keys, so also no one could eliminate vocal confession.

But it is asked whether one approaching baptism is bound to confess. It seems that he would not need the power of the keys, since all sins are forgiven in baptism.

But it is to be answered that one is obliged to confess at least in general; and one does this when he renounces Satan and all his pomps. For in doing this, a man declares he was under the dominion of Satan.

And seeing many. After having indicated that John was baptizing many, here he discusses their instruction; and, regarding this, he does two things. Firstly, it is related who they are who may be instructed; and secondly, their instruction is related, where he says, Who hath showed you to flee from the wrath to come? Therefore, he says, And seeing many of the Pharisees and Sadducees.

It should be known that among the Jews there were some sects, and among them, these were the principal ones. Now a Pharisee is one who is set apart, as it were, from common life because of his observances. These men spoke well on many points; nevertheless, they were erring in that, as it is said, they maintained that everything happens out of necessity.

Other men, namely, the Sadducees, were saying that they were just men because of certain special observances of the Law. These same men did not receive the Prophets, nor did they affirm that the soul would be raised again after the corruption of the body, nor did they affirm the existence of anything spiritual.

And both sects were identified by their very names, because ‘Phares’ means ‘division,’ which is opposed to charity. And these men were completely separated from other men, as if they were to have a superabundance of the Holy Spirit.

For this would be something good. Others also, namely, the Sadducees, were usurping justice for themselves, against whom it is written: For they, not knowing the justice of God, and seeking to establish their own, have not submitted themselves to the justice of God (Romans 10:3). And even though they appeared to be more just, they were coming to John as to a teacher: Kings shall see, and princes shall rise up, and adore, for the Lord’s sake, because he is faithful, and for the holy One of Israel, who hath chosen thee (Isaiah 49:7).

Therefore, these men were being fittingly instructed here; for this reason, it is said, Who hath showed you to flee from the wrath to come?

And observe that instruction should be varied according to the condition of the hearers. For it suffices to speak briefly about those things which pertain to salvation to simple men; but the detailed points should be explained to the wise. The Apostle intimates this: And I could not speak to you as unto spiritual, but as to carnal (1 Corinthians 3:1). John acted in this manner. He briefly admonished the crowds concerning penance, and he proclaimed the kingdom of heaven.

He explained each of these two things to the Pharisees. For this reason, he first exhorts to penance; and secondly, he announced the drawing near of the kingdom of heaven, where it is said, I indeed baptize you, and so on.

In regard to the first, he does two things. Firstly, he gives an incentive for doing penance; and secondly, he removes those things that might withdraw a man from doing penance, where it is said, And do not think to say within yourselves, We have Abraham for our father.

Regarding the first of these, he does two things. Firstly, he gives the incentive for doing penance; and secondly, he sets forth the manner of doing perfect penance, where it is said, Bring forth therefore fruit worthy of penance.

Now there are two things that incline one to do penance: the consideration of one’s own sins (Show my people their wicked doings (Isaiah 58:1)), and the fear of divine judgment. John proclaimed these two things. For this reason, he says, Ye brood of vipers.

And note that a man is said to be the son of him whom he imitates. Your father an Amorrite (Ezekiel 16:45). You are of your father the devil, and the desires of your father you will do (John 8:44). These men were similar to vipers, and so he says, Ye brood of vipers.

And they are like vipers in three ways, according to Chrysostom. Firstly, its nature is to hasten back to water when it poisons someone; and if it finds water, it does not die; otherwise, it dies. For this reason, John, considering their intention in coming to the water of baptism, said, Ye brood of vipers. But why were those who were poisoned coming for baptism? It was because John was promising them the remission of their sins. Hence, he was making those who were laying aside their evil will enter the water, and so he says, Do penance. And he was baptizing them.

A second natural characteristic of a viper is that by being born it kills its parents; for this reason, it is said, as it were, “giving birth violently.” And these men do likewise: Which of the prophets have you not killed? (Acts 7:52).

The third reason is because a viper is beautiful externally but has venom internally. These men also are externally beautiful, having simulated a certain justice, but internally have sins. Woe to you scribes and Pharisees, hypocrites; because you are like to whited sepulchres, which outwardly appear to men beautiful, but within are full of dead men’s bones, and of all filthiness (Matthew 23:27). And according to this, brood of vipers stands for something evil.

Ambrose explains this otherwise, saying that prudence is ascribed to serpents: Be ye wise as serpents (Matthew 10:16). For this reason, John, commending them for their prudence because they were coming for baptism, says, Ye brood of vipers.

