Winter's End

Ἀποκρίνεται, φησίν, ὁ ἀδελφιδός μου καὶ λέγει μοι· Ἀνάστα, ἐλθέ, ἡ πλησίον μου, καλή μου, περιστερά μου, ὅτι ἰδοὺ ὁ χειμὼν παρῆλθεν, ὁ ὑετὸς ἀπῆλθεν, ἐπορεύθη ἑαυτῷ, τὰ ἄνθη ὤφθη ἐν τῇ γῇ, ὁ καιρὸς τῆς τομῆς ἔφθακεν, φωνὴ τοῦ τρυγόνος ἠκούσθη ἐν τῇ γῇ ἡμῶν, ἡ συκῆ ἐξήνεγκε τοὺς ὀλύνθους αὐτῆς, αἱ ἄμπελοι κυπρίζουσιν, ἔδωκαν ὀσμήν. Ὢ πῶς γλαφυρῶς ἡμῖν ὑπογράφει τὴν τοῦ ἔαρος χάριν ὁ πλάστης τοῦ ἔαρος, πρὸς ὅν φησιν ὁ Δαβὶδ ὅτι Θέρος καὶ ἔαρ σὺ ἔπλασας αὐτά. Λύει τὴν τοῦ χειμῶνος κατήφειαν παρεληλυθέναι λέγων τὴν χειμερινὴν σκυθρωπότητα καὶ τὴν τῶν ὑετῶν ἀηδίαν· λειμῶνας δείκνυσι βρύοντας καὶ ὡραϊζομένους τοῖς ἄνθεσιν, τὰ δὲ ἄνθη ἐν ἀκμῇ εἶναι λέγει καὶ πρὸς τομὴν ἐπιτηδείως ἔχειν, ὡς εἰς στεφάνου πλοκὴν ἢ μύρου κατασκευὴν ἀναιρεῖσθαι πάντως τοὺς ἀνθολόγους. Ἡδύνει δὲ τὸν καιρὸν ὁ λόγος καὶ ταῖς τῶν ὀρνίθων ᾠδαῖς κατὰ τὰ ἄλση περιηχούμενον τῆς ἡδείας τῶν τρυγόνων φωνῆς ταῖς ἀκοαῖς προσηχούσης, συκῆν δὲ λέγει καὶ ἄμπελον τὴν ἀπ' αὐτῶν γενησομένην τρυφὴν τοῖς φαινομένοις προοιμιάζεσθαι, τὴν μὲν τοὺς ὀλύνθους ἐκφέρουσαν, τὴν δὲ τῷ ἄνθει κυπρίζουσαν, ὡς κατατρυφᾶν τῆς εὐωδίας τὴν ὄσφρησιν. Oὕτω μὲν οὖν ἁβρύνεται τῇ ὑπογραφῇ τῆς ἐαρινῆς ὥρας ὁ λόγος τό τε σκυθρωπὸν ἀποβάλλων καὶ τοῖς γλυκυτέροις ἐμφιλοχωρῶν διηγήμασιν. Χρὴ δέ, οἶμαι, μὴ παραμεῖναι τὴν διάνοιαν τῇ τῶν γλαφυρῶν τούτων ὑπογραφῇ, ἀλλὰ δι' αὐτῶν ὁδηγηθῆναι πρὸς τὰ δηλούμενα διὰ τῶν λογίων τούτων μυστήρια, ὥστε ἀνακαλυφθῆναι τὸν θησαυρὸν τῶν νοημάτων τὸν ἐγκεκρυμμένον τοῖς ῥήμασιν. Tί οὖν ἐστιν ὅ φαμεν; πεπήγει ποτὲ τῷ τῆς εἰδωλολατρίας κρυμῷ τὸ ἀνθρώπινον τῆς εὐκινήτου φύσεως τῶν ἀνθρώπων πρὸς τὴν τῶν ἀκινήτων σεβασμάτων φύσιν μεταβληθείσης· Ὅμοιοι γάρ φησιν αὐτοῖς γένοιντο οἱ ποιοῦντες αὐτὰ καὶ πάντες οἱ πεποιθότες ἐπ' αὐτοῖς. Kαὶ τὸ εἰκὸς ἐν τοῖς γινομένοις ἦν· ὥσπερ γὰρ οἱ πρὸς τὴν ἀληθινὴν θεότητα βλέποντες ἐφ' ἑαυτῶν δέχονται τὰ τῆς θείας φύσεως ἰδιώματα, οὕτως ὁ τῇ ματαιότητι τῶν εἰδώλων προσανέχων μετεστοιχειοῦτο πρὸς τὸ βλεπόμενον λίθος ἐξ ἀνθρώπου γινόμενος. Ἐπειδὴ τοίνυν ἀπολιθωθεῖσα διὰ τῆς τῶν εἰδώλων λατρείας ἀκίνητος ἦν πρὸς τὸ κρεῖττον ἡ φύσις ἐμπεπηγυῖα τῷ τῆς εἰδωλολατρίας κρυμῷ, τούτου χάριν ἐπανατέλλει τῷ χαλεπῷ τούτῳ χειμῶνι ὁ τῆς δικαιοσύνης ἥλιος καὶ ἔαρ ποιεῖ τοῦ μεσημβρινοῦ πνεύματος, τοῦ τὴν τοιαύτην διαλύοντος πῆξιν, ἅμα τῇ ἀνατολῇ τῶν ἀκτίνων συνεπιθάλποντος ἅπαν τὸ ὑποκείμενον, ἵνα διαθερμανθεὶς τῷ πνεύματι ὁ διὰ τοῦ κρύους λιθωθεὶς ἄνθρωπος καὶ ὑποθαλφθεὶς τῇ ἀκτῖνι τοῦ λόγου πάλιν γένηται ὕδωρ ἁλλόμενον εἰς ζωὴν αἰώνιον· Πνεύσεται γὰρ τὸ πνεῦμα αὐτοῦ καὶ ῥυήσεται ὕδατα. Στρεφομένης τῆς πέτρας εἰς λίμνας ὑδάτων καὶ τῆς ἀκροτόμου εἰς πηγὰς ὑδάτων. Ἅγιος Γρηγόριος Νύσσης, Ἐξηγησις Του Αἰσματος Των Ἀσμάτων Ὁμιλία E' Source: Migne PG 44.864d-65a

My love answered and said to me: 'Rise up, come, my dear , my fair one, my dove, behold, the winter has passed, the rains have gone and departed, the flowers appear on the earth, and the time of cutting has come, the voice of the turtledove is heard in our land, the fig tree puts forth its figs, and the vines blossom, giving off their scents.' 1 How elegantly the Creator of spring describes to us the grace of spring, concerning which David says. 'Summer and spring, you had shaped them.' 2 The gloom of winter passes away, meaning that the troubles of winter have passed away and the vexations of the rains. He reveals the meadows teeming and adorned with flowers, and he speaks of flowers at their fairest, which are now most suitable for cutting, to be taken and arranged for a garland or for the making of scents. This passage delights in the season, the birds singing in groves, and the sweet voice of the turtle dove resounding in the ears, and the figs, he says, and the vines, which from themselves birth the signs of future delights, for one puts forth little figs, the other buds with flowers, and the nose perceives the fair aromas. Thus the passage delights in describing spring time, and casts away grief with the telling of sweet joys. But I think we must not linger on the thought of these delightful descriptions, but by them be led to those mysteries which this speech signifies, that the treasury of the understanding be opened for what is hidden by these words. What is it, then, that we should say about this? When the chill of idolatry froze the human race, the lively nature of man was turned to the cult of immobile things. As it says 'They shall be like those things which they make and all who trust in them.' 3 And it was fitting that this be so. For as the true Divinity is seen by those who have received the qualities of the Divine nature, so he who attended to the vanity of idols was transformed into what he saw, as a stone from a man. Since, then, he was petrified by the worship of idols, the immobile nature froze the better in the frigidity of idolatry. Because of this, in the bitterness of this winter, the sun of righteousness arose, and spring was fashioned, the southern wind melted the ice, and with its rising whatever was cast down was warmed up by the rays of the word, so that man who was frozen like a stone was warmed by the spirit, and again the waters leaped up to eternal life. 4 It says: 'He breathed out His spirit and the waters flowed,' 5 and 'Who turned the stone into a lake of water, and the rock into a spring of water.' 6 Saint Gregory of Nyssa, Commentary on The Song of Songs, from Homily 5 1 Song 2.10-13 2 Ps 73.17 3 Ps 113.8 4 Jn 4.14 5 Ps 147.18 6 Ps 113.8

