secondly, to have the opportunity to preach about Christ before so many people assembled: "That he might be revealed in Israel, I came baptizing in water" (Jn 1:31);
Thirdly, to prepare them for the baptism of Christ. Hence, the custom in the Church that those desiring baptism be catechumens first, namely, that they be prepared and receive a sign by which they are considered worthy. That is why he says, I baptize , in order that you might know that you who intend to be baptized in Christ are suitable.
Note that in IV Sent . the Master says that those baptized by John were not baptized by Christ, unless they put their hope in John. But this is false; hence he says, He will baptize you . Note, too, that Augustine raises the question: If they were re-baptized after John's baptism, why were they not re-baptized after baptism by heretics? The answer is that John baptized in his own person, but heretics, in the person of Christ. Hence, it must be regarded as Christ's baptism.
Then he deals with the kingdom: first, he shows Christ's dignity; secondly, his office, He will baptize you . He says, therefore, He who is coming after me by birth, by baptizing, by preaching, by dying, by descending into hell. But here he speaks of two only, namely, of preaching and of baptism; hence he says, He who is coming after me to baptize and preach: "He will go before you in the spirit and power of Elijah" (Lk 1:17). Is mightier than I , and his baptism is mightier: "There is none holy like the Lord" (1 Sam 2:2); "If it is a matter of strength, behold him" (Jb 9:19). And so that no one suppose that there is any comparison between them, he says, whose sandals I am not worthy to carry . As if to say: He is incomparably greater than I, as Chrysostom explains, to such an extent that I do not deserve to render him any service.
But it should be noted that in the other three evangelists, it is not stated in the same way: because it says there "to loose", here "to carry". Hence Augustine says that John wished only to show his own lowliness and the dignity of Christ, and then the same thing is signified in all. Therefore, he says that it was through the inspiration of the Holy Spirit that in such matters the evangelists not use the same words, in order to show proof that we are not lying, although we do not use the same words. But if he desired to signify something mystical, then there is a difference between the words of John and of the others: and two things can be signified by "the strap of a shoe," because by shoe is signified the humanity: "Upon Edom I have cast my shoe" (Ps 60:8). The strap is the union, whereby the humanity was tied to the divinity. And because he did not consider himself adequate to explain the mystery of the union, he said, whose sandals I am not worthy to carry . Also it was a custom among the Jews (Dt 25:9) that if one was not willing to take his brother's wife, he was supposed to loose the strap of the person who accepted the wife. The spouse of Christ is the Church. At that time, therefore, John considered himself unworthy to take the spouse of Christ.
Hilary gives another explanation, namely, that those who announce the humanity of Christ throughout the world carry his shoes, and this was reserved to the apostles: "How beautiful upon the mountains are the feet of him who brings good tidings, who publishes peace, who brings good tidings of good, who preaches salvation" (Is 52:7). Therefore, John says that he is not worthy to carry the shoes which were reserved for the apostles, for it is a greater office to preach the Gospel than to baptize: "Christ did not send me to baptize but to preach the gospel" (1 Cor 1:17). Were the apostles, therefore, greater than John? Not in merit but by their role in the New Testament. And according to this sense it is stated below (11:11): "He who is least in the kingdom of heaven is greater than he."
Chrysostom gives another explanation, namely, that the feet are the apostles and other servants of Christ, among whom was John. The shoe is their weakness; because, just as the elegance of the feet is not known as long as they are covered with a shoe, so the greatness of the apostles: "Gladly will I glory in my weaknesses, that the grace of Christ may dwell in me" (2 Cor 12:9). Whose shoes I am not worthy to carry , because neither he nor the apostles regarded themselves worthy to be ministers of Christ's gospel: "Such is the trust we have through Christ toward God. Not that we are sufficient of ourselves to claim anything as coming from ourselves; our sufficiency is from God" (2 Cor 3:4-5). If, therefore, it signifies diverse things according to a mystery, which of these did John say? The answer, according to Augustine, is that if John's words are referred to different things, then he said both. Or that John, preaching to the crowds, sometimes said one and sometimes the other.