The first thing, therefore, that leads one to do penance is the consideration of one’s own sins; the second is fear of the divine judgment: By the fear of the Lord every one declineth from evil (Proverbs 15:27); Know ye that there is a judgment (Job 19:29). And this is just what he says: Who hath showed you to flee from the wrath to come?

And it is to be known that Ambrose and Chrysostom explain this as referring to past events, but Rabanus explains it as referring to future events; for this reason, he says, “Who will show you?”

And according to Ambrose it is thus: Ye brood of vipers, who hath showed you to flee from the wrath to come? As if he were to say: no one, except God. Show us, O Lord, thy mercy; and grant us thy salvation (Psalms 84:8).

According to Chrysostom, it is thus: Ye brood of vipers is said because they retain their willingness to sin, and who hath showed you to flee, when you will such things as you do? Not so, because Isaiah said, Wash yourselves, be clean, take away the evil of your devices from my eyes (Isaiah 1:16). Not so, because David said: Wash me yet more from my iniquity, and cleanse me from my sin (Psalms 50:4); and afterwards it continues, A sacrifice to God is an afflicted spirit: a contrite and humbled heart, O God, thou wilt not despise (Psalms 50:19).

Rabanus explains this of the future, thus: it is as if he were to say, ‘It is good that you would do penance, because otherwise, who will show you?’ Whither shall I go from thy spirit? or whither shall I flee from thy face? (Psalms 138:7).

Anger, for God, is not to be taken to mean a mood of the mind but rather as standing for its effect; for this reason, His anger is revenge.

After having given two reasons for doing penance, the Evangelist afterwards concludes, Bring forth therefore fruit worthy of penance. Now in a tree the fruits come after the flowers; and if the flowers are not followed by fruits, then that tree is good for nothing. For the flower of penance indeed appears in contrition, but the fruit of penance is in its execution. My flowers are the fruit of honor and riches .

And note that one is the fruit of justice and another is that of penance: for more is required of a penitent than of one who has not sinned. Now there are three fruits worthy of penance.

1. The first is that one punish himself for that which one has committed, and this is done according to the judgment of a priest. For after thou didst convert me, I did penance: and after thou didst shew unto me, I struck my thigh (Jeremiah 31:19). That is, ‘I afflicted my flesh.’
2. The second is that one flee from sins and the occasions of sin; hence, it is said that one is said to satisfy if one cuts off the causes of sin: My son, hast thou sinned? Do so no more: but for thy former sins pray that they may be forgiven thee… as from the face of a serpent .
3. The third is that one strive as much to do well as one had striven to sin: I speak an human thing, because of the infirmity of your flesh. For as you have yielded your members to serve uncleanness and iniquity, unto iniquity: so now yield your members to serve justice, unto sanctification (Romans 6:19).

Afterwards, he removes the obstacles to doing penance, when he says, And think not to say within yourselves, We have Abraham. There are two obstacles to doing penance: presumption regarding oneself, and despair of a divine judgment. Initially, he removes the first; and next, he removes the second, where it is said, For now the axe is laid to the root of the trees. Firstly, he proscribes the impediment; and secondly, he gives the explanation, where it is said, For I tell you.

He says, therefore, And think not to say within yourselves, We have Abraham for our father. These men were descendants of Abraham according to the flesh. For this reason, they could think that however much they might sin, God would be merciful to them for the sake of Abraham: Why, O Lord, is thy indignation enkindled? (Exodus 32:11) and afterwards it is said, “Remember Abraham, Isaac, and Israel, thy servants.” And so John proscribes this: And think not to say. And such is a manner of speaking, as though he were to say, ‘You should not say this, because it will be of no avail to you.’ Not they that are the children of the flesh are the children of God: but they that are the children of the promise are accounted for the seed, and so on (Romans 9:8). For these men were glorifying very much in being children of Abraham, but the Lord says, If you be the children of Abraham, do the works of Abraham (John 8:39). Against such persons, Chrysostom says, “What does an illustrious parentage avail him whom morals defile?” And this is also true in spiritual affairs. Afterwards, he gives the explanation, For I tell you (for it is greater to imitate a father than to be born of him): God is able of these stones to raise up children to Abraham. It is read in Joshua 4, that when the people of Israel passed over the Jordan without getting their feet wet, in memory of the miracle Joshua commanded that twelve stones be drawn from the bottom of the river and be placed on the edge of the river and twelve stones from the edge of the river be put into the river. Now, when John was baptizing in that place, he pointed to these rocks.

