Lecture 1 — John’s baptism

^3:1^ And in those days came John the Baptist preaching in the desert of Judea. [n. 242]

^3:2^ And saying: do penance: for the kingdom of heaven is at hand. [n. 247]

^3:3^ For this is he that was spoken of by Isaiah the prophet, saying: a voice of one crying in the desert, prepare you all the way of the Lord, make straight his paths. [n. 251]

^3:4^ And the same John had his garment of camels’ hair, and a leather girdle about his loins: and his meat was locusts and wild honey. [n. 256]

^3:5^ Then went out to him Jerusalem and all Judea, and all the country about Jordan: [n. 257]

^3:6^ And were baptized by him in the Jordan, confessing their sins. [n. 259]

^3:7^ And seeing many of the Pharisees and Sadducees coming to his baptism, he said to them: you brood of vipers, who has showed you to flee from the wrath to come? [n. 261]

^3:8^ Bring forth therefore fruit worthy of penance. [n. 266]

^3:9^ And do not think to say within yourselves, we have Abraham for our father. For I tell you that God is able of these stones to raise up children to Abraham. [n. 267]

^3:10^ For now the axe is laid to the root of the trees. Every tree therefore that does not yield good fruit, will be cut down, and cast into the fire. [n. 270]

^3:11^ I indeed baptize you in the water unto penance, but he who will come after me, is mightier than I, whose shoes I am not worthy to bear; he will baptize you in the Holy Spirit and fire. [n. 274]

^3:12^ Whose fan is in his hand, and he will thoroughly cleanse his floor and gather his wheat into the barn; but the chaff he will burn with unquenchable fire. [n. 284]

241. Above, the Evangelist treated of the Christ’s entrance into the world; but now he treats of his progress, which indeed ought to be dealt with according to the progress of his teaching, because for this he came (John 18:37).

And concerning his teaching, two things are considered:

first, he sets down the preparation for the teaching;

second, he sets down the teaching itself (Matt 5).

Further, two things are required in a teacher of the Gospel teaching: first, that he be veiled by sacred mysteries; second, that he be proven in virtue. And so two things are placed before the teaching, namely his baptism and temptation (Matt 4).

Concerning the first, he does two things:

first, he introduces John the Baptist, at then went out to him Jerusalem;

second, the Baptizer’s instruction, at and seeing many.

Now, they are attracted by John in two ways, namely by word and by example. The second is at and the same John had his garment of camels’ hair.

Concerning John’s teaching he does or touches upon three things:

first, he introduces the person of the teacher; second, he sets down the teaching; third, a confirmation;

the second is at do penance; the third is at for this is he that was spoken of.

242. Concerning the person, he sets down five things, namely the time, the person, the office, the zeal, and the place.

The first is at and in those days. And one should note that Luke describes the time of his preaching by the princes of the republic and of the Jews (Luke 3:1–2). So what Luke says is expressed here, when he says, and in those days. Nor should this be referred to the days which were mentioned before, namely to the time of Christ’s infancy; for this should not be understood to have happened in the days when Christ returned from Egypt. But this is set down in this way because Christ dwelled in Nazareth without interruption; and the child grew, and waxed strong, full of wisdom; and the grace of God was in him (Luke 2:40).

243. Second, the person is set down, at came John the Baptist; came, i.e., he appeared who was hidden at first. It is he 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 had the testimony of works?

One should say, for three reasons. First, for our sake, for we are brought to spiritual knowledge through those things which are like us; this man came for a witness, to give testimony of the light, and why? That all men might believe through him (John 1:7). Second, owing to the malice of the Jews, because not only did Christ bear testimony to himself, as they said, you give testimony of yourself (John 8:13), but another bore testimony as well. You sent to John, and he gave testimony to the truth (John 5:33). Third, to show Christ’s equality with the Father, because as the Father had heralds, namely the prophets, so also Christ; and you, child, will be called the prophet of the Highest: for you will go before the face of the Lord to prepare his ways (Luke 1:76).

244. Third, the office of baptizing is set down. This was his special office, because he baptized first; and his baptism was preparatory to the baptism of Christ, because if Christ had suddenly added a new ritual, men might have been scandalized. And so John came beforehand, to prepare men for baptism; that he may be made manifest in Israel (John 1:31).

245. Fourth, the zeal is set down, because he came to preach diligently. And this is **preaching **a baptism. Indeed Christ, the one about to be baptized, added those things: going therefore, teach all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Spirit (Matt 28:19). But John prepared the way in both.

