Lecture 12 — Identity of John

^1:19^ And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to him, to ask him: who are you? [n. 224]

^1:20^ And he declared openly, and did not deny, and stated clearly: I am not the Christ. [n. 225]

^1:21^ And they asked him: who then? Are you Elijah? And he said: I am not. Are you the prophet? And he responded: no. [n. 228]

^1:22^ Therefore they said to him: who are you, that we may give an answer to those who sent us? What do you say about yourself? [n. 234]

^1:23^ He said: I am a voice of one crying out in the wilderness: make straight the way of the Lord, as the prophet Isaiah says. [n. 236]

223. Above, the Evangelist showed how Christ was made known to the apostles through the testimony of John; here he develops this testimony more fully.

First, he presents John’s testimony to the people.

Second, the testimony he gave of Christ to his own disciples, at on the following day, John was standing there again (John 1:35).

If we carefully consider what was said, we discover a twofold testimony of John to Christ: one which he gave to Christ in his presence, the other in his absence. For he would not have said, this was he (John 1:15), unless he had given testimony in Christ’s presence; and he would not have said, of whom I spoke, unless he gave testimony to him in his absence.

So first, the Evangelist develops the testimony John gave to Christ in his absence;

second, that he gave in his presence, at the next day, John saw (John 1:29).

Now these two testimonies differ, because the first was given when he was questioned; the other was spontaneous. So in the first instance, we are given not only his testimony, but also the questions.

First, he was asked about himself;

second, about his office, at and they who had been sent (John 1:24).

We are shown therefore:

first we are shown how John stated that he was not what he really was not;

second, that he did not deny what he was, at therefore they said to him: who are you? (John 1:22).

224. As to the first, there are three questions and three answers, as is plain from the text.

In the first question there is great respect for John shown by the Jews. They had sent certain ones to him to ask about his testimony. The greatness of their respect is gathered from four facts. First, from the dignity of those who sent the questioners; for they were not sent by Galileans, but by those who were first in rank among the people of Israel, namely, Judeans, of the tribe of Judah, who lived about Jerusalem. It was from Judah that God chose the princes of the people: salvation is of the Jews (John 4:22).

Second, from the preeminence of the place, that is, from Jerusalem, which is the city of the priesthood, the city dedicated to divine worship: you say that Jerusalem is the place where it is fitting for men to worship (John 4:20); they will worship him with sacrifices and offerings (Isa 19:21).

Third, from the authority of the messengers, who were religious and from among the holier of the people, namely, priests and Levites; you will be called the priests of the Lord (Isa 61:6).

Fourth, from the fact that they sent them so that John might bear witness to himself, indicating that they put such trust in his words as to believe John even when giving testimony about himself. Hence he says to ask him, who are you? They did not do this to Christ; in fact they said to him: you give testimony about yourself, but your testimony is not true (John 8:13).

225. Then when he says, and he declared openly, and did not deny, John’s answer is given.

The Evangelist twice mentioned that John stated clearly to show his humility; for although he was held in such high esteem among the Jews that they believed he might be the Christ, he, on his part, usurped no honor that was not due him; indeed, he stated clearly: I am not the Christ.

226. What of the statement, he declared openly, and did not deny? For it seems that he did deny, because he said that he was not the Christ.

It must be answered that he did not deny the truth, for he said he was not the Christ; otherwise he would have denied the truth. If I have looked at the sun when it shone, or the moon moving in splendor and my heart has been secretly enticed, and my mouth has kissed my hand; this also would be a very great iniquity, and a denial of the most high God (Job 31:28). Thus he did not deny the truth, because however great he might have been considered, he did not become proud, usurping for himself the honor of another. He stated clearly, I am not the Christ; because in truth he was not. He was not the light (John 1:8).

227. Why did John answer, I am not the Christ, since those who had been sent did not ask if he was the Christ, but who he himself was?

I answer that John directed his answer more to the mind of the questioners than to their question. And we can understand this in two ways. According to Origen, the priests and Levites came to John with a good intention. For they knew from the Scriptures, and particularly from the prophecy of Daniel, that the time for the coming of the Christ had arrived. So, seeing John’s holiness, they suspected that he might be the Christ. So they sent to John, wishing to learn by their question, who are you? whether John would admit that he was the Christ. And so he directs his answer to their thoughts: I am not the Christ.