Now this can be understood in two ways. Firstly, it can be understood in regard to its literal sense, for the first foundation of faith is to believe in the omnipotence of God: I know that thou canst do all things, and no thought is hid from thee (Job 42:2). Or we can understand the rocks to be the Gentiles, who are called ‘rocks’ for two reasons. The first is that they adore rocks, and the second is because of their hardness. Although rocks are hard, nevertheless, they retain an impression for a long time: and although a building made out of them is built slowly, nevertheless, it is strong and durable. For this reason, the Gentiles, although they were hard to receiving the faith of Christ, nevertheless, they held it strongly. This is signified in Ezekiel 36:26: I will take away the stony heart out of your flesh, and will give you a heart of flesh, and I will put my spirit in the midst of you. But, according to St. Jerome, these words seem to recall to mind the prophecy in Isaiah 51:2: Look unto Abraham your father, and to Sara that bore you, and so on. For he calls Abraham a rock because of his impotency in generating, and Sarah, likewise, because of her sterility; as though he were to say, ‘God who made Abraham potent and Sarah fecund, is able of these stones to raise up children to Abraham.’

For now the axe is laid to the root of the trees. For they might be able to say, ‘We do not believe that any punishment will come upon us.’ And so he removes this impediment, saying, For now. Hence, he sets forth the judgment, and secondly, he sets forth the sentence of the judgment. He says, therefore, For now, and so on. For some men refuse to repent for two reasons. The first arises from despair of a judgment, because they do not believe there will be a judgment: Say not I have enough to live on ; Flee then from the face of the sword, for the sword is the revenger of iniquities: and know ye that there is a judgment (Job 19:29). Others, however, refuse to repent from the delay of the judgment: The Lord delayeth not his promise, as some imagine, but dealeth patiently for your sake, not willing that any should perish, but that all should return to penance (2 Peter 3:9). But John proscribes both errors. Firstly, he proscribes the first error when he says, For now the axe, and secondly, he proscribes the second error when he says, Is laid; as if he were to say, “It will not delay.” And this can be understood in three ways. Chrysostom says that by the axe is understood the strictness of divine judgment, which sometimes is designated by an axe, sometimes by a bow, and sometimes by a sword: Except you will be converted, he will brandish his sword; he hath bent his bow, and made it ready (Psalms 7:13). St. Jerome says, “By the axe is understood the preaching of the Gospel, because, by the teaching of the Gospel, some are led to life, and, similarly, scorners are led to death. Are not my words as a fire, saith the Lord: and as a hammer that breaketh the rock in pieces? (Jeremiah 23:29). Behold this child is set for the fall and for the resurrection of many in Israel and for a sign which shall be contradicted (Luke 2:34)”; as if he were to say, “It is ready to come.” According to Gregory, by the axe our Redeemer is understood, which, as it were, by its handle and blade, corresponds to His humanity and divinity; the humanity of whom patiently waits, as though it were held: the divinity, as though it were a blade, cuts. Therefore, the axe is laid to the root because judgment occurs by God and man. And he says, to the root, for two reasons, because a universal cutting off occurs at the root, even of that part which is in the branches. Again, that which is cut at the root does not germinate; it is as though he were to say, ‘There will be universal uprooting of evils.’ He continues accordingly; and he firstly relates the universality, saying, Every tree; as though he were to say, ‘Both the Jews and the Gentiles’; There is no respect of persons with God (Romans 2:11). Likewise, he relates the guilt that it does not bear fruit, for a punishment occurs due to a mere omission: For I was hungry and you gave me not to eat (Matthew 25:42). Thirdly, he relates the double punishment: namely, a temporal one, Shall be cut down, that is to say, out of this life; Behold, for these three years I come seeking fruit on this fig tree and I find none. Cut it down therefore (Luke 13:7). And afterwards, “Why cumbereth it the ground?” And this is to say, Shall be cut down, with its earthly prosperity. Moreover, he relates the eternal punishment, hence, it is said, shall be cast into the fire; Their worm shall not die, and their fire shall not be quenched (Isaiah 66:24); and, Depart from me, you cursed, into everlasting fire (Matthew 25:41).