And one should note that John did this in his thirtieth year, at which age also David was made king, and Joseph took the helm of the kingdom of Egypt. By which one is given to understand that no one should be taken up for an office before the perfect age.

246. Fifth, the place is set down, in the desert. Now, he preached in the desert for four reasons. First, so that they might hear more quietly; for in the city many curious men come together, getting in the way, but only the eager go into the desert; 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 (Eccl 12:11). Second, because it fit with his preaching, since he preached penance. Now, a place of penance ought to be that way, either bodily or mentally; lo, I have gone far off flying away; and I abode in the wilderness (Ps 54:8). Third, to point to the Church’s condition, which is signified by the desert: for one is given to understand that the preaching of salvation happens not in the synagogue, but in the Church; give praise, O you barren, that bears not: sing forth praise, and make a joyful noise, you who did not travail with child: for many are the children of the desolate, more than of her that has a husband, says the Lord (Isa 54:1). Fourth, to indicate the condition of the Jews, who were already abandoned by God; below, **behold, your house will be left to you, desolate **(Matt 23:38).

247. There follows do penance. John announces a certain new life, as Augustine says in the book On Penance: no one who is established as the judge of his own will can begin a new life, unless he repents of the old life. Look in the Gloss. And so

first, he advises them to penance;

second, he announces salvation, at for the kingdom of heaven is at hand.

248. Again, do penance, through which comes the remission of sins. Chrysostom: the Son of God having been born, God sent a herald into the world.

And one should note that to do penance and to repent are different. That man repents who weeps bitterly over sins, and does not commit deeds worthy of tears; and one should know that the whole thing is referred to the intention in his mind, namely that he be dedicated, and not commit deeds worthy of tears, i.e., intend not to commit such deeds; for penance requires this. But to do penance is to satisfy for sins; bring forth therefore fruits worthy of penance (Luke 3:8).

249. And here there is a question. Since all sins are remitted in baptism, why did John, foretelling the baptism of Christ, begin from penance?

And the Gloss responds that penance is threefold, namely: before baptism, because it is necessary that he should sorrow over sins when he approaches; second, after baptism, over mortal sins; third, over venial sins. Here he treats of the penance which is before baptism; whence Peter said: do penance (Acts 2:38), namely that you may be prepared for the salvation which is to follow.

250. Is at hand. And notice that the promise of the kingdom of heaven is never found in the Old Testament Scriptures; but John is the first to announce it, which pertains to his dignity.

Now, the kingdom of heaven is taken in four ways in the Scriptures. For sometimes Christ himself dwelling in us through grace is called the kingdom of heaven; for lo, the kingdom of God is within you (Luke 17:21). And he is called the kingdom of heaven because the road of the heavenly kingdom is begun by grace dwelling in us.

Second, the Sacred Scriptures are called the kingdom of God; below, the kingdom of God will be taken from you (Matt 21:43), i.e., the Sacred Scriptures. And this is called a kingdom because its law leads to a kingdom.

Third, the present Church militant is called the kingdom of heaven; below, again the kingdom of heaven is like to a net cast into the sea, and gathering together of all kind of fishes (Matt 13:47). And it is called the kingdom of heaven because it is established after the manner of the heavenly Church.

Fourth, the heavenly court is called the kingdom of heaven; below, and I say to you that many will come from the east and the west, and will sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven (Matt 8:11). Now, before the time of John no mention was made except of the kingdom of the Jebusites (Exod 3:8), and only now is the kingdom of heaven promised to his Church.

251. Next, a confirmation of this statement is set down. For this is he that was spoken of by Isaiah the prophet. And, as Augustine says, this can be explained in two ways. First, that this, namely **this is he that **was written of, are the words of the Evangelist; and then the sense is more clear. Second, that this is brought in by Matthew, but as the words of John, who was doing penance. Hence this is, i.e., I am; and he speaks of himself as though of another, just as in John he speaks about another just as about himself (John 1). But it does not make much difference whose words they are, because the sense is the same.

This is he, therefore, that was written of, ***‘a voice of one crying in the desert, prepare you all the way of the Lord, make straight his paths’* **(Isa 40:3). Three things are set down, through which the aforementioned three things are confirmed.

First, the place of John’s preaching is foretold: ‘a voice of one crying in the desert’;

second, the coming of the kingdom of heaven; hence, ‘prepare you all the way’;

third, penance, at ‘make straight his paths.’

