Lecture 1 — John the Baptist’s disciples

^11:1^ And it came to pass, when Jesus had made an end of commanding his twelve disciples, he passed from there, to teach and preach in their cities. [n. 898]

^11:2^ Now when John had heard in prison the works of Christ: sending two of his disciples he said to him: [n. 898]

^11:3^ are you he who is to come, or should we look for another? [n. 901]

^11:4^ And Jesus, responding, said to them: go and relate to John what you have heard and seen. [n. 904]

^11:5^ The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, the poor have the Gospel preached to them. [n. 905]

^11:6^ And blessed is he who will not be scandalized in me. [n. 905]

^11:7^ And when they went their way, Jesus began to say to the multitudes concerning John: what did you go out into the desert to see? A reed shaken with the wind? [n. 907]

^11:8^ But what did you go out to see? A man clothed in soft garments? Behold they who are clothed in soft garments, are in the houses of kings. [n. 909]

^11:9^ But what did you go out to see? A prophet? Yes I tell you, and more than a prophet. [n. 912]

^11:10^ For this is he of whom it is written: behold I send my angel before your face, who will prepare your way before you. [n. 913]

^11:11^ Amen I say to you, there has not risen among those who are born of women anyone greater than John the Baptist: yet he who is the lesser in the kingdom of heaven is greater than he. [n. 915]

^11:12^ And from the days of John the Baptist until now, the kingdom of heaven suffers violence, and the violent bear it away. [n. 920]

^11:13^ For all the prophets and the law prophesied until John: [n. 923]

^11:14^ and if you will receive it, he is Elias that is to come. [n. 925]

^11:15^ He who has ears to hear, let him hear. [n. 925]

898. Having said these things, the Lord passed from there, to teach and preach; and this for three reasons. One reason is so that he might show by example what he had said by word; Jesus began to do and to teach (Acts 1:1). Likewise, that he might show that even the impious are to hear preaching. Hence, to the wise and to the unwise, I am a debtor (Rom 1:14). Likewise, that he might give place to others for preaching, as is found, but if any thing be revealed to another sitting, let the first hold his peace (1 Cor 14:30).

Now when John had heard in prison the works of Christ. Christ’s teaching is set forth, and confirmed, and the preachers are instructed; here rebels are silenced. And

first, he silences John’s disciples;

second, the scribes, at when they went their way.

Concerning this he does three things:

first, he silences the doubters;

second, he convicts the crowds, at but to what will I compare this generation?

third, he gives thanks for the apostles’ faith, at at that time Jesus answered and said (Matt 11:25).

Concerning the first, first the question is set out;

second, the answer to the question, at and Jesus responding.

899. It says then, now when John had heard in prison the works of Christ. The occasion for his sending them is set down. The same thing is found in Luke, yet in another order (Luke 7:18). So it says that he was in prison (Matt 4:12); Jesus began to do miracles at that time. And this was fitting, that the sun might not appear as long as there were clouds. Below in this chapter, for all the prophets and the law prophesied until John.

900. The works, i.e., the miracles, of Christ, sending two of his disciples he said to him.

Some wish to condemn John for this, because he doubted whether he was the Christ, and it is agreed that the one who doubts in matters of faith is an infidel. Ambrose says, commenting on Luke, that this question did not arise from infidelity, but from piety; for he is not speaking about the coming into the world, but about the coming to the passion. Hence he wonders whether he had come to suffer, as Peter said: be merciful to yourself, Lord (Matt 16:22).

But Chrysostom says against this that John knew from the beginning, since he said, behold the Lamb of God (John 1:29). It remains then that he knew that he was going to be the victim sacrificed. Hence he is commended here by the Lord, because he is more than a prophet; but prophets know the future.

901. Another argument is Gregory’s, namely that the question here is not about Christ’s coming into the world, nor to the passion, but about the descent into hell, because John was very close to going to hell, so he wanted to make certain that are you he who is is to come.