The Harvest

'Nonne vos dicitis quod adhuc quatuor menses sunt, et messis venit? Ecce dico vobis: Levate oculos vestros et videte regiones, quia albae sunt jam ad messem.' Hic tangit istius spiritualis manducationis explanationem. Dicit autem quatuor: in quorum primo, sumit signum a cibi istius maturitate : in secundo, dat signum a laborantium in cibo remuneratione: in tertio a fructus utilitate: in quarto, confirmat ista a communi proverbiali sermone. Dicit ergo in primo duo: in quorum primo, messis exterioris ponit signum maturitatis: in secundo, ostendit quod hoc tempus praevenit messis spiritualis. Dicit ergo: 'Nonne vos,' qui per rusticanam agricolarum peritiam de exteriori messe loquimini, 'dicitis quod adhuc quatuor menses sunt,' scilicet temporis, 'et messis' mature ecce 'venit,' antequam matura sit ad metendum. Et hoc fuit circa Martium vel Aprilem: quia in Junio vel Julio metitur in terra promissionis, quae est medii climatis. Et hoc ideo fuit, quia vicinum tempus hiemis ante hoc fieri impedit maturitatem. Isti autem quatuor menses sunt quatuor lunae renovationes, quae sunt lex naturalis, lex scripta, prophetia, et illuminatio facta per Joannem, Haec enim quatuor lumina ducunt ad messem gratiae. De prima illuminatione in Psalmo: Signatum est super nos lumen vultus tui, Domine. De secunda: Mandatum lucerna est, et lex lux, et via vitae increpatio disciplinae. De tertia: Habemus firmiorem propheticum sermonem, cui benefacitis attendentes, quasi lucernae lucenti in caliginoso loco, donec dies elucescat. De quarta, Illuminare his qui in tenebris et in umbra mortis sedent. Istis enim accensionibus lucis, lumen Domini convaluit in mundo usque ad Christum. Sub Christo autem quintus incepit mensis maturitatis ad metendum. Unde dicit: 'Ecce dico vobis,' Evidenti signo, Samaritana demonstrata: 'Levate oculos vestros,' spirituales, et considerate qualiter se ad maturitatem Gentiles exhibent: et nolite esse pigri, sed facite ut formica, quae parat in aestate cibum sibi, et congregat in messe quod comedat. Respicite, et levate capita vestra, quoniam appropinquat redemptio vestra: quod a servitute servilis legis liberamini, et alios liberabitis. Jam hiems transiit, imber abiit, et recessit. Flores apparuerunt in terra nostra ... vineae florentes dederunt odorem suum. 'Et videte regiones,' Dispositas ad fructum fidei, 'quia jam albae sunt,' candore veritatis et devotionis vestitae. Omni tempore sint vestimenta tua candida. Candore enim reconciliationis vestiuntur, quando jam per calorem charitatis decocto humore pietatis in semine verbi, semen aridum ab humore concupiscentiae seipsum exhibet maturum ad metendum in horreum Ecclesiae. Mitte falcem tuam, et mete: quia jam maturatur messis terrae. Et hoc est, sicut ibidem dicitur : Quia venit hora ut metatur. Messis quidem multa, operarii autem pauci. Et ideo Pater caelestis dicit de Filii laboribus in terra. Ecce odor filii mei sicut odor agri pleni, cui benedixit Dominus. 'Et qui metit, mercedem accipit.' Hic dat signum, scilicet laborantium remunerationem. Dicit ergo: 'Et qui metit,' ad horreum Ecclesiae congregando, 'mercedem accipit.' Unusquisque propriam mercedem accipiet secundum suum laborem. Voca operarios, et redde illis mercedem. Venientes autem venient cum exsultatione, portantes manipulos suos. Sic ergo messores sunt Apostoli: seges autem in Ecclesiam congreganda fideles: horrea autem congregationes Ecclesiarum. Implebuntur horrea tua saturitate. Sed contra hoc esse videtur quod dicitur, Messores Angeli sunt. Sed ad hoc dicendum, quod est messis Ecclesiae et fidelium : et in hac messores sunt Apostoli qui praecidunt falce verbi fideles de agro mundanae conversationis, et congregant in horreum Ecclesiae. Et est messis mundi, et sic messores sunt Angeli qui praecidunt fideles, et ponunt in horreum caeli. Triticum autem congregate in horreum meum. Sic ergo 'qui metit, mercedem accipit.' 'Laetabuntur coram te, sicut qui laetantur in messe, sicut exsultant victores capta praeda, quando dividunt spolia.' 'Et congregat fructum in vitam aeternam.' Tangit hic fructus utilitatem. Haec autem utilitas est in duobus: in fructus dulcedine, et in fructus aeternitate. Primum tangit in hoc quod dicit: 'Et congregat fructum,' qui dicitur a fruor, frueris: quia dulcedine propria reficit: unde: Fructus autem Spiritus est charitas, gaudium, pax, etc. Et ibidem dicit Glossa Ambrosii: 'Has virtutes vocat fructus, quia sincera et sancta dulcedine suos delectant possessores. Ecce agricola exspectat pretiosum fructum terrae, patienter ferens donec accipiet temporaneum et serotinum. aeternitatem autem tangit cum dicit: Congregat fructum in vitam aeternam. Omnis enim qui in agro Domini laborat, congregat: et qui contra Dominum est, dispergit. Qui non est mecum, contra me est : et qui non colligit mecum, dispergit. Unde ei qui putabat se multa congregasse, quia cum Domino non congregavit, dicitur: Quae parasti, scilicet congregasti, cujus erunt? Congregat autem in vitam aeternam: Posui vos ut eatis,et fructum afferatis, et fructus vester maneat. Qui enim in gratia congregat, ille in vitam aeternam congregat: quia numquam excidet fructus ille, quamvis nos aliquando excidamus ab ipso. In haereditatem incorruptibilem, et incontaminatam, et immarcescibilem, conservatam in caelis in vobis, qui in virtute Dei custodimini. 'Ut et qui seminat simul gaudeat et qui metit.' In hoc enim est verbum verum: quia alius est qui seminat, et alius est qui metit. Hic determinat commune proverbium. Duo autem dicit: causam enim veritatis proverbii praemittit Dominus, dicens : 'Ut et qui seminat,' hoc est in agrum cordis primum semen verbi mittit, sicut legislator Moyses, et Prophetae. Exiit qui seminat, seminare, scilicet semen suum. Hoc enim primo fecit in Patriarchis, et Legislatore, et Prophetis. Illi enim euntes ibant et flebant, mittentes semina sua 1 Flentes quidem de Redemptore absente: mittentes tamen scientiam fidei de venturo Domino. Mane semina semen tuum, et vespere ne cesset manus tua: quia nescis quid magis oriatur, hoc aut illud: et si utrumque simul, melius erit. Mane quidem in Patriarchis: vespere autem in praedicatione Joannis, quae facta est in fine mundi. Utrumque autem in fidelibus est exortum, et utrumque periit in infidelibus. Sic ergo seminantes gaudent Patriarchae, Prophetae, et Joannes. 'Simul gaudeat,' in messe, 'et qui metit,' scilicet Apostolus qui fideles in Ecclesiam colligit. Quae enim seminaverit homo, haec et metet. Qui parce seminat, parce et metet: et qui seminat in benedictionibus, de benedictionibus et metet, scilicet vitam aeternam. Seminat enim Pater Propheta, et Patriarcha, et metet in Filio Apostolo. Et ideo simul gaudent in eadem fidelium congregatione Patriarchae, Prophetae, Apostoli. Unum enim gaudium fuit illorum trium. Unde unus Prophetarum dicit: Gaudens gaudebo in Domino, et exsultabit anima mea in Deo meo. Ut habeant gaudium meum impletum in semetipsis. De exsecratis autem qui ad fidem patrum non convaluerunt in frugem justitiae, dicitur: Seminastis multum, et intulistis parum, etc. Et post pauca sequitur: Et qui mercedes congregavit, misit eas in sacculum pertusum. Si autem objiciatur, quod etiam Apostoli seminaverunt. Dicendum, quod semen dicitur proprie et communiter. Proprie dicitur quod primum in agrum nudum jacitur : et sic soli Patriarchae et Prophetae seminaverunt. Aliquando dicitur semen quod superjacitur, ut aliud quod prius seminatum est, excitetur et inspissetur et adjuvetur, et quod perierat suppleatur: et hoc modo praedicatio Apostolorum dicitur semen. Semen est verbum Dei. Ager autem, hic mundus est. Hanc distinctionem probant opera rusticorum, qui quando vident non convalescere semina ante hiemem jacta, versus aestatem superseminant, ut spissentur antiqua et adjuventur. 'Quid vult seminiverbius hic dicere?' Antique dictum proverbium, 'quia alius,' in persona et statu, quia Patriarcha 'est,' et Propheta, et Joannes, 'qui seminat.' Novale vobis novale, et nolite serere super spinas. Seminabo domum Israel et domum Juda semine hominum et semine jumentorum. 'Et alius,' persona et stata, 'est qui metit,' sicut Apostolus. Ille enim metit sicut diximus. Messui myrrham meam cum aromatibus meis. In nova enim Ecclesia metebantur fideles in mortificatione carnis et odoramento virtutis. 'Ego misi vos metere quod vos non laborastis: alii laboraverunt, et vos in labores eorum introistis.' Explanatio est et adaptatio proverbii. Dicit ergo : 'Ego,' qui Dominus sum areae, 'misi vos.' Posui vos ut eatis, et fructum afferatis, et fructus vester maneat. 'Metere quod vos,' in personis et statu Apostolico, 'non seminastis.' 'Multi cibi in novalibus patrum, et aliis congregantur absque judicio.' Patriarchae enim novalia fecerunt, Legislator seminavit, Prophetae ligaverunt, Apostoli messuerunt. Et hoc factum est sine judicio veri intellectus : quia tota Synagoga hoc non intellexit. Seram, et alius comedat, et progenies mea eradicetur. Hoc pro statu Synagogae dictum est. Qui operatur terram suam inaltabit acervum frugum: et qui operatur justitiam ipse exaltabitur. 'Alii,' Patriarchae et Prophetae, 'laboraverunt,' corda vertendo, semen primi verbi seminando, sicut et ipsa Samaritana patrum facta et instituta pro se induxit, et Prophetae revelationem quaesivit. 'Laborantem agricolam oportet primum de fructibus percipere.' 'Et vos in labores eorum introistis.' Quia verbis ipsorum pro testimonio utimini ad veritatis confirmationem. Ubi non sunt boves praesepe vacuum est: ubi autem plurimae segetes, ibi manifesta est fortitudo bovis. Boves arabant, et asinae pascebantur juxta eos. Sic enim Patriarchis arantibus, Moyse seminante, Prophetis irrigantibus, Deo dante incrementum et maturitatem, et Apostolis metentibus in horrea Ecclesiarum : sic fit hoc quod dicitur, Erit germen Domini in magnificentia et gloria, et fructus terrae sublimis, et exsultatio his qui salvati fuerint de Israel. Et illud: Qui egrediuntur impetu ad Jacob, florebit et germinabit Israel, et implebunt faciem orbis semine. Tam enim Patriarchae quam Legislator, et Prophetae, et Apostoli impetu Spiritus sancti egressi sunt ex Jacob: et ex illis et in illis floruit promissionibus, et germinavit sacramentis Israel, et tota orbis facies in gentibus semine Dei verbi est impleta. Sanctus Albertus Magnus, Commentarium in Joannem, Caput IV Source: Here, p90-92

