I indeed baptize you in the water unto penance, but he that shall come after me, is mightier than I, whose shoes I am not worthy to bear; he shall baptize you in the Holy Ghost and fire.

“(Hom. x. 1.) For while as yet the sacrifice had not been offered, nor remission of sin sent, nor the Spirit had descended on the water, how could sin be forgiven? But since the Jews never perceived their own sin, and this was the cause of all their evils, John came to bring them to a sense of them by calling them to repentance.”

“In the other Gospels it is, whose shoe latchet I am not worthy to loose. Here his humility, there his ministry is intended; Christ is the Bridegroom, and John is not worthy to loose the Bridegroom’s shoe, that his house be not called according to the Law of Moses and the example of Ruth, The house of him that hath his shoe loosed. (Deut. 25:10.)”

“(in Joann. Tract. v. 5.) Or, he baptizes, because it behoved Christ to be baptized. But if indeed John was sent only to baptize Christ, why was not He alone baptized by John? Because had the Lord alone been baptized by John, there would not have lacked who should insist that John’s baptism was greater than Christ’s, inasmuch as Christ alone had the merit to be baptized by it.”

“Above, the Evangelist dealt with the entrance of Christ into the world; but now he deals with his advance, which indeed is to be attended to according to the advance of his teaching: for it is for this that he came, John 18:37. Now concerning the teaching two things are considered. For first the preparation for the teaching is set down; second the teaching itself is set down, in chapter 5. But two things are required for a teacher of evangelical teaching. First, that he be veiled with sacred mysteries; second, that he be proved by virtues: and so two things are set forth before the teaching, namely his Baptism, and his temptation in chapter 4. Concerning the first he does two things. First the Baptism of John is introduced, at "there went out to him Jerusalem"; second, the instruction of those baptized, at "but seeing many." Now they are invited by John in two ways, namely by word and by example. The second is at "and the same John had his garment of camel's hair," and so on. Concerning the teaching of John he does, or touches on, three things. First the person of the teacher is introduced; second the teaching is set down; third, its confirmation. The second is at "do penance"; the third at "for this is he of whom it was said." Concerning the person, five things are set down, namely the time, the person, the office, the zeal, and the place. The first is at "in those days," and so on. And it is to be noted that Luke describes the time of the preaching through the rulers of the commonwealth and of the Jews. That, then, which Luke states is expressed here when he says "in those days." Nor should this be referred to the days of which mention was made, namely to the time of Christ's infancy; for it should not be understood that this happened in those days in which Christ returned from Egypt. But this is set down thus, because Christ dwelt continually in Nazareth; Luke 2:40: "and the child grew, and waxed strong, full of wisdom, and the grace of God was in him." Second, the person is set down, at "came John"; came, that is, appeared, he who before was hidden. This is he of whom John 1:7: "this man came for a witness, to give testimony of the light." But why did Christ wish for his testimony, since he had the testimony of works? It must be said that this was for three reasons. First, on account of us who are led into the knowledge of spiritual things through things that are like to us; John 1:7: "this man came that he might give testimony of the light." And why? "That all might believe through him." Second, on account of the malice of the Jews, because not only did Christ give testimony of himself, according to what they themselves said, John 8:13: "you give testimony of yourself," but also another gave testimony; John 5:33: "you sent to John, and he gave testimony to the truth." Third, to show the equality of Christ to the Father, because just as the Father had forerunners, namely the prophets, so also did Christ; Luke 1:76: "you, child, shall be called the prophet of the Highest: for you shall go before the face of the Lord to prepare his ways." Third, the office of baptizing is set down. This was his special office, because he was the first to baptize, and his Baptism was preparatory to the Baptism of Christ: because if Christ had added a new rite all at once, men could immediately have been scandalized. And therefore John went before, that he might prepare men for Baptism; John 1:31: "that he may be made manifest in Israel." Fourth, the zeal is set down, because he came in order to preach diligently. And this is "preaching the baptism." Christ indeed, about to baptize, added these words, Matthew, last chapter, 19: "go, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit." But John prepared the way in both respects. And it is to be noted that John did this in his thirtieth year, at which age David also was made king, and Joseph took up the helm of the kingdom of Egypt, Genesis 41:46. By which it is given to be understood that no one ought to be assumed to any office before a mature age. Fifth, the place is set down, "in the desert." Now he preached in the desert for four reasons. First, that they might listen more quietly: for in the city many curious persons who impede would have gathered together, but into the desert only the earnest went; Ecclesiastes 12:11: "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." Second, because it suited his preaching; because he was preaching repentance. Now such ought to be the place of repentance, either bodily or mentally; Psalm 54:8: "lo, I have gone far off flying away, and I abode in the wilderness." Third, to designate the condition of the Church, which is signified by the desert: for it is given to be understood that the preaching of salvation is not in the synagogue, but in the Church; Isaiah 54:1: "give praise, O barren, that bears not; sing forth praise, and make a joyful noise, you that did not travail with child: for many are the children of the desolate, more than of her that has a husband, says the Lord." Fourth, to designate the condition of Judea, which was now being abandoned by God; below, 23:38: "behold, your house shall be left to you desolate." There follows "do penance," and so on. John announces a certain new life, as Augustine says in the book On Penance: no one who is constituted the arbiter of his own will can begin a new life unless he repents of the old life. Seek this in the Gloss. And therefore he first exhorts to repentance; second he announces salvation, at "for the kingdom of heaven shall be at hand." Likewise, "do penance," through which is the remission of sins. Chrysostom: when the Son of God was born, God sent a herald into the world. And it is to be noted that it is one thing to do penance and another to repent. He repents who bewails his sins, and does not commit things to be bewailed. And it should be known that all this is referred