---
title: "Catena Aurea: The Four Gospels"
author: "Thomas Aquinas"
translator: "John Henry Newman (ed.)"
languages: [en]
shelf: "Commentaries"
section: 17 of 394
url: https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/17/
cite: "Thomas Aquinas, tr. John Henry Newman (ed.), Catena Aurea: The Four Gospels, section 17. Scriptura (scriptura.si), https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/17/"
---

# Catena Aurea: The Four Gospels

*Thomas Aquinas, tr. John Henry Newman (ed.)*

The four Gospels read through chains of quotations from the Church Fathers.

## 17. Matthew 3 · 4 of 5

Source: https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/17/ · cite a paragraph as https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/17/#p-N

[¶0] Gloss., non occ.: Christ having been proclaimed to the world by the preaching of His forerunner, now after long obscurity will manifest Himself to men.

[¶1] Remigius: In this verse is contained person, place, time, and office. Time, in the word, "Then."

[¶2] Rabanus: That is, when He was thirty years old, shewing that none should be ordained priest, or even to preach till He be of full age. Joseph at thirty years was made governor of Egypt; David began to reign, and Ezekiel his prophesying at the same age.

[¶3] Chrys., Hom. 10, 1: Because after his baptism Christ was to put an end to the Law, He therefore came to be baptized at this age, that having so kept the Law, it might not be said that He cancelled it, because He could not observe it.

[¶4] Pseudo-Chrysostom: "Then," that is when John preached, that He might confirm his preaching, and Himself receive his witness. But as when the morning-star has risen, the sun does not wait for that star to set, but rising as it goes forward, gradually obscures its brightness; so Christ waited not for John to finish his course, but appeared while he yet taught.

[¶5] Remigius: The Persons are described in the words, "came Jesus to John;" that is, God to man, the Lord to His servant, the King to His soldier, the Light to the lamp. The Place, "from Galilee to Jordan." Galilee means ’transmigration.’ Whoso then will be baptized, must pass from vice to virtue, and humble himself in coming to baptism, for Jordan means, ’descent.’

[¶6] Ambrose, Ambrosiaster. Serm. x. 5: Scripture tells of many wonders wrought at various times in this river; as that, among others, in the Psalms, "Jordan was driven backwards;" [[Psa 114:3]] before the water was driven back, now sins are turned back in its current; as Elijah divided the waters of old, so Christ the Lord wrought in the same Jordan the separation of sin.

[¶7] Remigius: The office to be performed; "that He might be baptized of him;" not baptism to the remission of sins, but to leave the water sanctified for those after to be baptized.

[¶8] Aug., non occ., cf. Ambrosiaster, Serm. 12. 4: The Saviour willed to be baptized not that He might Himself be cleansed, but to cleanse the water for us. [Source note: ed. note: This is the doctrine of S. Austin, in Joan. iv. 14. Op. Imp. contr. Julian iv. 63. Ambros. in Luke ii, 83, etc. etc. vid. Pusey on Baptism, p. 279. ed. 2]]

[¶9] From the time that Himself was dipped in the water, from that time has He washed away all our sins in water. And let none wonder that water, itself corporeal substance, is said to be effectual to the purification of the soul; it is so effectual, reaching to and searching out the hidden recesses of the conscience. Subtle and penetrating in its own nature, made yet more so by Christ’s blessing, it touches the hidden springs of life, the secret places of the soul, by virtue of its all-pervading dew. The course of blessing is even yet more penetrating than the flow of waters. Thus the blessing which like a spiritual river flows on from the Saviour’s baptism, hath filled the basins of all pools, and the courses of all fountains.

[¶10] Pseudo-Chrysostom: He comes to baptism, that He who has taken upon Him human nature, may be found to have fulfilled the whole mystery of that nature; not that He is Himself a sinner, but He has taken on Him a nature that is sinful. And therefore though He needed not baptism Himself, yet the carnal nature in others needed it.

[¶11] Ambrose, Ambrosiaster, Serm. 12. 1: Also like a wise master inculcating His doctrines as much by His own practice, as by word of mouth, He did that which He commanded all His disciples to do.

[¶12] Aug., in Joann. Tract. v. 2: He deigned to be baptized of John that the servants might see with what readiness they ought to run to the baptism of the Lord, when He did not refuse to be baptized of His servant.