252. He says then, ‘a voice of one crying in the desert.’ And he says ‘a voice’ for three reasons. First because, as Gregory says, a voice precedes a word; and John precedes Christ. And he will go before him in the spirit and power of Elias (Luke 1:17). Second, because a word is known through a voice; for a voice draws a word down to knowledge, and in this way John drew Christ; that he may be made manifest in Israel, therefore am I come baptizing with water (John 1:31). Third, because a voice without a word does not bring about certitude of mind for if the trumpet give an uncertain sound, who will prepare himself to the battle? (1 Cor 14:8), and the revelation of divine things is not made through John except insofar as he announces Christ, but through Christ, the Word; the only begotten Son who is in the bosom of the Father, he has declared him (John 1:18).

253. Therefore, ‘a voice of one crying’; and it can be understood in two ways. First, the voice of Christ crying, who was speaking in John; do you seek a proof of Christ who speaks in me? (2 Cor 13:3). And in this way he cried out in all the prophets. Hence it is always said: the Word of the Lord came to Jeremiah, or to Isaiah. And yet none had been called a voice because they did not immediately precede Christ; behold I send my angel, and he will prepare the way before my face. And presently the Lord, whom you seek, and the angel of the testament, whom you desire, will come to his temple (Mal 3:1).

Or, ‘a voice of one crying’, i.e., of John crying out.

One should know that a cry is made to the hard of hearing, and such were the Jews; hear, you deaf, and, you blind, behold that you may see. Who is blind, but my servant? or deaf, but he to whom I have sent my messengers? (Isa 42:18–19). Second, out of indignation; and the Lord was exceedingly angry with his people: and he abhorred his inheritance (Ps 105:40). Third, to those standing far away: and they were far away from God.

254. ‘Prepare you all the way of the Lord.’ And it seems that it would have been more harmonious had he said, prepare your way for receiving the Lord.

And one should know that we were so weak that we would not have been able to approach the Lord unless he came to us. And this is why John said above, the kingdom of heaven is at hand; and this is, ‘prepare.’

But what is this ‘way’? The faith which is through hearing; that Christ may dwell by faith in your hearts (Eph 3:17). Gregory: the way of faith is consecrated by hearing; be prepared to meet your God, O Israel (Amos 4:12).

255. ‘Make straight his paths.’ The faith is common, is one; but it gives direction in different works. And hence, ‘make straight.’ Now, the ways of works are straight when they are not opposed to the divine law, which is the rule of human actions, as a potter is the rule of goodness in earthen vases (Jer 18:4).

Or, ‘prepare’, pertains to charity, which is necessary for salvation; this is the way, walk you in it: and go not aside neither to the right hand, nor to the left (Isa 30:21). Therefore, ‘the way’ is understood as the whole of that which pertains to common salvation; and I show unto you yet a more excellent way (1 Cor 12:31).

Indeed, the paths are the keeping of the counsels, which paths are said to be ‘straight’ because they should not be kept for the sake of empty glory; below, **take heed that you do not your justice before men, to be seen by them **(Matt 6:1); and: her ways are beautiful ways, and all her paths are peaceable (Prov 3:17).

256. Next is shown the way in which John bore witness to Christ in his life, at and the same John.

But who bore witness to John, who was bearing witness to Christ? And one should say that his own life bore him witness: because, as Chrysostom says, no one is a suitable witness for another unless he is his own witness 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 (Sir 19:27).

Hence his austerity in life and food is described here; and this is and the same John had his garment of camels’ hair. Others with wool, John with hairs; for he considered clothing made of wool to be a softness which does not befit a preacher.

Similarly, a leather girdle. This is explained in two ways. Jerome says that at that time the Jews had a girdle of wool, but John considered this softness, and took his from skins, imitating Elias (2 Kgs 1:8). Rabanus expounds it this way, saying that John took crude, unprepared skins and used them, that he might restrain himself from lust; and this is a girdle. But whether it is explained in this way or in that way, still in either case the austerity of his life is understood.

And his meat was locusts and wild honey. This food was not prepared, but what nature supplied; and locusts are certain animals apt for eating.

And wild honey. This can be understood in two ways. For that is properly called wild honey which is not put away in artificially made tubs, but is found in the woods in some tree. Others say that it is reed honey, and one man says that it is found inside reeds, very sweet; yet nothing else is contained in all these explanations except that he was content with simple things; but having food, and wherewith to be covered, with these we are content (1 Tim 6:8).