to the purpose of the mind, so that it is said "and does not commit things to be bewailed," that is, he purposes not to commit them: for this is what repentance requires. But to do penance is to make satisfaction for sins; Luke 3:8: "bring forth fruits worthy of penance." And here a question arises. Since all sins are remitted in Baptism, why did John, in foretelling the Baptism of Christ, begin from repentance? And the answer is given in the Gloss, that repentance is threefold, namely before Baptism, because one ought to grieve for sins when one approaches it; the second after Baptism, concerning mortal sins; the third, concerning venial sins. Here it treats of the repentance that is after Baptism; hence Peter said, Acts 2:38: "do penance," namely so that you may be prepared to obtain salvation. "It shall be at hand." And note that never in the Scripture of the Old Testament is the kingdom of heaven found promised; but John is the first to announce it, which pertains to his dignity. Now the kingdom of heaven is taken in Scripture in four ways. For sometimes Christ himself dwelling in us through grace is meant; Luke 17:21: "the kingdom of God is within you." And it is called the kingdom of heaven, because through indwelling grace the way of the heavenly kingdom is begun in us. Second, sacred Scripture; below, 21:43: "the kingdom of God shall be taken from you," that is, sacred Scripture. And it is called a kingdom because its law leads to the kingdom. Third, the present Church militant is meant; below, 13:47: "the kingdom of heaven is like to a net cast into the sea, and gathering together of all kind of fishes," and so on. And it is called the kingdom of heaven, because it is instituted after the manner of the heavenly Church. Fourth, the kingdom of heaven is said to be the heavenly court; below, 8:11: "they shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven." Now before the time of John no mention was made of it, except of the kingdom of the Jebusites, Exodus 3:8, but now the kingdom of heaven is promised to his Church. Consequently the confirmation of this preaching is set down: "this is he of whom it was said by Isaiah the prophet," and so on. And, as Augustine says, this can be expounded in two ways. First, that this, namely "this is he of whom it was written," are the words of the Evangelist; and then the sense is plainer. Second, this is introduced by Matthew as though they were the words of John doing penance. Hence "this is," that is, I am he; and he speaks of himself as of another, just as John, in his Gospel, speaks of another as of himself. But it makes no difference whose words they are, since they have the same sense. This, then, is he of whom it is written, Isaiah 40:3: "the voice of one crying in the desert: prepare the way of the Lord, make straight in the wilderness the paths of our God." Three things are set down, by which the three aforesaid things are confirmed. First is foretold the place of John's preaching, because "the voice of one crying in the desert"; second, the coming of the kingdom of heaven, hence "prepare the way." Third, repentance, at "make straight his paths." He says, then, "the voice of one crying in the desert." And he says "voice" for three reasons. First, because, as Gregory says, the voice precedes the word; and John precedes Christ. Luke 1:17: "he shall go before him in the spirit and power of Elijah." Second, because through the voice the word is known; for the voice leads the word into knowledge, so John led to Christ; John 1:31: "that he may be made manifest in Israel, therefore am I come baptizing with water." Third, because a voice without a word does not produce certainty of mind; 1 Corinthians 14:8: "if the trumpet give an uncertain sound, who shall prepare himself to battle?" And the revelation of the divine mysteries was not made through John, except insofar as he announced Christ, but through Christ, the Word; John 1:18: "the only-begotten, who is in the bosom of the Father, he has declared him." Therefore, "the voice of one crying"; and this can be understood in two ways. First, of Christ crying, who was speaking in John; 2 Corinthians 13:3: "do you seek a proof of Christ who speaks in me?" So too he cried out in all the prophets. Hence it is always said: "the word of the Lord came to Jeremiah," or to Isaiah, and so on. And yet none of them is called a voice, because they did not immediately precede Christ; Malachi 3:1: "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, shall come to his holy temple." Or, "the voice of one crying," that is, John crying out. And it should be known that crying out is done to the deaf, and such were the Jews; Isaiah 42:18: "hear, you deaf, and, you blind, behold that you may see. Who is deaf, but my servant? Or blind, but he to whom I have sent my messengers?" Second, out of indignation; Psalm 105:40: "the Lord was exceedingly angry with his people, and he abhorred his inheritance." Third, at those who are distant: and these were far off from God. "Prepare the way of the Lord." And it would seem more fitting for him to have said "prepare your way to receive the Lord." And it should be known that we were so weak that we could not approach the Lord, unless he himself came to us. And therefore John had said above, "for the kingdom of heaven shall be at hand": and this is "prepare." But what is this way? Faith, which is through hearing; Ephesians 3:17: "that Christ may dwell through faith in your hearts." Gregory: the way of faith is devout hearing; Amos 4:12: "prepare yourself to meet your God, O Israel." "Make straight." Faith is common, is one; but it directs into diverse works. And therefore, "make straight." Now these ways of works are straight when they do not disagree with the divine law, which is the rule of human acts, just as, according to the will of the potter, is the rule of goodness in earthen vessels, as can be had from Jeremiah 18:4. Or this, namely "prepare," pertains to charity, which is of the necessity of salvation; Isaiah 30:21: "this is the way, walk in it, and decline neither to the right hand, nor to the left." Therefore by "way" is understood everything that pertains to common salvation; 1 Corinthians 12:31: "I show unto you yet a more excellent way." But "paths" are the observances of the counsels: and these paths are said to be straight, because they ought not to be done for the sake of empty glory; below, 6:1: "do not your justice before men, to be seen by them"; and Proverbs 3:17: "her ways are beautiful ways, and all her paths are peaceable." Consequently it is shown how John gave testimony to Christ in his life, at "and the same John." But who gave testimony concerning John, who was giving testimony to Christ? And it must be said: his own life did; because, as Chrysostom says, no one is a fit witness of another unless he be a witness to himself, and this by a good life; Ecclesiasticus 19:27: "the attire of the body, and the laughter of the teeth, and the gait of the man, show what he is." Hence here his austerity in life, and in food, is described: and this is "and the same John had his raiment of camel's hair," and so