'Do you not say: in four months and the harvest shall come? Behold, I say to you: lift up your eyes and look at the lands, because they are already white for harvest.' 1 This touches on the explanation of spiritual feeding. And He says four things, the first of which is the taking up of a sign from the ripening of this food. The second the giving of a sign for the reward from the labouring for food. The third the usefulness of the fruit. The fourth is His confirmation of this with a word from a common saying. Firstly, then, He says two things. Initially He gives a sign from the ripening of the exterior harvest, secondly He shows that this time comes before the spiritual harvest. Therefore He says, 'Do you' who speak from the rustic experience of farmers according to the exterior harvest, 'not say: in four months,' that is of time, 'and the harvest,' behold the ripening, 'shall come,' before there is the ripeness for reaping. And this was said around March or April, because in June or July what the earth promised is reaped, which is the height of the year. And so it was that the proximity of winter in the time before delayed the coming of ripeness. These four months are the four renewals of the moon, which are the natural law, the written law, the prophets and the enlightenment made through John. These four lights lead to the harvest of grace. Concerning the first illumination, in the Psalm: 'The light of your face is sealed on us, O Lord.' 2 Concerning the second: 'The commandment is a lamp and the law a light and the reproofs of discipline are the way of life.' 3 And we have a firmer prophetic word, referring to him who does good, 'as the light of a lamp in a dark place, until the day shines forth.' 4 Concerning the fourth: 'To enlighten those in darkness and sitting in the shadow of death.' 5 For with the kindling of these lights, the light of the Lord gives growth in the world, even to Christ. Until Christ there are five months of maturity until ripening. Whence He says: 'Behold, I say to you.' With a manifest sign, as given to the Samaritan woman: 'Lift up your eyes.' Spiritually, and consider in what manner the Gentiles exhibit ripening, and do not be lazy but work like the ant which prepares its food in summer and gathers at harvest that it may eat. 6 'Look, and lift up your heads, because your salvation comes near,' 7 you are being freed from the servitude of a servile law and you shall free others. 'Now winter has passed, the rain has gone and departed, flowers appear in our land...the flourishing vines give their scents.' 8 'And see the lands...' Inclined for the fruit of faith. 'Because now they are white,' with the brightness of truth and the garments of devotion. 'May your vestments always be pure.' 9 They are clothed in white for reconciliation, when now through the fire of love the melted moisture of piety wets the seed of the word, and by the moisture the dry word reveals its desire to ripen for reaping into the granary of the Church. 'Take your scythe and harvest, because now the harvest of the earth is ripe.' 10 And this is, as it says in the same place, 'Because the hour of reaping has come.' 'The harvest is many, but the workers few.' 11 And therefore the heavenly Father says of the labours of the Son on earth: 'Behold, the odour of my son is as the odour of the abundant field, which the Lord has blessed.' 12 'And he who reaps, receives the reward.' 13 And here He gives a sign of the remuneration of the labourer. Therefore He says, 'And he who reaps,' for the gathering into the granary of the Church, 'receives the reward.' 'Each one shall receive his reward according to his work.' 14 'Call the workers, and give them their pay.' 15 'Coming they shall come with joy, bearing their sheaves.' 16 So, then, the harvesters are the Apostles, and the faithful are crops gathered into the Church, for the granaries are the congregations of the Churches. 'Your barns shall be filled to satiety.' 17 But in opposition to this it seems to be said that 'The reapers are angels.' 18 But to this it must be said that there is a harvest of the Church and of the faithful, and in the former the reapers are the Apostles, who first cut with the scythe of word from the field of worldly life and gather into the granary of the Church. And there is a harvest of the world, and here the reapers are the angels who reap the faithful and place them in the granary of heaven. 'Gather wheat into my barn.' 19 So, then 'he who reaps, receives the reward.' 'They shall rejoice before you, like those who rejoice in the harvest, like victors exultant over captured spoil, when they divide the spoil.' 20 'And he gathers the crop to eternal life.' This touches on the usefulness of the fruit. And this utility is twofold. In the sweetness of the crop and in its eternity. First it touches on that which is said: 'And he gathers the crop' which says that what I enjoy, you shall enjoy, because its own sweetness refreshes, whence, 'The fruit of the Holy Spirit is love and joy and peace' 21 And it says in the Gloss on Ambrose: 'These virtues he calls fruits because with a sincere and holy sweetness they delight those who possess them.' 'Behold, the farmer hopes for the precious fruit of the earth, patiently enduring until it receives the early and late rains.' 22 And it touches on eternity when He says, 'And He gathers the crop to eternal life.' For all who labour in the field of the Lord gather and He who is against the Lord scatters. 'He who is not with me is against me, and he who does not gather with me, scatters.' 23 Whence to him who thought he had gathered much for himself, because he did not gather with the Lord, it is said: 'For whom have you prepared what you have gathered; for whom shall it be?' 24 For He gathers into eternal life: 'I chose you and appointed you that you should bear fruit, and your fruit will abide.' 25 For he who gathers in grace, He gathers into eternal life, because He never cuts off the fruit, though we sometimes cut ourselves off from Him. 'Into an incorruptible inheritance, undefiled and unfading, kept in heaven for you, who are guarded by God's virtue.' 26 'So that even he who sows shall rejoice at the same time as he who reaps.' In this there is a true word. Because one is he who sows, another he who reaps. Here He gives exactitude to a common saying. He says two things: first the Lord gives the reason of the truth of the proverb, saying, 'So that even He who sows,' that is, first placing the seed of the word in the field of the heart, as the legislator Moses and the Prophets. 'A sower went out to sow,' 27 that is, His own seed.' This is first done with the Patriarchs and the Legislator and the Prophets. 'Going out, they went out weeping, sowing their seed.' 16 Weeping because of the absence of the Saviour, yet setting down knowledge of the faith of the Lord's coming, 'In the morning sow your seed, and at evening do not withhold your hand, because you do not know which will grow more, this one of that, and if both do so, it is better.' 28 In the morning were the Patriarchs, in the evening the preaching of John, because it was at the end of the age. Both indeed produced shoots among the faithful, and both perished among the faithless. So the sowers rejoice, the Patriarchs and the Prophets and John. 'At the same time they shall rejoice,' in the harvest, 'and he who reaps' that is, the Apostle who gathers the faithful into the Church. 'What a man has sown he shall reap.' 29 'He who sows little, reaps little, and he who sows bountifully, shall reap bountifully,' 30 that is, to eternal life. The Father sows in the Prophet and the Patriarch, and He shall reap in the Son with the Apostle. And therefore they rejoice at the same time, in that same gathering of the faithful, the Patriarchs and Prophets and the Apostles. For there was one joy for the three. Whence one of the Prophets says: 'Rejoicing I shall rejoice in the Lord and my soul shall exult in my God.' 31 'That they shall have my joy fulfilled in themselves.' 32 Concerning the curse of those who do not exert themselves in the faith of the fathers for the fruit of righteousness, it is said by Haggai: 'You have sown much, you have brought in little.' And a little after: 'And he who gathers his pay puts it into a sack full of holes.' 33 If it is objected that the Apostles sowed, it must be said that the seed is spoken of properly and generally. Properly it is said that first it is cast into the bare field, and so only the Patriarchs and Prophets sowed. Sometimes the seed is spoken of as thrown upon, so that which was previously sown be stirred and expand and grow, and that which was lacking supplied, and in this way the preaching of the Apostles is called seed. 'The seed is the word of God.' 34 For the field is this world. This distinction is confirmed by the work of farmers, who when they see that the seed sown before winter is not healthy, sow again toward summer, that the old gain weight and be helped. 'What does this word-seeder wish to say' 35 In this is a true word.' 36 An old saying is spoken, 'For one there is' in person and state, the Patriarchs, and the Prophets and John, 'who sows.' 'Go to your fallow field, and do not sow on thorns' 37 'I will sow the house of Israel and the house of Judah with the seed of men and the seed of beasts.' 38 'There is another' in persons and state, 'who reaps,' so the Apostle. For he reaps, as we have said. 'I harvest my myrrh with my spices.' 39 For into the new gathering they reaped the faithful in the mortification of the flesh and the aroma of virtue. 'I send you to reap that for which you did not labour. Other laboured and you have entered into their labours.' 40 The explanation is an adaptation of the saying. Therefore He says. 'I' I who am the Lord of the threshing floor, 41 'send you.' 'I have chosen you that you might bear fruit and your fruit shall abide.' 42 'To reap what you,' in the person and state of an Apostle, did not sow.' 'Much food in the fields of the fathers, and by others it is gathered without justice.' 43 For the Patriarchs made the field, and the Legislator sowed it, the Prophets confirmed and the Apostles reaped. And this used to be done without the judgement of true understanding. Because the synagogue did not understand this. 'I sow and another eats, and my offspring perish.' 44 Which is said of the state of the Synagogue. 'He who works his earth shall heap up fruit, and he who works righteousness shall be exalted.' 45 'Others' the Patriarchs and Prophets, 'they laboured,' with hearts turned to the sowing of the first seed, as the Samaritan woman brought herself to something done and established by the fathers and sought the revelation of a prophet. 46 'First the farmer must labour for the gathering of fruit.' 47 'And you enter into their labours.' Because you use their words for testimony of the confirmation of truth. 'Where there are no oxen the manger is empty, where they are many crops there is seen the strength of the ox.' 48 'The oxen were ploughing and the asses feeding beside them.' 49 So the Patriarchs plough, Moses sows, the Prophets water, God gives the increase and ripening, and the Apostle reaps into the granary of the Church. So is done what is said: 'There shall be a shoot of the Lord magnificent and glorious, and great fruit of the land, and exultation in this by those of Israel who were saved.' 50 And 'With vigour they shall spring up in Jacob, and Israel shall flower and put forth shoots, and with seed they shall fill the face of the earth.' 51 For so the Patriarchs, like the Legislator, and the Prophets, and the Apostles with the vigour of the Holy Spirit, have gone out from Jacob, and from them and in them He brought to flower the promises and cast forth the seed of the mysteries of Israel, and all the face of the earth among the peoples was filled was the seed of the word of God. Saint Albert The Great, Commentary On The Gospel of St John, Chapter 4 1 Jn 4.35 2 Ps 4.7 3 Prov 6.23 4 2 Peter 1.19 5 Lk 1.79 6 Prov 6.8 7 Lk 21.28 8 Song 2.11 9 Eccles 9.8 10 Apoc 14.15 11 Mt 9.37, Lk 10.2 12 Genes 27.27 13 Jn 4.36 14 1 Cor 3.8 15 Mt 20.8 16 Ps 125.6 17 Prov 3.10 18 Mt 13.39 19 Mt 13.30 20 Isaiah 9.3 21 Galat 5.22 22 James 5.7 23 Lk 11.23 24 Lk 12.20 25 Jn 15.16 26 1 Pet 1.4-5 27 Mt 13.1 28 Eccle 11.6 29 Galat 6.8 30 2 Cor 9.6 31 Isaiah 61.10 32 Jn 17.13 33 Haggai 1.6 34 Lk 8.11 35 Act 17.18 36 Jn 4.37 37 Jerem 4.3 38 Jerem 31.27 39 Song 5.1 40 Jn 4.38 41 Lk 3.17 42 Jn 15.16 43 Prov 13.23 44 Job 31.8 45 Sirach 20.30 46 Jn 4.7-26 47 2 Tim 2.6 48 Prov 14.4 49 Job 1.14 50 Isaiah 4.2 51 Isaiah 27.6