Chrysostom, however, says that they questioned him as a stratagem. For John was related to priests, being the son of a chief priest, and he was holy. Yet, he bore witness to Christ, whose family seemed lowly; for that reason they even said, is not this the son of the carpenter? (Matt 13:55; Mark 6:3). And they did not know him. So, preferring to have John as their master, not Christ, they sent to him, intending to entice him by flattery and persuade him to take this honor for himself, and to state that he was the Christ. But John, seeing their evil intent, said, I am not the Christ.

228. The second question is stated when they ask him, who then? Are you Elijah?

Here we should note that just as the Jews awaited the Lord who was to come, so to they waited for Elijah, who would precede the Messiah: I will send you Elijah, the prophet (Mal 4:5). And so those who were sent, seeing that John did not say that he was the Messiah, pressed him that at least he state if he were Elijah. And this is what they ask: who then? Are you Elijah?

229. There are certain heretics who say that souls migrate from one body to another. And this belief was current among the Jews of that time. For this reason they believed that the soul of Elijah was in John’s body, because of the similarity of John’s actions to those of Elijah. And they say that these messengers asked John whether he was Elijah, i.e., whether the soul of Elijah was in John. They support this with Christ’s statement, he is Elijah who is to come (Matt 11:14).

But John’s answer conflicts with their opinion, as he says, I am not Elijah.

They counter this by saying that John answered in ignorance, not knowing whether his soul was the soul of Elijah. But Origen says in answer to this that it seems most unreasonable that John, a prophet enlightened by the Spirit, and telling such things about the only begotten Son of God, should be ignorant of himself, and not know whether his soul had been in Elijah.

230. So this was not the reason John was asked, are you Elijah? Rather it was because they took it from Scripture (2 Kings 2:11) that Elijah did not die, but had been carried alive by a whirlwind into heaven. Accordingly, they believed that he had suddenly appeared among them.

But against this opinion is the fact that John was born from parents who were known, and his birth had been known to everyone. [So it is said, what do you think this child will be? (Luke 1:66)]. One might say to this that it is not incredible that they should regard John in the manner described. For a similar situation in found in Matthew: for Herod thought that Christ was John, whom he had beheaded, even though Christ had been preaching and was known for some time before John had been beheaded (Matt 14:1). And so from a similar stupidity and madness the Jews asked John whether he was Elijah.

231. Why does John say, **I am not **Elijah, while Christ said, he is Elijah (Matt 11:14).

The angel gives us the answer: he will go before him in the spirit and power of Elijah (Luke 1:17), i.e., in his works. Thus he was not Elijah in person, but in spirit and power, i.e., because he showed a similarity to Elijah in his works.

232. But this similarity can be noticed in three things. First, as to his office: for just as Elijah will appear before the second coming of the Lord, so did this man precede his first coming. Which is why the angel also said: he shall go before him in the spirit and power of Elijah (Luke 1:17).

Second, as to his manner of living: for Elijah dwelt in the desert, took scanty food and clothed himself in rough garments, just as it says in Kings (1 Kgs 19:3 ff; 2 Kgs 1:8). And John was in the desert, his food of locusts and wild honey, and his tunic of camel hair.

Third, as to his zeal: for it was the greatest zeal; which is why it was said: with zeal I have been zealous for the Lord (1 Kgs 19:10). And this is how John died, for zeal of the truth, as is evident from Mathew (Matt 14:6 ff).

233. Afterward, when it says, are you the prophet? a third question is asked.

So first it must be considered. Since it says: you shall be called the prophet of the Most High (Luke 1:76), when John is asked if he is a prophet, why does he answer that he is not a prophet?

This can be answered three ways. In one way, that John is not simply a prophet, but even more than a prophet. For while other prophets only predicted far distant future things, as in Habakkuk: if it make any delay, wait for it (Hab 2:3); but John announced the present Christ, as though pointing his finger: behold the Lamb of God (John 1:36). And thus, in Matthew, the Lord says he is more than a prophet (Matt 11:9).

Or again, in another way, according to Origen, because the Jews, by a bad understanding, believed in three preeminent future persons surrounding the coming of the Christ, which were the Christ himself, Elijah, and some other great prophet, about whom Deuteronomy says: the Lord will raise up for you a prophet (Deut 18:15). And given that this is the greatest prophet, according to the truth it is no other than the Christ; however, according to the Jews it is someone other than the Christ. And so they do not ask simply whether he is a prophet, but whether he is the greatest prophet. Which indeed appears from the order of the question. For first, they ask whether he is the Christ; second, whether he is Elijah; third, whether he is that prophet. And thus in the Greek this article is used, so as to indicate the prophet, as though speaking antonomastically.