But Chrysostom objects against this. Among those who are in hell, there is no state of penance: hence it seems that this would have been said to no purpose. But this is not contrary to Gregory, because he did not want that he should announce conversion to the captives, but to the just, that they might rejoice.

902. Another response. We read that the Lord asked many times, not because he doubted, but to take away false accusation, as in when he asked about Lazarus, where have you laid him? (John 11:34), not because he did not know, but so that those who showed him the sepulcher would not be able to deny the miracle or to accuse him falsely. Therefore, so it was with John. Since his disciples were speaking slanderously about Christ, he sent them, not because he himself doubted, but so that they would not speak slanderously, but believe.

But why did not he send them before? Because before he was always with them, and so he assured them; but when he wished to depart from them, he wanted them to be assured by Christ.

903. It says then, are you he who is to come, or should we look for another? It is true that our fathers have expected thee (Exod 4).

904. And Jesus responding said to them. From this point on Christ’s response is touched upon. John had many disciples (John 4). So there was a disagreement among them, since those who saw Christ’s works preferred Christ to John. Similarly, those who saw John’s fasting preferred John to Christ. Hence

first, he sets forth the question;

second, he commends John.

905. Concerning the first, he responds according to the coming for the passion.

The time will come when God will suffer, and many will be scandalized, for it will be a stumbling block to the Jews (1 Cor 1:23). Hence he tells when this will be.

According to Chrysostom, he wishes to show that he has come whom the prophets foretold. Hence three things were promised through the prophets. Sometimes, the coming of God was promised, in some the coming of a new teacher, in some the coming of sanctification and redemption. How then will we know that he will come? And he responds in the same way Isaiah responds, God himself will come and will save you. Then will the eyes of the blind be opened, and the ears of the deaf will be unstopped (Isa 35:4–5). Hence you will see these miracles. Relate then to John what you have heard in teaching and seen in miracles. Likewise, a teacher was promised; O children of Zion, rejoice (Joel 2:23); and there follows because he has given you a teacher of justice. The blind see. And this literally. Likewise, if you ask when he will come: the Spirit of the Lord is upon me, because the Lord has anointed me: he has sent me to preach to the meek (Isa 61:1); and this is signified when it says, the poor have the Gospel preached to them. He wishes to indicate something proper to himself, as though to say: I will come to set forth a new teaching. The poor have the Gospel preached to them, i.e., poverty has the Gospel preached to it; hence above, blessed are the poor in spirit (Matt 5:3). The Spirit of the Lord is upon me. Wherefore he has anointed me to preach the Gospel to the poor (Luke 4:18). Likewise, there will come someone holy, who makes sinners holy. Hence, sanctify the Lord of hosts himself (Isa 8:13). Hence sanctification was promised to some, by which sanctified ones some will be scandalized; hence he says, and blessed is he who will not be scandalized in me. Hence, wherefore Jesus also, that he might sanctify the people by his own blood, suffered without the gate (Heb 13:12). Therefore he showed a sign of the coming.

906. And if we speak morally, this signifies the whole process of the sanctification of a man. For first, blindness comes upon a sinner, when the reason is darkened; fire has fallen on them, and they will not see the sun (Ps 57:9); and, bring forth the people who are blind, and have eyes (Isa 43:8). A man is called wavering when his mind is drawn toward different and opposed opinions, as it is said, how long do you waver between two sides? (1 Kgs 18:21). Also, he becomes full of sores in treachery, and leprous, because he cannot draw back, and infects others. And after that he is made deaf, because he does not hear chastisement. Next, he dies; rise you who sleep, and arise from the dead (Eph 5:14). And the Lord heals all these things. Finally, he becomes poor in spirit, such that there is no health in him; for my loins are filled with illusions; and there is no health in my flesh (Ps 37:8). And the Lord heals these things, and those who are healed arise in a certain solidity of mind, where there is peace: much peace have they who love your law, and to them there is no stumbling block (Ps 118:165).