I indeed baptize. Above John exhorted to fully perform penance, now he endeavors to do what he frequently had said he would do, namely, announce the kingdom of heaven: and about this he does two things. Firstly, the preparation for the kingdom is set forth; and secondly, it is treated about the foretelling of the kingdom, where it is said, But he that shall come after me. That kingdom is Christ, of whom it is said, The kingdom of God is within you (Luke 17:21). The preparation is indeed baptism; for this reason, I indeed, which is startling to you, baptize in water only, that is to say, because I am simply a man. For this reason, he could only wash the body and could not give the Holy Spirit, since the price for sin had not yet been paid; for without shedding of blood there is no remission (Hebrews 9:22). Moreover, the Holy Spirit had not yet descended, nor had Christ yet sanctified the water by touch of His flesh. Why then was he baptizing? This was for three reasons. Firstly, he was baptizing to prepare for Christ: Thou shalt go before the face of the Lord to prepare His ways (Luke 1:76). Secondly, he was baptizing in order that, having gathered men together, he might have an opportunity of preaching about Christ: That he may be made manifest in Israel, therefore am I come baptizing with water (John 1:31). Thirdly, he was baptizing to prepare for Christ’s baptism. For this reason, it is the custom in the Church that those who are to be baptized firstly become catechumens, that is to say, that there be some preparation that they may show some indication, by which they are deemed worthy: and this is what he says, I baptize, namely, in order that you may know that you are well disposed, you who intend to be baptized by Christ.

Note that the Master in his Sentences, Book IV says that those baptized by John were not baptized by Christ, except those who were placing hope in John. But this is false; hence, John says, He shall baptize you.

Again note that Augustine raises a question. If they were rebaptized after John’s baptism, why are they not rebaptized after the baptism of heretics?

It ought to be stated that John was baptizing in his own person; heretics baptize in the person of Christ; hence, it is reckoned to be Christ’s baptism.

Afterwards, it is treated about the kingdom. And firstly, he shows its dignity; and secondly, he shows its function, where it is said, He shall baptize you. He says, therefore, He that comes after me, by being born, by baptizing, by preaching, by dying, and by descending into hell. But here he only speaks about two things, namely, about preaching and baptism; for this reason, he says, He that comes after me, to baptize and to teach; He shall go before him in the spirit and power of Elias (Luke 1:17). He is mightier than I, and His baptism is stronger; There is none strong like our God (1 Samuel 2:2); If strength be demanded, he is most strong (Job 9:19). And lest it be believed that there is a resemblance between them, he says, Whose shoes I am not worthy to bear; as though he were to say, ‘He is incomparably more worthy than me,’ as Chrysostom expounds, ‘such that I ought not render him a ministration.’

But it should be known that in the other three Gospels it is not thus: because there it said, “loose,” but here it is said, bear. For this reason, Augustine says that John willed to show how great was his lowliness and Christ’s excellence, and then the same meaning is expressed in all the Gospels. Hence, he says this was by the inspiration of the Holy Spirit, that in such matters the Evangelists disagree in words, so that we may accept the teaching, because we do not lie if we express the same meaning as others do, although we do not say the same words. But if he intended to indicate something mystical, then there is a difference in the words of Matthew and the others: and so two things can be signified in the latchet of the shoe, because by the shoe humanity is signified: Into Edom will I stretch out my shoe (Psalms 60:8 or Psalm 108:9). The latchet is the union by which the humanity is joined to the divinity. And because he was not considering himself to be competent to explaining the mystery of the union, thus he says, Whose shoes I am not worthy to bear. Or there was a custom among the Jews (Deuteronomy 25), that if someone refused to take his own brother’s wife, his shoe ought to be loosed from him by the one who would take the wife. Christ’s spouse is the Church. Consequently, therefore, John was considering himself to be unworthy to take Christ’s spouse. Or according to Hilary it is otherwise: the proclaimers of Christ’s humanity throughout the world truly carry the shoe, which privilege was reserved to the Apostles; How beautiful upon the mountains are the feet of him that bringeth good tidings, and that preacheth peace: of him that sheweth forth good, that preacheth salvation (Isaiah 52:7). Therefore, John says that he himself is not worthy to carry the shoe that was reserved to the Apostles: for it is a greater ministry to preach than to baptize; Christ sent me not to baptize, but to preach the gospel (1 Corinthians 1:17).

Were the Apostles, therefore, greater than John was? Not by merit, but by ministry of the New Testament. And according to this sense it is said below, He that is the lesser in the kingdom of heaven is greater than he (Matthew 11:11).

Or it is otherwise, according to Chrysostom. The feet are the Apostles, and his other servants, among whom was John. The shoe is their infirmity: because as the beauty of the feet is not known as long as they are covered by a shoe, so the beauty of the Apostles likewise; Gladly will I glory in my infirmities, that the power of Christ may dwell in me (2 Corinthians 12:9). Whose shoes I am not worthy to bear: this is said because neither he nor the Apostles considered themselves to be worthy to be ministers of Christ’s Gospel; And such confidence we have, through Christ, towards God. Not that we are sufficient to think any thing of ourselves, as of ourselves: but our sufficiency is from God (2 Corinthians 3:4–5).