on. Others were clothed in wool, John in hair: for he reckoned a garment of wool a softness which does not befit a preacher. Likewise, "a leathern girdle." This is expounded in two ways. Jerome says that at that time the Jews had a girdle of wool, but John, reckoning it as softness, took one of skins in imitation of Elijah, as is said in 4 Kings 1:8. Rabanus expounds it thus, and says that John took raw, unprepared skins, and used them so as to restrain lust: and this is "and a girdle." But whether it is expounded this way or that way, in either case austerity of life is understood. "And his meat was locusts and wild honey." Here the food is not prepared, but that which nature furnished; and locusts are certain animals fit to be eaten. "And wild honey." This can be understood in two ways. For properly that is called wild honey which is not stored up in artificially made hives, but is found in the woods in certain trees. Others say it is the cane of honey, and a certain thing found within canes that is very sweet; yet in all these things nothing else is meant than that he was content with simple things; 1 Timothy 6:8: "having food, and wherewith to be covered, with these we are content." Consequently it is treated of Baptism: hence it is said, "then went out," and it touches on three things. First how he was visited by the crowds; second how the crowds were baptized; and third how they confessed their sins. And as to the first it should be known that there were three things that invited men to go out to John. First, the new preaching. They had never heard mention made of the kingdom of heaven, and therefore they marveled; Job 38:33: "do you know the order of heaven, and can you set down the reason thereof on the earth?" John was the first to teach that the reason of the kingdom of heaven was not to be set down on earth. Second, on account of his life. Hence it says "then went out," namely seeing his life; James 2:18: "show me your faith without works, and I will show you, by works, my faith," and so on. Third, because Judea was deprived of the instruction of the prophets. Psalm 73:9: "we have not seen our signs, there is now no prophet." And therefore they went out from Judea to see; and this is "then went out ... and were baptized by him in the Jordan." But why in the Jordan? Because in the Jordan Baptism was first prefigured. 4 Kings 2:8-11, where it is said of Elisha that he passed through the Jordan, and Elijah was taken up into heaven. Likewise there Naaman the leper was cleansed, who signifies one cleansed from sins in Baptism. Likewise, because the very interpretation of the word suits Baptism; for it is interpreted "descent," and it signifies the humility which man ought to have in Baptism; 1 Peter 2:2: "as newborn babes, desire the reasonable milk without guile." Third is set down, "confessing their sins." The reason why confession was introduced has been shown above, because it is of the necessity of salvation; James 5:16: "confess your sins one to another." And the Gloss says that it was introduced for this reason, that a man might have shame. But it should be known that shame is a concomitant cause, but the principal reason is on account of the power of the keys: for no one could bind or loose unless he knew what was to be bound or loosed. Hence, just as no one can remove the necessity of the keys, so no one could remove vocal confession. But it is asked whether one approaching Baptism is bound to confess. It seems that he does not need the power of the keys, since all sins are remitted in Baptism. But it must be said that he is bound at least in a general way; and this he does when he renounces Satan and all his pomps: for in this he professes himself to have been bound to Satan. "But seeing many." Having shown that many were baptized by John, here he treats of their instruction. And concerning this he does two things: first is set down who they are that are instructed; second their instruction is set down, at "who has showed you to flee from the wrath to come?" He says, then, "but seeing many of the Pharisees and Sadducees." It should be known that among the Jews there were certain sects, among which these two were the chief. For the Pharisees were so called, as it were, divided from the common life, on account of their observances. These in many things spoke well, yet they fell short, because, as is said, they held that all things come to pass by necessity. The others, namely the Sadducees, were called just on account of certain special observances of the law; who did not receive the prophets, nor say that souls are raised up again after the corruption of the body, nor that there is a spirit. Both, however, were noted from the very name, because "Pharisee" signifies division, which is opposed to charity. And these were altogether divided from others, as though they possessed a superabundant spirit of holiness: which indeed would be a good thing. The others also, namely the Sadducees, arrogated justice to themselves; against whom, Romans 10:3: "for they, not knowing the justice of God, and seeking to establish their own, have not submitted themselves to the justice of God." And yet, although they appeared more just, they came to John as to a teacher; Isaiah 49:7: "kings shall see, and princes shall rise up, and worship, for the Lord's sake, because he is faithful, and for the Holy One of Israel, who has chosen you." These, then, are fittingly instructed here. Hence, "who has showed you to flee from the wrath to come?" And it is to be noted that instruction ought to vary according to the conditions of the hearers. For to the simple it suffices to speak briefly of the things that pertain to salvation; but to the wise, particulars ought to be explained; which the Apostle hints at, 1 Corinthians 3:1: "I could not speak to you as unto spiritual, but as unto carnal." So did John: he admonished the crowds briefly concerning repentance, and announced the kingdom of heaven. These two things he here explains point by point to the Pharisees. Hence first he exhorts to repentance; second he announces the nearness of the kingdom of heaven, at "I indeed baptize you," and so on. Concerning the first he does two things: first he sets down that which induces to repentance; second he removes the things that could draw back from repentance, at "and think not to say within yourselves: we have Abraham for our father." Concerning the first he does two things: first he sets down the inducement to repentance; second he sets down the manner of perfect repentance, at "bring forth therefore fruit worthy of penance." Now there are two things that induce to repentance: recognition of one's own sin; Isaiah 58:1: "show my people their wicked doings"; second, fear of the divine judgment. John announces these two things. Hence he says, "brood of vipers." And it is to be noted that in sacred Scripture one is called the son of someone by way of imitation; Ezekiel 16:45: "your father was an Amorite"; John 8:44: "you are of your father the devil, and the desires of your father you will do." These men were like vipers; and therefore he says "brood of vipers." And