[¶13] Jerome: Also that by being Himself baptized, He might sanction the baptism of John.

[¶14] Chrys., Hom. 12: But since John’s baptism was to repentance, and therefore shewed the presence of sin, that none might suppose Christ’s coming to the Jordan to have been on this account, John cried to Him, "I have need to be baptized of Thee, and comest Thou to me?"

[¶15] As if he had said,Pseudo-Chrysostom: That Thou shouldest baptize me there is good cause, that I may be made righteous and worthy of heaven; but that I should baptize Thee, what cause is there? Every good gift comes down from heaven upon earth, not ascends from earth to heaven.

[¶16] Hilary: John reject Him from baptism as God; He teaches him, that it ought to be performed on Him as man.

[¶17] Jerome: Beautifully said is that "now," to shew that as Christ was baptized with water by John, so John must be baptized by Christ with the Spirit.

[¶18] Or, suffer now that I who have taken the form of a servant should fulfil all that low estate; otherwise know that in the day of judgment thou must be baptized with my baptism.

[¶19] Or, the Lord says, ’Suffer this now; I have also another baptism wherewithal I must be baptized; thou baptizest Me with water, that I may baptize thee for Me with thy own blood.’

[¶20] Pseudo-Chrysostom: In this he shews that Christ after this baptized John; which is expressly told in some apocryphal books. [Source note: ed. note: Apocryphis ap. Aquin. in secretioribus libris, in the present text of Pseudo-Chrysost. The same opinion is imputed to S. Gregory Naz. S. Austin, etc. but apparently without reason, vid. Tillemont Memoirs St. Joan. B. note 7. It was an objection familiar with the heretics whether the Apostles were baptized, vid. Tertull. in Bapt. 12]]

[¶21] Suffer now that I fulfil the righteousness of baptism in deed, and not only in word; first submitting to it, and then preaching it; for "so it becometh us to fulfil all righteousness." Not that by being baptized He fulfils all righteousness, but "so," in the same manner, that is, as He first fulfilled the righteousness of baptism by His deeds, and after preached it, so He might all other righteousness, according to that of the Acts, "All things that Jesus began both to do and to teach." [[Act 1:1]]

[¶22] Or thus, "all righteousness," according to the ordinance of human nature; as He had before fulfilled the righteousness of birth, growth, and the like.

[¶23] Hilary: For by Him must all righteousness have been fulfilled, by whom alone the Law could be fulfilled.

[¶24] Jerome: "Righteousness;" but he adds neither ’of the Law;’ nor ’of nature,’ that we may understand it of both.

[¶25] Remigius: Or thus; "It becometh us to fulfil all righteousness," that is, to give an example of perfect justification in baptism, without which the gate of the kingdom of heaven is not opened. Hence let the proud take an example of humility, and not scorn to be baptized by My humble members when they see Me baptized by John My servant. That is true humility which obedience accompanies; as it continues, "then he suffered Him," that is, at last consented to baptize Him.

[¶26] Ver. 16. And Jesus, when He was baptized, went up straightway out of the water: and, lo, the heavens were opened unto Him, and He saw the Spirit of God descending like a dove, and lighting upon Him.

[¶27] Ambrose, Ambrosiaster, Serm. 12. 4: For, as we have said, when the Saviour was washed, then the water was cleansed for our baptism, that a laver might be ministered to the people who were to come. Moreover, it behoved that in Christ’s baptism should be signified those things which the faithful obtain by baptism.

[¶28] Pseudo-Chrysostom: This action of Christ’s has a figurative meaning pertaining to all who were after Him to be baptized; and therefore he says, "straightway He ascended," and not simply "He ascended," for all who are worthily baptized in Christ, straightway ascend from the water; that is, make progress in virtues, and are carried on towards a heavenly dignity. They who had gone down to the water carnal and sinful sons of Adam, straightway ascend from the water spiritual sons of God. But if some by their own faults make no progress after baptism, what is that to the baptism?

[¶29] Rabanus: As by the immersion of His body He dedicated the laver of baptism, He has shewn that to us also, after baptism received, the entrance to heaven is open and the Holy Spirit is given, as it follows, "and the heavens were opened."