If, therefore, these two expressions signify different things according to the mystic sense, which of these did John say?

I answer, saying, according to Augustine, that if John’s words refer to diverse things, then he said both. Or it can be answered that John, preaching to the crowds, sometimes said one thing and sometimes another.

Afterwards, he treats about Christ’s ministry. And firstly, he treats about His ministry of baptizing; and secondly, he treats of His ministry of judging, where it is said, Whose fan is in his hand. He says, therefore, He shall baptize you in the Holy Ghost and fire. Many manuscripts have ‘and fire.’ But these are written according to the custom of the Greeks who lack the ablative case. And he says, Holy Ghost and fire: in which it is given to be understood that Christ’s baptism produces more than John’s baptism, because it adds to it that Christ is in the water and the spirit; Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God (John 3:5).

But note that, when he says, that He shall baptize you in the Holy Ghost, he insinuates that there has to be an abundance of the Holy Spirit, which completely washes those possessing it; you shall be baptized with the Holy Ghost (Acts 1:5). He also insinuates an easy transformation.

And fire. This phrase is explained in many different ways. Jerome says that the same thing is designated by the Holy Spirit and fire; I am come to cast fire on the earth. And what will I, but that it be kindled? (Luke 12:49) that is to say, the Holy Spirit. And thus he also appeared in the form of fire; And there appeared to them parted tongues, as it were of fire (Acts 2:3). According to Chrysostom, fire signifies the present tribulation, which purges sins; The furnace trieth the potter’s vessels, and the trial of affliction just men . But one should know that he says this baptism is necessary, because the baptism of the Holy Spirit includes the goal of not being overcome by temptations; but it does not take away the sprouts of the flesh: and so tribulation is necessary, because, only when the flesh has been worn down, will it not sprout concupiscence. Or by fire is understood the future purgation in Purgatory; The fire shall try every man’s work, of what sort it is (1 Corinthians 3:13). Hilary, however, explains this of this fire of hell, and says that the Evangelist asserts two things when he says, He shall baptize you in the Holy Ghost and fire, namely, the welfare which it effects in the present time and in the future. In the future, it will purify by the fire of hell, insofar as it will attract evil men; and this agrees with that which follows, But the chaff he will burn with unquenchable fire.

Afterwards, it is treated of his judiciary power, Whose fan is in his hand. And so firstly, he touches upon His judiciary power, secondly, the effect of the judgment, and thirdly, the manner of judgment. He says, therefore, Whose fan, and he uses a similitude. The threshing floor is the Church; the grains are the faithful, who will be gathered by the angels; Pray ye therefore the Lord of the harvest that he send laborers into his harvest (Luke 10:2); Who sent me, that I may perfect his work (John 4:34). The fan is Christ’s judiciary power, which distinguishes the wheat from the chaff; The Father gave all judgment to the Son (John 5:22, 27); It is he who was appointed by God to be judge of the living and of the dead (Acts 10:42). Will thoroughly cleanse, that is to say, He will cleanse perfectly. Firstly, He will cleanse by tribulations that are, as it were, a kind of wind, which if it were not present, the chaff would be mixed with the wheat. In this way also, the good are not distinguished from the wicked as long as they remain in the Church. And just as the fine chaff are driven away by a light wind and the coarse chaff by a strong wind, so also those who seem to be staunch in the Church fall if tribulation increases; They believe for a while and in time of temptation they fall away (Luke 8:13). Secondly, He cleanses through the judgments of the prelates, namely, when they are excommunicated; Put away the evil one from among yourselves (1 Corinthians 5:13). Thirdly, He will cleanse on judgment day, when the good will be separated from the wicked; He will gather into the barn, namely, paradise, his wheat, that is to say, his elect; Save us, O Lord, our God: and gather us from among the nations (Psalms 106:47). But the chaff he will burn. And note the difference between the chaff and the cockle: for one is the seed of the chaff and another of the cockle, because the seed of the chaff is identical with wheat. Hence, by the cockle we can perceive the schismatics, who do not communicate with us in the sacraments; by the chaff, we can perceive the faithful, albeit the wicked ones. But both will be burned with fire. Unquenchable fire; Their fire shall not be quenched (Isaiah 66:24); and he says, Unquenchable, to differentiate the fire of Purgatory. Concerning this unquenchable fire, he says below, Depart, you cursed, into everlasting fire, and so on (Matthew 25:41).