Inheriting The Earth

Οἱ δὲ πραεῖς κληρονομήσουσι γῆν. Οἱ ἀπὸ Οὐαλεντίνου καὶ τινων ἑτέρων, οἰόμενοι τὸν Σωτῆρα λέγειν τὰ μὴ εἰρημένα ἐν τοῖς παλαιοῖς Γράμμασιν, ἐντεῦθεν ἐλεγχέσθωσαν, ἀκούοντες, ὅτι Μακάριοι πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν. Εἴρητο μὲν καὶ πρότερον διὰ Δαβιδ ὑπὸ τοῦ αὐτοῦ Πνεύματος. Οἰκονομικώτερον δὲ λίαν ὁ Δαβὶδ ἀντιπαρεξάγει ταῖς τῶν παρανόμων κολάσεσι τὰ τῶν ἁγίων γέρα. Ἀκονᾷ δὲ διὰ τούτων αὐτοὺς εἰς ἔφεσιν εὐανδρίας πνευματικῆς, δι' ἧς ἂν γένοιτο κατορθοῦν πάντα τρόπον ἀρετῆς. Ταύτῃ τοί φησιν· Οἱ δὲ πραεῖς κληρονομήσουσι γῆν, τὴν ἄνω δηλαδή. Εἰ γὰρ ἐστιν ἐν οὐρανοῖς κατὰ Παῦλον Ἰερουσαλὴμ καὶ Σιὼν ὄρος ἀκόλουθον καὶ γῆν νοεῖν, ἥν κληρονομήσουσιν οἱ νενικηκότες πάθος ὀλέθριον, τὴν ὀργὴν, ἥτις καὶ φρονίμους ἀπόλλυσι. Κατ' ἀρετὴν γὰρ ἐνεργεῖν ἐμποδίζονται. Κατὰ διάμετρον δέ εἰσιν ἀλλήλοις πραότης καὶ ὀργή. Ὅπου γὰρ ὀργὴ, οὐδαμῶς πραότης· καὶ ὅπου πραότης, οὐδαμῶς ἐκεῖ ὀργή. Ὠριγένης, Ἐκλογαί Εἰς Ψαλμους, Ψαλμος ΛϚ' Source: Migne PG 17.125c-128a

And the meek shall inherit the earth... 1 The Valentinians and certain others, who think that the Saviour spoke of nothing which is to found in the Old Testament, are here refuted, hearing that 'blessed are the meek, for they shall inherit the earth.' 2 For David said this before in the Holy Spirit. Very acutely David contrasts the torments of the wicked and the rewards of the saints. He points exactly by the latter that the former should desire a noble spirit, by which every way of virtue may be set right. Because of this he says that 'The meek shall inherit the earth.' Clearly that which is above. For if, as Paul says, Jerusalem and Mount Sion are in heaven, 3 it follows that the earth we should think on is there, which they inherit who have conquered every destructive passion, certainly anger which ruins even the prudent, who acting against virtue hinder themselves. Meekness and anger are utterly opposed to one another. For where there is anger, there can be no meekness, and where there is meekness, there is no anger at all. Origen, Excerpta On the Psalms, from Psalm 36 1 Ps 36.11 2 Mt 5.5 3 Galat 4.25-26

Giving Growth

Ὁ παντεπόπτης Θεὸς, ὥσπερ τοῖς ἔργοις ἡμῶν ἀξίας ἐπιφορὰς ἀπένειμεν, οὕτω καὶ τοῖς λογισμοῖς καὶ τοῖς ἑκουσίοις νοήμασιν. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Τῶν Οἰομένων Ἐξ Ἔργων Δικαιοῦσθαι Source: Migne PG 65.957b

God, who sees all things, as He gives growth to our works which are worthy of it, so He does to our meditations and the thoughts of our will. Saint Mark The Ascetic, On Those Who Think Themselves Justified By Works

Life And Humility

Δένδρον ζωῆς εἰς ὕψος ἐγειρόμενον, ταπείνωσις. Ὑπερέχιος, Παραίνεσις Ἀσκητών Source: Migne PG 79.1476a

The tree of life rising up to the heights is humility. Hyperechius, from The Exhortation to Monks

The Tree Of Life And Righteousness

Ἐκ καρποῦ δικαιοσύνης φύεται δένδρον ζωῆς ἀφαιροῦνται δὲ ἄωροι ψυχαὶ παρανόμων... Τοῦτο τό δένδρον τῆς ζωῆς ἐστι τὸ φυτευθὲν ἐν μέσῳ τοῦ παραδείσου, οὗ ἂψασθαι μετὰ τὴν ἁμαρτίαν ἐκωλύθη ὁ Ἀδὰμ, τὰ σπέρματα τῆς δικαιοσύνη, ἀποβαλὼν, ἀφ' ὧν φύεται τὸ δένδρον τῆς ζωῆς. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας, Κεφ ΙΑ´ Source: Migne PG 17.192c

From the fruit of righteousness the tree of life grows and the unripe souls of trespassers are borne away... 1 This is the tree of life planted in the midst of paradise, 2 which Adam was not permitted to touch after sin, 3 having thrown away the seeds of righteousness from which the tree of of life grows. Origen, On Proverbs, Chap 11 1 Prov 11.30 2 Gen 2.9 3 Gen 3.22

The Cedars Of Lebanon

Εἶδον τὸν ἀσεβῆ ὑπερυψούμενον, καὶ ἐπαιρόμενον ὡς τὰς κέδρουσ τοῦ Λιβάνου. καὶ παρῆλθον καὶ ἰδοὺ οὐκ ἦν καὶ ἐζήτησα αὐτόν καὶ οὐχ εὑρέθη ὁ τόπος αὐτοῦ, φύλασσε ἀκακίαν καὶ ἰδὲ εὐθύτητα ὅτι ἔστιν ἐγκατάλειμμα ἀνθρώπῳ εἰρηνικῷ. Οὕτως ἐπὶ τοῦ παρόντος διὰ πείρας ἐληλυθέναι τοῦ τέλουσ τῶν ἀσεβῶν φησιν· Οὐ γὰρ ἑξ ἀκοῆς πάλαι ποτὲ γενόμενα ἑτέρων λεγόντων ἀκήκοα· ἀλλ' αὐτὸς εἶδον, φησὶ, βλασφήμους ἄνδρας καὶ ἀθέους θαυμὰομένους μὲν ὑπὸ πάντων, ἐπαιρομένους δὲ καὶ γαυριῶνταη, οἰομένους τε διαιωνίζειν ἐν τῷ βίῳ. Ἀλλ' ὡς ἔτι παρ' ἑμαυτῷ διελογιζειν πῶς οἴδε, καίπερ ἀσεβεῖς ὄντες, τοσούτων τετυχήκασι, δεύτερον αὐτοὺς θεάσασθαι βουληθεὶς, ἐπῇρα τοὺς ὀφθαλμούς· οἱ δὲ οὐκ ἧσαν οὐδαμοῦ, ἀφανεῖς δ' ἀθρόως ὑπῆρχον. Εἶτα δὲ ἴχνος αὐτῶν καὶ ὑπόλειμμ βουληθεὶς καταλαβεῖν, οὐδὲ τὸν τόπον ἐν ᾧ ἐστἀναι ἐδόκουν εὑρεῖν δεδύνημαι. Διόπερ ἐπειδὴ τοιοῦτο τὸ τούτων τέλος, φεῦγε σὺ ὁ μαθητευόμενος τοῦτον τῶν ἀσεβῶν τὸν τρόπον, καὶ ἀπόνιψον μὲν ἑαυτοῦ πᾶσαν κακίαν, ἀγάπησον δὲ τὴν εὐθεῖαν ὁδόν. Μένει γὰρ ἐγκατάλειμμα καὶ ἐλπὶς ἀγαθὴ, τῷ τὴν εἰρήνην καὶ τὴν φιλίαν τὴν πρὸς τὸν Θεὸν μεταδιώξαντι, καὶ διὰ τοῦτο εἰρηνικῷ ἀνθρώπῳ γενομένῳ. Κατὰ δὲ τὸν Σύμμαχον, Φύλασσε, φησὶν, ἀπλότητα, καὶ ὄρα εὐθὺ, ὅτι ἔστι μέλλοντα ἀνθρώπῳ εἰρηνικῷ. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους ψαλμους, ψαλμος ΛϚ' Source: Migne PG 23.337a-b

