John 1:24-28

Ver 24. And they which were sent were of the Pharisees. 25. And they asked him, and said to him, Why baptize you then, if you be not that Christ, nor Elias, neither that prophet? 26. John answered them, saying, I baptize with water: but there stands one among you, whom you know not; 27. He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose. 28. These things were done in Bethabara beyond Jordan, where John was baptizing.

ORIGEN; The questions of the priests and Levites being answered, another mission comes from the Pharisees: And they that were sent were of the Pharisees. So far as it is allowable to form a conjecture from the discourse itself here, I should say that it was the third occasion of John's giving his witness. Observe the mildness of the former question, so befitting the priestly and levitical character, Who are you? There is nothing arrogant or disrespectful, but only what becomes true ministers of God.

The Pharisees however, being a sectarian body, as their name implies, address the Baptist in an importunate and contumelious way. And they said, Why baptize you then, if you be not that Christ, neither Elias, neither that Prophet? not caring about information, but only wishing to prevent him baptizing. Yet the very next thing they did, was to come to John's baptism. The solution of this is, that they came not in faith, but hypocritically, because they feared the people.

CHRYS. Or, those very same priests and Levies were of the Pharisees, and, because they could not undermine him by blandishments, began accusing, after they had compelled him to say what he was not. And they asked him, saying, Why baptize you then, if you are not the Christ, neither Elias, neither that Prophet? As if it were an act of audacity in him to baptize, when he was neither the Christ, nor His precursor, nor His proclaimer, i.e. that Prophet.

GREG. A saint, even when perversely questioned, is never diverted from the pursuit of goodness. Thus John to the words of envy opposes the words of life: John answered them, saying, I indeed baptize with water.

ORIGEN; For how would the question, Why then baptize you, be replied to in any other way, than by setting forth the carnal nature of his own baptism?

GREG. John baptizes not with the Spirit, but with water; not being able to remit sins, he washes the bodies of the baptized with water, but not their souls with pardon. Why then cloth he baptize, when he cloth not remit sins by' baptism? To maintain his character of forerunner. As his birth preceded our Lord's, so cloth his baptism precede our Lord's baptism. And he who was the forerunner of Christ in His preaching, is forerunner also in His baptism, which was the imitation of that Sacrament. And withal he announces the mystery of our redemption, saying that He, the Redeemer, is standing in the midst of men, and they know it not: There stands one among you, whom you know not: for our Lord, when He appeared in the flesh, was visible in body, but in majesty invisible.

CHRYS. One among you. It was fitting that Christ should mix with the people, and be one of the many, showing every where His humility. Whom you know not; i.e. not, in the most absolute and certain sense; not, who He is, and whence He is.

AUG. In His low estate He was not seen; and therefore the candle was; lighted.

THEOPHYL. Or it was, that our Lord was in the midst of the Pharisees; and they not knowing Him. For they thought that they knew the Scriptures, and therefore, inasmuch as our Lord was pointed out there, He was in the midst of them, i.e. in their hearts. But they knew Him not, inasmuch as they understood not the Scriptures. Or take another interpretation. He was in the midst of them, as mediator between God and man, wishing to bring them, the Pharisees, to God. But they knew Him not.

ORIGEN; Or thus; Having said, I indeed baptize with water,. in answer to the question, Why baptize you then? - to the next, If you be not Christ? he replies by declaring the preexistent substance of Christ; that it was of such virtue, that though His Godhead was invisible, He was present to every one, and pervaded the whole world; as is conveyed in the words; There stands one among you.

For He it is, Who has diffused Himself through the whole system of nature, insomuch that every thing which is created, is created by Him; All things were made by Him. Whence it is evident that even those who inquired of John, Why baptize you then? had Him among them. Or, the words, There stands one among you, are to be understood of mankind generally. For, from our character as rational beings, it follows that the word g exists in the center of us, because the heart, which is the spring of motion within us, is situated in the center of the body. Those then who carry the word within them, but are ignorant of its nature, and the source and beginning and the way in which it resides in them; these, hearing the word within them, know it not.

But John recognized Him, and reproached the Pharisees, saying, Whom you know now not. For, though expecting Christ's coming, the Pharisees had formed no lofty conception of Him, but supposed that He would only be a holy man: wherefore he briefly refutes their ignorance, and the false ideas that they had of His excellence. He said, stand; for as the Father stands, i.e. exists without variation or change, so stands the Word ever in the work of salvation, though It assume flesh, though It be in the midst of men, though It stand invisible.

