And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity; And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day. And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem.

Simeon had prophesied, a woman united in marriage had prophesied, a virgin had prophesied, it was meet also that a widow should prophesy, that there might lack no sex or condition of life, and therefore it is said, And there was one Anna a prophetess.

The Evangelist dwells some time on the account of Anna, mentioning both her father’s tribe, and adding, as it were, many witnesses who knew her father and her tribe.

(ubi sup.) Or because at that time there were several others who were called by the same name, that there might be a plain way of distinguishing her, he mentions her father, and describes the quality of her parents.

Now Anna, both from the duties of her widowhood and her manner of life, is found to be such that she is thought worthy to announce the Redeemer of the world. As it follows, She was of a great age, and had lived with her husband, &c.

For the Holy Spirit dwelt not by chance in her. For the highest blessing, if any can possess it, is the grace of virginity, but if this cannot be, and it chance to a woman to lose her husband, let her remain a widow, which indeed not only after the death of her husband, but even while he is living, she ought to have in her mind, that supposing it should not happen, her will and determination might be crowned by the Lord, and her words should be, “This I vow, and promise, that if a certain condition of this life be mine, (which yet I wish not,) I will do nothing else but remain inviolate and a widow.” Most justly then was this holy woman thought worthy to receive the gift of prophecy, because by long chastity and long fastings she had ascended to this height of virtue, as it follows, Who departed not from the temple with fastings and prayers, &c.

From which it is plain that she possessed a multitude of other virtues; and mark how she resembles Simeon in his goodness, for they were both in the temple together, and both counted worthy of prophetic grace, as it follows, And she coming in at this very instant, gave thanks to the Lord.

That is, returned thanks for seeing in Israel the Saviour of the world, and she confessed of Jesus that He was the Redeemer and the Saviour. Hence it follows, And she spoke of him to all, &c.

But because Anna’s words were nothing remarkable, and of no great note respecting Christ, the Gospel does not give the particulars of what she said, and perhaps for this reason one may suppose that Simeon anticipated her, since he indeed bore the character of the law, (for his name signifies obedience,) but she the character of grace, (which her name is by interpretation,) and Christ came between them. Therefore He let Simeon depart dying with the law, but Anna he sustains living beyond through grace.

According to the mystical meaning, Anna signifies the Church, who at present is indeed a widow by the death of her Husband; the number also of the years of her widowhood marks the time of the Church, at which established in the body, she is separated from the Lord. For seven times twelve make eighty-four, seven indeed referring to the course of this world, which revolves in seven days; but twelve had reference to the perfection of Apostolic teaching, and therefore the Universal Church, or any faithful soul which strives to devote the whole period of its life to the following of Apostolic practice, is said to serve the Lord for eighty-four years. The term also of seven years, during which she lived with her husband, coincides. For through the prerogative of our Lord’s greatness, whereby abiding in the flesh, He taught, the simple number of seven years was taken to express the sign of perfection. Anna also favours the mysteries of the Church, being by interpretation its “grace,” and being both the daughter of Phanuel, who is called “the face of God,” and descended from the tribe of Aser, i. e. the blessed.

Ambrose, Theophylact, Gregory of Nyssa, Origen, Bede


And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth. And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him. Now his parents went to Jerusalem every year at the feast of the Passover.

Luke has omitted in this place what he knew to have been sufficiently set forth by Matthew, that the Lord after this, for fear that He should be discovered and put to death by Herod, was carried by His parents into Egypt, and at Herod’s death, having at length returned to Galilee, came to dwell in His own city Nazareth. For the Evangelists individually are wont to omit certain things which they either know to have been, or in the Spirit foresee will be, related by others, so that in the connected chain of their narrative, they seem as it were to have omitted nothing, whereas by examining the writings of another Evangelist, the careful reader may discover the places where the omissions have been. Thus after omitting many things, Luke says, And when they had accomplished all things, &c.

Bethlehem was indeed their city, their paternal city, Nazareth the place of their abode.

(de Con. Evan. ii. 9.) Perhaps it may strike you as strange that Matthew should say that His parents went with the young Child into Galilee because they were unwilling to go to Judæa for fear of Archelaus, when they seem to have gone into Galilee rather because their city was Nazareth in Galilee, as Luke in this place explains it. But we must consider, that when the Angel, said in a dream to Joseph in Egypt, Rise, and take the young child and his mother, and go into the land of Israel, (Matt. 2:20.) it was at first understood by Joseph as a command to go into Judæa, for so at first sight the land of Israel might have been taken to mean. But when afterwards he finds that Herod’s son Archelaus was king, he was unwilling to be exposed to that danger, seeing the land of Israel might also be understood to include Galilee also as a part of it, for there also the people of Israel dwelt.

(Metaphrastes.) Or again, Luke is here describing the time before the descent to Egypt, for before her purification Joseph had not taken Mary there. But before they went down into Egypt, they were not told by God to go to Nazareth, but as living more freely in their own country, thither of their own accord they went; for since the going up to Bethlehem was for no other reason but the taxing, when that was accomplished they go down to Nazareth.

Now our Lord might have come forth from the womb in the stature of mature age, but this would seem like something imaginary; therefore His growth is gradual, as it follows, And the child grew, and waxed strong.

We must observe the distinction of words, that the Lord Jesus Christ in that He was a child, that is, had put on the condition of human weakness, was daily growing and being strengthened.

(lib. de Incarn. Christi cont. Apollin.) But if as some say the flesh was changed into a Divine nature, how did it derive growth? for to attribute growth to an uncreated substance is impious.

Rightly with the growth in age, St. Luke has united increase in wisdom, as he says, And he was strengthened, (i. e. in spirit.) For in proportion to the measure of bodily growth, the Divine nature developed its own wisdom.

For if while yet a little child, He had displayed His wisdom, He would have seemed a miracle, but together with the advance of age He gradually shewed Himself, so as to fill the whole world. For not as receiving wisdom is He said to be strengthened in spirit. For that which is most perfect in the beginning, how can that become any more perfect. Hence it follows, Filled with wisdom, and the grace of God was in him.

Wisdom truly, for in Him dwelleth all the fulness of the Godhead bodily, (Col. 2:19.) but grace, because it was in great grace given to the man Christ Jesus, that from the time He began to be man He should be perfect man and perfect God. But much rather because He was the word of God, and God needed not to be strengthened, nor was in a state of growth. But while He was yet a little child He had the grace of God, that as in Him all things were wonderful, His childhood also might be wonderful, so as to be filled with the wisdom of God. It follows, And his parents went every year to Jerusalem, at the feast of the Passover.

(Orat. cont. Judæos.) At the feast of the Hebrews the law commanded men not only to observe the time, but the place, and so the Lord’s parents wished to celebrate the feast of the Passover only at Jerusalem.

(de Con. Ev. ii. 10.) But it may be asked, how did His parents go up all the years of Christ’s childhood to Jerusalem, if they were prevented from going there by fear of Archelaus? This question might be easily answered, even had some one of the Evangelists mentioned how long Archelaus reigned. For it were possible that on the feast day amid so great a crowd they might secretly come, and soon return again, at the same time that they feared to remain there on other days, so as neither to be wanting in religious duties by neglecting the feast, nor leave themselves open to detection by a constant abode there. But now since all have been silent as to the length of Archelaus’ reign, it is plain that when Luke says, They were accustomed to go up every year to Jerusalem, we are to understand that to have been when Archelaus was no longer feared.

Bede, Theophylact, Augustine, Greek Expositor, Athanasius, Cyril of Alexandria, Chrysostom


And when he was twelve years old, they went up to Jerusalem after the custom of the feast. And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it. But they, supposing him to have been in the company, went a day’s journey; and they sought him among their kinsfolk and acquaintance. And when they found him not, they turned back again to Jerusalem, seeking him. And it came to pass, that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions. And all that heard him were astonished at his understanding and answers. And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing. And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father’s business? And they understood. not the saying which he spake unto them.

The Evangelist having said before that the Child grew and waxed strong, verifies his own words when he relates, that Jesus with the holy Virgin went up to Jerusalem; as it is said, And when he was twelve years old, &c.

(Geometer) His indication of wisdom did not exceed the measure of His age, but at the time that with us the powers of discernment are generally perfected, the wisdom of Christ shews itself.

