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Epistle to Gregory and Origen's Commentary on the Gospel of John
It may not be out of place, as we are examining the text, “I baptize with water,” to compare the parallel utterances of the evangelists with this of John. Matthew reports that the Baptist, when he saw many of the Pharisees and Sadducees coming to his baptism, after the words of rebuke which we have already studied, went on:[4907] “I indeed baptize you with water unto repentance; but He that cometh after me is mightier than I, whose shoes I am not worthy to bear; He shall baptize you with the Holy Ghost, and with fire.” This agrees with the words in John, in which the Baptist declares himself to those sent by the Pharisees, on the subject of his baptizing with water. Mark, again, says,[4908] “John preached, saying, There cometh after me He that is mightier than I, the latchet of whose shoes I am not worthy to stoop down and unloose. I baptized you with water, but He shall baptize you with the Holy Ghost.” And Luke says[4909] that, as the people were in expectation, and all were reasoning in their hearts concerning John, whether haply he were the Christ, John answered them all, saying, “I indeed baptize you with water; but there cometh one mightier than I, whose shoe-latchet I am not worthy to unloose; He shall baptize you with the Holy Ghost, and with fire.”
These, then, are the parallel passages of the four; let us try to see as clearly as we can what is the purport of each and wherein they differ from each other. And we will begin with Matthew, who is reported by tradition to have published his Gospel before the others, to the Hebrews, those, namely, of the circumcision who believed. I, he says, baptize you with water unto repentance, purifying you, as it were, and turning you away from evil courses and calling you to repentance; for I am come to make ready for the Lord a people prepared for Him, and by my baptism of repentance to prepare the ground for Him who is to come after me, and who will thus benefit you much more effectively and powerfully than my strength could. For His baptism is not that of the body only; He fills the penitent with the Holy Ghost, and His diviner fire does away with everything material and consumes everything that is earthy, not only from him who admits it to his life, but even from him who hears of it from those who have it. So much stronger than I is He who is coming after me, that I am not able to bear even the outskirts of the powers round Him which are furthest from Him (they are not open and exposed, so that any one could see them), nor even to bear those who support them. I know not of which I should speak. Should I speak of my own great weakness, which is not able to bear even these things about Christ which in comparison with the greater things in Him are least, or should I speak of His transcendent Deity, greater than all the world? If I who have received such grace, as to be thought worthy of prophecy predicting my arrival in this human life, in the words, “Thevoice of one crying in the wilderness,” and “Behold I send my messenger before thy face;” if I whose birth Gabriel who stands before God announced to my father so advanced in years, so much against his expectation, I at whose name Zacharias recovered his voice and was enabled to use it to prophesy, I to whom my Lord bears witness that among them that are born of women there is none greater than I, I am not able so much as to bear His shoes! And if not His shoes, what can be said about His garments? Who is so great as to be able to guard His coat? Who can suppose that He can understand the meaning contained in His tunic which is without seam from the top because it is woven throughout? It is to be observed that while the four represent John as declaring himself to have come to baptize with water, Matthew alone adds the words “to repentance,” teaching that the benefit of baptism is connected with the intention of the baptized person; to him who repents it is salutary, but to him who comes to it without repentance it will turn to greater condemnation. And here we must note that as the wonderful works done by the Saviour in the cures He wrought, which are symbolical of those who at any time are set free by the word of God from any sickness or disease, though they were done to the body and brought a bodily relief, yet also called those who were benefited by them to an exercise of faith, so the washing with water which is symbolic of the soul cleansing herself from every stain of wickedness, is no less in itself to him who yields himself to the divine power of the invocation of the Adorable Trinity, the beginning and source of divine gifts; for “there are diversities of gifts.” This view receives confirmation from the narrative recorded in the Acts of the Apostles, which shows the Spirit to have descended so manifestly on those who receive baptism, after the water had prepared the way for him in those who properly approached the rite. Simon Magus, astonished at what he saw, desired to receive from Peter this gift, but though it was a good thing he desired, he thought to attain it by the mammon of unrighteousness. We next remark in passing that the baptism of John was inferior to the baptism of Jesus which was given through His disciples. Those persons in the Acts[4910] who were baptized to John’s baptism and who had not heard if there was any Holy Ghost are baptized over again by the Apostle. Regeneration did not take place with John, but with Jesus through His disciples it does so, and what is called the laver of regeneration takes place with renewal of the Spirit; for the Spirit now comes in addition since it comes from God and is over and above the water and does not come to all after the water. So far, then, our examination of the statements in the Gospel according to Matthew.