In the third way, because the Pharisees were being moved against John, because he had assumed the office of the one baptizing outside the order of their law and tradition. But the Old Testament speaks about three who are qualified to baptize, namely, the Christ, as in Ezekial it is said by the person of the Christ*: I will pour upon you clean water* (Ezek 36:25). Also, Elijah, of whom it is said that he divided the waters of the Jordan, and crossing over it, he was taken up (2 Kgs 2:8). Or again, Elisha, who made Naaman the Syrian wash seven times in the Jordan, so that he would be cleansed of his leprosy, as it said (2 Kgs 5:9). Therefore, when the Jews saw John baptize, they believed him to be one of those, that is, the Christ, Elijah, or Elisha. And so when they say here are you the prophet? they are asking if he is Elisha. And prophet is said in the singular because of the many miracles that he had done; which is why it also says in Kings: let him know that there is a prophet in Israel ( 2 Kgs 5:8). And according to this he answers, I am not, that is, not Elisha.

234. Afterward when it says, and they asked him: who then? it shows how he confessed himself to be what he was, and

first the questioning of the messengers is set forth;

second, the answer, at I am a voice of one crying out in the wilderness.

235. Therefore they said: who are you that we may give an answer to those who sent us? As though saying, we were sent for this, to know who you are; will you then say to us what do you say about yourself?

But note the devotion of John: for he fulfilled what the Apostle says in Galatians, I live, now not I, but Christ lives in me (Gal 2:20). And so he does not respond, I am the son of Zechariah, or so and so; but only how he was following Christ.

236. Which is why he says: I am a voice of one crying out in the wilderness.

But he calls himself a voice, because a voice in its origin comes after a word, but in its perception it comes before. For a word that was conceived in the heart, we come to know when it is brought forth by a voice, for that is its sign. But God the Father sent John as a forerunner created in time, so that his Word, conceived from all eternity, might be announced; and thus he fittingly says, I am a voice.

237. But the fact that he adds, crying out, can be understood in two ways. Either it could be referring to John in the desert crying out and preaching, or to Christ crying out in him: do you seek a proof that the one who speaks in me is Christ? (2 Cor 13:3)

But he cries out on account of four things. First, inasmuch as shouting conveys a revelation; and thus in order to show that Christ was speaking in John and in himself, he shouted: and on the last and great day of the festivity, Jesus stood and cried out, saying: if any man thirst, let him come to me and drink (John 7:37). But among the prophets, he did not cry out, because prophecies were given in riddles and figures; which is why it is said: dark water was in the clouds of the air (Ps 18:11). Second, because crying out happens toward those who are far away. The Jews had been estranged from God, so that it was necessary for him to shout; you have borne away from me friend and neighbor (Ps 88:18). Third, he shouts, because they were deaf; who is deaf, but my servant? (Isa 42:19). Fourth, he cries out, because he speaks with indignation, because they deserved the wrath of God; he spoke to them in his anger (Ps 2:5).

238. But note that he cries out in the wilderness, because, as Luke says, the word of God was made unto John, the son of Zechariah, in the wilderness (Luke 3:2). And the account of this can be both literal and mystical.

Literally, that he was remaining in the wilderness, in order to be preserved from all sin, so that he might be worthier to bear Christ witness, and his witness might be more convincing to men by his life.

But the mystical reason is twofold. For by the wilderness the gentiles are signified, according to this passage: many are the children of the deserted woman, more than of her who has a husband (Isa 54:1). Therefore, so that he might show that the teaching of God concerning the rest should not be in Jersusalem alone, but also among the gentiles, he cried out in the wilderness. In Matthew, it says, the kingdom of God shall be taken from you and shall be given to a nation yielding the fruits of it (Matt 21:43). Again, by wilderness is understood Judea, which was then a desert; behold, your house shall be left to you deserted (Matt 23:38). Therefore he cried out in the wilderness, that is, in Judea, so that by that it might be understood that the people to whom he preached, were already deserted by God; in a desert land where there is no way and no water, so I have come before you in the sanctuary (Ps 63:1).

239. But what does he cry out? Make straight the way of the Lord: for he was sent for this, see Luke: you, child, shall be called the prophet of the Most High, for you will go before the face of the Lord to prepare his ways (Luke 1:76).

But the way that is prepared and right for receiving the Lord, is the way of justice, as it says in Isaiah: the path of the just man is right (Isa 26:7). For the path of the just man is right when a man is completely subjected to God, namely so that his intellect is subjected to God by faith, his will by love, and his working by obedience. And this, as the prophet Isaiah says, that is, as he predicted. As though he were saying: I am the one in whom these things are fulfilled.