Then he deals with Christ's office: first, with the office of baptizing; secondly, with the office of judging (v. 12).He says, therefore, He will baptize you with the Holy Spirit and with fire . Many books have "and fire". But they are speaking after the manner of the Greeks, who do not have the ablative case. And he says with the Holy Spirit and with fire . In this we are given to understand that Christ's baptism has more than John's baptism, because it adds over the latter, because Christ baptized in water and the Spirit: "Unless a man be born again of water and the Holy Spirit, he cannot enter the kingdom of heaven" (Jn 3:5). But note that when he says, He will baptize you in the Holy Spirit , he asserts that the copious gifts of the Holy Spirit must be had, the recipients of which are completely cleansed: "But you will be baptized by the Holy Spirit" (Acts 1:5). He also intimates that the change will be easy.
And with fire . This is explained in a number of ways. Jerome says that the same thing is designated by the Holy Spirit and fire: "I have come to send fire on the earth, and what will I but that it be kindled?" i.e., the Holy Spirit (Lk 12:49). Therefore, he also appeared in fire: "And he appeared to them in parted tongues of fire" (Acts 2:3). According to Chrysostom by fire is signified present tribulations, which expiate for sins: "The kiln tests the potter's vessel, and the trial of tribulation the just man" (Sir 27:5). But it should be noted that he says that this baptism is necessary, because the baptism of the Holy Spirit keeps the mind from being overcome by temptations; but it does not entirely remove the consequences of the flesh. Therefore, tribulation is necessary, because the flesh, then weakened, will not sprout forth concupiscence. Hence, there is need for fire which refreshes the soul. Or by fire is understood the future cleansing in purgatory: "Fire will test what kind of work each one has done" (1 Cor 3:13). Hilary explains it of the fire of hell and says that he intends two things, when he says, he will baptize you with the Holy Spirit and with fire , namely, the salvation he effects in the present and in the future. In the future he will cleanse through the fire of hell, in as much as it will attract the wicked; and this agrees with what follows, the chaff he will burn with unquenchable fire .
(12) Then he mentions the judiciary power: His winnowing fork is in his hand . First, the judiciary power is mentioned; secondly, the effect of the judgment; thirdly, the manner of the judgment. He says, therefore, His winnowing fork , and he employs a comparison. The Church is called the threshing floor; the wheat is the faithful, who will be gathered together by the angels: "Ask the lord of the harvest to send laborers into his harvest" (Lk 10:2); "He sent me to accomplish his will" (Jn 4:34). The winnowing fork is Christ's judiciary power, which will separate the wheat from the chaff: "The Father has given all judgment to the Son" (Jn 5:22); "He it is who has been appointed by God the judge of the living and the dead" (Acts 10:42). He will clear , i.e., thoroughly cleanse:
first, by tribulations which are as it were, certain winds, without which the chaff remains with the wheat: so, too, as long as they are in the Church, the good are not discerned from the wicked; and just as the smaller bits of chaff are expelled by a weak wind and the larger by a stronger, so in the Church, if tribulation increases, even those who seem strong fall: "They believe for a time, and in time of trial they fall away" (Lk 8:13).
Secondly by the sentences of prelates, when they excommunicate: "Remove the evil person from among you" (1 Cor 5:13).
Thirdly, on the day of judgment, when the good will be separated from the wicked (Mt 25:32). He will gather the wheat into his granary of paradise, i.e., the elect: "Save us, O Lord our God, and gather us from among the nations" (Ps 106:47). But the chaff he will burn.
Note that there is this difference between chaff and cockle. For the seed of chaff and of cockle are different, because that of chaff is the same seed as that of wheat. Hence, by cockle we can understand schismatics, who do not communicate with us in the sacraments; by chaff, the faithful, although evil. But both will be burned by fire. With unquenchable fire : "Their fire shall not be quenched" (Is 66:24). He says unquenchable , to distinguish it from the fire of purgatory: "Depart, you accursed, into eternal fire..." (Mt 25:41).