they are alike in three ways, according to Chrysostom. For the nature of the viper is that, when it bites someone, it runs back to water; and if it finds none, it does not die, otherwise it dies. Hence John, perceiving their intention, why they were coming to the water of Baptism, said "brood of vipers." But how did the poisoned come to Baptism? Because John was promising the remission of sins, and so he made them enter the water while laying aside their depraved intention, and therefore he says "do penance ... and they were baptized by him." The second property is that in being born it kills the parents; hence it is said to give birth, as it were, by violence, and these men were likewise. Below, 23:31: "which of the prophets have you not killed?" The third reason is that it is beautiful outwardly, having poison within: these men too are beautiful outwardly with a certain feigned justice, having sins within; below, 23:27: "woe to you, because you are like to whited sepulchers, which outwardly appear to men beautiful, but within are full of dead men's bones, and of all filthiness"; and according to this, "brood of vipers" sounds toward evil. Ambrose expounds it otherwise, and says that prudence is ascribed to serpents; below, 10:16: "be prudent as serpents." Hence John, commending them for prudence, because they were coming to Baptism, says "brood of vipers." The first thing, then, that induces to repentance is recognition of one's own sin; the second is fear of the divine judgment; Proverbs 15:27 [16:6]: "by the fear of the Lord, everyone declines from evil"; Job 19:29: "know that there is a judgment." And this is what he says, "who has showed you to flee from the wrath to come?" And it should be known that Ambrose and Chrysostom expound this of past things, Rabanus of future things; hence he says "who will show?" And according to Ambrose thus: "brood," etc., as though he said: who has showed you, that you should withdraw from evil? As if to say: no one, but God. Psalm 84:8 [7]: "show us, O Lord, your mercy, and grant us your salvation." According to Chrysostom thus: "brood of vipers," because they retain the will to sin, "who has showed you to flee," as you wish? No, because Isaiah said, 1:16: "wash yourselves, be clean, take away the evil of your devices from before my eyes." No, because David said, Psalm 50:4 [51:2]: "wash me yet more from my iniquity, and cleanse me from my sin"; and afterward: "a sacrifice to God is an afflicted spirit: a contrite and humbled heart, O God, you will not despise." Rabanus expounds it of the future thus, as though he said: it is good that you do penance, for otherwise who will show you? Psalm 138:7 [139:7]: "whither shall I go from your spirit? Or whither shall I flee from your face?" Wrath is not taken of God according to an affect of the mind, but according to an effect: hence his wrath is vengeance. These two things that lead to repentance having been set forth, the Evangelist consequently concludes, "bring forth therefore fruit worthy of penance." In a tree the fruits come after the flowers, and if fruits do not follow the flowers, that tree is worth nothing. For a certain flower of repentance appears in contrition, but the fruit is in the carrying out. Ecclesiasticus 24:23 [17]: "my flowers are the fruit of honor and riches." And it is to be noted that the fruit of justice is one thing, and that of repentance another: for more is required of the penitent than of him who does not sin. Now the fruit worthy of repentance is threefold. The first is that one punish in himself what he has committed, and this by the judgment of the priest. Jeremiah 31:19: "after you converted me, I did penance: and after you showed me, I struck my thigh," that is, I afflicted my flesh. The second is that he flee sins and the occasions of sin, hence it is said that to make satisfaction is to cut off the causes of sins. Ecclesiasticus 21:1: "son, have you sinned? Do so no more: but for your former sins also pray that they may be forgiven you," and so on. "Flee from sin as from the face of a serpent," Ecclesiasticus 21:2. The third is that he strive as much toward doing good as he strove toward sinning. Romans 6:19: "I speak a 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." Consequently he excludes an impediment to repentance, when he says, "and think not to say within yourselves: we have Abraham for our father." Repentance has a twofold impediment: presumption about oneself, and despair concerning the divine judgment. First he removes the first; second the second, at "for now the axe is laid to the root of the trees." Concerning the first he does two things: first he excludes the impediment; second he assigns the reason, at "for I say to you." He says, then, "and think not to say within yourselves: we have Abraham for our father." These men were of the race of Abraham according to the flesh: hence they could believe that however much they might sin, God would have mercy on them for Abraham's sake; Exodus 32:11: "why, O Lord, is your indignation kindled?" and afterward: "remember Abraham, Isaac, and Jacob your servants," and so on. And therefore John excludes this: "and think not to say." And it is a manner of speaking; as though he said, do not say this, because it will avail you nothing; Romans 9:8: "they that are the children of the flesh, are not the children of God: but they that are the children of the promise, are accounted for the seed," and so on. For these men gloried greatly in Abraham, but the Lord says, John 8:39: "if you are the children of Abraham, do the works of Abraham." Against such men Chrysostom says: what does a famous lineage profit him whom his character disgraces? And this holds also in spiritual matters. Consequently he assigns the reason, "for I say unto you," for it is a greater thing to imitate the father than to be born of him: "God is able of these stones to raise up children to Abraham." One reads in Joshua 4 that when the people of Israel crossed the Jordan with dry feet, in memory of the miracle Joshua ordered that twelve stones be drawn out from the bottom of the river and placed outside, and twelve of the outer stones be placed within. Now John, baptizing in that same place, showed them these. And it can be understood in two ways. Literally, first: for this is the first foundation of faith, to believe the omnipotence of God; Job 42:2: "I know that you can do all things, and no thought is hid from you." Or we can understand the stones as the Gentiles, who are called stones for two reasons: first, because they worship stones; second, on account of hardness. And although stones are hard, yet they long preserve an impression made upon them: and although also a building made of them is slow to be made, yet it is strong and durable. Hence the Gentiles, although they were hard to receive the faith of Christ, yet held to it firmly once received. This is signified in Ezekiel 11:19: "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 within you." But according to Jerome, in these words he seems to recall to memory the prophecy of Isaiah 51:2: "look unto Abraham your father, and unto Sarah that