Lest any one however should think that the invisible One Who comes to all men, and to the universal world, is different from Him Who was made man, and appeared on the earth, he adds, He that comes after me, i.e. Who will appear after me. The after however here has not the same meaning that it has, when Christ calls us after Him; for there we are told to follow after Him, that by treading in His steps, we may attain to the Father; but here the word is used to intimate what should follow upon John's teaching; for he came that all may believe, having by his ministry been fitted gradually by lesser things, for the reception of the perfect Word. Therefore he said, He it is Who comes after me.

CHRYS. As if he said, Do not think that every thing is contained in my baptism; for if my baptism were perfect, another would not come after me with another baptism. This baptism of mine is but an introduction to the other, and will soon pass away, like a shadow, or an image. There is One coming after me to establish the truth: and therefore this is not a perfect baptism; for, if it were, there would be no room for a second: and therefore he adds, Who is made before me: i.e. is more honorable, more lofty.

GREG. Made before me, i.e. preferred before me. He comes after me, that is, He is born after me; He is made before me, that is, He is preferred to me.

CHRYS. But lest you should think this to be the result of comparison, he immediately shows it to be a superiority beyond all comparison; Whose shoe latchet I am not worthy to unloose: as if He said, He is so much before me, that I am unworthy to be numbered among the lowest of His attendants: the unloosing of the sandal being the very lowest kind of service.

AUG. To have pronounced himself worthy even of unloosing His shoe's latchet, he would have been thinking too much of himself.

GREG. Or thus: It was a law of the old dispensation, that, if a man refused to take the woman, who of right came to him, to wife, he who by right of relationship came next to be the husband, should unloose his shoe. Now in what character did Christ appear in the world, but as Spouse of the Holy Church? John then very properly pronounced himself unworthy to unloose this shoe's latchet: as if he said, I cannot uncover the feet of the Redeemer, for I claim not the title of spouse, which I have no right to. Or the passage may be explained in another way. We know that shoes are made out of dead animals. Our Lord then, when He came in the flesh, put on, as it were, shoes; because in His Divinity He took the flesh of our corruption, wherein we had of ourselves perished. And the latchet of the shoe, is the seal upon the mystery. John is not able to unloose the shoe's latchet; i.e. even he cannot penetrate into the mystery of the Incarnation. So he seems to say: What wonder that He is preferred before me, Whom, being born after me, I contemplate, yet the mystery of Whose birth I comprehend not.

ORIG. The place has been understood not amiss thus by a certain person; I am not of such importance, as that for my sake He should descend from this high abode, and take flesh upon Him, as it were a shoe.

CHRYS. John having preached the thing concerning Christ publicly and With becoming liberty, the Evangelist mentions the place of His preaching: These things were done in Bethany beyond Jordan, where John was baptizing. For it was in no house or corner that John preached Christ, but beyond Jordan, in the midst of a multitude, and in the presence of all whom He had baptized. Some copies read more correctly Bethabara: for Bethany was not beyond Jordan, or in the desert, but near Jerusalem.

GLOSS; Or we must suppose two Bethanies; one over Jordan, the other on this side, not far from Jerusalem, the Bethany where Lazarus was raised from the dead.

CHRYS. He mentions this too for another reason, viz. that as He was relating events which had only recently happened, He might, by a reference to the place, appeal to the testimony of those who were present and saw them.

ALCUIN. The meaning of Bethany is, house of obedience; by which it is intimated to us, that all must approach to baptism, through the obedience of faith.

ORIG. Bethabara means house of preparation; which agrees with the baptism of Him, who was making ready a people prepared for the Lord. Jordan, again, means, "their crescent." Now what is this river but our Savior, through Whom coming into this earth all must be cleansed, in that He came down not for His own sake, but for theirs. This river it is which separates the lots given by Moses, from those given by Jesus; its streams make glad the city of God. As the serpent lies hid in the Egyptian river, so does God in this; for the Father is in the Son. Wherefore whosoever go thither to wash themselves, lay aside the reproach of Egypt, are made meet to receive the inheritance, are cleansed form leprosy, are made capable of a double portion of grace, and ready to receive the Holy Spirit; nor does the spiritual dove light upon any other river. John again baptizes beyond Jordan, as the precursor of Him Who came not to call the righteous, but sinners to repentance.