257. Next he treats of the baptism; hence it says, then went out. And he touches upon three things: first, how he was visited by the crowds; second, how the crowds were baptized; and third, how they were confessing their sins.

258. And as regards the first, one should know that there were three things which drew men to go out to John. First, the new preaching. They had never heard mention of the kingdom of God, and so they marveled; do you know the order of heaven, and can you set down the reason of it on the earth? (Job 38:33). John was the first to teach that the notion of the kingdom of heaven is not to be set down on earth. Second, on account of his life. Hence he says, then went out to him Jerusalem and all Judea, namely seeing his life; show me your faith without works; and I will show you, by works, my faith (Jas 2:18). Third, because Judea was deprived of the instruction of the prophets. Our signs we have not seen, there is now no prophet (Ps 73:9).

259. And so they went out from Judea to see; and this is then went out to him . . . and were baptized by him in the Jordan.

But why in the Jordan? Because baptism was first prefigured in the Jordan. It is said about Eliseus that he went across through the Jordan, and Elias was taken up into heaven (2 Kgs 2:8–11). Similarly, Naaman the leper was cleansed there, who signifies the one cleansed from sins in baptisms. Again, because its very meaning fits with baptism; for it is interpreted as ‘descent’, and it signifies humility, which a man ought to have in baptism. As newborn babes, desire the rational milk without guile (1 Pet 2:2).

260. Third, he sets down here confessing their sins. The reason why confession is introduced was shown above, namely that it is necessary for salvation; confess therefore your sins one to another (Jas 5:16). And the Gloss says that confession is introduced that a man might have shame. But one should know that shame is a concomitant reason, but the principle reason is because of the power of the key: for no one could bind or loose unless he knew what was to be bound or loosed. Hence just as no one can take away the necessity of the key, so no one can take away vocal confession.

But it is asked whether the one who approaches baptism is bound to confess. It seems that he does not need the power of the key, since everything is forgiven in baptism.

But one should say that one is bound to confess at least in general; and this takes place when one renounces satan and all his pomps, for in this we admit that we are bound to satan.

261. And 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 who are instructed;

second, their instruction is set down, at who has showed you to flee from the wrath to come?

262. It says then, and seeing many of the Pharisees and Sadducees. One should know that there were some sects among the Jews, among which there were chiefly these two. For the Pharisees were so called as though separated from the common life, because of their observances. They spoke well in many things, and yet they failed, because, as is said, they held that all things proceed from necessity. The others, namely the Sadducees, were called the just ones owing to certain special observances of the law. They did not accept the prophets, nor did they say that souls are awakened again after the corruption of the body, nor that souls are spirits.

Moreover, both were marked off by the very name, because ‘Phares’ signifies division, which is opposed to charity. And these were in every way divided from the others, as though they had a superabounding Holy Spirit; for this would be a good thing. The others also, namely the Sadducees, seized justice for themselves; against whom, for they, not knowing the justice of God, and seeking to establish their own, have not submitted themselves to the justice of God (Rom 10:3). And yet although they appeared more just, as though teachers, they were coming to John; *kings will see, and princes will rise up, and adore for the Lord’s sake, because he is faithful, and for the Holy One of Israel, who has chosen you (*Isa 49:7).

263. Therefore these men are fittingly instructed here. Hence, who has showed you to flee from the wrath to come?

And one should note that instruction should be varied according to the condition of the listeners. For to the simple it is enough to speak briefly those things which pertain to salvation; but to the wise the individual points should be explained; which the Apostle implies, and I, brethren, could not speak to you as unto spiritual, but as unto carnal (1 Cor 3:1). John did so: he briefly warned the crowds about penance, and announced the kingdom of heaven. Here, he explains these two things to the Pharisees point by point.

Hence, first, he exhorts them to penance;

second, he speaks about the approach of the kingdom of heaven, at I indeed baptize you.

Concerning the first, he does two things:

first, he sets out incentives to penance;

second, he removes those things which could draw them back from penance, at and do not think to say within yourselves, we have Abraham for our father.

Concerning the first, he does two things:

first, he sets out the incentive to penance;

second, he sets out the manner of perfect penance, at bring forth therefore fruit worthy of penance.

Now, there are two things which move one to penance: first, the recognition of one’s own sin; show my people their wicked doings (Isa 58:1); second, the fear of divine judgment. John announces these two things.