The Evangelist introduced John baptizing; now he introduces Christ coming to John’s baptism. Regarding this, he does two things:

1. He sets forth those things that preceded baptism.
2. He sets forth the consequences of baptism, where it is said, And Jesus being baptized.

Regarding the first main point (what preceded baptism), the Evangelist relates four things:

1. Christ’s humility.
2. John’s admiration of His humility, as it is said, But John stayed him.
3. Christ’s response satisfying John’s admiration, as it is said, And Jesus answering.
4. John’s consent to this satisfaction, as it is said, Then he suffered him.

Concerning the first of these four things (Christ’s humility), four aspects are detailed: the time, the persons, the places, and the ministry. The Evangelist relates the time when he says, Then, namely, when John had his own light.

For just as the sun rises when the morning star still appears, so Christ comes when John is preaching and baptizing (Luke 1). Can you bring forth the day star in its time, and make the evening star rise upon the ends of the earth? (Job 38:32).

Or, Then was when Christ was in His thirtieth year (Luke 3), to indicate that a man should not take up the ministry of preaching and of governing before reaching a mature age.

Or, Then was when He could have committed many sins in that course of time, as other men had done. Hence, He did not want to be baptized immediately. Instead, He observed the Law for a long time, as though He were subject to the Law. Moreover, this was so that the Jews would not have a cause for scandal, for He did not come to destroy the law (Matthew 5:17). For it might seem to someone that Christ had abolished the Law because He could not fulfill the Law, and for that reason He was not quickly baptized.

The persons are related where it is said, Jesus comes to John—the Lord to the servant, and the Creator to the creature. Learn of me, because I am meek, and humble of heart (Matthew 11:29).

Then the places are related, first by the words, From Galilee. These words mystically accord with those who have been baptized, because Galilee signifies ‘a passing over’; for those who have been baptized should pass from vices to virtues: Wherefore laying away all malice and all guile and dissimulations and envies and all detractions (1 Peter 2:1). Likewise, he says, To the Jordan. Jordan is interpreted as ‘a descent’ and signifies humility, which should be present in the one being baptized so that he may receive grace: God gives grace to the humble (James 4:6).

The ministry is related where he says, To be baptized. God willed to be baptized by John for four reasons:

1. So that John’s baptism would be upheld, because some men were disparaging it (Matthew 21).
2. So that He might consecrate all water by His touch; and thus baptism is said to be performed from the fountains of the Savior: You shall draw waters with joy out of the Savior’s fountains (Isaiah 12:3).
3. So that He might illustrate in Himself the condition of humanity, because as He was in the likeness of sinful flesh (Romans 8:3), so He willed to be cleansed as though He were a sinner.
4. So that He might impose upon others the obligation of being baptized, for He wished to observe beforehand what He imposed: Jesus began to do and to teach (Acts 1:1). This is contrary to those of whom it is said (Matthew 23:4): For they bind heavy and insupportable burdens and lay them on men’s shoulders; but with a finger of their own they will not move them.

Next, John’s admiration is related.

And note three things regarding John's reaction:

1. John refuses the honor offered to him.
2. He confesses his lowliness. This is where he says, But John stayed him; Seek not from the Lord preeminence, nor from the king the seat of honor .
3. He confesses his feebleness. This is where he says, I ought to be baptized by You. For he knew that Christ would baptize inwardly; and therefore he says, to be baptized, that is, to be cleansed from original sin, as the Gloss states.

But this seems contradictory, for John was sanctified in the womb. I answer, however, that before the coming of Christ, some individuals were cleansed in a certain way regarding the stain on their person through circumcision and similar rites. But regarding the guilt and stain of the whole human race, no one was cleansed before Christ’s Passion.

John continues, And do You come to me? Your knowledge has become wonderful to me; it is high, and I cannot reach it (Psalms 138:6). Next, Christ’s satisfying response is related. Note that John had done one thing, in that he was restraining Him, and he had said two things: I ought to be baptized by You, and do You come to me? Nevertheless, Christ does not respond to the first part, namely, I by You. Instead, He responds to the fact that John was restraining Him; hence, He says, Suffer it to be so now.

And He says "now" because, according to Chrysostom, John was later baptized by Christ, not only with the baptism of desire but also of water. Or, He means, Suffer it to be so now, that I may be baptized with the baptism of water, because I have to be baptized with another baptism, namely, with the baptism of the Passion: And I have a baptism with which I am to be baptized. And how am I constrained until it is accomplished? (Luke 12:50). John was also baptized by this baptism, insofar as he died for justice, which is the same as dying for Christ. Or, Suffer it to be so now, while I take the form of a servant, to allow Me to fulfill a role of humility; because when I appear glorious, then I will baptize you with the baptism of glory.

