GREGORY . (Hom. in Ev. xx. 8.) Observe, he says not merely fruits of repentance, but fruits meet for repentance. For he who has never fallen into things unlawful, is of right allowed the use of all things lawful; but if any hath fallen into sin, he ought so far to put away from him even things lawful, as far as he is conscious of having used unlawful things. It is left then to such man’s conscience to seek so much the greater gains of good works by repentance, the greater loss he has brought on himself by sin. The Jews who gloried in their race, would not own themselves sinners because they were Abraham’s seed. Say not among yourselves we are Abraham’s seed.
CHRYSOSTOM . (Hom. xi.) He does not forbid them to say they are his, but to trust in that, neglecting virtues of the soul.
PSEUDO-CHRYSOSTOM . What avails noble birth to him whose life is disgraceful? Or, on the other hand, what hurt is a low origin to him who has the lustre of virtue? It is fitter that the parents of such a son should rejoice over him, than he over his parents. So do not you pride yourselves on having Abraham for your father, rather blush that you inherit his blood, but not his holiness. He who has no resemblance to his father is possibly the offspring of adultery. These words then only exclude boasting on account of birth.
RABANUS . Because as a preacher of truth he wished to stir them up, to bring forth fruit meet for repentance, he invites them to humility, without which no one can repent.
REMIGIUS . There is a tradition, that John preached at that place of the Jordan, where the twelve stones taken from the bed of the river had been set up by command of God. He might then be pointing to these, when he said, Of these stones.
JEROME . He intimates God’s great power, who, as he made all things out of nothing, can make men out of the hardest stone.
GLOSS . (ord.) It is faith’s first lesson to believe that God is able to do whatever He will.
CHRYSOSTOM . That men should be made out of stones, is like Isaac coming from Sarah’s womb; Look into the rock, says Isaiah, whence ye were hewn. Reminding them thus of this prophecy, he shews that it is possible that the like might even now happen.
RABANUS . Otherwise; the Gentiles may be meant who worshipped stones.
PSEUDO-CHRYSOSTOM . Stone is hard to work, but when wrought to some shape, it loses it not; so the Gentiles were hardly brought to the faith, but once brought they abide in it for ever.
JEROME . These stones signify the Gentiles because of their hardness of heart. See Ezekiel, I will take away from you the heart of stone, and give you the heart of flesh. Stone is emblematic of hardness, flesh of softness.
RABANUS . Of stones there were sons raised up to Abraham; forasmuch as the Gentiles by believing in Christ, who is Abraham’s seed, became his sons to whose seed they were united.
PSEUDO-CHRYSOSTOM . The axe is that most sharp fury of the consummation of all things, that is to hew down the whole world. But if it be already laid, how hath it not yet cut down? Because these trees have reason and free power to do good, or leave undone; so that when they see the axe laid to their root, they may fear and bring forth fruit. This denunciation of wrath then, which is meant by the laying of the axe to the root, though it have no effect on the bad, yet will sever the good from the bad.
JEROME . Or, the preaching of the Gospel is meant, as the Prophet Jeremiah also compares the Word of the Lord to an axe cleaving the rock. (Jer. 23:29.)
GREGORY . (Hom. in Ev. xx. 9.) Or, the axe signifies the Redeemer, who as an axe of haft and blade, so consisting of the Divine and human nature, is held by His human, but cuts by His Divine nature. And though this axe be laid at the root of the tree waiting in patience, it is yet seen what it will do; for each obstinate sinner who here neglects the fruit of good works, finds the fire of hell ready for him. Observe, the axe is laid to the root, not to the branches; for that when the children of wickedness are removed, the branches only of the unfruitful tree are cut away. But when the whole offspring with their parent is carried off, the unfruitful tree is cut down by the root, that there remain not whence the evil shoots should spring up again.
CHRYSOSTOM . By saying Every, he cuts off all privilege of nobility: as much as to say, Though thou be the son of Abraham, if thou abide fruitless thou shalt suffer the punishment.
RABANUS . There are four sorts of trees; the first totally withered, to which the Pagans may be likened; the second, green but unfruitful, as the hypocrites; the third, green and fruitful, but poisonous, such are heretics; the fourth, green and bringing forth good fruit, to which are like the good Catholics.
GREGORY . Therefore every tree that bringeth not forth good fruit shall be cut down, and cast into the fire, because he who here neglects to bring forth the fruit of good works finds a fire in hell prepared for him.
3:11–12
11. I indeed baptize you with water unto repentance: but He that cometh after me is mightier than I, Whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire:
12. Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire.
GLOSS . (non occ.) As in the preceding words John had explained more at length what he had shortly preached in the words, Repent ye, so now follows a more full enlargement of the words, The kingdom of heaven is at hand.
GREGORY . (Hom. in Ev. vii. 3.) John baptizes not with the Spirit but with water, because he had no power to forgive sins; he washes the body with water, but not at the same time the soul with pardon of sin.
CHRYSOSTOM . (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.
GREGORY . (ubi sup.) Why then does he baptize who could not remit sin, but that he may preserve in all things the office of forerunner? As his birth had preceded Christ’s birth, so his baptism should precede the Lord’s baptism.