Or the twelfth year was the commencement of our Lord’s disputation with the doctors, for this was the number of the Evangelists necessary to preach the faith.

We may also say, that as by the seventh number, so also by the twelfth, (which consists of the parts of seven multiplied alternately by one another,) the universality and perfection of either things or times is signified, and therefore rightly from the number twelve, the glory of Christ takes its beginning, being that by which all places and times are to be filled.

(in Hom. post Epiph.) Now that the Lord came up every year to Jerusalem at the Passover, betokens His humility as a man, for it is man’s duty to meet together to offer sacrifices to God, and conciliate Him with prayers. Accordingly the Lord as man, did among men what God by angels commanded men to do. Hence it is said, According to the custom of the feast day. (Gal. 3:14, Judges 6:20; 13:16.) Let us follow then the journey of His mortal life, if we delight to behold the glory of His divine nature.

(Metaphrastes vel Geometer.) The feast having been celebrated, while the rest returned, Jesus secretly tarried behind. As it follows, And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and his parents knew not of it. It is said, When the days were accomplished, because the feast lasted seven days. But the reason of His tarrying behind in secret was, that His parents might not be a hindrance to His carrying on the discussion with the lawyers; or perhaps to avoid appearing to despise his parents by not obeying their commands. He remains therefore secretly, that he might neither be kept away nor be disobedient.

But we must not wonder that they are called His parents, seeing the one from her childbirth, the other from his knowledge of it, deserved the names of father and mother.

But some one will ask, how was it that the Son of God, brought up by His parents with such care, could be left behind from forgetfulness? To which it is answered, that the custom of the children of Israel while assembling at Jerusalem on the feast days, or returning to their homes, was for the women and men to go separately, and the infants or children to go with either parent indiscriminately. And so both Mary and Joseph each thought in turn that the Child Jesus, whom they saw not with them, was returning with the other parent. Hence it follows, But they, supposing him to have been in the company, &c.

But as when the Jews plotted against Him He escaped from the midst of them, and was not seen; so now it seems that the Child Jesus remained, and His parents knew not where He was. As it follows, And not finding him, they returned to Jerusalem, seeking for him. (John 10:29.)

(ordin.) They were on their way home, one day’s journey from Jerusalem; on the second day they seek for Him among their kinsfolk and acquaintance, and when they found Him not, they returned on the third day to Jerusalem, and there they found Him. As it follows, And it came to pass, after three days they found him.

He is not found as soon as sought for, for Jesus was not among His kinsfolk and relations, among those who are joined to Him in the flesh, nor in the company of the multitude can He be found. Learn where those who seek Him find Him, not every where, but in the temple. And do thou then seek Jesus in the temple of God. Seek Him in the Church, and seek Him among the masters who are in the temple. For if thou wilt so seek Him, thou shalt find Him. They found Him not among His kinsfolk, for human relations could not comprehend the Son of God; not among His acquaintance, for He passes far beyond all human knowledge and understanding. Where then do they find Him? In the temple! If at any time thou seek the Son of God, seek Him first in the temple, thither go up, and verily shalt thou find Christ, the Word, and the Wisdom, (i. e. the Son of God.)

After three days He is found in the temple, that it might be for a sign, that after three days of victorious suffering, He who was believed to be dead should rise again, and manifest Himself to our faith, seated in heaven with divine glory.

(ubi sup.) Or because the advent of Christ, which was looked for by the Patriarchs before the Law, was not found, nor again, that which was sought for by prophets and just men under the Law, but that alone is found which is sought for by Gentiles under grace.

Because moreover He was the Son of God, He is found in the midst of the doctors, enlightening and instructing them. But because He was a little child, He is found among them not teaching but asking questions, as it is said, Sitting in the midst of the doctors, hearing them, and asking them questions. And this He did as a duty of reverence, that He might set us an example of the proper behaviour of children, though they be wise and learned, rather to hear their masters than teach them, and not to vaunt themselves with empty boasting. But He asked not that He might learn, but that asking He might instruct. For from the same source of learning is derived both the power of asking and answering wisely, as it follows, All who heard him were astonished at his wisdom.

To shew that He was a man, He humbly listened to the masters; but to prove that He was God, He divinely answered those who spake.

(Metaphrastes vel Geometer.) He asks questions with reason, He listens with wisdom, and answers with more wisdom, so as to cause astonishment. As it follows, And they who saw it were astonished.

(sup. Joh. Hom. 20.) The Lord truly did no miracle in His childhood, yet this one fact St. Luke mentions, which made men look with wonder upon Him.

For from His tongue there went forth divine wisdom, while His age exhibited man’s helplessness, and hence the Jews, amid the high things they hear and the lowly things they see, are perplexed with doubts and astonishment. But we can in no wise wonder, knowing the words of the Prophet, that thus unto us a Child is born, that He abideth the mighty God. (Is. 9:6.)

(ubi sup.) But the ever-wonderful mother of God, moved by a mother’s feelings, as it were with weeping makes her mournful enquiry, in every thing like a mother, with confidence, humility, and affection. As it follows, And his mother said unto him, Son, what hast thou done?

The holy Virgin knew that He was not the Son of Joseph, and yet calls her husband His father according to the belief of the Jews, who thought that He was conceived in the common way. Now to speak generally we may say, that the Holy Spirit honoured Joseph by the name of father, because he brought up the Child Jesus; but more technically, that it might not seem superfluous in St. Luke, bringing down the genealogy from David to Joseph. But why sought they Him sorrowing? Was it that he might have perished or been lost? It could not be. For what should cause them to dread the loss of Him whom they knew to be the Lord? But as whenever you read the Scriptures you search out their meaning with pains, not that you suppose them to have erred or to contain anything incorrect, but that the truth which they have inherent in them you are anxious to find out; so they sought Jesus, lest perchance leaving them he should have returned to heaven, thither to descend when He would. He then who seeks Jesus must go about it not carelessly and idly, as many seek Him who never find Him, but with labour and sorrow.

(ordin.) Or they feared lest Herod who sought Him in His infancy, now that He was advanced to boyhood might find an opportunity of putting Him to death.

(Metaphrastes et Geometer.) But the Lord Himself sets every thing at rest, and correcting as it were her saying concerning him who was His reputed father, manifests His true Father, teaching us not to walk on the ground, but to raise ourselves on high, as it follows, And he says unto them, What is it that you ask of me?

He blames them not that they seek Him as their son, but compels them to raise the eyes of their mind to what was rather due to Him whose eternal Son He was. Hence it follows, Knew ye not? &c.

There are two generations in Christ, one from His Father, the other from His mother; the Father’s more divine, the mother’s that which has come down for our use and advantage.

He says this then by way of shewing that He surpasses all human standards, and hinting that the Holy Virgin was made the handmaid of the work in bringing His flesh unto the world, but that He Himself was by nature and in truth God, and the Son of the Father most high. Now from this let the followers of Valentinus, hearing that the temple was of God, be ashamed to say that the Creator, and the God of the law and of the temple, is not also the Father of Christ.

(cont. Hær. l. ii. hær. 31.) Let Ebion know that at twelve years old, not thirty, Christ is found the astonishment of all men, wonderful and mighty in the words of grace. We can not therefore say, that after that the Spirit came to Him in Baptism He was made the Christ, that is, anointed with divinity, but from His very childhood He acknowledged both the temple and His Father.

(Geometer.) This is the first demonstration of the wisdom and power of the Child Jesus. For as to what are called thea acts of His childhood, we can not but suppose them to be the work not only of a childish but even of a devilish mind and perverse will, attempting to revile those things which are contained in the Gospel and the sacred prophecies. But should one desire to receive only such things as are generally believed, and are not contrary to our other declarations, but accord also with the words of prophecy, let it suffice that Jesus was distinguished in form above the sons of men; obedient to His mother, gentle in disposition; in appearance full of grace and dignity; eloquent in words, kind and thoughtful of the wants of others, known among all for a power and energy, as of one who was filled with all wisdom; and as in other things, so also in all human conversation, though above man, Himself the rule and measure. But that which most distinguished Him was His meekness, and that a razor had never come upon His head, nor any human hand except His mother’s. But from these words we may derive a lesson; for when the Lord reproves Mary seeking Him among His relations, He most aptly points to the giving up of all fleshly ties, shewing that it is not for him to attain the goal of perfection who is still encompassed by and walks among the things of the body, and that men fall from perfection through love of their relations.