I saw the impious man exalted and elevated like the cedars of Lebanon, and I passed by and, behold, he was not, and I sought him and no trace of him was found. Guard innocence and look to righteousness, for a remnant is for the man of peace. 1 Thus in the present he speaks of the end of the impious of which he has experience. For this was not some deed of old told by others and received in the ear, but he says that he himself saw blasphemous men and the godless held as a wonder by all, and lifted up and exalted, who thought they would remain alive forever. But while he thought to himself how they, although impious, obtained such things, and then how they wished to be seen and adored in the eyes, they were not, suddenly they vanished. And then, wishing to consider what they had left behind, there was no place he could find to stand and look upon them. Whence because this is their end, flee, O you who have learnt this, the ways of the impious. Wash off every iniquity of yours and love the right way. For there remains a remnant and good hope for him who pursues the peace and friendship of God, by which the peaceful man is made. For according to the translation of Symmachus, 'I guarded innocence,' he says, 'and I considered right, because the future is for the man of peace.' Eusebius of Caesarea, Commentary on the Psalms, from Psalm 36 1 Ps 36.35-37

Grass And Plants

Producens fenum jumentis, et herbam servituti hominum, ut educat panem de terra... Excolit quod superius dixit, ut terra illa coelesti imbre satiata producat fenum jumentis, id est eleemosynas faciat his qui passim petunt, de quibus dictum est: Omni petenti te tribue. Jumenta enim appellati sunt, quia verecundiam non habentes propter ingluviem ventris, in egentium voces petulanter erumpunt sicut jumenta, quae dum esuriunt, nequaquam possunt a propriis vocibus abstinere. Herbam vero servitui hominum, hoc est, ut illi necessari tribuantur, de quo scriptum est. Desudet eleemosyna in manu tua, donec invenias justum cui eam tradas. Hic enim homnies appellati sunt, qui ratione plenissimi indigentiam suam tolerantiae viribus tegunt. Sic duo genera egentium talibus allusionibus exprimuntur. Sequitur, ut educat panem de terra. Educitur panis de terra, quando Domini praecepta complentur, ut de istis carnalibus atque visualibus cibus fiat unde anima coelesti refectione pascatur. Panis enim vere noster est Christus, qui tunc de terra producitur, quando aliquid indigentibus ejus consideratione praestatur. Sive hoc potest de praedicatoribus dici, qui coelestibus divitiis imperitorum hominum indigentias misericorditer expleverunt. Cassiodorus, Expositio In Psalterium, Psalmus CIII Source: Migne PL 70.733a-c

Bringing forth grass for cattle, and plants for the service of men, that he may draw forth bread from the earth... 1 He develops what he has said previously, that from the earth which has been supplied with heaven's rain he might forth grass for cattle, that is, he might give alms to those who seek them everywhere, concerning which it is said, 'Give to everyone who asks from you.' 2 For they are called cattle because they lack self control regarding the gluttony of the stomach, and in want they burst forth with petulant voices like cattle, which, while they thirst, they have no power in themselves to silence. Plants, however, are for the service of men, that is, they are given to those who are in need, concerning which it has been written, 'Let alms grow damp with sweat in your hand until you know you give them to someone righteously.' 3 For here they are called men, who replete with reason cover up poverty in the support of men. So there are two classes of the needy expressed by such allusions. It follows, 'that he may draw forth bread from the earth,' Bread is drawn from the earth when the commandments of the Lord are fulfilled, as when food comes from things carnal and visible, so by that the soul may feed on heavenly refreshments. For our true bread is Christ, who is drawn forth from the earth when something is presented in consideration of His needy ones. Or it is possible to say this of those who preach, who mercifully satisfy with the riches of heaven the poverty of men. Cassiodorus, Commentary On The Psalms, from Psalm 103 1 Ps 103.14 2 Lk 6.30 3 Didache 1.6

Wheat And Weeds

Οἱ γεωργοὶ τὰ συμφόμενα τῷ σίτῳ ζιζάνια ῥιζόθεν ἀνασπῶσιν, ἵνα καθαρὸς ὁ καρπὸς εἰς τὸν ἐμητον ἀπαντήσῃ. Χρὴ τοίνυν καὶ σὲ τὰς ἐπιθολούεας τὸν νοῦν κακίας ἐκτεμεῖν, ἵνα ὑγιὴς ἡ συνείδησις, καὶ παντὸς πάθους ἀμέτοχος, τὴν βρῶσιν τὴν μένουσιν εἰς ζωὴν κατεργάζηται. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΥΛΒ' Κελσῳ Source: Migne PG 78.421a

When the wheat sprouts up farmers tear up the weeds by the root so that pure fruit may come to harvest. You, then, in the same way cut off that which corrupts your soul, that you might be healthy, and apart from every vile attachment make the bread that remains forever. Saint Isidore of Pelusium, Book 1, Letter 432 to Celsus

A Sower Went Out

Exiit seminator seminare, non de loco ad locum transmutans, sed voluntate. Nec enim venit, ubi non erat, nec relinquit, unde egressus est: quia Deus ubique est, praeter ubi esse noluerit. Aut certe ideo exivit, quia ibi est Deus, ubi justitia ejus colitur: ubi autem justitia ejus non est, nec ipse est ibi. Et qui intra justitiam suam sunt, intus sunt, qui autem extra justitiam ejus sunt, foris habentur. Propterea quamdiu fuit in caelius, ubi omnis sunt justi, intus erat: veniens autem in mundum, qui totus extra justitiam erat Dei, foras exivit, ut ipsum faceret intus. Quoniam ergo omnes gentes, Dei justitiam contemnentes, degebant sub potestate diaboli: ideo exivit, ut plantaret justitiam in mundo, ubi non erat prius propter peccata ipsorum. Exiit qui seminat, seminare. Non sufficit ei dicere, Seminare exivit: sed addidit, Exiit qui seminat, seminare: ut ostenderet, quia non erat novus seminator, nec modo ad hoc opus primum accesserat: sed hoc semper habuit in natura, ut semper seminaret. Opus Imperfectum in Matthaeum, Homilia XXXI Source: Migne PG 56.792

A sower went out to sow, 1 not moving from place to place, but by the will. For He does not come where He was not, nor does He leave that place from which He has gone, because God is everywhere, apart from where He does not wish to be. Or certainly, then, He went out, because God is there where His righteousness is cultivated, and where His righteousness is not, He is not there. And they who are amid His righteousness, they are inside, and they who are not amid His righteousness, there are outside. Besides while He was in heaven, where all are righteous, He was inside, and coming to the world, which was wholly outside the righteousness of God, He went out, that He make what is inside. Because all the peoples scorned the righteousness of God, they were living under the power of the devil, therefore He went out, that He might plant righteousness in the world, where it was not because of their sin. 'He who sows went out to sow.' It is not enough to say of Him, 'He went out to sow,' but He adds, 'He who sows went out to sow,' that He might show that He was not a new sower, nor did he come to this work as a novelty, but He has this in His own nature, for He is always sowing. Opus Imperfectum on Matthew, from Homily 31 1 Mt 13.3