bore you," and so on. For he names the rock Abraham on account of his inability to beget, and Sarah on account of her barrenness; as though he said: God, who made Abraham potent, and Sarah fruitful, 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 say: we do not believe that any wrath will come upon us; and therefore he removes this, saying "for now." Hence first he sets down the judgment; second he sets down the sentence of the judgment. He says, then, "for now," and so on. For some are unwilling to repent in two ways: out of despair of judgment, because they do not believe there is a judgment; Ecclesiasticus 5:1 [4]: "say not: I have sufficient life"; Job 19:29: "flee from the face of the sword, for the sword is the avenger of iniquities: and know that there is a judgment." Others, however, out of delay; 2 Peter 3:9: "the Lord delays not his promise, as some imagine, but deals patiently for your sake, not willing that any should perish, but that all should return to penance." But John excludes both. First the first, when he says "for now the axe"; second the second, when he says "is laid," as though he said, it will not be delayed. And this is understood in three ways. Chrysostom says that by the axe is understood the strictness of the divine judgment, which is designated sometimes by an axe, sometimes by a bow and a sword; Psalm 7:13 [12]: "except you will be converted, he will brandish his sword: he has bent his bow, and made it ready." Jerome: by the axe the preaching of the Gospel is understood, because just as through the teaching of the Gospel some are led to life, so despisers are led to death. Jeremiah 23:29: "are not my words as a fire, and as a hammer that breaks the rock in pieces?" Luke 2:34: "behold this child is set for the fall, and for the resurrection of many in Israel, and for a sign which shall be contradicted," and so on. "For now the axe is laid to the root of the trees"; as though he said, it is at hand, ready to come. According to Gregory, by the axe our Redeemer is understood, who consists as it were of handle and of iron, of humanity and of divinity; whose humanity, because it patiently waits, is as it were held; whose divinity cuts, as it were the iron. The axe, then, is laid to the root, because judgment is done through God and man. And he says "to the root" for two reasons: because at the root a universal cutting off is made, even of that which is in the branches. Likewise because what is cut off at the root does not sprout again: as though he said, the extirpation of the wicked will be universal. There follows, then, and he first sets down the universality, saying "every tree"; as though he said, both Jew and Gentile alike; Romans 2:11: "there is no respect of persons with God." Likewise, guilt, because it does not make fruit, for punishment comes about through omission alone; below, 25:42: "I was hungry, and you gave me not to eat." Third, he sets down a twofold penalty: namely temporal, "shall be cut down," namely from this life; Luke 13:7: "behold, these three years I come seeking fruit on this fig tree, and I find none: cut it down, therefore," and afterward, "why does it also cumber the ground?" And this is "shall be cut down," together with earthly prosperity. Likewise he sets down the eternal penalty, hence it is said, "shall be cast into the fire"; Isaiah, last chapter, 24: "their worm shall not die, and their fire shall not be quenched." And below, 25:41: "depart, you cursed, into everlasting fire." "I indeed baptize." Above, John exhorted to the fulfilling of repentance; now he intends to do what he had frequently said, namely to announce the kingdom of heaven: and concerning this he does two things. First the preparation for the kingdom is set down; second, the foretelling of the kingdom is treated, at "but he that shall come after me." That kingdom is Christ, concerning whom, Luke 17:21: "the kingdom of God is within you." Now the preparation is Baptism; hence "I indeed," which is marvelous to you, "baptize," in water only, namely because I am a mere man. Hence he could only wash the body, nor could he give the Holy Spirit, since the price for sin had not yet been paid; Hebrews 9:22: "for without shedding of blood there is no remission." Likewise the Holy Spirit had not yet descended, nor had Christ by the touch of his flesh sanctified the water. Why, then, did he baptize? For three reasons. First, that he might go before Christ, by baptizing; Luke 1:76: "you shall go before the face of the Lord to prepare his ways." Second, that, once men were gathered, he might have the opportunity to preach concerning Christ; John 1:31: "that he might be made manifest in Israel, therefore I came baptizing with water." Third, that he might prepare them for the Baptism of Christ. Hence it is the custom in the Church that those who are to be baptized first become catechumens, namely so that a certain preparation may be made, and they may receive a certain seal, by which they are reckoned suitable: and this is what he says, "I baptize," namely so that you may know yourselves to be fit, you who intend to be baptized by Christ. Note that the Master, in Book IV of the Sentences, says that those baptized by John were not baptized by Christ, except those who put their hope in John. But this is false; hence he says, "he shall baptize you." Likewise note that Augustine raises a question. If after the Baptism of John they were re-baptized, why were they not re-baptized after the baptism of heretics? It must be said that John baptized in his own person; heretics baptize in the person of Christ; hence the Baptism of Christ is to be judged by that. Consequently it is treated of the kingdom. And first he shows its dignity; second, its office, at "he shall baptize you." He says, then, "he who comes after me," by being born, by baptizing, by preaching, by dying, by descending to the dead. But here he speaks of only two of these, namely of preaching and of Baptism; hence he says "he who comes after me," to baptize and to teach; Luke 1:17: "he himself shall go before him in the spirit and power of Elijah." "Is mightier than I," and his Baptism is mightier; 1 Kings 2:2: "there is none holy as the Lord is"; Job 9:19: "if strength be sought, he is most strong." And lest it be believed that there is a comparison between them, he says, "whose shoes I am not worthy to bear"; as though he said, he is incomparably worthier than I, as Chrysostom expounds it, so much so that I ought not to render him service. But it should be known that in the other three Gospels it is not so: because there it says "to loose," here "to bear." Hence Augustine says that John wished only to show his own humility, and the excellence of Christ, and then the same thing is signified in all of them. Hence he says that this happened through the inspiration of the Holy Spirit, that the Evangelists differ in words in such matters, so that we might receive the lesson that we do not lie, if we speak the same sense as the others, even though we do not say the same words. But if he wished to signify something mystical, then there is a difference in the words of Matthew