It follows, And they understood him not, that is, the word which He spoke to them of His divinity.

Or they knew not whether when He said about my Father’s business, He referred to the temple, or something higher and more edifying; for every one of us who doeth good, is the seat of God the Father; but whoso is the seat of God the Father, has Christ in the midst of him.

Cyril of Alexandria, Greek Expositor, Ambrose, Bede, Origen, Gloss, Chrysostom, Epiphanius


And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart. And Jesus increased in wisdom and stature, and in favour with God and man.

(ubi sup.) All that time of the life of Christ which He passed between His manifestation in the temple and His baptism, being devoid of any great public miracles or teaching, the Evangelist sums up in one word, saying, And he went down with them.

Jesus frequently went down with His disciples, for He is not always dwelling on the mount, for they who were troubled with various diseases were not able to ascend the mount. For this reason now also He went down to them who were below. It follows: And he was subject to them, &c.

(ubi sup.) Sometimes by His word He first institutes laws, and He afterwards confirms them by His work, as when He says, The good shepherd layeth down his life for his sheep. (John 10:11) For shortly after seeking our salvation He poured out His own life. But sometimes He first sets forth in Himself an example, and afterwards, as far as words can go, draws therefrom rules of life, as He does here, shewing forth by His work these three things above the rest, the love of God, honour to parents, but the preferring God also to our parents. For when He was blamed by His parents, He counts all other things of less moment than those which belong to God; again, He gives His obedience also to His parents.

For what is the teacher of virtue, unless he fulfil his duty to his parents? What else did He do among us, than what He wished should be done by us?

Let us then also ourselves be subject to our parents. But if our fathers are not, let us be subject to those who are our fathers. Jesus the Son of God is subject to Joseph and Mary. But I must be subject to the Bishop who has been constituted my father. It seems that Joseph knew that Jesus was greater than he, and therefore in awe moderated his authority. But let every one see, that oftentimes he who is subject is the greater. Which if they who are higher in dignity understand, they will not be clated with pride, knowing that their superior is subject to them.

(Orat. in 1 Cor. 15:28.) Further, since the young have not yet perfect understanding, and have need to be led forward by those who have advanced to a more perfect state; therefore when He arrived at twelve years, He is obedient to His parents, to shew that whatever is made perfect by moving forward, before that it arrives at the end profitably embraces obedience, (as leading to good.)

(in Const. Mon. 4.) But from His very first years being obedient to His parents, He endured all bodily labours, humbly and reverently. For since His parents were honest and just, yet at the same time poor, and ill supplied with the necessaries of life, (as the stable which administered to the holy birth bears witness,) it is plain that they continually underwent bodily fatigue in providing for their daily wants. But Jesus being obedient to them, as the Scriptures testify, even in sustaining labours, submitted Himself to a complete subjection.

And can you wonder if He who is subject to His mother, also submits to His Father? Surely that subjection is a mark not of weakness but of filial duty. Let then the heretic so raise his head as to assert that He who is sent has need of other help; yet why should He need human help, in obeying His mother’s authority? He was obedient to a handmaid, He was obedient to His pretended father, and do you wonder whether He obeyed God? Or is it a mark of duty to obey man, of weakness to obey God?

The Virgin, whether she understood or whether she could not yet understand, equally laid up all things in her heart for reflection and diligent examination. Hence it follows, And his mother laid up all these things, &c. Mark the wisest of mothers, Mary the mother of true wisdom, becomes the scholar or disciple of the Child. For she yielded to Him not as to a boy, nor as to a man, but as unto God. Further, she pondered upon both His divine words and works, so that nothing that was said or done by Him was lost upon her, but as the Word itself was before in her womb, so now she conceived the ways and words of the same, and in a manner nursed them in her heart. And while indeed she thought upon one thing at the time, another she wanted to be more clearly revealed to her; and this was her constant rule and law through her whole life. It follows, And Jesus increased in wisdom.

Not that He became wise by making progress, but that by degrees He revealed His wisdom. As it was when He disputed with the Scribes, asking them questions of their law to the astonishment of all who heard Him. You see then how He increased in wisdom, in that He became known to many, and caused them to wonder, for the shewing forth of His wisdom is His increase. But mark how the Evangelist, having interpreted what it is to increase in wisdom, adds, and in stature, declaring thereby that an increase or growth in age is an increase in wisdom.

(Thes. l. x. c. 7.) But the Eunomian Hereticsb say, “How can He be equal to the Father in substance, who is said to increase, as if before imperfect.” But not because He is the Word, but because He is made man, He is said to receive increase. For if He really increased after that He was made flesh, as having before existed imperfect, why then do we give Him thanks as having thence become incarnate for us? But how if He is the true wisdom can He be increased, or how can He who gives grace to others be Himself advanced in grace. Again, if hearing that the Word humbled Himself, no one is offended (thinking slightingly of the true God,) but rather marvels at His compassion, how is it not absurd to be offended at hearing that He increases? For as He was humbled for us, so for us He increased, that we who have fallen through sin might increase in Him. For whatever concerns us, Christ Himself has truly undertaken for us, that He might restore us to a better state. And mark what He says, not that the Word, but Jesus, increases, that you should not suppose that the pure Word increases, but the Word made flesh; and as we confess that the Word suffered in the flesh, although the flesh only suffered, because of the Word the flesh was which suffered, so He is said to increase, because the human nature of the Word increased in Him. But He is said to increase in His human nature, not as if that nature which was perfect from the beginning received increase, but that by degrees it was manifested. For the law of nature brooks not that man should have higher faculties than the age of his body permits. The Word then (made man) was perfect, as being the power and wisdom of the Father, but because something was to be yielded to the habits of our nature, lest He should be counted strange by those who saw Him, He manifested Himself as man with a body, gradually advancing in growth, and was daily thought wiser by those who saw and heard Him.

(Amphilochius.) He increased then in age, His body growing to the stature of man; but in wisdom through those who were taught divine truths by Him; in grace, that is, whereby we are advanced with joy, trusting at last to obtain the promises; and this indeed before God, because having put on the flesh, He performed His Father’s work, but before men by their conversion from the worship of idols to the knowledge of the Most High Trinity.

He says before God and men, because we must first please God, then man.

(Hom. 3. in Cant.) The word also increases in different degrees in those who receive it; and according to the measure of its increase a man appears either an infant, grown up, or a perfect man.

Greek Expositor, Origen, Bede, Gregory of Nyssa, Basil, Ambrose, Theophylact, Cyril of Alexandria


Now in the fifteenth year of the reign of Tiberius Cæsar, Pontius Pilate being governor of Judæa, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituræa and of the region of Trachonitis, and Lysanias the tetrarch of Abilene, Annas and Caiaphas being the High Priests, the word of God came unto John the son of Zacharias in the wilderness.

(Hom. 20. in Ev.) The time at which the forerunner of the Saviour received the word of preaching, is marked by the names of the Roman sovereign and of the princes of Judæa, as it follows: Now in the fifteenth year of the reign of Tiberius Cæsar, Pontius Pilate being governor of Judæa, and Herod being tetrarch of Galilee, &c. For because John came to preach Him who was to redeem some from among the Jews, and many among the Gentiles, therefore the time of his preaching is marked out by making mention of the king of the Gentiles and the rulers of the Jews. But because all nations were to be gathered together in one, one man is described as ruling over the Roman state, as it is said, The reign of Tiberius Cæsar.

(Metaphrastes) For the emperor Augustus being dead, from whom the Roman sovereigns obtained the name of “Augustus,” Tiberius being his successor in the monarchy, was now in the 15th year of his receiving the reins of government.

In the word of prophecy, spoken to the Jews alone, the Jewish kingdom only is mentioned, as, The vision of Esaias, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. (Is. 1:1.) But in the Gospel which was to be proclaimed to the whole world, the empire of Tiberius Cæsar is mentioned, who seemed the lord of the whole world. But if the Gentiles only were to be saved, it were sufficient to make mention only of Tiberius, but because the Jews also must believe, the Jewish kingdom therefore, or Tetrarchies, are also introduced, as it follows, Pontius Pilate being governor of Judæa, and Herod tetrarch, &c.