[¶30] Jerome: Not by an actual cleaving of the visible element, but to the spiritual eye, as Ezekiel also in the beginning of his book relates that he saw them.

[¶31] Pseudo-Chrysostom: For had the actual creation of the heavens been opened, he would not have said, "were opened to Him," for a physical opening would have been open to all.

[¶32] But some one will say, What, are the heavens then closed to the eye of the Son of God, who even when on earth is present in heaven? But it must be known, that as He was baptized according to the ordinance of humanity that He had taken on Him, so the heavens were opened to His sight as to His human nature, though as to His divine He was in heaven.

[¶33] Remigius: But was this then the first time that the heavens were opened to Him according to His human nature? The faith of the Church both believes and holds that the heavens were no less open to him before than after. It is therefore said here, that the heavens were opened, because to all them who are born again the door of the kingdom of heaven is opened.

[¶34] Pseudo-Chrysostom: Perhaps there were before some unseen obstacles which hindered the souls of the dead from entering the skies. I suppose that since Adam’s sin no soul had mounted the skies, but the heavens were continually closed. When, lo! on Christ’s baptism they were again opened; after He had overcome by the Cross the great tyrant death, henceforward the heaven, never more to be closed, needed not gates, so that the Angels say not, ’Open ye gates,’ for they were open, but "take away the gates." [[Psa 24:7]]

[¶35] Or the heavens are opened to the baptized, and they see those things which are in heaven, not by seeing them with the bodily eye, but by believing with the spiritual eye of faith.

[¶36] Or thus; The heavens are the divine Scriptures, which all read but all do not understand, except they who have been so baptized as to receive the Holy Spirit. Thus the Scriptures of the Prophets were at the first sealed to the Apostles, but after they had received the Holy Spirit, all Scripture was opened to them.

[¶37] However, in whatever way we interpret, the heavens were opened to Him, that is to all, on His account; as if the Emperor were to say to any one preferring a petition for another, This boon I grant not to him but to you; that is, to him, for your sake.

[¶38] Gloss. non occ.: Or, so bright a glory shone round about Christ, that the blue concave seemed to be actually cloven.

[¶39] Chrysostom: But though you see it not, be not therefore unbelieving, for in the beginnings of spiritual matters sensible visions are always offered, for their sakes who can form no idea of things that have no body; which if they occur not in later times, yet faith may be established by those wonders once wrought.

[¶40] Remigius: As to all those who by baptism are born again, the door of the kingdom of heaven is opened, so all in baptism receive the gifts of the Holy Spirit.

[¶41] Aug., App. Serm. 135. 1: Chris after He had been once born among men, is born a second time in the sacraments, that as we adore Him then born of a pure mother, so we may now receive Him immersed in pure water. His mother brought forth her Son, and is yet virgin; the wave washed Christ, and is holy. Lastly, that Holy Spirit which was present to Him in the womb, now shone round Him in the water, He who then made Mary pure, now sanctifies the waters.

[¶42] Pseudo-Chrysostom: The Holy Ghost took the likeness of a dove, as being more than other animals susceptible of love. All other forms of righteousness which the servants of God have in truth and verity, the servants of the Devil have in spurious imitation; the love of the Holy Spirit alone an unclean spirit cannot imitate. And the Holy Ghost has therefore reserved to Himself this special manifestation of love, because by no testimony is it so clearly seen where He dwells as by the grace of love.

[¶43] Rabanus, ap. Anselm: Seven excellencies in the baptized are figured by the dove. The dove has her abode near the rivers, that when the hawk is seen, she may dive under water and escape; she chooses the better grains of corn; she feeds the young of other birds; she does not tear with her beak; she lacks a gall; she has her rest in the caverns of the rocks; for her song she has a plaint.

[¶44] Thus the saints dwell beside the streams of Divine Scripture, that they may escape the assaults of the Devil; they choose wholesome doctrine, and not heretical for their food; they nourish by teaching and example, men who have been the children of the Devil, i.e. the imitators; they do not pervert good doctrine by tearing it to pieces as the heretics do; they are without hate irreconcileable; they build their nest in the wounds of Christ’s death, which is to them a firm rock, that is their refuge and hope; as others delight in song, so do they in groaning for their sin.