and of the others: and by the latchet of the shoe two things can be signified, because by the shoe is meant humanity; Psalm 59:10 [60:8]: "into Idumea will I stretch out my shoe." The latchet is the union by which humanity is bound to divinity. And because he did not reckon himself sufficient to explain the mystery of the union, therefore he says, "whose shoes I am not worthy to bear." Or, it was a custom among the Jews, Deuteronomy 25:9, that if someone did not wish to take his brother's wife, he ought to have his shoe loosed by the one who was taking the wife. The bride of Christ is the Church. Then, therefore, John reckoned himself unworthy to take the bride of Christ. Or, otherwise according to Hilary: the shoe indeed is borne by those who announce the humanity of Christ throughout the world; which was reserved to the Apostles; Isaiah 52:7: "how beautiful upon the mountains are the feet of him that brings good tidings, and that preaches peace: of him that shows forth good, that preaches salvation." Therefore John says that he is not worthy to bear the shoe which was reserved to the Apostles: for it is a greater office to evangelize than to baptize; 1 Corinthians 1:17: "Christ sent me not to baptize, but to preach the gospel." Are the Apostles, then, greater than John? Not by merit, but by the office of the New Testament. And according to this sense it is said below, 11:11: "he that is the lesser in the kingdom of heaven is greater than he." Or, otherwise, according to Chrysostom: the feet are the Apostles, and his other servants, among whom John was. The shoe is their infirmity: because just as the beauty of the feet is not known so long as they are covered by the shoe, so is the beauty of the Apostles; 2 Corinthians 12:9: "gladly therefore will I glory in my infirmities, that the power of Christ may dwell in me." "Whose shoes I am not worthy to bear": because neither he himself, nor the Apostles, reckon themselves worthy to be ministers of the Gospel of Christ; 2 Corinthians 3:4-5: "such confidence we have, through Christ, toward God: not that we are sufficient to think anything of ourselves, as of ourselves; but our sufficiency is from God." If, then, he signifies diverse things according to the mystery, which of these did John say? It must be said, according to Augustine, that if the words of John are referred to diverse things, then he said both. Or that John, preaching to the crowds, said one thing at one time, and another at another. Consequently he treats of the office of Christ. And first of the office of baptizing; second of the office of judging, at "whose fan is in his hand." He says, then, "he shall baptize you in the Holy Spirit and fire." Many books have "and fire." But they speak after the manner of the Greeks, who lack an ablative. And he says "in the Holy Spirit and fire": in which it is given to be understood that the Baptism of Christ has more than the Baptism of John, because it adds to that, since Christ baptizes in water and spirit; John 3:5: "unless a man be born again of water and the Holy Spirit, he cannot enter into the kingdom of God." But note that, when he says "he shall baptize you in the Holy Spirit," he insinuates that there is to be had an abundance of the Holy Spirit, by which those who have it are wholly washed clean; Acts 1:5: "but you shall be baptized with the Holy Spirit." He insinuates also an easy transformation. "And fire." This is expounded in many ways. Jerome says that the same thing is designated by the Holy Spirit and by fire; Luke 12:49: "I have come to cast fire on the earth; and what will I, but that it be kindled?" That is, the Holy Spirit. And therefore he also appeared in fire; Acts 2:3: "and there appeared to them parted tongues, as it were of fire." According to Chrysostom, present tribulation is signified by fire, which purges sins; Ecclesiasticus 27:6 [5]: "the furnace tries the potter's vessels, and the trial of affliction just men." But it should be known that he says this Baptism to be necessary, because the Baptism of the Holy Spirit restrains the mind, lest it be overcome by temptations, but does not wholly take away the seeds of the flesh: and therefore tribulation is necessary, because the flesh, then worn down, will not sprout concupiscence. The fire, then, that refines the flesh is necessary. Or by fire is understood the future purging in Purgatory; 1 Corinthians 3:13: "of what sort it is, the fire shall try." Hilary, however, expounds it of the fire of Hell, and says that in saying this, "he shall baptize you in the Holy Spirit and fire," he intends two things, namely the salvation which he effects in the present and in the future. In the future he will purge by the fire of Hell, insofar as he will draw off the wicked; and this agrees with what follows, "but the chaff he will burn with unquenchable fire." Consequently it is treated of the power of judging, "whose fan is in his hand." And first the power of judging is touched on; second the effect of the judgment; third the manner of the judgment. He says, then, "whose fan," and he uses a similitude. The threshing floor is called the Church; the grain, the faithful, who will be gathered together by the angels; Luke 10:2: "pray the Lord of the harvest, that he send laborers into his harvest"; John 4:34: "he who sent me, that I may perfect his work." The fan is the judicial power of Christ, which will discern the wheat from the chaff; John 5:22: "the Father has given all judgment to the Son"; Acts 10:42: "it is he who was appointed by God to be judge of the living and of the dead." "He will thoroughly cleanse," that is, he will cleanse perfectly. First through tribulations, which are as it were a certain wind, which, if it is not present, the chaff is together with the wheat: so too, as long as they are in the Church, the good are not discerned from the wicked; and just as by a lesser wind the light chaff is driven out, and by a strong one the heavier, so in the Church, if tribulation grows, even those who seem firm fall; Luke 8:13: "they believe for a time, and in time of temptation they fall away." Second, through the sentences of prelates, namely when they excommunicate; 1 Corinthians 5:13: "take away the evil one from among yourselves." Third, on the day of judgment, when the good will be separated from the wicked; below, 25:32. "He will gather his wheat into the barn," namely of Paradise, "wheat," that is, the elect; Psalm 105:47 [106:47]: "save us, O Lord our God, and gather us from among the nations." "But the chaff he will burn." And note that there is a difference between chaff and cockle: for the seed of chaff and of cockle is not the same, because the seed of chaff is the same as that of wheat. Hence by cockle we can understand schismatics, who do not communicate with us in the sacraments; by chaff, the faithful, though wicked. But both will be burned with fire. "With unquenchable fire"; Isaiah, last chapter, 24: "their fire shall not be quenched." And he says "unquenchable," to distinguish it from the fire of Purgatory. Concerning this fire, below, 25:41: "depart, you cursed, into everlasting fire," and so on.”

