John was baptizing; and thus a great crowd was gathering; below in chapter three: "And John was also baptizing in Aennon near Salim, because there was much water there."
Questions.
58. Question I. A small question arises here concerning what he says: I baptize in water.
1. For if the baptism of John only washed the flesh outwardly, it seems that it was done in vain and uselessly.
2. Likewise, John is more perfect than the Law, therefore the baptism of John is more perfect than the Sacraments of the Law; if therefore circumcision confers grace, much more so the baptism of John.
I respond: It must be said that the baptism of John was not for a remedy, but for a preparation for the remedy; therefore it does not follow from this that it was superfluous, nor does it follow that it ought to confer grace.
Now that baptism prepared for the remedy in three ways: on account of the amendment of life, whence it is said in Matthew three: "They were baptized by him, confessing their sins." On account of habituation, so that they would be disposed and would not reject the baptism of Christ; whence Gregory says: "It was fitting that he who by being born had preceded the one who was to be born, should also by baptizing precede the Lord who was to baptize." The third reason, on account of the manifestation of Christ; below in the same chapter: That he might be made manifest in Israel, for this reason I came baptizing in water.
59. Question II. Likewise, a question is raised concerning what he says: In the midst of you. Whence is it that the Lord always chooses the middle place, since he is the head?
And it seems that he would not be in their midst; for he is only in the midst of the good.
It must be said that according to the flesh he was in their midst, that is, in the middle as an ordinary man. Now Christ is said to stand in the midst, or even to choose the middle place especially, because the middle is the place of humility; Luke twenty-two: "But I am in your midst as one who serves," and Matthew eighteen.
The locus of commonality, because it relates uniformly to all: Acts 10: "In truth I have found that God is no respecter of persons," etc. The locus of unity, because extremes are united in the middle: Ephesians 2: "He himself is our peace, who has made both one." The locus of stability, because the center of the world is fixed: 1 Corinthians 3: "No one can lay another foundation besides that which is Christ Jesus." The locus of proximity, because it draws near to all parts: Acts 17: "If perhaps they might grope after him or find him, although he is not far from each one of us; for in him we live and move and have our being."
60. Question III. Likewise, inquiry is made concerning that word which he himself says: Who is to come after me.
Against this: In Matthew 11 it is said that he sent two of his disciples, saying to him: "Are you he who is to come, or do we look for another?" There he doubted; how does he assert it here?
To this the heretics say that John first believed but afterwards doubted. But they lie, because the Lord then commended John.
For this reason it must be said that John knew with certainty that he was the Christ; nor did he then inquire through his disciples as one doubting, but so that he might remedy the doubt of his own disciples, who did not believe in him.
61. The next day John saw, etc. Blessed John bore testimony above concerning Christ absent; here he bears testimony concerning Christ coming to him. And this part is divided into two: because first the bearing of testimony is described; second, the certainty or corroboration of the testimony, at: and I did not know him, etc.
The bearing of testimony is described in this order: first, the occasion for testifying is touched upon; second, the testification; third, the comparison with the preceding testimony.
(Verse 29). The occasion for testifying is first touched upon: and this was because Jesus came to John to be baptized by him; therefore he says: The next day John saw Jesus coming to him, namely to be baptized: Matthew 3: "Jesus came from Galilee to the Jordan to John, to be baptized by him."
62. And he said, namely John. Here the second point is touched upon, namely the testification itself, in which he bears testimony concerning the innocence of his humanity and concerning the power of his Divinity. On account of his innocence he says: Behold the Lamb of God, that is, innocent and undefiled; Isaiah 16: "Send forth the Lamb, O Lord, the ruler of the earth, from the rock of the desert to the mount of the daughter of Zion." As for the power of the Divinity, he says: Behold, he who takes away the sins of the world, which belongs to the divine power alone: Isaiah 43: "I am, I am he who blots out your iniquities for my own sake"; and he says Behold, because he whom others foretold, he points out with his finger; therefore concerning him it is said in Matthew 11: "He is a prophet and more than a prophet."
63. (Vers. 30.). This is he of whom I said to you. Here the third point is touched upon, namely the comparison to the preceding testimony. Whence he repeats the testimony which he had given in his absence; therefore he says: This is he of whom I said, namely in the preceding testimony: after me comes a man, namely by temporal birth, because he was born six months after him. Concerning this man, Jeremiah thirty-one: "The Lord will create a new thing upon the earth: a woman shall encompass a man." Who was made before me, namely in dignity, because he was before me, in Divinity: above in the same: "In the beginning was the Word."
Question.
64. But there is a doubt here: 1. Since it belongs to the lesser to go to the greater, not conversely, it seems that John ought to have gone to Christ.
2. Likewise, since in Christ there was no stain, and baptism signifies cleansing from filth, therefore it signified something false in him; therefore if the truth of Christ does not admit falsehood, he ought not to have been baptized by John.
I respond: It must be said that something is done in a due or fitting manner either because of necessity, or because of supererogation. That the lesser should go to the greater, this is a debt of necessity; whence John said to the Lord: "I ought to be baptized by you." But that the greater should go to the lesser, this is a matter of perfection and supererogation. Thus the Lord came to John; whence he himself said to John: "So it becomes us to fulfill all justice," Matthew three. That he came, therefore, was an act of condescension and a commendation of humility.
2. As to what is asked: why did he will to be baptized? I respond: It must be said that just as by a significative word something is said of the head by reason of the members, so by an enacted act something is signified in the head on behalf of the members. Whence that baptism signified no interior cleansing in Christ, but only in the members. The reason, moreover, why Christ willed to be baptized was threefold: that he might give an example of humility; that he might confer regenerative power upon the waters; that through the baptism of John he might manifest himself to all. And this principal reason is touched upon in the text.