(ubi sup.) Because the Jews were to be scattered for their crime of treachery, the Jewish kingdom was shut up into parts under several governors. According to that saying, Every kingdom divided against itself is brought to desolation. (Luke 11:17.)

Pilate was sent in the twelfth year of Tiberius to take the government of the Jewish nation, and remained there for ten successive years, almost until the death of Tiberius. But Herod, and Philip, and Lysanias, were the sons of that Herod in whose reign our Lord was born. Between these and Herod himself Archelaus their brother reigned ten years. He was accused by the Jews before Augustus, and perished in exile at Vienne. But in order to reduce the Jewish kingdom to greater weakness, August us divided it into Tetrarchies.

Because John preached Him who was to be at the same time both King and Priest, Luke the Evangelist has marked the time of that preaching by the mention not only of Kings, but also of Priests. As it follows, Under the High Priests Annas and Caiaphas.

Both Annas and Caiaphas, when John began his preaching, were the High Priests, but Annas held the office that year, Caiaphas the same year in which our Lord suffered on the cross. Three others had held the office in the intervening time, but these two, as having particular reference to our Lord’s Passion, are mentioned by the Evangelist. For at that time of violence and intrigue, the commands of the Law being no longer in force, the honour of the High Priest’s office was never given to merit or high birth, but the whole affairs of the Priesthood were managed by the Roman power. For Josephus relates, that Valerius Gratus, when Annas was thrust out of the Priesthood, appointed Ismael High Priest, the son of Baphas; but not long after casting him off, he put in his place Eleazar the son of the High Priest Ananias. After the space of one year, he expelled him also from the office, and delivered the government of the High Priesthood to a certain Simon, son of Caiaphas, who holding it not longer than a year, had Joseph, whose name also was Caiaphas, for his successor; so that the whole time during which our Lord is related to have taught is included in the space of four years.

The Son of God being about to gather together the Church, commences His work in His servant. And so it is well said, The word of the Lord came to John, that the Church should begin not from man, but from the Word. But Luke, in order to declare that John was a prophet, rightly used these few words, The word of the Lord came to him. He adds nothing else, for they need not their own judgment who are filled with the Word of God. By saying this one thing, he has therefore declared all. But Matthew and Mark desired to shew him to be a prophet, by his raiment, his girdle, and his food.

(in Matt. Hom. 10.) The word of God here mentioned was a commandment, for the son of Zacharias came not of himself, but God moved him.

Through the whole of the time until his shewing himself he was hid in the wilderness, that no suspicion might arise in men’s minds, that from his relation to Christ, and from his intercourse with Him from a child, he would testify such things of Him; and hence he said, I knew him not. (John 1:33.)

(de Virg. c. 6.) Who also entered this life at once in the spirit and power of Elias, removed from the society of men, in uninterrupted contemplation of invisible things, that he might not, by becoming accustomed to the false notions forced upon us by our senses, fall into mistakes and errors in the discernment of good men. And to such a height of divine grace was he raised, that more favour was bestowed upon him than the Prophets, for from the beginning even to the end, he ever presented his heart before God pure and free from every natural passion.

Again, the wilderness is the Church itself, for the barren has more children than she who has an husband. The word of the Lord came, that the earth which was before barren might bring forth fruit unto us.

Gregory, Greek Expositor, Origen, Bede, Ambrose, Chrysostom, Theophylact, Gregory of Nyssa


And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins; As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; And all flesh shall see the salvation of God.

The Word came, and the voice followed. For the Word first works inward, then follows the office of the voice, as it is said, And he went into all the country about Jordan.

Jordan is the same as descending, for there descends from God a river of healing water. But what parts would John be traversing but the country lying about Jordan, that the penitent sinner might soon arrive at the flowing stream, humbling himself to receive the baptism of repentance. For it is added, preaching the baptism of repentance for the remission of sins.

(ubi sup.) It is plain to every reader that John not only preached the baptism of repentance, but to some also he gave it, yet his own baptism he could not give for the remission of sins.

(ubi sup.) For as the sacrifice had not yet been offered up, nor had the holy Spirit descended, how could remission of sins be given? What is it then that St. Luke means by the words, for the remission of sins? Seeing the Jews were ignorant, and knew not the weight of their sins, and because this was the cause of their evils, in order that they might be convinced of their sins and seek a Redeemer, John came exhorting them to repentance, that being thereby made better and sorrowful for their sins, they might be ready to receive pardon. Rightly then after saying, that he came preaching the baptism of repentance, he adds, for the remission of sins. As if he should say, The reason by which he persuaded them to repent was, that thereby they would the more easily obtain subsequent pardon, believing on Christ. For if they were not led by repentance, in vain could they ask for grace, other than as a preparation for faith in Christ.

(ubi sup.) Or John is said to preach the baptism of repentance for the remission of sins, because the baptism which was to take away sin, as he could not give, he preached; just as the Incarnate Word of the Father preceded the word of preaching, so the baptism of repentance, which was able to take away sin, was preceded by John’s baptism, which could not take away sin.

And therefore many say that St. John is a type of the Law, because the Law could denounce sin, but could not pardon it.

(Orat. 39.) To speak now of the difference of baptisms. Moses indeed baptized, but in the water, the cloud, and the sea, but this was done figuratively. John also baptized, not indeed according to the Jewish rite, (for he baptized not only with water,) but also for the remission of sins, yet not altogether spiritually, (for he adds not, in the Spirit.) Jesus baptizes but with the Spirit, and this is perfect baptism. There is also a fourth baptism, namely by martyrdom and blood, by which also Christ Himself was baptized, and which is so far more glorious than the others, as it is not sullied by repeated acts of defilement. There is also a fifth, the most weary, according to which David every night washed his bed and his couch with tears. It follows, As it is written in the book of Esaias the Prophet, The voice of one crying in the wilderness. (Is. 40:3.)

John the forerunner of the Word is rightly called the voice, because the voice being inferior precedes, the Word, which is more excellent, follows.

(7, 20. in Ev.) John cries in the desert because he brings the glad tidings of redemption to deserted and forsaken Judæa, but what he cries is explained in the words, Prepare ye the way of the Lord. For they who preach true faith and good works, what else do they than prepare the way for the Lord’s coming into the hearts of the hearers, that they might make the paths of God straight, forming pure thoughts in the mind by the word of good preaching.

Or, a way must be prepared in our heart for the Lord, for the heart of man is large and spacious if it has become clean. For imagine not that in the size of the body, but in the virtue of the understanding, consists that greatness which must receive the knowledge of the truth. Prepare then in thy heart by good conversation a way for the Lord, and by perfect works pursue the path of life, that so the word of God may have free course in thee.

(non occ.) And because a path is a way trodden down by those that have gone before, and which former men have worn away, the word bids those who depart from the zeal of their predecessors repeatedly pursue it.

(ubi sup.) But to cry, Prepare ye the way of the Lord, was not the office of the king, but of the forerunner. And so they called John the voice, because he was the forerunner of the Word.

(in Esai. 40. lib. 3.) But suppose some one should answer, saying, How shall we prepare the way of the Lord, or how shall we make His paths straight? since so many are the hindrances to those who wish to lead an honest life. To this the word of prophecy replies, There are some ways and paths by no means easy to travel, being in some places hilly and rugged, in others steep and precipitous; to remove which it says, Every valley shall be filled, every mountain and hill shall he brought low. Some roads are most unequally constructed, and while in one part rising, in another sloping downwards, are very difficult to pass. And here he adds, And the crooked ways shall be made straight, and the rough ways shall be made smooth. But this was in a spiritual manner brought to pass by the power of our Saviour. For formerly to pursue an Evangelical course of life was a difficult task, for men’s minds were so immersed in worldly pleasures. But now that God being made Man, has condemned sin in the flesh, all things are made plain, and the way of going has become easy, and neither hill nor valley is an obstacle to those who wish to advance.

For when Jesus had come and sent His Spirit, every valley was filled with good works, and the fruits of the Holy Spirit, which if thou hast, thou wilt not only cease to become a valley, but will begin also to be a mountain of God.

(ubi sup.) Or by the valleys he means a quiet habitual practice of virtue, as in the Psalms, The valleys shall be filled with corn. (Ps. 65:13.)