264. Hence he says, you brood of vipers.

And one should notice that in Sacred Scripture one is called a son of someone for imitation; your father an Amorrhite (Ezek 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, you brood of vipers. And they are similar in three ways, according to Chrysostom. For it is the nature of the viper to run back to water when it kills someone, and if it finds water it does not die; otherwise it dies. Hence John, considering their intention, why they were coming to the water of baptism, said, you brood of vipers. But how were the venomous ones coming to baptism? Because John was promising the remission of sins, hence he made them enter the water, laying aside their corrupt intention, and this is why he says, do penance . . . and were baptized by him.

The second property of the viper is that it kills its parents by being born; hence it is said as though giving birth by force, and these men were similar. Below, **which of the prophets have not your fathers persecuted? **(Acts 7:52) [ you are the sons of those who killed the prophets. (Matt 23:31).]

The third reason is that the viper is exteriorly beautiful, but has poison within. These men were also exteriorly beautiful by a certain pretended justice, but had sins within; below, woe to you scribes and Pharisees, hypocrites; because you are like whitened sepulchres, which outwardly appear beautiful to men, but within are full of dead men’s bones, and of all filthiness (Matt 23:27); and according to this the brood of vipers stands for evil.

Ambrose explains this in another way, and says that prudence is attributed to serpents; below, be you therefore wise as serpents and simple as doves (Matt 10:16). Hence John, commending these men for prudence, because they were coming to baptism, says, you brood of vipers.

265. So the first thing which incites one to penance is the recognition of one’s own sin; the second is the fear of divine judgment; by the fear of the Lord every one declines from evil (Prov 15:27); *know you that there is judgment (*Job 19:29). And this is what he says, who has showed you to flee from the wrath to come?

And one should know that Ambrose and Chrysostom explain this as about the past, Rabanus as about the future; hence he says, who will show you?

And according to Augustine, thus: brood, as though to say: who has shown you, so that you withdraw from evil? As though to say: no one but God. Show us, O Lord, your mercy; and grant us your salvation (Ps 84:8). According to Chrysostom, thus: brood of vipers, because they retain the will for sin, who has showed you to flee as you wish to? No, because Isaiah said: wash yourselves, be clean, take away the evil of your devices from my eyes (Isa 1:16). No, because David said: 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 (Ps 1:4).

Rabanus explains it as about the future this way, as though he said: it is good that you do penance, because otherwise who will show you? Where will I go from thy spirit? Or where will I flee from your face? (Ps 138:7).

Wrath as it concerns God is not taken for an affection of the mind, but for an effect: hence his wrath is retribution.

266. These two incentives to penance having been premised, next the Evangelist concludes, bring forth therefore fruit worthy of penance. In a tree, the fruits come after the flowers, and if the fruits do not follow the flowers, that tree is of no use. For a certain flower of penance appears in contrition, but the fruit is in the carrying out of the penance. My flowers are the fruit of honor and riches (Sir 24:23).

And one should note that the fruit of justice is one thing, and the fruit of penance another; for more is required from the one repenting than from the one who does not sin. Moreover, there are three fruits worthy of penance. The first is that he punish in himself what he has committed, and this by the judgment of a priest. For after you converted me, I did penance: and after you showed unto me, I struck my thigh (Jer 31:19); i.e., I afflicted my body. The second is that he should flee from sin, and from the occasions of sin, hence it is said that to satisfy is to cut out the causes of sin. My son, have you sinned? Do so no more: but for your former sins also pray that they may be forgiven you. Flee from sins as from the face of a serpent (Sir 21:1–2). The third is that he should be as eager to do good as he was eager 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 (Rom 6:19).

267. Next, he removes an impediment to penance, when he says, and do not think to say within yourselves, we have Abraham for our father. There are two impediments to penance, presumptuousness about oneself, and despair of God’s 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 removes the impediment;

second, he gives the reason, at for I tell you.

268. He says then, and do not think to say within yourselves, we have Abraham for our father. These were of the race of Abraham according to the flesh, hence they might believe that, however much they sinned, God would have mercy on them for the sake of Abraham; why, O Lord, is your indignation enkindled against your people? (Exod 32:11). And later, remember Abraham, Isaac, and Israel, your servants. And so John excludes this: and do not think to say. And this is the manner of speaking; as though to say: do not say this, because it will be no use to you. As, 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 (Rom 9:8). For these men were glorying in Abraham, but the Lord says, if you are the children of Abraham, do the works of Abraham (John 8:39). Against such men Chrysostom says, what use is a famous lineage to a man whom behavior makes ugly? And this is also true in spiritual things.