Afterwards, Christ responds to John’s admiration and says, For so it becomes us to fulfill all justice. This is explained in three ways.

1. For so it becomes us to fulfill all justice is explained by baptism: for Christ was to fulfill all justice, both of the Law and of nature. He willed to fulfill it in this way because without baptism it would not be fulfilled: Unless a man is born again, he cannot see the kingdom of God (John 3:3).
2. Remigius expounds For so it becomes us to fulfill all justice as follows: ‘It is fitting for me to give an example of receiving this sacrament, in which the fullness of all justice is given, because the fullness of grace and of the other virtues is given’; The river of God is filled with water (Psalms 64:10), that is to say, of graces.
3. Or it is thus: For so it becomes us, etc., meaning, it becomes Me to possess perfect humility. The first degree is not to prefer oneself to an equal, and to subject oneself to one who is greater, which indeed is necessary. The second is when one subjects oneself to an equal. Perfect humility, however, is when a superior subjects himself to an inferior. Thus it is said, For so it becomes us, etc., that is, to fulfill perfect humility.

But although there was such an exchange between them, Christ prevailed; hence, Then he allowed Him, etc., that is, John permitted Christ to be baptized by him. The Gloss reads, “It is true humility that does not relinquish obedience, for to resist stubbornly is a sign of pride.” It is like the crime of idolatry, to refuse to obey (1 Samuel 15:23); for thus Jeremiah and Moses are praised because they eventually consented.

Next, four consequences of His baptism are related when he says, And Jesus being baptized, immediately came out of the water. And know that just as Christ gave an example of being baptized to others, so also in the consequences of His baptism He enabled us to understand what we should look for. Now, there are four consequences:

1. Christ’s rising from the water.
2. The opening of heaven.
3. The Holy Ghost’s appearance.
4. The Father’s testimony.

The first is where it is said, And Jesus being baptized, immediately came out of the water.

Regarding the literal sense, he says this because the river had deep channels. Nevertheless, this signifies that those who are baptized rise by good works. And he says, immediately, because those who are baptized immediately put on Christ: For as many of you as have been baptized in Christ have put on Christ (Galatians 3:27). Again, they acquire a heavenly inheritance—He has regenerated us to a living hope, by the resurrection of Jesus Christ from the dead to an incorruptible inheritance (1 Peter 1:3)—in other words, The heavens were opened. This is not to be understood physically, but as an imaginary vision. The heavens were opened to him. And this signifies that heaven had been closed to the human race by sin: And He placed before the paradise of pleasure Cherubims, and a flaming sword, turning every way, to keep the way of the tree of life (Genesis 3:24). It is said that God stationed Cherubim, but heaven was also opened by Christ.

But the question is raised: Why were the heavens opened to Him, since they were always open to Him?

I answer that, according to Chrysostom, the Evangelist speaks according to the common way of speaking because, by the merit of Christ’s baptism, the heavens were opened to us. It is just as a king says to a friend asking a favor, “I grant this to you.”

And one should know that there are three kinds of people who immediately go to heaven after death:

1. The baptized, as shown here.
2. Martyrs; hence, Behold, I see the heavens opened and the Son of Man standing on the right hand of God (Acts 7:55).
3. Those who have completely performed penance; in Acts 10:19 it is said that When Peter was praying heaven was opened (Acts 10:11).

Next, the appearance of the Holy Ghost is related; hence: And he saw the Spirit of God descending as a dove, and coming upon him. This befits those who are baptized, who receive the Holy Ghost in themselves: That which is born of the Spirit is spirit (John 3:6), that is to say, he is spiritual. And he saw, not by an imaginary vision (otherwise only he would have seen the Spirit of God, that is, a dove). One should know that nothing physical can be attributed to God according to His substance. Instead, something can be attributed to God by an imaginary vision (I saw the Lord sitting upon a throne high and elevated, Isaiah 6:1), or by signification (And the rock was Christ, 1 Corinthians 10:4), or by assumption into the unity of a person (And the Word was made flesh, John 1:14). However, the Holy Ghost is said to be the dove in none of these ways. It is clear that it was not an imaginary vision because it was commonly seen by all. It was not by signification because the dove had not previously existed in that symbolic role. It was not by assumption into the unity of a person. Thus, there is a fourth way: when some outward appearance is newly formed for the representation of divine effects, just as in Exodus 3:2, when the Lord appeared in the burning bush, and likewise, He appeared at the time of the giving of the Law in lightning and thunder (Exodus 19). Hence, the dove existed to represent the influence of the Holy Ghost, and the passage is, And he saw the Spirit of God descending.