(ubi sup.) He denounces the haughty and arrogant by the name of mountains, whom Christ has brought low. But by the hills He implies the wreckless, not only because of the pride of their hearts, but because of the barrenness of despair. For the hill produces no fruit.

Or you may understand the mountains and hills to be the hostile powers, which have been overthrown by the coming of Christ.

(non occ.) But as the hills differ from mountains in respect of height, in other things are the same, so also the adverse powers agree indeed in purpose, but are distinguished from one another in the enormity of their offences.

(20. in Ev.) Or, the valley when filled increases, but the mountains and hills when brought low decrease, because the Gentiles by faith in Christ receive fulness of grace, but the Jews by their sin of treachery have lost that wherein they boasted. For the humble receive a gift because the hearts of the proud they keep afar off.

(in Matt. Hom. 10.) Or by these words he declares the difficulties of the law to be turned into the easiness of faith; as if he said, No more toils and labours await us, but grace and remission of sins make an easy way to salvation.

(ubi sup.) Or, He orders the valleys to be filled, the mountains and hills to be cast down, to shew that the rule of virtue neither fails from want of good, nor transgresses from excess.

(ubi sup.) But the crooked places are become straight, when the hearts of the wicked, perverted by a course of injustice, are directed to the rule of justice. But the rough ways are changed to smooth, when fierce and savage dispositions by the influence of Divine grace return to gentleness and meckness.

(ubi sup.) He then adds the cause of these things, saying, And all flesh shall see, &c. shewing that the virtue and knowledge of the Gospel shall be extended even to the end of the world, turning mankind from savage manners and perverse wills to meekness and gentleness. Not only Jewish converts but all mankind shall see the salvation of God.

(ubi sup.) That is, of the Father, who sent His Son as our Saviour. But the flesh is here taken for the whole man.

(ubi sup.) Or else, All flesh, i. e. Every man can not see the salvation of God in Christ in this life. The Prophet therefore stretches his eye beyond to the last day of judgment, when all men both the elect and the reprobate shall equally see Him.

Ambrose, Origen, Gregory, Chrysostom, Gregory Nazianzen, Basil, Cyril of Alexandria, Gregory of Nyssa


Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham. And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire,

No one that remains in his old state, and forsakes not his old habits and practices, can rightly come to be baptized; whoever then wishes to be baptized, let him go forth. Hence are those words significantly spoken, And he said unto the multitude that went forth to be baptized of him. To the multitudes then who are going forth to the laver of baptism, He speaks the following words, for if they had already gone forth, He would not have said, O generation of vipers.

(Hom. in Matt. 10.) The dweller in the wilderness, when he saw all the people of Palestine standing round him and wondering, bent not beneath the weight of such respect, but rose up against them and reproved them. (Hom. in Gen. 12.) The holy Scripture often gives the names of wild beasts to men, according to the passions which excite them, calling them sometimes dogs because of their impudence, horses on account of their lust, asses for their folly, lions and panthers for their ravening and wantonness, asps for their guile, serpents and vipers for their poison and cunning; and so in this place John calls the Jews a generation of vipers.

(cont. Eunom. lib. 2.) Now it may be observed, that the following words natus and filius are spoken of animals, but genimen may be said of the fœtus before it is formed in the womb; the fruit of the palm trees is also called genimina, but that word is very seldom used with respect to animals, and when it is, always in a bad sense.

(Hom. in Matt. 11.) Now they say that the female viper kills the male in copulation, and the fœtus as it increases in the womb kills the mother, and so comes forth into life, bursting open the womb in revenge as it were of its father’s death; the viper progeny therefore are parricides. Such also were the Jews, who killed their spiritual fathers and teachers. But what if he found them not sinning, but beginning to be converted? He ought not surely to rebuke them, but to comfort them. We answer, that he gave not heed to those things which are outward, for he knew the secrets of their hearts, the Lord revealing them to him; for they vaunted themselves too much in their forefathers. Cutting therefore at this root, he calls them a generation of vipers, not indeed that he blamed the Patriarchs, or called them vipers.

(in Hom. 20, in Ev.) Because the Jews hated good men, and persecuted them, following the steps of their carnal parents, they are by birth the poisonous sons, as it were, of poisonous or sorcerous parents. But because the preceding verse declares that at the last judgment Christ shall be seen by all flesh, it is rightly added, Who hath warned you to flee from the wrath to come? The wrath to come being the awarding of final punishment.

We see these men through the compassion of God, inspired with prudence to seek repentance of their crimes, dreading with wise devotion the terror of the judgment to come. Or perhaps, according to the precept, Be ye wise as serpents, (Matt. 10:16.) they are shewn to have a natural prudence, who perceive what is coming, and earnestly desire help, though they still forsake not what is hurtful.

(ubi sup.) But because he cannot then flee from the wrath of God, who now has not recourse to the sorrows of repentance, it is added, Bring forth therefore fruits.

(ubi sup.) For it is not sufficient for the penitent to leave off his sins, he must also bring forth the fruits of repentance, as it is in the Psalms, depart from evil and do good, (Ps. 34:14.) just as in order to heal, it will not do to pluck out the arrow only, but we must also apply a salve to the wound. But he says not fruit, but fruits, signifying abundance.

(ubi sup.) He warns them that they must bring forth not only the fruits of repentance, but fruits worthy of repentance. For he that has violated no law, to him it is permitted to use what is lawful, but if a man has fallen into sin, he ought so to cut himself off from what is lawful, as he remembers to have committed what is unlawful. For the fruit of good works ought not to be equal in the man who has sinned less, and the man who has sinned more, nor in him who has fallen into no crimes, and him who has fallen into some. In this way it is adapted to the conscience of each man, that they should seek for so much the greater blessing on good works through repentance, as they have by guilt brought on themselves the heavier penalties.

(lib. Ascet.) The fruit of repentance is an equanimity of soul, which we do not fully obtain, as long as we are at times affected by our passions, for not as yet have we performed the fruits worthy of repentance. Let us then repent truly, that being delivered from our passions we may obtain the pardon of their sins.

(ubi sup.) But the Jews glorying in their noble birth were unwilling to acknowledge themselves sinners, because they were descended from the stock of Abraham. So then it is rightly said, And begin not to say within yourselves, we have Abraham for our father.

(ubi sup.) Not meaning thereby that they had not descended in their natural course from Abraham, but that it avails them nothing to have Abraham for their father, unless they observed the relationship in respect of virtue. For Scripture is accustomed to entitle laws of relationship, such as do not exist by nature, but are derived from virtue or vice. To whichsoever of these two a man conforms himself, he is called its son or brother.

For what profits the nobleness we inherit through the flesh, unless it be supported by kindred feelings in us? It is folly then to boast of our worthy ancestors, and fall away from their virtues.

(non occ.) For neither does the speed of its sire make the horse swift; but as the goodness of other animals is looked for in individuals, so also that is reckoned to be man’s legitimate praise which is decided by the test of his present worth. For it is a disgraceful thing for a man to be adorned with the honours of another, when he has no virtue of his own to commend him.

(non occ.) So then having foretold the casting away of the Jews, He goes on to allude to the calling of the Gentiles, whom He calls stones. Hence it follows, For I say unto you, &c.

(ubi sup.) As if He said, Think not that if you perish the Patriarch will be deprived of sons, for God even from stones can produce men unto him, and prolong the line of his descendants. For so has it been from the beginning, seeing that for men to be made from stones unto Abraham is but equivalent to the coming forth of a son from the dead womb of Sarah.

But although God can alter and change the most diverse natures, yet in my mind a mystery is of more avail than a miracle. For what else than stones were they who bowed down to stones, like indeed to them who made them. It is prophesied therefore that faith shall be poured into the stony hearts of the Gentiles, and through faith the oracles promise that Abraham shall have sons. But that you may know who are the men compared to stones, he has also compared men to trees, adding, For now the axe is laid to the root of the tree. This change of figure was made, that by means of comparison might be understood to have now commenced a more kindly growth of manhood.

If the completion of all things had been then already begun, and the end of time close at hand, I should have no question but that the prophecy was given, because at that time it was to be fulfilled. But now that many ages have elapsed since the Spirit spoke this, I think it was prophesied to the people of Israel, because their cutting off was approaching. For to those that went out to him that they should be baptized, he gave this warning among others.