The Word And The Earth

Καὶ ἐξήνεγκε, φησὶν, ἡ γῆ βοτάνην χόρτου, σπεῖρον σπέρμα κατὰ γένος, καὶ καθ᾽ ὁμοιότητα, καὶ ξύλον κάρπιμον ποιοῦν καρπὸν, οὗ τὸ σπέρμα αὐτοῦ ἐν αὐτῷ κατὰ γένος ἐπὶ τῆς γῆς. Ἐννόει μοι ἐνταῦθα, ἀγαπητὲ, πῶς τῷ ῥήματι τοῦ Δεσπότου τὰ πάντα ἐγένετο τῇ γῇ. Οὔτε γὰρ ἄνθρωπος ἦν ὁ ἐργαζόμενος, οὐκ ἄροτρον, οὐ βοῶν συνεργία, οὐκ ἄλλη τις περὶ αὐτὴν ἐπι μέλεια, ἀλλὰ μόνον ἤκουσε τοῦ ἐπιτάγματος, καὶ εὐθέως τὰ παρ᾽ ἑαυτῆς ἐπεδείξατο. Ἐκ τούτου μανθάνομεν, ὅτι καὶ νῦν οὐ τῶν γηπόνων ἡ ἐπιμέλεια, οὐδὲ ὁ πόνος, καὶ ἡ λοιπὴ ταλαιπωρία ἡ κατὰ τὴν γεωργίαν γινομένη τῶν καρπῶν ἡμῖν τὴν φορὰν χαρίζεται, ἀλλὰ πρὸ τού των ἁπάντων τὸ τοῦ Θεοῦ ῥῆμα, τὸ ἐξ ἀρχῆς πρὸς αὐτὴν γενόμενον. Ἄλλως τε δὲ καὶ τὴν μετὰ ταῦτα ἀγνωμοσύνην τῶν ἀνθρώπων διορθουμένη ἡ θεία Γραφὴ, ἀκριβῶς ἡμῖν ἅπαντα διηγεῖται κατὰ τὴν τάξιν τῶν γεγονότων, ἵνα ἀναστείλῃ τῶν μάτην φθεγγομένων τὰς ἀπὸ τῶν οἰκείων λογισμῶν ληρωδίας τῶν λέγειν ἐπιχειρούντων, ὅτι τῆς τοῦ ἡλίου συνεργίας δεῖ πρὸς τὴν τῶν καρπῶν τελεσφόρησιν. Εἰσὶ δέ τινες οἳ καὶ τῶν ἄστρων τισὶ ταῦτα ἐπιγράφειν ἐπιχειροῦσι. Διὰ τοῦτο διδάσκει ἡμᾶς τὸ Πνεῦμα τὸ ἅγιον, ὅτι πρὸ τῆς τῶν στοιχείων τούτων δημιουργίας, τῷ λόγῳ αὐτοῦ καὶ τῷ προστάγματι εἴκουσα ἡ γῆ πάντα τὰ σπέρματα ἐκδίδωσιν, οὐδενὸς ἑτέρου δεηθεῖσα πρὸς συνεργίαν. Ἤρκεσε γὰρ αὐτῇ ἀντὶ πάντων τὸ ῥῆμα ἐκεῖνο τὸ λέγον· Βλαστησάτω ἡ γῆ βοτάνην χόρτου. Κατακολουθοῦντες τοίνυν τῇ θείᾳ Γραφῇ, μηδέποτε ἀνεχώμεθα τῶν ἁπλῶς τὰ παριστάμενα λεγόντων. Κἂν γὰρ ἄνθρωποι τὴν γῆν ἐργάζωνται, κἂν τὴν ἀπὸ τῶν ἀλόγων συνεργίαν ἔχωσι, καὶ πολλὴν τῇ γῇ ἐπιμέλειαν ἐπιδείξωνται, κἂν ἀέρων εὐκρασία γένη ται, καὶ πάντα τὰ ἄλλα συνδράμῃ, εἰ μὴ τὸ νεῦμα τοῦ Δεσπότου γένοιτο, πάντα εἰκῆ καὶ μάτην, καὶ οὐδὲν ἔσται πλέον τῶν πολλῶν πόνων καὶ καμάτων, μὴ τῆς ἄνωθεν χειρὸς συνεφαπτομένης, καὶ τὴν τελεσφόρησιν χαριζομένης τοῖς γινομένοις. Τίς οὐκ ἂν ἐκπλαγείη καὶ θαυμάσειεν ἐννοῶν, ὅπως τοῦ Δεσπότου τὸ ῥῆμα τὸ λέγον, Βλαστησάτω ἡ γῆ βοτάνην χόρτου, εἰς αὐτὰς τῆς γῆς τὰς λαγόνας κατελθὸν, καθάπερ πέπλῳ τινὶ θαυμαστῷ, οὕτω τῇ τῶν ἀνθῶν ποικιλίᾳ τῆς γῆς τὸ πρόσωπον κατεκόσμησε; Καὶ ἦν ἰδεῖν ἀθρόον τὴν πρότερον ἄμορφον καὶ ἀκατασκεύαστον τοσοῦτον δεξα μένην τὸ κάλλος, ὡς μικροῦ δεῖν ἁμιλλᾶσθαι τῷ οὐρανῷ. Καθάπερ γὰρ ἐκεῖνος μετ᾽ οὐ πολὺ μέλλει κοσμεῖσθαι τῇ τῶν ἄστρων ποικιλίᾳ, οὕτω καὶ αὐτὴ τῇ διαφορᾷ τῶν ἀνθῶν οὕτως ἐκαλλωπίσατο Ἅγιος Ἰωάννης ὁ Χρυσόστομος, Εἰς Την Γενεσιν, Ὁμιλια E' Source: Migne PG 53.51-52

'And the earth produced,' it says, 'plants which bore their seed according to their kind, and fruit trees which contained their seed in themselves, each according to its kind.' 1 Think with me here, beloved, how the Divine word has done everything on earth. For there was no man who worked the land, no plough, no help of oxen, nor anything else for such care, but the earth alone heard the command and immediately brought forth these things from itself. From this we learn that even today it is not the care of farmers, or labour alone, or any other agricultural work, which grants the bringing forth of fruits, but before all these things the word of God, which from the beginning made it so. So to correct the future ungrateful minds of men, Holy Scripture carefully tells us everything according to the order of creation, lest rise up the vain things of the speech of those who manufacture such things from their own nonsensical thoughts, that the assistance of the sun is necessary for the bringing forth of fruits. And there are some who ascribe influence to the stars. But the Holy Spirit teaches us that before the formation of those elements, the earth, obedient to the word and command of God, produced all its seeds, having nothing else to assist it. The speech: 'Let the earth bring forth verdant plants' was enough for it for everything. Following, then, the Divine Scripture, let us not bear those who stand against these things. For even though men cultivate the land, and make use of the help of animals, and have great care for the earth, although the seasons may be agreeable, and all things happen as they wish, without the Lord's approval, everything else is in vain and falls into emptiness, and no labour nor sweat profits unless the hand of the Lord aids from above and brings all these things to their end. Who would not wonder and admire, thinking how this word: 'Let the earth produce verdant plants,' penetrates into the depths of the earth and, as with some wondrous garment, adorns the face of the earth with the variety of flowers that cover it. See that suddenly the earth, which before was without beauty and order, receives such beauty that it almost rivals the heavens. For as heaven was soon to be adorned with the variety of stars, the earth was embellished with the variety of flowers. Saint John Chrysostom, On Genesis, from the Fifth Homily 1 Gen 1.12

Rivers Of Grace

Omnia flumina intrant in mare, et mare non redundat; ad locum unde exeunt flumina revertuntur ut iterum fluant. Flumina ista sunt flumina gratiarum, de quibus Ioannis septimo: Qui credit in me sicut dicit Scriptura flumina de ventre eius fluent. Mare, a quo flumina habent ortum, est divinae largitatis immensitas, quae non angetur nec minuitur; Magnus enim Dominus noster et magna virtus eius; et sapientiae eius non est numerus. Ad hoc mare redeunt flumina gratiarum actionum, ut iterum fluant; Ioannis quarto: Qui biberit ex aqua hac, quam ego dabo ei, fiet in eo fons aquae salientis in vitam aeternam. Ab hoc exeunt; Iacobi primo: Omne datum optimum et omne donum perfectum desursum est. Et sicut flumina cessant esse et siccantur, cum cessant fluere et quiescunt; sic et dona gratiarum; Psalmus: Tu dirupisti fontes et toerrentes, per largitatem; tu siccasti fluvios Ethan, per iudicii severitatem. Sanctus Bonaventura, Commentarius In Ecclesiasten, Cap I Source: Here, p 13

All the rivers flow into the sea and the sea is not full, to the place whence they came the rivers return that they flow out again. 1 Spiritually the rivers are the rivers of grace, concerning which the seventh chapter of John says: 'He who believes in me, as Scripture says, rivers will flow from his bosom.' 2 The sea, from which the rivers have their rising, is the immensity of the Divine largess, which does not narrow nor diminish. 'Great is our Lord and great His virtue, and His wisdom is without reckoning.' 3 To this sea the rivers of the deeds of grace return, as again they flow out. In the fourth chapter of John: 'He who drinks from this water which I shall give to him, there shall be a fount of water in him leaping up to eternal life' 4 From this they go out. In the first chapter of James: 'Every best and perfect gift comes down from above.' 5 And like rivers they cease and dry up, when they cease to flow and they stop. So even the gifts of grace. In the Psalm: 'You open up the founts and the torrents,' for largess, and 'you dry up the rivers of Ethan' for the severity of judgement. 6 Saint Bonaventura, Commentary on Ecclesiastes, Chapter 1 1 Eccles 1.7 2 Jn 7.38 3 Ps 146.5 4 Jn 4.13 5 James 1.17 6 Ps 73.15

Firmament, Waters And Land

Mystice firmamentum sanctam significat Scripturam, sicut in ejus significatione in Apocalypsi dicitur: et coelum recessit sicut liber involutus: aquae multae populi sunt. Tunc ergo firmamentum in medio aquarum factum est quando Scriptura divina populis innotuit. Aquae quidem super firmamentum significant angelicas catervas quae bene super firmamentum esse dicuntur, quia, Deum semper prae oculis habentes, non indigent legali institutione neque evanglicia praeceptis, Quae vero sub firmamento sunt aquae, homines significant qui divinis edocentur praeceptis, sine quibus ad coeleste regnum pervenire nequeunt. Tertia die congregate sunt aquae in locum unum et apparuit arida. Per aridam signifcantur corda electorum sitientia aquam baptismatis et fontem doctinae coelestis. Collectis ergo aquis in unum, id est reprobis separatis a justis, apparuerunt sancti, divisi ab amaritudine infidelitatis et inconcussa fidei firmitate roborati. Remigius Antissiodorensis, Commentarius In Genesim, Caput I Source: Migne PL 131.57b-c

Mystically the firmament 1 signifies Holy Scripture, as its signification is spoken of in the Apocalypse: 'and the heavens were removed like a scroll rolled up.' 2 The many waters are the peoples. Thus the firmament is set amid the waters when Scripture is made know among the peoples. The waters above the firmament signify the angelic companies which are well said to be above the firmament, because with their eyes always on God they do not lack legal instruction or the evangelical precepts. However the waters which are below the firmament signify men who are taught the Divine commands, without which they are unable to come to the kingdom of heaven. On the third day the waters were gathered up in one place and dry land appeared. 3 By dry land is signified the hearts of the elect which are thirsting for the water of baptism and the fount of Divine teaching. The waters are gathered into one place when the reprobate are separated from the righteous, when the holy ones appear divided from the bitterness of faithlessness and immovable by the firmness of strong faith. Remigius of Auxerre, Commentary On Genesis, Chap 1 1 Genes 1.6-8 2 Apoc 6.14 3 Genes 1.9