“I indeed baptize you with water,.... These words, at first view, look as if they were a continuation of John's discourse with the Pharisees and Sadducees, and as though he had baptized them; whereas by comparing them with what the other Evangelists relate, see Mar 1:5 they are spoken to the people, who, confessing their sins, had been baptized by him; to whom he gives an account of the ordinance of water baptism, of which he was the administrator, in what manner, and on what account he performed it: I indeed baptize you; or, as Mark says, "I have baptized you"; I have authority from God so to do; my commission reaches thus far, and no farther; I can administer, and have administered the outward ordinance to you; but the inward grace and increase of it, together with the ordinary and extraordinary gifts of the Spirit, I cannot confer. I can, and do baptize, upon a profession of repentance, and I can threaten impenitent sinners with divine vengeance; but I cannot bestow the grace of repentance on any, nor punish for impenitence, either here or hereafter; these things are out of my power, and belong to another person hereafter named: all that I do, and pretend to do, is to baptize with water, or rather in water, as should be rendered. Our version seems to be calculated in favour of pouring, or sprinkling water upon, or application of it to the person baptized, in opposition to immersion in it; whereas the "preposition" is not instrumental, but local, and denotes the place, the river Jordan, and the element of water there, in which John was baptizing: and this he did unto repentance, or "at", or upon "repentance": for so may be rendered, as it is in Mat 12:41 for the meaning is not that John baptized them, in order to bring them to repentance; since he required repentance and fruits meet for it, previous to baptism; but that he had baptized them upon the foot of their repentance; and so the learned Grotius observes, that the phrase may be very aptly explained thus: "I baptize you upon the `profession' of repentance which ye make." John gives a hint of the person whose forerunner he was, and of his superior excellency to him: he indeed first speaks of him as one behind him, not in nature or dignity, but in order of time as man; but he that comes after me. John was born before Jesus, and began his ministry before he did; he was his harbinger; Jesus was now coming after him to Jordan from Galilee, to be baptized by him, and then enter on his public ministry: but though he came after him in this sense, he was not beneath, but above him in character; which he freely declares, saying, is mightier than I; not only as he is the mighty God, and so infinitely mightier than he; but in his office and ministry, which was exercised with greater power and authority, and attended with mighty works and miracles, and was followed with the extraordinary gifts of the Spirit. Not to mention the mighty work of redemption performed by him; the resurrection of his own body from the dead; and his exaltation in human nature, above all power, might, and dominion. The Baptist was so sensible of the inequality between them, and of his unworthiness to be mentioned with him, that he seems at a loss almost to express his distance from him; and therefore signifies it by his being unfit to perform one of the most servile offices to him, whose shoes I am not worthy to bear; or as the other Evangelists relate it, "whose shoelatchet I am not worthy to unloose"; which amounts to the same sense, since shoes are unloosed in order to be taken from, or carried before, or after a person; which to do was the work of servants among the Jews. In the Talmud (e) it is asked, "What is the manner of possessing of servants? or what is their service? He buckles his (master's) shoes; he "unlooses his shoes", and "carries them before him to the bath."'' Or, as is elsewhere (f) said, "he unlooses his shoes, or carries after him his vessels (whatever he wants) to the bath; he unclothes him, he washes him, he anoints him, he rubs him, he clothes him, he buckles his shoes, and lifts him up.'' This was such a servile work, that it was thought too mean for a scholar or a disciple to do; for it is (g) said, "all services which a servant does for his master, a disciple does for his master, , "except unloosing his shoes".'' The gloss on it says, "he that sees it, will say, he is a "Canaanitish servant":'' for only a Canaanitish, not an Hebrew servant (h), might be employed in, or obliged to such work; for it was reckoned not only, mean and servile, but even base and reproachful. It is one of their (i) canons; "if thy brother is become poor, and is sold unto thee, thou shalt not make him do the work of a servant; that is, , any reproachful work; such as to buckle his shoes, or unloose them, or carry his instruments (or necessaries) after him to the bath.'' Now John thought himself unworthy; it was too great an honour for him to do that for Christ, which was thought too mean for a disciple to do for a wise man, and too scandalous for an Hebrew servant to do for his master, to whom he was sold; which shows the great humility of John, and the high opinion he had of Christ. It has been controverted whether Christ wore shoes or not; Jerom affirmed that he did not: but it seems from hence that he did; nor were the Jews used to walk barefoot, but on certain occasions. The Baptist points at the peculiar work of this great person, in which he greatly exceeds anything done by him; he shall baptize you with the Holy Ghost, and with fire; referring, either to the extraordinary gifts of the Spirit, to be bestowed on the disciples on the day of Pentecost, of which the cloven tongues, like as of fire, which appeared