By the axe then he declares the deadly wrath of God, which fell upon the Jews on account of the impieties they practised against Christ; he does not pronounce the axe to be yet fixed to the root, (ad radicem) but that it was laid, i. e. near the root. For though the branches were cut down, the tree itself was not yet entirely destroyed. For a remnant of Israel shall be saved.

(ubi sup.) Or we may take it in this way; The tree represents the whole human race in this world, but the axe is our redeemer, who by the handle and iron, as it were, is held indeed in the hand of man, but strikes by the power of God. Which axe indeed is now laid at the root of the tree; for although it waits patiently, yet it is plain what it is about to do. And we must observe that the said axe is to be laid not at the branches, but at the root. For when the children of the wicked are taken away, what is this but the cutting off of the branches of an unfruitful tree. But when the whole family together with the parent is removed, the unfruitful tree is cut off from the very root. But every hardened sinner finds the fire of hell the quicker prepared for him, as he disdains to bring forth the fruits of good works. Hence it follows, Every one then.

It is elegantly said, that beareth not fruit, and it is added, good. For God created man an animal fond of employment, and constant activity is natural to him, but idleness is unnatural. For idleness is hurtful to every member of the body, but much more to the soul. For the soul being by nature in constant motion does not admit of being slothful. But as idleness is an evil, so also is an unworthy activity. But having before spoken of repentance, he now declares that the axe lies near, not indeed actually cutting, but only striking terror.

Let him then that is able bring forth fruit unto grace, him who ought, unto repentance. The Lord is at hand seeking for His fruit, who shall cherish the fruitful, but rebuke the barren.

Origen, Chrysostom, Basil, Gregory, Ambrose, Maximus, Cyril of Alexandria, Gregory of Nyssa


And the people asked him, saying, What shall we do then? He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise. Then came also Publicans to be baptized, and said unto him, Master, what shall we do? And he said unto them, Exact no more than that which is appointed you. And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.

(ubi sup.) In the preceding words of John, it is plain that the hearts of his hearers were troubled, and sought for advice from him. As it is added, And they asked him, saying, &c.

Three classes of men are introduced as enquiring of John concerning their salvation, one which the Scripture calls the multitude, another to which it gives the name of Publicans, and a third which is noticed by the appellation of soldiers.

Now to the Publicans and soldiers he gives a commandment to abstain from evil, but the multitudes, as not living in an evil condition, he commands to perform some good work, as it follows, He that hath two coats, let him give one.

(ubi sup.) Because a coat is more necessary for our use than a cloak, it belongs to the bringing forth of fruits worthy of repentance, that we should divide with our neighbours not only our superfluities but those which are absolutely necessary to us, as our coat, or the meat with which we support our bodies; and hence it follows, And he who has meat, let him do likewise.

But we are hereby taught, that every thing we have over and above what is necessary to our daily support, we are bound to give to him who hath nothing for God’s sake, who hath given us liberally whatever we possess.

(ubi sup.) For because it was written in the law, Thou shalt love thy neighbour as thyself, he is proved to love his neighbour less than himself, who does not share with him in his distress, those things which are even necessary to himself. Therefore that precept is given of dividing with one’s neighbour the two coats, since if one is divided no one is clothed. But we must remark in this, of how much value are works of mercy, since of the works worthy of repentance these are enjoined before all others.

For other commands of duty have reference only to individuals, mercy has a common application. It is therefore a common commandment to all, to contribute to him that has not. Mercy is the fulness of virtues, yet in mercy itself a proportion is observed to meet the capacities of man’s condition, in that each individual is not to deprive himself of all, but what he has to share it with the poor.

But this place admits of a deeper meaning, for as we ought not to serve two masters, so neither to have two coats, lest one should be the clothing of the old man, the other of the new, but we ought to cast off the old man, and give to him who is naked. For one man has one coat, another has none at all, the strength therefore of the two is exactly contrary, and as it has been written that we should cast all our crimes to the bottom of the sea, so ought we to throw from us our vices and errors, and lay them upon him who has been the cause of them.

But some one has observed that the two coats are the spirit and letter of Scripture, but John advises him that hath these two to instruct the ignorant, and give him at least the letter.

What great virtue there was in the discourse of the Baptist is manifested by this, that the Publicans, nay even the soldiers, he compelled to seek counsel of him concerning their salvation, as it follows, But the publicans came.

(Hom. in Matt. 24.) Great is the force of virtue that makes the rich seek the way of salvation from the poor, from him that hath nothing.

He commands them therefore that they exact no more than what was presented to them, as it follows, And he said unto them, Do no more than what is appointed to you. But they are called publicans who collect the public taxes, or who are the farmers of the public revenue or public property? Those also who pursue the gain of this world by traffic are denoted by the same titles, all of whom, each in his own sphere, he equally forbids to practise deceit, that so by first keeping themselves from desiring other men’s goods, they might at length come to share their own with their neighbours. It follows, But the soldiers also asked him. In the justest manner he advises them not to seek gain by falsely accusing those whom they ought to benefit by their protection. Hence it follows, And he says unto them, Strike no one, (i. e. violently,) nor accuse any falsely, (i. e. by unjustly using arms,) and be content with your wages.

Teaching thereby that wages were affixed to military duty, lest men seeking for gain should go about as robbers.

(Orat. 19.) For by wages he refers to the imperial pay, and the rewards assigned to distinguished actions.

(cont. Faust. lib. xxii c. 74.) For he knew that soldiers, when they use their arms, are not homicides, but the ministers of the law; not the avengers of their own injuries, but the defenders of the public safety. Otherwise he might have answered, “Put away your arms, abandon warfare, strike no one, wound no one, destroy no one.” For what is it that is blamed in war? Is it that men die, who some time or other must die, that the conquerors might rule in peace? To blame this is the part of timid not religious men. The desire of injury, the cruelty of revenge, a savage and pitiless disposition, the fierceness of rebellion, the lust of power, and such like things are the evils which are justly blamed in wars, which generally for the sake of thereby bringing punishment upon the violence of those who resist, are undertaken and carried on by good men either by command of God or some lawful authority, when they find themselves in that order of things in which their very condition justly obliges them either to command such a thing themselves, or to obey when others command it.

(Hom. in Matt. 11.) But John’s desire when he spoke to the Publicans and soldiers, was to bring them over to a higher wisdom, for which as they were not fitted, he reveals to them commoner truths, lest if he put forward the higher they should pay no attention thereto, and be deprived of the others also.

Gregory, Origen, Theophylact, Basil, Ambrose, Bede, Chrysostom, Gregory Nazianzen, Augustine


And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not; John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire. Whose fan is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable.

It was meet that more deference should be paid to John than to other men, for he lived such as no other man. Wherefore indeed most rightly did they regard him with affection, only they kept not within due bounds; hence it is said, But while the people were expecting whether he were the Christ.

Now what could be more absurd than that he who was fancied to be in another should not be believed in his own person? He whom they thought to have come by a woman, is not believed to have come by a virgin; while in fact the sign of the Divine coming was placed in the childbearing of a virgin, not of a woman.

But love is dangerous when it is uncontrolled. For he who loves any one ought to consider the nature and causes of loving, and not to love more than the object deserves. For if he pass the due measure and bounds of love, both he who loves, and he who is loved, will be in sin.

(Metaphrastes.) And hence John gloried not in the estimation in which all held him, nor in any way seemed to desire the deference of others, but embraced the lowest humility. Hence it follows, John answered.

But how could he answer them who in secret thought that he was Christ, except it was that they not only thought, but also (as another Evangelist declares) sending Priests and Levites to him asked him whether he was the Christ or not?

Or: John saw into the secrets of the heart; but let us remember by whose grace, for it is of the gift of God to reveal things to man, not of the virtue of man, which is assisted by the Divine blessing, rather than capable of perceiving by any natural power of its own. But quickly answering them, he proved that he was not the Christ, for his works were by visible operations. For as man is compounded of two natures, i. e. soul and body, the visible mystery is made holy by the visible, the invisible by the invisible; for by water the body is washed, by the Spirit the soul is cleansed of its stains. It is permitted to us also in the very water to have the sanctifying influence of the Deity breathed upon us. And therefore there was one baptism of repentance, another of grace. The latter was by both water and Spirit, the former by one only; the work of man is to bring forth repentance for his sin, it is the gift of God to pour in the grace of His mystery. Devoid therefore of all envy of Christ’s greatness, he declared not by word but by work that he was not the Christ. Hence it follows, There cometh after me one mightier than I. In those words, mightier than I, he makes no comparison, for there can be none between the Son of God and man, but because there are many mighty, no one is mightier but Christ. So far indeed was he from making comparison, that he adds, Whose shoes latchet I am not worthy to unloose.