Now He appeared in the form of a dove for four reasons:

1. On account of its charity, for it is a loving animal. Chrysostom says: “A servant of the devil possesses other gifts in a falsely assumed appearance, which gifts the servant of God possesses in truth; only the charity of the Holy Ghost can the unclean spirit not imitate.” Open to me, my sister, my love, my dove, my undefiled (Song of Solomon 5:2).
2. On account of its innocence and simplicity: Be wise as serpents and simple as doves (Matthew 10:16).
3. Because it has a mournful song, and the person sanctified by the Holy Ghost should mourn for his sins: And her bondwomen were led away mourning as doves (Nahum 2:7).
4. On account of its fecundity. For this reason, it was also commanded in the Law that they offer a dove. This is suitable for the baptized because, as He says in John 3:6: That which is born of the Spirit is spirit.

The emanation of divine gifts to any creature from God is always by a descent, because a creature cannot receive them except through God’s condescension to it: Every best gift and every perfect gift is from above, coming down from the Father of lights (James 1:17). And coming upon him.

Note this: A visible mission is always a sign of an invisible mission, and it signifies either newly received grace or an increase of grace. For example, when the Holy Ghost appeared in tongues of fire, it signified an increase of grace in the Apostles. Likewise, such a mission signifies grace either given at that time or previously given. And so in Christ, it did not signify a new effect, because from the moment of His conception He was full of grace and truth. Moreover, the grace that was previously conferred upon Him was possessed insofar as He is human, not insofar as He is God.

Next, when he says, And behold a voice from heaven saying, the Father’s testimony is related: This is My beloved Son. Note that Baptism not only makes people spiritual, but even sons of God: He gave them power to be made the sons of God (John 1:12). And know that this voice, in a way, expresses what the dove signified. He is beloved, not as other creatures (Wisdom 2), but as His natural Son: For the Father loves the Son and shows Him all things that He Himself does; and greater works than these will He show Him, that you may wonder (John 5:20). The Lord has said to me: You are My Son, this day have I begotten You (Psalms 2:7). But because holy people are also loved by Him, He adds, Son, by which He distinguishes His Son, according to one meaning, from the others. In whom I am well pleased. For in whatever the good of someone shines forth, in that is a thing pleasing to one; just as a worker is well pleased in the beauty of his own work, or as if a man were to see his own beautiful appearance in a mirror. The Divine goodness is in every single creature, but it is never completely perfect except in the Son and the Holy Ghost. Thus, the whole world does not please Him, except in the Son, who possesses as much goodness as the Father. And so the phrase is, In whom, that is, I am well pleased in Him: The Father loves the Son, and He has given all things into His hand (John 3:35).

But note that there seems to be a contradiction between this Evangelist and other Evangelists. Mark (Mark 1) and Luke (Luke 3) say, You are My beloved Son, whereas Matthew says, This is My beloved Son. Also, Luke uses the phrase In You [I am well pleased], while Matthew uses In whom I am well pleased. But the meaning is the same. What is said is, You are, and this was perceived as being said to Christ; but it was said for the sake of others, because Christ was sure of His Father’s love. Thus Matthew expresses the speaker's intention when he says, This is, etc. Hence, he presents the phrase as if it were said to others, as Augustine stated.

Likewise, the question arises why Matthew and Mark say, In whom I am [well pleased], but Luke says, In You [I am well pleased]. Augustine says that the Father is pleased with Himself in the Son and in people. Therefore, because of this it is said, In whom, and it signifies that He is well pleased in people. Hence, ‘He is pleased with others for My sake,’ that is, for My honor, because some seeing the Son have glorified the Father. Or, according to both meanings: In whom I am well pleased means, ‘My pleasure was to accomplish the salvation of humanity.’ And this is expressed by In You, that is to say, through You.

And note that in this baptism, not only the purpose and the fruit are represented, but also the form of baptism, which is, in the name of the Father and of the Son and of the Holy Ghost, etc. (Matthew 28:19). For the Son was in the flesh, the Father in the voice, and the Holy Ghost in the form of a dove. And note that the fact that they were manifested separately does not imply a division of operations of the Persons of the Trinity, since just as there is a common essence, so there is a common operation. This is related, however, due to a certain appropriation, because the entire Trinity created the voice, the dove, and the flesh, but these manifestations are referred to different Persons.