269. Next, he gives the reason, for I tell you, for it is more to imitate a great father than to be born from him, God is able of these stones to raise up children to Abraham. It is said that when the people of Israel went across the Jordan with dry feet, Joshua commanded that twelve stones be taken from the bottom of the river and set up beside it, and twelve of the stones outside the river be placed within it, in memory of the miracle (Jos 4). And John, baptizing in that same place, points to these stones.

Now, this can be understood in two ways. First, to the letter: for this is the first foundation of faith, to believe in the omnipotence of God; I know that you can do all things, and no thought is hid from you (Job 42:2). Or we can understand by the stones the gentiles, who are called stones for two reasons: first, because they adore stones; second, because of their hardness. And although stones are hard, yet they retain an impression for a long time; and although a building made out of them is also made about slowly, yet it is strong, and durable. Hence the gentiles, although they were hardened as regards receiving the faith of Christ, yet they held it strongly. This is indicated by: and I will give them one heart, and will put a new spirit in their bowels: and I will take away the stony heart out of their flesh, and will give them a heart of flesh (Ezek 11:19).

But according to Jerome, one seems in these words to be led to recall the prophecy, look unto Abraham your father, and to Sarah who bore you: for I called him alone, and blessed him, and multiplied him (Isa 51:2). For he calls Abraham a rock on account of his inability to generate, and Sarah on account of her sterility; as though to say, God, who made Abraham able to generate, and Sarah fertile, is able to raise up children to Abraham from these stones.

270. For now the axe is laid to the root of the trees. For they could say: we do not believe that any wrath will come upon us; and so he removes this, saying, for now.

Hence, first, he sets out the judgment;

second, he sets out the sentence of the judgment.

271. He says then, for now. For people can be unwilling to repent in two ways: out of a despair of the judgment, because they do not believe that there is a judgment; I have enough to live on (Sir 5:1); flee then from the face of the sword, for the sword is the revenger of iniquities: and know that there is judgment (Job 19:29). But some, out of delay; 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 (2 Pet 3:9). But John excludes both. First, he excludes the first one, when he says, for now the axe; second, he excludes the second one when he says, is laid, as though to say, it will not delay.

272. And this is understood in three ways. Chrysostom says that by the axe is understood the strictness of the divine judgment, which sometimes is indicated through an axe, sometimes through a bow, and sometimes through a sword; except you will be converted, he will brandish his sword: he has bent his bow and made it ready (Ps 7:13).

Jerome: by the axe is understood the preaching of the Gospel, because as some are led to life by the teaching of the Gospel, so those who scorn are led to death. Are not my words as a fire, says the Lord: and as a hammer that breaks the rock in pieces? (Jer 23:29). Behold this child is set for the fall, and for the resurrection of many in Israel, and for a sign which will be contradicted (Luke 2:34). For now the axe is laid to the root of the trees, as though to say, it is in readiness to come.

According to Gregory, by the axe is understood our Redeemer, who is put together out of humanity and divinity as though out of a handle and iron; whose humanity, because it patiently awaits, is held, so to speak; and whose divinity cuts like iron. Therefore, the axe is laid to the root, because judgment comes through God and man.

273. And he says, is laid to the root, for two reasons. Because a universal cutting off of even what is in the branches happens at the root. Likewise, because what is cut off from the root does not sprout; as though to say, the uprooting of the evil will be universal.

It follows therefore, and first he sets down the universality, saying, every tree, as though to say: both Jews and gentiles; for there is no respect of persons with God (Rom 2:11). Likewise the guilt, because it does not bring forth fruit, for punishment only happens because of an omission; below, for I was hungry, and you gave me nothing to eat (Matt 25:42). Third, he sets out two punishments, and first a temporal one, will be cut down, that is, in this life; behold, for these three years I come seeking fruit on this fig tree, and I find none (Luke 13:7). Cut it done therefore, and later, why cumbers it the ground? And this is, will be cut down, with earthly prosperity. Next, he sets down an eternal punishment, hence it says, and cast into the fire; their worm will not die, and their fire will not be quenched: and they will be a loathsome sight to all flesh (Isa 66:24). And below, depart from me, you cursed, into everlasting fire (Matt 25:41).