907. And when they went their way. Here he satisfies the doubts of the crowds. For the crowds had heard John’s testimony about Christ; but now they seemed to doubt. For they could have three things in their heart, because a man changes his mind for three reasons: either due to levity of soul, or for the sake of some profit, or because he acts out of a human spirit, when he does not know the truth, and afterwards knows it. The Lord knows the thoughts of men, that they are vain (Ps 93:11). Therefore,

first, he excludes levity from him;

second, the desire of profit;

third, he shows him to have prophetic truth.

908. It says then, and when they went their way. The Lord teaches us a great courtesy, because he did not want to praise John with his disciples present, as neither would you want to praise someone in his own presence, as is said, let another praise you, and not your own mouth: a stranger, and not your own lips (Prov 27:2). Because if the one praised is good, he blushes; if he is bad, he is flattered. Jesus began to say to the multitudes concerning John: what did you go out into the desert to see? Did you go out to see a reed? No. Rather you went out to see a steady man. Now, a reed is easily moved; hence a soul quickly changeable is considered the wind. That henceforth we may no more be children tossed to and fro, and carried about with every wind of doctrine (Eph 4:14).

909. Likewise, he is not light for the sake of some profit. But what did you go out to see? For all riches pertain to some practical gain for the body, and this either in food, or in clothing: and it is agreed that he places weight on none of these. Therefore it should not be thought that he says this for some profit; hence he says, but what did you go out to see? A man clothed in soft garments?

And why does he not mention food? Because there could be no doubt. Now, he was clothed with the skins of camels, hence they who are clothed in soft garments are not in the desert, but are in the houses of kings.

Chrysostom explains this another way. Some men are light by nature, some out of pleasure, as is said, fornication, and wine, and drunkenness take away the understanding (Hos 4:11). The first he removes by what was said above; the second, by what he says here, in soft garments; therefore he is not unsteady from the delights of life.

910. But a question can arise here about the delights of clothing, whether they are a sin; because if they are not a sin, it would not be counted against those rich men who are clothed daily in purple and fine linen (Luke 16:19).

Augustine responds that such things should not be considered, but rather the affection of the one using the clothes: for a man should be clothed in a manner like his companions, so one must rather examine the custom. For in some lands, all or many are clothed in silk. Hence some are clothed more narrowly, some more broadly, and either way should be divided: if more narrowly, either from a good intention, and this is good, or for the sake of vainglory, and this is bad. If more broadly, either for the sake of pride, and this is bad, or for the sake of signifying something, like a pope or a priest, and this is good.

911. Mystically, the men who are clothed in soft things signify flatterers: for they are clothed with soft things who put together flattering works, that proud men might seek glory in the mouth: a prince who gladly hears lying words, has all his servants wicked (Prov 29:12).

912. But they say: he is not unsteady, but speaks with a human spirit. So he removes this: but what did you go out to see? A prophet? Hence he bears witness that he spoke not by a human spirit, but by a prophetic spirit. Hence first he shows that he is a prophet; second, more than a prophet.

For he was a prophet, as is said, and you, child, will be called the prophet of the Most High (Luke 1:76). And he praises him above the prophets, saying, I tell you, and more than a prophet: and this as regards three things. First, because it belongs to a prophet to predict the future; but he shows not only the future, but also the present, saying, behold the Lamb of God, behold him who takes away the sin of the world (John 1:29). Likewise, he is not called only a prophet, but also the Baptist, as above (Matt 3:1). Likewise, he is the forerunner, as is found, for you will go before the face of the Lord to prepare his ways (Luke 1:76). Likewise, as regards the mode: for he worked more marvelously than the prophets, because he prophesied from the womb, but not the others, as is found, for behold as soon as the voice of your salutation sounded in my ears, the infant in my womb leaped for joy (Luke 1:44).

913. For this is he of whom it is written. Here the Lord proves John’s superiority. And

first, by authority;

second, by his special privilege, at amen, I say to you.