(de Cons. Evang. lib. ii. 12.) Matthew says, Whose shoes I am not worthy to bear. If therefore it is worth while to understand any difference in these expressions, we can only suppose that John said one at one time, another at another, or both together, To bear his shoes, and to loose the latchet of his shoes, so that though one Evangelist may have related this, the others that, yet all have related the truth. But if John intended no more when he spoke of the shoes of our Lord but His excellence and his own humility, whether he said loosing the latchet of the shoes, or bearing them, they have still kept the same sense who by the mention of shoes have in their own words expressed the same signification of humility.

By the words, Whose shoes I am not worthy to bear, he shews that the grace of preaching the Gospel was conferred upon the Apostles, who were shod for the Gospel. (Eph. 6:15.) He seems however to say it, because John frequently represented the Jewish people.

(Hom. 7. in Evan.) But John denounces himself as unworthy to loose the latchet of Christ’s shoes: as if he openly said, I am not able to disclose the footsteps of my Redeemer, who do not presume unworthily to take unto myself the name of bridegroom, for it was an ancient custom thata when a man refused to take to wife her whom he ought, whoever should come to her betrothed by right of kin, was to loose his shoe. Or because shoes are made from the skins of dead animals, our Lord being made flesh appeared as it were with shoes, as taking upon Himself the carcase of our corruption. The latchet of the shoe is the connexion of the mystery. John therefore can not loose the latchet of the shoe, because neither is he able to fathom the mystery of the Incarnation, though he acknowledged it by the Spirit of prophecy.

(ubi sup.) And having said that his own baptism was only with water, he next shews the excellence of that baptism which was brought by Christ, adding, He shall baptize you with the Holy Spirit, and fire, signifying by the very metaphor which he uses the abundance of grace. For he says not, “He shall give you the Holy Spirit,” but He shall baptize you. And again, by the addition of fire, he shews the power of grace. And as Christ calls the grace of the Spirit, water, (John 4:14; 7:38.) meaning by water the purity resulting from it, and the abundant consolation which is brought to minds which are capable of receiving Him; so also John, by the word fire, expresses the fervour and uprightness of grace, as well as the consuming of sins.

The Holy Spirit also may be understood by the word fire, for He kindles with love and enlightens with wisdom the hearts which He fills. Hence also the Apostles received the baptism of the Spirit in the appearance of fire. There are some who explain it, that now we are baptized with the Spirit, hereafter we shall be with fire, that as in truth we are now born again to the remission of our sins by water and the Spirit, so then we shall be cleansed from certain lighter sins by the baptism of purifying fire.

And as John was waiting by the river Jordan for those who came to his baptism, and some he drove away, saying, Generation of vipers, but those who confessed their sins he received, so shall the Lord Jesus stand in the fiery stream with the flaming sword, that whoever after the close of this life desires to pass over to Paradise and needs purification, He may baptize him with this laver, and pass him over to paradise, but whoso has not the seal of the former baptisms, him He shall not baptize with the laver of fire.

(lib. de Spir. Sanct. c. 12.) But because he says, He shall baptize you with the Holy Spirit, let no one admit that baptism to be valid in which the name of His Spirit only has been invoked, for we must ever keep undiminished that tradition which has been sealed to us in quickening grace. To add or take away ought thereof excludes from eternal life.

(ubi sup.) By these words then, He shall baptize with the Holy Spirit, He signifies the abundance of His grace, the plenteousness of His mercy; but lest any should suppose that while to bestow abundantly is both in the power and will of the Creator, He will have no occasion to punish the disobedient, he adds, whose fan is in his hand, shewing that He is not only the rewarder of the righteous, but the avenger of them that speak lies. But the fan expresses the promptitude of His judgment. For not with the process of passing sentence on trial, but in an instant and without any interval he separates those that are to be condemned from the company of those that are to be saved.

(Chrys. in Thes. lib. ii. c. 4.) By the following words, And he shall thoroughly purge his floor, the Baptist signifies that the Church belongs to Christ as her Lord.

For by the floor is represented the present Church, in which many are called but few are chosen. The purging of which floor is even now carried on individually, when every perverse offender is either cast out of the Church for his open sins, (by the hands of the Priesthood,) or for his secret sins is after death condemned by Divine judgment. And at the end of the world it will be accomplished universally, when the Son of Man shall send His angels, and they shall gather out of His kingdom every thing that has offended.

By the sign of a fan then the Lord is declared to possess the power of discerning merits, since when the corn is winnowed in the threshing floor, the full cars are separated from the empty by the trial of the wind blowing them. Hence it follows, And he shall gather the wheat into his barn. By this comparison, the Lord shews that on the day of judgment He will discern the solid merits and fruits of virtue from the unfruitful lightness of empty boasting and vain deeds, about to place the men of more perfect righteousness in His heavenly mansion. For that is indeed the more perfect fruit which was thought worthy to be like to Him who fell as a grain of wheat, that He might bring forth fruit in abundance. (John 12:24.)

But the chaff signifies the trifling and empty, blown about and liable to be carried away by every blast of sin.

(non occ.) But they are mixed up with those who are worthy of the kingdom of heaven, as the chaff with the wheat. This is not however from consideration of their love of God and their neighbour, nor from their spiritual gifts or temporal blessings.

Or, because without the wind the wheat and chaff cannot be separated, therefore He has the fan in His hand, which shews some to be chaff, some wheat; for when you were as the light chaff; (i. e. unbelieving,) temptation shewed you to be what you knew not; but when you shall bravely endure temptation, the temptation will not make you faithful and enduring, but it will bring to light the virtue which was hid in you.

(non occ.) But it is well to know, that the treasures, which according to the promises are laid up for those who live honestly, are such as the words of man cannot express, as eye hath not seen, nor the ear heard, nor hath it entered into the heart of man to conceive. And the punishments which await sinners bear no proportion to any of those things which now affect the senses. And although some of those punishments are called by our names, yet their difference is very great. For when you hear of fire, you are taught to understand something else from the expression which follows, that is not quenched, beyond what comes into the idea of other fire.

(Mor. 15. sup. Job 20.) The fire of hell is here wonderfully expressed, for our earthly fire is kept up by heaping wood upon it, and cannot live unless supplied with fuel, but on the contrary the fire of hell, though a bodily fire, and burning bodily the wicked who are put into it, is not kept up by wood, but once made remains unquenchable.

Origen, Ambrose, Greek Expositor, Bede, Augustine, Gregory, Chrysostom, Basil, Cyril of Alexandria, Gregory of Nyssa


And many other things in his exhortation preached he unto the people. But Herod the tetrarch, being reproved by him for Herodias his brother Philip’s wife, and for all the evils which Herod had done, Added yet this above all, that he shut up John in prison.

John having announced the coming of Christ, was preaching the baptism of the Holy Spirit, and the other things which the Gospel history has handed down to us. But besides these he is declared to have announced others in the following words, And many other things in his exhortation preached he unto the people.

For his exhortation was the telling of good things, and therefore is fitly called the Gospel.

And as in the Gospel according to St. John it is related of Christ that He spoke many other things, so also in this place we must understand Luke to say the same of John the Baptist, since certain things are announced by John too great to be entrusted to writing. But we marvel at John, because among them that are born of women there was not a greater than he, for by his good deeds he had been exalted to so high a fame for virtue, that by many he was supposed to be Christ. But what is much more marvellous he feared not Herod, nor dreaded death, as it follows, But Herod the tetrarch being reproved by him.