274. I indeed baptize. Above, John exhorted them to the penance which should be accomplished; and now he aims to do what he had said frequently, namely to announce the kingdom of heaven. And concerning this he does two things:

first, he sets down the preparation for the kingdom;

second, he treats of the foretelling of the kingdom, at he who will come after me.

275. That kingdom is Christ, of whom it is said, for lo, the kingdom of God is within you (Luke 17:21). Certainly, the preparation is baptism; hence I indeed, what is marvelous to you, baptize in water alone, namely because I am simply a man. Hence he could wash nothing but the body, nor could he give the Holy Spirit, since the price for sin was not yet paid; without the shedding of blood there is no remission of sins (Heb 9:22). Again, the Holy Spirit had not yet descended, nor had Christ sanctified the water by the touch of his body.

So why did he baptize? For three reasons. First, so that he might come before Christ, by baptizing; you will go before the face of the Lord to prepare his ways (Luke 1:76). Second that, having gathered men together, he might have an opportunity to preach about Christ; that he may be made manifest in Israel, therefore am I come baptizing with water (John 1:31). Third, to prepare for the baptism of Christ. It is customary in the Church that those who are to be baptized should first become catechumens, namely, that there should be a certain preparation, and they should receive a certain sign, through which they are reputed fit. And this is what he says, I baptize, namely that you who intend to be baptized by Christ may know yourselves to be ready.

276. Note that the Teacher says in chapter four of The Sentences that those baptized by John were not baptized by Christ, except for those who put their hope in John. But this is false; hence he says he will baptize you.

Again, note that Augustine raises a question. If they will be rebaptized after the baptism of John, why are men not rebaptized after the baptism of heretics?

One should say that John baptized in his own person, but heretics baptize in the person of Christ; hence it should be judged to be the baptism of Christ.

277. Next he treats of the kingdom. And

first he shows its dignity;

second, its office, at he will baptize you.

278. He says then, he who will come after me, in being born, baptizing, preaching, dying, descending into hell. But here he speaks of two things only, namely of preaching and baptism; hence he says, he who will come after me to baptize and to teach; and he will go before him in the spirit and power of Elias (Luke 1:17). Is mightier than I, and his baptism is mightier; there is none holy as the Lord is (1 Sam 2:2); if strength be demanded, he is most strong (Job 9:19). And lest someone should believe that there is a comparison between them, he says, whose shoes I am not worthy to bear; as though to say, he is incomparably more deserving than I am, as Chrysostom explains it, such that I ought not even to show him service.

But one should know that it is not this way in the other three Gospels, because in those places it says to loose, while here it says to bear. Hence Augustine says that John wished to show his own humility and Christ’s excellence to this degree, and then the same thing is indicated in all the Gospels. Hence he says that it came about through the inspiration of the Holy Spirit that in such matters the evangelists do not harmonize in words, so that we might accept the teaching; for we do not lie if we speak with the same sense as others do, even if we do not speak with the same words. If indeed he wished to signify some mystery, then there is a difference between Matthew and the others: and two things can be signified by the lace of a shoe, because the shoes signify humanity; into Edom will I stretch out my shoe (Ps 59:10). The lace is the union by which humanity is bound to the divinity. And because he did not consider himself sufficient to explain the mystery of the union, he said, whose shoes I am not worthy to bear. Or, it was the custom among the Jews (Deut 25:9) that if someone did not wish to accept the wife of his brother, he would have his lace untied by the man who accepted the wife. The spouse of Christ is the Church. So then John considered himself unworthy to accept the spouse of Christ.

279. Or in another way, following Hilary. Obviously, those carry a shoe who announce Christ’s humanity throughout the world, which was reserved for the apostles. 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 (Isa 52:7). So John says that he is not worthy to bear the shoe which was reserved for the apostles; for to preach the Gospel is a greater office than to baptize; for Christ sent me not to baptize, but to preach the Gospel (1 Cor 1:17).

So were the apostles greater than John? Not by merit, but by having an office of the New Testament. And in this sense, it says below, **yet he that is the lesser in the kingdom of heaven is greater than he **(Matt 11:11).