914. He says then: I said that he is greater than the prophets, of whom it is said, ‘behold I send my angel before your face, who will prepare your way before you’ (Mal 3:1). In this Scriptural text are set forth John’s excellences, because first it calls him an angel: for an angel is above a prophet, since just as a priest is an intermediate between the prophet and the people, so the prophet is an intermediate between the angels and the priests. Moreover, an angel is between God and the prophets; hence Zacharias says, the angel that spoke in me (Zech 1:9). Angel is the name of an office, not of a nature, hence John is called an angel because of his office. For there is this difference between angels and prophets, that angels see clearly, as is found below, I say to you, that their angels in heaven always see the face of my Father who is in heaven (Matt 18:10). Angels always behold the face of God, but not the prophets. Hence just as the angels always behold the face of the Father, so John saw Christ in a particular way: and so since it was in a particular way, he says my.

Likewise, he says, before your face. When a king travels, many go before him, but the more intimate go before his face. Thus John is called more honorable, because he was sent before his face; for one is more honorable the nearer he is. Likewise, he prepared the way, because he baptized; hence he says, who will prepare your way before you.

915. Amen, I say to you. Above, the Lord commended John by the authority of a prophet; now he means to commend him by his own words, and he explains the text of the prophet.

And he does three things: first, he commends him as regards the difference of every order and state.

And first, according to the difference between the heavenly and the earthly;

second, as regards the difference between the law and the Gospel;

third, as regards the difference between the present age and the one to come.

And concerning the first, he shows him to be the most excellent among the earthly;

second, he shows him to be the lesser among the heavenly, at yet he who is the lesser in the kingdom of heaven is greater than he.

916. He says then: it was said that John is an angel, and, to put it briefly, in summary, amen I say to you, there has not risen among those who are born of women anyone greater than John the Baptist. He spoke properly when he said, risen, because all are born as children of wrath, as is found, and were by nature children of wrath, even as the rest (Eph 2:3). So whoever can arrive at the state of grace rises. Hence, among those who are born of women.

And he speaks meaningfully, to exclude the Christ from this generality, because woman denotes corruption, but female only gender; hence if he is found somewhere named as the son of a woman, as in, woman, behold your son (John 19:26), he names gender there, not corruption.

917. But why does he say, there has not risen among those who are born of women anyone greater? Is it because this man is greater than all?

Jerome says that this does not follow: if there has not arisen a greater, therefore he is greater than all. But Chrysostom says that he is greater than all.

According to the first explanation, I say that this argument has force among the angels, where there is order: that he to whom there is none greater is the greatest; but among men it has no truth, because among men there is no order according to nature but only according to grace. And it is not unfitting if he is called greater than all the Old Testament fathers, for he is greater and more excellent who is taken up for the greater office: for Abraham is greater among the fathers as regards the testing of faith, but Moses is greater as regards the office of prophecy, as is found, and there arose no more a prophet in Israel like unto Moses (Deut 34:10). All these were precursors of the Lord, but there was no one in such excellence and favor; therefore he was taken up for the greater office: for he will be great before the Lord (Luke 1:15).

918. Yet he who is the lesser in the kingdom of heaven is greater than he. Taking the occasion of these words, certain men have found an opportunity for calumny. For they would damn all the fathers of the Old Testament: for if he is greater than the others, it follows that the others are not among the number of the saved, since the present Church is designated by the kingdom of heaven. Therefore, if John was not in the present Church, he was not among the number of the elect; therefore much less the others.

And this opinion is erroneous, because it is agreed that what the Lord says is spoken in praise of John.

919. Now, this speech can be explained in three ways. First, as by the kingdom of heaven is understood the order of the blessed: and the one who is lesser among those is greater than any given wayfarer. And this is why the Lord calls the present state childhood. Hence, but, when I became a man, I put away the things of a child (1 Cor 13:11); hence he calls wayfarers children. And this is true, considering actual greatness, for the one greater in act is the one who is a comprehensor. It is otherwise with greatness of power, just as one small herb is called greater on account of power, although another may be greater in size.

It can also be explained in this way, that by the kingdom of heaven the present Church is indicated. And this is because the lesser is not said universally, but means the lesser in time. As it says above (Matt 3:11), and he who will come after me, is preferred before me: because he was before me (John 1:15). Hence he who is lesser is greater than him.