(non occ.) He is called the tetrarch, to distinguish him from the other Herod, in whose reign Christ was born, and who was king, but this Herod was tetrarch. Now his wife was the daughter of Aretas, king of Arabia, but he had sacrilegiously married his brother Philip’s wife, though she had offspring by his brother. For those only were allowed to do this whose brothers died without issue. For this the Baptist had censured Herod. First indeed he heard him attentively, for he knew that his words were weighty and full of consolation, but the desire of Herodias compelled him to despise the words of John, and he then thrust him into prison. And so it follows, And he added this above all, that he shut up John in prison.

But John was not imprisoned in those days. According to St. John’s Gospel it was not till after some miracles had been performed by our Lord, and after His baptism had been noised abroad; but according to Luke he had been seized beforehand by the redoubled malice of Herod, who, when he saw so many flock to the preaching of John, and the soldiers believing, the publicans repenting, and whole multitudes receiving baptism, on the contrary not only despised John, but having put him in prison, slew him.

(ordin.) For before that Luke relates any of the acts of Jesus, he says that John was taken by Herod, to shew that he alone was in an especial manner going to describe those of our Lord’s acts, which were performed since the year in which John was taken or put to death.

Origen, Theophylact, Eusebius, Bede, Gloss


Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened, And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.

In a matter which has been related by others, Luke has rightly given us only a summary, and has left more to be understood than expressed in the fact, that our Lord was baptized by John. As it is said, Now when all were baptized, it came to pass. Our Lord was baptized not that He might be cleansed by the waters but to cleanse them, that being purified by the flesh of Christ who knew no sin, they might possess the power of baptism.

(in Orat. 39.) Christ comes also to baptism perhaps to sanctify baptism, but doubtless to bury the old Adam in water.

But the cause of our Lord’s baptism He Himself declares when He says, Thus it becomes us to fulfil all righteousness. But what is righteousness, except that what you would have another do to you, you should first begin yourself, and so by your example encourage others? Let none then avoid the laver of grace, since Christ avoided not the laver of repentance.

Now there was a Jewish baptism which removed the pollutions of the flesh, not the guilt of the conscience; but our baptism parts us from sin, washes the soul, and gives us largely the outpouring of the Spirit. But John’s baptism was more excellent than the Jewish; for it did not bring men to the observance of bodily purifications, but taught them to turn from sin to virtue. But it was inferior to our baptism, in that it conveyed not the Holy Spirit, nor shewed forth the remission which is by grace, for there was a certain end as it were of each baptism. But neither by the Jewish nor our own baptism was Christ baptized, for He needed not the pardon of sins, nor was that flesh destitute of the Holy Spirit which from the very beginning was conceived by the Holy Spirit; He was baptized by the baptism of John, that from the very nature of the baptism, you might know that He was not baptized because He needed the gift of the Spirit. But he says, being baptized and praying, that you might consider how fitting to one who has received baptism is constant prayer.

Because though all sins are forgiven in baptism, not as yet is the weakness of this fleshly substance made strong. For we rejoice at the overwhelming of the Egyptians having now crossed the Red sea, but in the wilderness of worldly living there meet us other foes, who, the grace of Christ directing us, may by our exertions be subdued until we come to our own country.

But he says, The heavens opened, as if till then they had been shut. But now the higher and the lower sheep-fold being brought into one, and there being one Shepherd of the sheep, the heavens opened, and man was incorporated a fellow citizen with the Angels.

For not then were the heavens opened to Him whose eyes scanned the innermost parts of the heaven, but therein is shewn the virtue of baptism, that when a man comes forth from it the gates of the heavenly kingdom are opened to him, and while his flesh is bathed unharmed in the cold waters, which formerly dreaded their hurtful touch, the flaming sword is extinguished.

The Holy Spirit descended also upon Christ as upon the Founder of our race, that He might be in Christ first of all who received Him not for Himself, but rather for us. Hence it follows: And the Holy Spirit descended. Let not any one imagine that He received Him because He had Him not. For He as God sent Him from above, and as man received Him below. Therefore from Him the Spirit fled down to Him, i. e. from His deity to His humanity.

But it is most strange that He should receive the Spirit when He was thirty years old. But as without sin He came to baptism, so not without the Holy Spirit. For if it was written of John, He shall be filled with the Spirit from his mother’s womb, (Luke 1:15.) what must we believe of the man Christ, the very conception of whose flesh was not carnal but spiritual. Therefore He condescended now to prefigure His body, i. e. the Church, in which the baptized especially receive the Holy Spirit.

That baptism savoured partly of antiquity, partly of novelty. For that He should receive baptism from a Prophet shewed antiquity, but the Spirit’s descent denoted something new.

Now the Spirit rightly shewed Himself in the form of a dove, for He is not seen in His divine substance. Let us consider the mystery why like a dove? Because the grace of baptism requires innocence, that we should be innocent as doves. The grace of baptism requires peace, which under the emblem of an olive branch the dove once brought to that ark which alone escaped the deluge.

Or to shew the meekness of the Lord, the Spirit now appears in the form of a dove, but at Pentecost like fire, to signify punishment. For when He was about to pardon offences, gentleness was necessary; but having obtained grace, there remaineth for us the time of trial and judgment.

(De unit. Eccles.) the dove is a harmless and pleasant creature, with no bitterness of gall, no fierceness of bite, no violence of rending talons; they love the abodes of men, consort within one home, when they have young nurturing them together, when they fly abroad, hanging side by side upon the wing, leading their life in mutual intercourse, giving with their bills a sign of their peaceful harmony, and fulfilling a law of unanimity in every way.

Christ indeed had already manifested Himself at His birth by many oracles, but because men would not consult them, He who had in the mean time remained secret, again more clearly revealed Himself in a second birth. For formerly a star in the heavens, now the Father at the waves of Jordan declared Him, and as the Spirit descended upon Him, pouring forth that voice over the head of Him who was baptized, as it follows, And a voice came from heaven, Thou art my beloved Son.

We have seen the Spirit, but in a bodily shape, and the Father whom we cannot see we may hear. He is invisible because He is the Father, the Son also is invisible in His divinity, but He wished to manifest Himself in the body. And because the Father did not take the body, He wished therefore to prove to us that He was present in the Son, by saying, Thou art my Son.

(De Dec. Nic. Syn.) The holy Scriptures by the name of Son set forth two meanings; one similar to that spoken of in the Gospel, He gave to them power that they should become the sons of God; another according to which Isaac is the son of Abraham. Christ is not then simply called a Son of God, but the article is prefixed, that we should understand that He alone is really and by nature the Son; and hence He is said to be the Only begotten. For if according to the madness of Arius He is called Son, as they are called who obtain the name through grace, He will seem in no way to differ from us. It remains therefore that in another respect we must confess Christ to be the Son of God, even as Isaac is acknowledged to be the son of Abraham. For that which is naturally begotten of another, and takes not its origin from any thing besides nature, accounts a son. But it is said, Was then the birth of the Son with suffering as of a man? By no means. God since He cannot be divided is without suffering the Father of the Son. Hence He is called the Word of the Father, because neither is the word of man even produced with suffering, and since God is by nature one, He is the Father of one only Son, and therefore it is added, Beloved. For when a man has only one son, he loves him very much, but if he becomes father of many, his affection is divided by being distributed.

But as the prophet had before announced the promise of God, saying, I will send Christ my son, that promise being now as it were accomplished at Jordan, He rightly adds, In thee I am well pleased.

As if He said, In Thee have I appointed My good pleasure, i. e. to carry on by Thee what seems good to Me.

(sup. Ezech. Hom. 8.) Or else, Every one who by repentance corrects any of his actions, by that very repentance shews that he has displeased himself, seeing he amends what he has done. And since the Omnipotent Father spoke of sinners after the manner of men, saying, It repents me that I have made man, (Gen. 6:7.) He (so to speak) displeased Himself in the sinners whom He had created. But in Christ alone He pleased Himself, for in Him alone He found no fault that He should blame Himself, as it were, by repentance.

(de Con. Ev. lib. ii. c. 14.) But the words of Matthew, This is my beloved Son, and those of Luke, Thou art my beloved Son, convey the same meaning; for the heavenly voice spoke one of these. But Matthew wished to shew that by the words, This is my beloved Son, it was meant rather to declare to the hearers, that He was the Son of God. For that was not revealed to Christ which He knew, but they heard it who were present, and for whom the voice came.

Ambrose, Gregory Nazianzen, Chrysostom, Bede, Augustine, Cyprian, Athanasius, Gregory