unto them, and sat upon them, were the symbols; which was an instance of the great power and grace of Christ, and of his exaltation at the Father's right hand. Or rather, this phrase is expressive of the awful judgments which should be inflicted by him on the Jewish nation; when he by his Spirit should "reprove" them for the sin of rejecting him; and when he should appear as a "refiner's fire", and as "fuller's soap"; when "the day of the Lord" should "burn as an oven"; when he should "purge the blood of Jerusalem", his own blood, and the blood of the Apostles and Prophets shed in it, "from the midst thereof, by the spirit of judgment, and by the spirit of burning"; the same with "the Holy Ghost and fire" here, or the fire of the Holy Ghost, or the holy Spirit of fire; and is the same with "the wrath to come", and with what is threatened in the context: the unfruitful trees shall be cut down, and cast into the fire", and the "chaff" shall be burnt with unquenchable fire". And as this sense best agrees with the context, it may the rather be thought to be genuine; since John is speaking not to the disciples of Christ, who were not yet called, and who only on the day of Pentecost were baptized with the Holy Ghost and fire, in the other sense of this phrase; but to the people of the Jews, some of whom had been baptized by him; and others were asking him questions, others gazing upon him, and wondering what manner of person he was; and multitudes of them continued obdurate and impenitent under his ministry, whom he threatens severely in the context. Add to all this, that the phrase of dipping or baptizing in fire seems to be used in this sense by the Jewish writers. In the Talmud (k) one puts the question, In what does he (God,) dip? You will say in water, as it is written, "who hath measured the waters in the hollow of his hand?" Another replies, , "he dips in fire"; as it is written, "for behold the Lord will come with fire". What is the meaning of , "baptism in fire?" He answers, according to the mind of Rabbah, the root of "dipping in the fire", is what is written; "all that abideth not the fire, ye shall make go" through the water. Dipping in the fire of the law, is a phrase used by the Jews (l). The phrases of "dipping, and washing in fire", are also used by Greek (m) authors. (e) T. Hieros. Kiddushin, fol. 59. 4. Maimon. & T. Bartenora in Misu. Kiddushin, c. 1. sect. 3. (f) T. Bab. Kiddushin, fol. 22. 2. Maimon. Hilch. Mechirah, c. 2. sect. 2. (g) T. Bab. Cetubot, fol. 96. 1. Maimon. Talmud Torn, c. 5. sect. 8. (h) Maimon. Hilch. Abadim, c. 1. sect. 7. (i) Moses Kotzensis Mitzvot Torah, precept. neg. 176. (k) T. Bab. Sanhedrim, fol. 39. 1. (l) Tzeror Hammor. fol. 104. 4. & 142. 3. & 170. 1. (m) Moschi Idyll. 1. Philostrat, Vit. Apollon, l. 3. c. 5.”

“My baptism is only calculated to lead you to a penitential life, and not to give you true justice; but he who comes after me, is stronger than I, and whose shoes I am not worthy to carry: (it was customary with the attendant slave to carry a change of shoes for his master) he will baptize you in the Holy Ghost, and in the fire of his divine charity, which he will infuse into your hearts, to purify you from all your sins. (Bible de Vence) — Here St. John tacitly insinuates the divinity of Jesus Christ. He acknowledges his unworthiness, and it is this his humility that makes him the more acceptable to God, “I ought to be baptized by thee, and comest thou to me?” (Tirinus) — Whose shoes I am not worthy to carry. In St. Mark, (chap. i. 7.) and in St. Luke, (iii. 21.) we read, the latchet of whose shoes . . . I am not worthy to untie. The sense is the same, and St. John might use both these expressions. His meaning is, that he was not worthy to do him the least, or the lowest service. — He shall baptize you in, or with the Holy Ghost, i.e. by his baptism, he will give you the remission of your sins, and the graces of the Holy Ghost, signified also by fire, which may allude to the coming of the Holy Ghost at Pentecost, in the shape of fiery tongues. (Witham)”

“I indeed baptize you with water unto repentance--(See on Mat 3:6); but he that cometh after me is mightier than I--In Mark and Luke this is more emphatic--"But there cometh the Mightier than I" (Mar 1:7; Luk 3:16). whose shoes--sandals. I am not worthy to bear--The sandals were tied and untied, and borne about by the meanest servants. he shall baptize you--the emphatic "He": "He it is," to the exclusion of all others, "that shall baptize you." with the Holy Ghost--"So far from entertaining such a thought as laying claim to the honors of Messiahship, the meanest services I can render to that "Mightier than I that is coming after me" are too high an honor for me; I am but the servant, but the Master is coming; I administer but the outward symbol of purification; His it is, as His sole prerogative, to dispense the inward reality. Beautiful spirit, distinguishing this servant of Christ throughout! and with fire--To take this as a distinct baptism from that of the Spirit--a baptism of the impenitent with hell-fire--is exceedingly unnatural. Yet this was the view of ORIGEN among the Fathers; and among moderns, of NEANDER, MEYER, DE WETTE, and LANGE. Nor is it much better to refer it to the fire of the great day, by which the earth and the works that are therein shall be burned up. Clearly, as we think, it is but the fiery character of the Spirit's operations upon the soul-searching, consuming, refining, sublimating--as nearly all good interpreters understand the words. And thus, in two successive clauses, the two most familiar emblems--water and fire--are employed to set forth the same purifying operations of the Holy Ghost upon the soul.”