Waters And Baptism

Super aquam refectionis educavit me. Secundum munus suae provectionis ostendit, dona divina comparans amoenitatibus jujus saeculi, quibus multum humana gaudere solet infirmitas. Sed consideremus per istas comparationes, quid magis velit intelligi. Aqua refectionis est baptismi lavacrum, quo anima sterilis ariditate peccati ad bonos fructus inferendos divinis muneribus irrigatur. Et bene addidit: Educavit, id est paulatim nutrivit, quasi parvulos et renatos, sicut Petrus apostolus dicit: Tanquam modo geniti infantes, rationabiles et sine dolo lac concupiscite, ut in eo creascatis in salutem Cassiodorus, Expositio In Psalterium, Psalmus XXII Source: Migne PL 70.168b

To restful waters he led me. 1 He reveals the second gift of his advance, the Divine benefaction being compared to the fair places of this world, where human infirmity is often accustomed to find joy. But by these comparisons let us consider how he wishes this to be better understood. The restful water is the cleansing of baptism, by which the sterile soul is watered by the Divine gifts from the aridity of its sin to the bearing of good fruit. And well he adds: 'He led me,' that is, He fed me with a little, like new born infants are, as the Apostle Peter says: 'As children just born, reasonably and without cunning, desire milk, by which you grow to salvation.' 2 Cassiodorus, Commentary On The Psalms, Psalm 22 1 Ps 22.2 2 1 Pet 2.2

Baptism and Trial

Scito quoniam qui filii Dei sunt, hi tantummodo in tentationis baptizantur igne. Veniat tibi mentem quod te docuit apostolus Paulus dicens: Et omnes, volentes pie vivere in Christo, persequutionem patiuntur. Mali autem homines et seductores proficient in pejus, errantes, et in errorem mittentes. Nunc videamus quando baptizantur in igne. Postquem fuerit homo baptizatus in verbo, instructus in fide, et postquam fuerit baptizatus in aqua, et postquam fuerit in spiritu: in quarto loco baptizatur in igne. Multi autem et cum in aqua baptizati fuerint, non baptizantur in spiritu. Nisi enim quis ante baptismum aquae sic deposuerit a se totum peccandi propositum, ut dignus sit Spiritum sanctum in templum sui cordis suscipere, non baptizatur in spiritu: quia Spiritus sanctu fugit hominem fictum, et non habitat in corpore subdito peccatis: et ideo non fit filius Dei. Et hi sunt qui, cum tentati fuerint, superantur et pereunt: videntur quidem filii Dei facti, propter aquam baptismatis; revera autem non sunt filii Dei, quia non sunt in spiritu baptizati. Nam corpore quidem baptizati sunt, animo autem catechumeni sunt: quia aqua corpus baptizat, spiritus autem animam. Ergo non solum Christus ductus est in desertum a Spiritu, sed et omnes filii Dei habentes Spiritum sanctum ducuntur a Spiritu in desertum, ut et ipsi tententur a diabolo. Qui enim habent spiritum Dei. Opus Imperfectum in Matthaeum, Homilia V Source: Migne PG 56.662

Know that they who are sons of God, they alone are baptised in the fire of trial. Let it come to your mind what the Apostle Paul taught you, saying, 'And all who wish to live piously in Christ will suffer persecution.' 1 But evil men and seducers go forward into what is worse, wandering about and casting into error. Now let us see when it is that they are baptised in fire. After a man has been baptised in the word, being instructed in the faith, after he is baptised in water, even after he will be in the Spirit, and in that fourth place he is baptised with fire. But many when they have been baptised in water are not baptised in the Spirit. For unless before the baptism of water a man resolves to make himself free of all sin, so that he may be worthy to receive the Spirit in the temple of his heart, he is not baptised in the Spirit, because the Spirit flees every deluded man, and does not dwell in a body subject to sins, 2 and therefore he is not a son of God. These are they who when they are tested, are overcome and perish. They seem to have been made sons of God on account of the water of baptism, but in truth they are not sons of God because they are not baptised in the Spirit. Certainly the body has been baptised, but in soul they are still catechumens, because water baptises the body, the Spirit the soul. Therefore not only was Christ led into the desert by the Spirit, but even all the sons of God, having the Holy Spirit, by that same Spirit are led into the desert that they be tested by the devil. Opus Imperfectum on Matthew, from Homily 5 1 2 Tim 3.11 2 Wisd 1.4-5

Baptism And Penitence

Nam et poenitentia est baptsimus, non quod in ea sit baptismi iteratio; sed quia sepulturam criminum facit, et nos humilitati Christi consepeliens, complantans morti ejus in spem vitae aeternae nos regenerat, ut simus quasi modo geniti infantes. Unde et caro Naaman, cujus ablutio nobis posita est in signum sapientia, in aetatis puerilis munditiam reparata est. Quidam poenitentialibus aquis semel immersi, statim putant ab omnibus iniquitatibus esse mundi: sed non sufficit, nisi cum Naaman septies in Jordane laventur. Jejuna usque ad oris fetorem, flagella, contunde, ure corpus ita ut ardeat, nihil agis, nisi poenitentiae spiritus septiformis assistat. Divites hujus saeculi, quia ducunt in bonis et deliciis dies suos, qui poenitentiam vilipendunt, nonne videntur dicere quia meliores sunt fluvii Damasci Abana et Pharphar omnibus aquis Israel, ut laventur in eis? Haec est medicina unica post baptismum. Medicinam, dicit Salomon, creavit Deus hominibus, et stulti despiciunt eam. Haec est secunda tabula post naufragium. Christus nec indigebat poenitentia, nec baptismo: tantum ut mundaremur baptizari voluit; et ut peccata nostra tolleret, more poenitentium jejunavit et flevit, post jejunium venit ad Jordanem ad Joannem, ut baptizaretur ab eo. Petrus Blenensis, Sermo X, Dominica Intra Ephianiam Source: Migne PL 207.591c-592a

For even penitence is a baptism, not that there is a repetition of baptism but it makes a tomb of our offences, and we are buried with the humility of Christ, and being planted together in His death 1 in the hope of eternal life it regenerates us, that we become like new born infants. Whence even the flesh of Naaman, whose washing is given to us as a sign of wisdom, was restored to a childlike cleanness. 2 Some, once immersed in the waters of penitence, immediately think they are cleansed from every wickedness, but it is not enough, unless with Naaman we are washed seven times in the Jordan. Fast even to the distress of the mouth, suffer the whip, be bruised, scorch the body even to burning, but it is nothing, unless the seven-fold spirit assists. 3 The rich of this world, because they spend their days with their goods and delights, those who revile penitence, do they not seem to say that the water of the rivers of Damascus, Abana and Pharpar, are better than all the waters of Israel, and they wash in them? 4 Penitence is the one medicine after baptism. Solomon says 'God created medicine for men and fools despise it.' 5 It is a lucky plank after shipwreck. Christ had no need of penitence, nor baptism, only that we might be clean did He wish to be baptised, as He bore our sins, and in the way of penitence fasted and wept, and after fasting came to John at the Jordan, that He be baptised by him. Peter of Blois, from Sermon 10, On The Sunday within the Epiphany 1 Rom 6.5 2 4 Kings 5.1-15 3 Isaiah 11.2-3 4 4 Kings 5.12 5 Sirach 38.4

Dove And Fire

Sed quaerendum est cur in ipso Redemptore nostro, mediatore Dei et hominum, per columbam apparuit, in discipulis vero per ignem. Certe unigenitus Dei Filius Judex est generis humani. Sed quis ejus justitiam ferret si priusquam nos per mansuetudinem colligeret, culpas nostras per zelum rectitudinis examinare voluisset? Homo ergo pro hominibus factus mitem se hominibus praebuit: noluit peccatores ferire, sed colligere. Prius voluit mansuete corrigere, ut haberet quos postmodum in judicio salvaret. In columba ergo apparere super eum debuit Spiritus, quia non veniebat ut peccata etiam per zelum percuteret, sed adhuc per mansuetudinem toleraret. At contra super discipulos in igne debuit Spiritus sanctus demonstrari, ut hi qui erant simpliciter homines, atque ideo peccatores, eos contra semetipsos spiritalis fervor accenderet, et peccata, quibus Deus per mansuetudinem parceret, ipsi in se per poenitentiam punirent. Nec ipsi quippe esse poterant sine peccato, qui adhaerebant coelesti magisterio, Joanne attestante, qui ait, Si dixerimus quia peccatum non habemus, nos ipsos seducimus, et veritas non est in nobis. In igne ergo venit in hominibus, in columba vero apparuit in Domino, quia peccata nostra, quae pie Dominus per mansuetudinem tolerat, nos per zelum rectitudinis debemus caute conspicere, et ardore semper poenitentiae cremare. Sanctus Gregorius Magnus, Homiliae in Evangelia Liber II, Homilia XXX Source: Migne PL 76.1224b-c

But it must be asked why He appeared as a dove to our Redeemer, the mediator of God and men, but to the disciples as fire. Certainly the only begotten Son of God is the judge of the human race, but who could bear His righteousness if before He had gathered us by meekness, He wished to examine our faults with the zeal of rectitude? Made a man for men He showed Himself meek for men, not wishing to bear off sinners but to gather them. First He wished to correct in meekness, that afterward He might have some to save in judgement. As a dove, then, the Spirit should appear over Him, because He did not come to strike sins with zeal, but yet to bear them with meekness. But on the other hand, over the disciples the Holy Spirit was shown as a fire, for these who were plain men, and therefore sinners, were kindled with spiritual fervour against themselves, and their sins, which God in meekness had spared, they in themselves put down with penitence. Certainly that none of those who had adhered to the heavenly teacher were able to be without sin, John bears witness, who says: 'If we say that we do not have sin we deceive ourselves, and the truth is not in us.' 1 Therefore as fire He comes to men, as a dove He appears to the Lord, because our sins, which the pious Lord tolerates with meekness, we with zeal should carefully observe, ever burning with the heat of penitence. Saint Gregory the Great, Homilies On The Gospels, Book 2, Homily 30 1 1 Jn 1.8