280. Or in another way, according to Chrysostom. The feet are the apostles and others of his slaves, among whom was John. The shoe is their weakness; because as the feet’s beauty is not known so long as they are covered by the shoe, so it is with the beauty of the apostles; gladly therefore will I glory in my infirmities, that the power of Christ may dwell in me (2 Cor 12:9). Whose shoes I am not worthy to bear; because neither he himself nor the apostles considered themselves worthy to be the ministers of the Gospel of Christ; 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 Cor 3:4–5).

So if the Gospels signify different things according to mystery, which of these did John say?

One should say, following Augustine, that if John’s words are referred to different things, in this way he said both. Or that John, preaching to the crowds, sometimes said this thing, sometimes another.

281. Next 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.

282. He says then, he will baptize you in the Holy Spirit and fire. Many books have and of fire, but they speak in the fashion of the Greeks, who lack an ablative. And he says, Holy Spirit and fire, in which one is given to understand that the baptism of Christ has more than the baptism of John, because it adds something beyond it, for Christ baptizes in water and the Spirit; amen, amen I say to you, unless a man be born again of water and the Holy Spirit, he cannot enter into the kingdom of God (John 3:5).

But note that when he says, he will baptize you in the Holy Spirit, he implies that the abundance of the Holy Spirit will be had, which completely cleanses the ones who have it; you will be baptized with the Holy Spirit (Acts 1:5). He also implies an easy transformation.

283. And fire. This is explained in many ways. Jerome says that the same thing is indicated by the Holy Spirit and by fire; I am come to cast fire on the earth; and what will I, but that it be kindled? (Luke 12:49), i.e., the Holy Spirit. And so also he appeared in fire; and there appeared to them parted tongues as it were of fire (Acts 2:3).

According to Chrysostom, by fire is signified the present affliction, which purges sins; the furnace tries the potter’s vessels, and the trial of affliction just men (Sir 27:6). But one should know that he says that this baptism is necessary, because the baptism of the Holy Spirit restrains the mind, lest it be overcome by temptation, but it does not entirely take away the buds of the flesh; and so affliction is necessary, because the flesh then hardened does not bud forth into concupiscence. Hence the fire which repairs the flesh is necessary. Or, by fire is understood the purgation to come in purgatory; the fire will try every man’s work, of what sort it is (1 Cor 3:13).

However, Hilary explains this as about the fire of hell, and says that he intends two things in what he says here, he will baptize you in the Holy Spirit and fire, namely the salvation which he will bring about in the present and in the future. In the future he will purge by the fire of hell, insofar as he draws the evil; and this harmonizes with what follows, but the chaff he will burn with unquenchable fire.

284. Next, he treats of the judiciary power, whose fan is in his hand. And first, he touches upon the judiciary power; second, the effect of the judgment; third, the manner of the judgment.

He says then whose fan, and he uses a likeness. The floor is the Church; the fruits are the faithful, who will be gathered together by the angels; pray therefore the Lord of the harvest, that he send laborers into his harvest (Luke 10:2); of him who sent me, that I may perfect his work (John 4:34). The fan is Christ’s judiciary power, which separates the wheat from the chaff; for neither does the Father judge any man, but has given all judgment to the Son (John 5:22); it is he who was appointed by God, to be judge of the living and of the dead (Acts 10:42).

285. He will thoroughly cleanse, i.e., he will cleanse perfectly. First, through the afflictions which are as it were a certain wind, without which the chaff is with the wheat. Thus also as long as they are in the Church, the good are not distinguished from the bad; and just as by a small wind the fine chaff is driven out, and by a strong wind the coarse chaff is driven out, so in the Church, if affliction increases, even those who seem strong fall; they believe for a while, and in time of temptation, they fall away (Luke 8:13). Second, by the decisions of prelates, namely when they excommunicate; put away the evil one from among yourselves (1 Cor 5:3). Third, in the day of judgment, when the good will be separated from the evil; below, and gather his wheat i.e., the elect, **into the barn **(Matt 3:12), i.e., paradise; save us, O Lord, our God: and gather us from among nations (Ps 105:47). But the chaff he will burn.

286. And notice that there is a difference between chaff and weeds; for the seed of chaff is one thing and the seed of weeds another, because chaff is of the same seed as wheat. Hence by weeds we can understand schismatics, who do not join with us in the sacraments; by chaff we can understand those who are faithful, although evil. But both will be burned by fire. With unquenchable fire; and their fire will not be quenched (Isa 66:24).

And he says, unquenchable, to distinguish it from the fire of purgatory. Concerning this fire, it says below, **depart from me, you cursed, into everlasting fire **(Matt 25:41).