3— 2
Mt 3:13-17
13. Then cometh Jesus from Galilee to the Jordan, unto John, to be baptized by him. 14. But John stayed him, saying: I ought to be baptized by thee, and comest thou to me? 15. And Jesus answering, said to him: Suffer it to be so now. For so it becometh us to fulfil all justice. Then he suffered him. 16. And Jesus being baptized, forthwith came out of the water: and lo, the heavens were opened to him: and he saw the Spirit of God descending as a dove, and coming upon him. 17. And behold a voice from heaven saying: This is my beloved Son, in whom I am well pleased.
Earlier the evangelist introduced John baptizing, now he introduces Christ coming to John's baptism. In regard to this he does two things: first, he mentions things which preceded the baptism; secondly, those which followed (v. 16).
In regard to the first, four things are mentioned: first,the marvelous humility of Christ; secondly, reverence for his humility (v. 14); thirdly, Christ's response to this reverence (v. 15a); fourthly, John consents to this response (v. 15b).
In regard to the first, four things are mentioned: the time, the person, places and the service.
(13) The time, when he says, Then , i.e., John having his own light. For as the sun rises, when the morning star is still visible, so Christ, when John was preaching and baptizing (Lk 3:21); "Do you bring forth the morning star in its season and make the evening star rise over the face of the earth?" (Jb 38:32). Or Then , when Christ was in his thirtieth year (Lk 3:23), to give us to understand that one should not assume the office of preaching or prelacy before the perfect age. Or Then , when in conformity with the course of other men he could have committed many sins. Hence he did not wish to be baptized at once but observed the Law for a long time, as though established under the Law, and so that the Jews would have no cause for scandal, because he did not come to abolish the Law (Mt 5:17). But it could seem to someone that Christ would have ended the Law, because he could not fulfill it; and therefore, he wished to observe it for a long time. That is why he was not baptized so soon.
The persons are mentioned, when he says, Christ came to John , the Lord to the servant, the Creator to the creature: "Learn of me, because I am meek and humble of heart" (Mt 11:29).
The places, from Galilee . These places befit those baptized, because Galilee signifies transmigration. For it behooves the baptized to transmigrate from vices to virtues: "Put away all malice and all guile and insincerity and envy and all slander" (1 Pt 2:1). Also, to the Jordan , which is interpreted descent and signifies humility, which ought to be in the one to be baptized in order to receive grace: "He gives his grace to the humble" (Jas 4:6).
The office is mentioned, to be baptized . God willed to be baptized by John for four reasons: first, to defend John's baptism, because some were speaking ill of it (Mt 21:24). Secondly, that by his touch he might consecrate all water; and therefore, baptism is said to be made from the fountains of the Savior: "You will draw water joyfully from the fountains of the Savior" (Is 12:3). Thirdly, to demonstrate the true condition of man in himself, because, as he was "in the likeness of the flesh of sin" (Rom 8:3), so he willed to be cleansed as though a sinner. Fourthly, to place on others the necessity of being baptized, for he willed first to observe the things he imposed on others: "Jesus began to do and to teach" (Acts 1:1), contrary to those of whom it is said below (23:4): "They bind heavy burdens, hard to bear, and lay them on men's shoulders; but they themselves will not move them with a finger." Then he mentions the reverence. And note three things: first, John refuses the honor offered him; secondly, he confesses his lowliness (v. 14), thirdly, his weakness (14b). For he knew that he would baptize inwardly; therefore he says, to be baptized , i.e., cleansed, from original sin. So says a Gloss.
(14) But on the other hand, he had been sanctified in the womb. The answer is that before Christ's entrance into the world, some were in a way cleansed as to personal infection through circumcision and the like, but as to the guilt and infection of the entire nature no one was cleansed before the passion of Christ. And do you come to me? "Such knowledge is too wonderful for me; it is high, I cannot attain it" (Ps 139:6).