The Persisting Spirit

Super quem videris Spiritum descendentem et manentem super eum, hic est qui baptizat. 'Et manentem.' Spiritus sanctus non solum descendit et apparet, sed etiam manet. Manet autem Deus non ubique per gratiam, sed ubi diligitur, ubi honoratur et ubi invitatur. Manet, inquam, ubi diligitur; unde primae Ioannis quarto: Qui manet in caritate in Deo manet, et Deus in eo. Non ubi ignoratur; unde Ioannis decimo quarto: Ego rogabo Patrem, et alium Paracletum dabit vobis, ut maneat vobiscum in aeternum, Spiritum veritatis, quem mundus non potest accipere, quia non videt eum nec scit eum. Vos autem cognoscetis eum, quia apud vos manebit et in vobis erit. Manet etiam ubi honoratur; unde Ioannis decimo quarto: Si quis diligit me, sermonem meum servabit. Ecce, honorificatio; et ad eum veniemus et mansionem apud eum faciemus; non ubi negligitur, quia, sicut dicitur Sapientiae primo, spiritus sanctus disciplinae effugiet fictum. Manet etiam, ubi invitatur, sicut et ipse Salvator mansit cum discipulis invitantibus ipsum: Et coegerunt illum dicentes: Mane nobiscum, Domine; et sequitur: Et intravit cum illis, Lucae ultimo. Ita facit Spiritus sanctus; unde Sapientiae septimo: Propterea optavi, et datus est mihi sensus et invocavi et venit in me spiritus sapientiae. Si volumus ergo, ut maneat nobiscum Spiritus, oportet, ut diligamus eum per caritatem, honoremus eum per obedientiam, invitemus per orationem. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput I, Collatio V Source: Here, p542

On whom you see the Spirit descending and remaining on Him, this is He who baptises... 1 'And remaining.' The holy Spirit does not only descend and appear, but He even remains. But God does not remain everywhere by grace, but where He is loved, where He is honoured, and where He is invited. He remains, I say, where He is loved, whence in the first letter of John, chapter four: 'He who remains in love remains in God and God in Him.' 2 Not where he is disregarded, whence in the fourteenth chapter of John: 'I shall ask the Father and He shall send you another comforter who will remain with you forever, the spirit of truth whom the world is not able to grasp, because it does not see him nor know him. But you know him, because He shall remain with you and be in you.' 3 And He remains where He is honoured, whence in the fourteenth chapter of John: 'If someone love me, he shall keep my word.' Behold, honouring. 'And to him We shall come and make a dwelling with him' 4 Not where He is neglected, because as it says in the first chapter of Wisdom: 'The Holy Spirit flies the pretence of discipline.' 5 And He remains where He is invited, as the Saviour Himself remained with the disciples who invited Him. 'And they pressed Him, saying. Stay with us, Lord.' and it follows, 'He entered with them.' 6 In the last chapter of Luke. Thus the Holy Spirit acts, whence in the seventh chapter of Wisdom: 'As I have desired understanding was given me, and I called out and a spirit of wisdom came to me.' 7 If we wish, then, for the Spirit to remain with us, it is necessary that we cherish Him with love and honor Him with obedience and invite Him with prayer. Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 1 1 Jn 1.33 21 Jn 4.16 3 Jn 14.16-17 4 Jn 14.23 5 Wisd 1.5 6 Lk 24.29 7 Wisd 7.7

Baptism And Faith

Tali igitur Joannes habitu praedicans, venientes Phariseos et Sadduceos ad baptismum, progenies nuncupat viperarum: fructum ut dignum poenitentiae faciant monet, neve Abraham patrem habere se glorienter, quia ex lapidibus Deus potens est Abrahae filios excitare. Non enim successio carnis quaeritur, sed fidei haereditas. Dignitas igitur originis in operum consistit exemplis: et prosapie gloria fidei imitatione retinetur. Diabolus infidelis, Abraham fidelis. Nam ille in hominis transgressione fuit perfidus, hic vero justificatus ex fide est. Igitur uniuscujusque mores atque vita propinquitatem cognationis acquirit: ut qui fideles sunt, Abrahae propago per fidem sint; qui autem infideles sunt, in diaboli progeniam infidelitate mutentur: quando et Parisaei viperarum natio nuncupantur, et gloriatio sanctificati parentis eis inhibentur, et ex saxis et rupibus Abrahae filii excitantur, et ut operantes dignos fructus poenitentiae sint admonentur; ut qui diabolum patrem habere coeperant, cum eis, qui de lapidibus excitarentur, rursum Abrahae filii per fidem fiant. Sanctus Hilarius Pictaviensis, In Evangelium Matthaei Commentarius, Cap II Source: Migne PL 9.944c-945a

It is in such clothing that John preaches, openly declaring that the Pharisees and Sadducees, who were coming for baptism, were a brood of vipers. He admonishes them to bear fruit that is worthy of repentance and not to boast about having Abraham as a father, because God is able to raise up sons of Abraham out of stones. 1 He does not seek carnal succession but the heredity of faith. Worthiness of origin consists in the examples of deeds, and the glory of lineage is preserved by the imitation of faith. The devil is faithless, Abraham faithful. For the former betrayed man into transgression, the latter was justified by faith. 2 Therefore the behaviour of each one is acquired by nearness of resemblance, so that those who are faithful are descendants of Abraham through faith but those who are faithless are changed by faithlessness into the offspring of the devil. When the Pharisees are openly declared to be a race of vipers and their boast of holy parentage is curbed, it is out of stones and rocks that the sons of Abraham are raised up. And they are admonished to produce fruit worthy of repentance so that they who began with the devil for a father, along with those who are raised up from stones, can again become sons of Abraham through faith. Saint Hilary of Poitiers, Commentary on the Gospel of Saint Matthew, Chapter 2 1 Mt 3.7-9 2 Rom 4.1-5

Baptism And Sin

Et baptizabantur ab eo in Iordane confitentes peccata sua... Ecce ad quid exibant: Et tanguntur tria: Lavacrum Baptismatis, locus, et praeparatio praecedens lavacrum. Baptizabantur ab eo... Ioannes quidem baptizavit aqua, in eum, qui venturus erat, docens ut crederent, hoc est in Iesum. Ioannes quidem baptizavit aqua. In Iordane... Ecce locus: quia in Iordane figura Baptismatis praecesserat in transitu filiorum Israel pervada Iordanis. Et in divisione, quando Eliseus divisit aquas, percutiendo eas pallio Eliae. Et quando Naaman ad praeceptum Elisei lotus septies in Iordane recepit sanitatem a lepra. Confitentes peccata sua... Ecce praeparatio: Licet enim Baptismus Christi, cuius introductorius fuit Baptismus Ioannis, non requirat planctum et luctum exterior: tamen requirit poenitentiam interiorem, et peccati detestationem:quia aliter poneretur obex Spiritui sancto, qui facit remissionem peccati in Baptismo Christi. Spiritus sanctus disciplinae effugiet fictum. Et hoc doceret Ioannes, fecit eos confiteri peccata cum detestatione peccati Sanctus Albertus Magnus, Commentarium in Mattheum, Caput I Source: Here, p42-43

And they were baptised by him in the Jordan confessing their sins... 1 And behold what they went out to. Three things are touched upon: the cleansing of baptism, the place, and the preparation preceding the cleansing. They were baptised by him... 'John baptized with water, in Him who was to come, teaching them to believe, that is, in Jesus.' 'John baptized with water.' 2 In the Jordan... Behold the place, because in the Jordan the figure of Baptism has gone before in the passing of the sons of Israel over the Jordan. 3 And in division, when Elisha divided the waters, striking them with the cloak of Elijah. 4 And when Naaman at the command of Elisha washed seven times in the Jordan and was healed of leprosy. 5 Confessing their sins... Behold the preparation: The baptism of Christ, to which the baptism of John was an introduction, does not demand exterior weeping and groaning, but it does require interior penitence, and detestation of sin, because otherwise a barrier is placed against the Holy Spirit who gives forgiveness of sins in the baptism of Christ. 'The Holy Spirit flies all pretence of discipline.' 6 And John taught this, he made them confess their sins with the detestation of sin Saint Albert The Great, Commentary On The Gospel of St Matthew, Chapter 1 1 Mt 3.13 2 Acts 19.4, Acts 1.5 3 Josh 4 4 4 Kings 2.13-14 5 4 Kings 5.9-14 6 Wisd 1.5

Baptism And The Trinity

Et ecce vox de coelis dicens: Hic est Filius meus, in quo mihi complacui Ac si diceretur: In te placitum meum constitui, hoc est qui mihi placet, salutem generis humani. Sanctae vero Trinitatis in baptismo declaratur mysterium, dum Filius Dei baptizatur in homine, Spiritus Dei descendit in columba, Pater Deus sonat in voce; ut ostenderetur in nomine Patris, et Filii, et Spiritus sancti, credentes esse baptizandos. Sanctus Beda, In Matthaei Evangelium Expositio, Lib I, Caput III Source: Migne PL 92.18c

And behold a voice from heaven saying: This is my Son in whom I am well pleased. 1 As if it were said, 'In you my joy is established, this is He who pleases me, the salvation of the human race.' The mystery of the Holy Trinity is also declared in the baptism, for while the Son is baptised as a man, the Spirit of God descends as a dove, and God the Father speaks with the voice, that it be shown believers are baptized in the name of the Father and of the Son and of the Holy Spirit. Saint Bede, Commentary on the Gospel of Matthew, Book 1, Chap 3 1 Mt 3.17