Now let us consider what is stated by Mark. Mark’s account of John’s preaching agrees with the other. The words are, “There cometh after me He that is mightier than I,” which amounts to the same thing as “He that cometh after me is mightier than I.” There is a difference, however, in what follows, “The latchets of His shoes I am not worthy to stoop down and untie.” For it is one thing to bear a person’s shoes,—they must, it is evident, have been untied already from the feet of the wearer,—and it is another thing to stoop down and untie the latchet of his shoes. And it follows, since believers cannot think that either of the Evangelists made any mistake or misrepresentation, that the Baptist must have made these two utterances at different times and have meant them to express different things. It is not the case, as some suppose. that the reports refer to the same incident and turned out differently because of a looseness of memory as to some of the facts or words. Now it is a great thing to bear the shoes of Jesus, a great thing to stoop down to the bodily features of His mission, to that which took place in some lower region, so as to contemplate His image in the lower sphere, and to untie each difficulty connected with the mystery of His incarnation, such being as it were His shoe-latchets. For the fetter of obscurity is one as the key of knowledge also is one; not even He who is greatest among those born of women is sufficient of Himself to loose such things or to open them, for He who tied and locked at first, He also grants to whom He will to loose His shoe-latchet and to unlock what He has shut. If the passage about the shoes has a mystic meaning we ought not to scorn to consider it. Now I consider that the inhumanisation when the Son of God assumes flesh and bones is one of His shoes, and that the other is the descent to Hades, whatever that Hades be, and the journey with the Spirit to the prison. As to the descent into Hades, we read in the sixteenth Psalm, “Thou wilt not leave my soul in Hades,” and as for the journey in prison with the Spirit we read in Peter in his Catholic Epistle,[4911] “Put to death,” he says, “in the flesh, but quickened in the Spirit; in which also He went and preached unto the spirits in prison, which at one time were disobedient, when the long-suffering of God once waited in the days of Noah while the ark was a preparing.” He, then, who is able worthily to set forth the meaning of these two journeys is able to untie the latchet of the shoes of Jesus; he, bending down in his mind and going with Jesus as He goes down into Hades, and descending from heaven and the mysteries of Christ’s deity to the advent He of necessity made with us when He took on man (as His shoes). Now He who put on man also put on the dead, for[4912] “for this end Jesus both died and revived, that He might be Lord both of dead and living.” This is why He put on both living and dead, that is, the inhabitants of the earth and those of Hades, that He might be the Lord of both dead and living. Who, then, is able to stoop down and untie the latchet of such shoes, and having untied them not to let them drop, but by the second faculty he has received to take them up and bear them, by bearing the meaning of them in his memory?
We must not, however, omit to ask how it comes that Luke and John give the speech without the phrase “to stoop down.” He, perhaps, who stoops down may be held to unloose in the sense which we have stated. On the other hand, it may be that one who fixes his eyes on the height of the exaltation of the Logos, may find the loosing of those shoes which when one is seeking them seem to be bound, so that He also looses those shoes which are separable from the Logos, and beholds the Logos divested of inferior things, as He is, the Son of God.
John records that the Baptist said he was not worthy, Mark that he was not sufficient, and these two are not the same. One who was not worthy might yet be sufficient, and one who was worthy might not be sufficient. For even if it be the case that gifts are bestowed to profit withal and not merely according to the proportion of faith, yet it would seem to be the part of a God who loves men and who sees before what harm must come from the rise of self-opinion or conceit, not to bestow sufficiency even on the worthy. But it belongs to the goodness of God by conferring bounties to conquer the object of His bounty, taking in advance him who is destined to be worthy, and adorning him even before he becomes worthy with sufficiency, so that after his sufficiency he may come to be worthy; he is not first to be worthy and then to anticipate the giver and take His gifts before the time and so arrive at being sufficient. Now with the three the Baptist says he is not sufficient, while in John he says he is not worthy. But it may be that he who formerly declared that he was not sufficient became sufficient afterwards, even though perhaps he was not worthy, or again that while he was saying he was not worthy, and was in fact not worthy, he arrived at being worthy, unless one should say that human nature can never come to perform worthily this loosing or this bearing, and that John, therefore, says truly that he never became sufficient to loose the latchets of the Saviour’s shoes, nor worthy of it either. However much we take into our minds there are still left things not yet understood; for, as we read in the wisdom of Jesus, son of Sirach,[4913] “When a man hath done, then he beginneth, and when he leaveth off, then he shall be doubtful.”
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