(Verse 25). Therefore a question arose from the disciples of John, as drawing its origin from them, with the Jews who were contradicting, namely concerning purification, namely, where the greater purification was, whether in the baptism of John or of Christ. And the disciples of John were saying that the baptism of John was greater, the Jews to the contrary. On account of this, seeing that they could not prevail, they accuse Christ himself through envy. On account of which he adds:
44. (Verse 26.). And they came to John and said to him: Rabbi! He who was beyond the Jordan with you, he was with you as a lesser, because you baptized him, whom you also exalted: whence they add: To whom you bore witness: above in the first chapter: "John bears witness concerning him" etc.: behold, this one baptizes, as if to say, he usurps your office. And to provoke him to jealousy, they add: And all come to him, as if no longer caring about you. They were moved by jealousy. Joshua did something similar: in Numbers eleven, concerning the men who were prophesying, he said to Moses: "My lord, forbid them. And Moses answered: Why are you jealous for my sake? Would that all the people might prophesy, and that the Lord would give them his spirit"?
QUESTIONS.
45. Question I. But a question arises here first concerning what he says, that Jesus was baptizing.
On the contrary: Below in chapter four: Jesus was not baptizing, but his disciples: therefore there is a contradiction there.
Response: It must be said that he by whose authority something is done is the one who does it; whence to do something is twofold, namely by authority or by ministry. Christ baptized by authority, but his disciples by ministry: or he baptized interiorly, while the disciples baptized exteriorly.
46. Question II. But then there is a question: whence is it that the Lord did not baptize exteriorly in his own person? — And it seems that he ought to have done so, so as to furnish others with an example, a form, and a manner.
Response: It must be said that he furnished others with a manner and taught them, but nevertheless he did not baptize for the sake of avoiding error and presumption: error, because people would have believed that others who had not been baptized by him were not truly baptized: presumption, lest those baptized by him be puffed up and despise those baptized by the disciples, and thereby the baptism of the disciples.
47. Question III. Likewise it is asked: since the baptism of John was preparatory to the baptism of Christ, and when truth arrives, the shadow ceases: it seems that he ought to have ceased baptizing from the moment Christ began.
Response: It must be said that he did cease, but not immediately. And the reason was fourfold: lest he seem contrary to him; lest he seem inconstant; lest he seem to have borne it indignantly; lest he cast his disciples into envy and jealousy.
48. Question IV. Likewise it is asked: which baptism is more powerful, whether that of Christ or that of John?
That it is John's, it seems:
1. Because Christ was baptized with the baptism of John: therefore just as the priesthood of Melchizedek was nobler than the priesthood of Levi, because Levi was tithed by Melchizedek: by the same reasoning it seems so concerning baptism.
2. Likewise, Christ was not baptizing, but his disciples; but the disciples of Christ were not greater than John: therefore neither was the baptism of Christ's disciples greater than the baptism of John.
3. Likewise it is asked whether that baptism conferred grace?
And that it did not, seems apparent: because it is said below in chapter seven: The Spirit had not yet been given, because Jesus had not yet been glorified; and if anyone who had been baptized had died before the Passion, he would not have entered the kingdom of God.
I respond: It must be said that according to Chrysostom, the baptism of Christ's disciples before the Passion was merely preparatory, just as was the baptism of John: hence both were devoid of grace. - However, Bede and Augustine say that "John baptized, and there was rebaptism; Judas baptized, and there was no rebaptism." Hence they say that that baptism conferred grace, and was therefore nobler, because of nobler efficacy.
1. As to what is objected, that Christ was baptized: it must be said that the baptism of John had absolutely no effect upon Christ.
2. As to what is objected, that the disciples were baptizing: it must be said that this is true, outwardly; but nevertheless in that baptism Christ was baptizing inwardly; this was not so, however, in the baptism of John.
3. As to what is objected, that the Spirit had not yet been given: this must be understood of the visible and manifest giving, in the manner in which it was given through the imposition of hands, not of the invisible giving.
As to the objection that a baptized person who died would not fly forth: it must be said that this was not on account of a defect of grace in baptism, but because its price had not yet been paid.
And if one objects that baptism has its efficacy from the Passion, it must be understood that it has the efficacy of conferring grace from the divine power operating invisibly therein, but from the Passion with respect to the opening of the gate . Or: if he had not yet suffered, nevertheless faith in the Passion was present, by reason of which it had efficacy—not indeed of opening the gate, but of giving grace.
49. John answered and said. Above was set forth the purification of Christ and John through baptism and the doubt arising from this; here is set forth the resolution of the question made by John, at the inquiry of his disciples. Hence he determines that Christ is the regenerator, not he himself; and he proceeds in this order. First, John humbles himself and places himself after Christ through consideration of human frailty; second, he places Christ before himself in the power of baptizing; third, in the wisdom of preaching; fourth, in the excellence of all grace.
50. (Verse 27). First, therefore, he humbles himself through consideration of human frailty against his disciples who wished him to magnify himself and his own baptism. On account of which he says: A man cannot receive anything unless it has been given him from heaven; James 1: "Every best gift and every perfect gift is from above, descending from the Father of lights." And so, since I am a mere man, I cannot attribute to myself anything except what has been given to me; and therefore I do not attribute to myself the office of Christ, but that of a herald; 1 Corinthians 4: "What do you have that you have not received?"
51. (Vers. 28.). You yourselves bear me witness that I said: I am not the Christ: above in chapter one: "And he confessed, that I am not the Christ." But that I am sent before him, as a voice before the Word; above in chapter one: "I am the voice of one crying in the wilderness: Make straight" etc.