Or it can be explained in another way, that someone is called greater in two ways: either as regards merit; and thus many patriarchs are greater than some men of New Testament, just as Augustine says that John’s celibacy is not preferred to Abraham’s wife; or by comparing state to state, as virgins are better than married people; yet not any given virgin is better than any given married person. Hence John has this dignity, which is within a certain limit, because he is greater than the wayfarers, but less than the comprehensors. Hence he holds a middle place.

920. And from the days of John the Baptist until now. Here he is commended as regards the distinction between the New and Old Testaments. And John’s excellence is pointed out, because he is the beginning of the New Testament, and the end of the Old.

921. I spoke in this way, that he who is the lesser in the kingdom of heaven is greater than he; and this pertains to the fact that he is the beginning of the New Testament. But from the days of John the Baptist, i.e., from the preaching of John, the kingdom of heaven suffers violence.

922. This is explained in three ways. You know that in robbery there is a certain violence, and a certain struggle; hence it is necessary that the sinner rise up to spiritual things, and struggle greatly, so that he can arrive at the kingdom of heaven.

It is explained in another way. You know that robbery is when another’s property is dragged off against the owner’s will: the preaching of salvation was sent to the Jews, and then by Christ was sent everywhere. He himself says below, I was sent only to the lost sheep of the house of Israel (Matt 15:24). And when he was sent to them, they did not receive him; yet those to whom he was not sent stole him, because of humility. Hence, and I say to you that many will come from the east and the west, and will sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven: but the children of the kingdom will be cast out into the exterior darkness (Matthew 8:11). And below, the kingdom of God will be taken from you, and will be given to a nation yielding its fruits (Matt 21:43). Therefore these men violently rob. And this is Hilary’s explanation.

There is a third explanation. That which is stolen, is stolen with haste; hence, as the torrent that passes swiftly in the valleys (Job 6:15), and this because of the velocity of their motion. And since preaching stirred up the hearts of all in this way, it seemed like a hasty onrush; so he says, suffers violence, because they tend toward the kingdom by way of a certain hastiness. Hence the Gospel began from him, and he himself is the end of the law.

923. Hence Christ says, for all the prophets and the law prophesied until John, because all the prophets were for the sake of Christ; and their fulfillment began from John’s preaching. Hence, these are the words which I spoke to you, while I was yet with you, that all things must needs be fulfilled (Luke 24:44). And this is until John.

924. But what is this? Were there not prophets after John? Do we not read below, therefore behold I send to you prophets, and wise men, and scribes? (Matt 23:34).

One should say that prophets are sent for two purposes: to confirm the faith, and to correct behavior; when prophecy will fail, the people will be scattered abroad (Prov 29:18). To confirm the faith, as is found, of which salvation the prophets have inquired and diligently searched, who prophesied of the grace to come in you. Searching what or what manner of time the spirit of Christ in them did signify (1 Pet 1:10–11). Hence prophecy served these two purposes; but the faith is already founded, because already the promises have been fulfilled by Christ. But occasions for correcting behavior never come to an end, nor will prophecy come to an end.

Therefore John has this excellence, that he stands in the middle of the old and new law; hence he was sent before the face, as it were, at the same time with Christ.

925. And if you will receive it, he is Elias that is to come. Here he sets forth John’s excellence as regards the distinction between the present and the future. For Elias was a precursor of the Lord, just as John was; hence, behold I will send you Elias the prophet (Mal 4:5). And John is Elias.

But why does the Lord say this? For when John was asked if he was Elias, he said no.

By this a certain heresy is removed, which posits a transmigration of the soul, namely that the soul went out of one body and entered another body, so the soul of Elias entered John, as was said. But this is a false opinion, because he himself denied that he was Elias.

But Christ said that John was Elias because of a threefold likeness. First, because just as an angel is like an angel, since they are equal in office, so Elias and John are equal in office, because both were precursors; you will go before the face of the Lord (Luke 1:76). Likewise, as regards way of life, because he led an austere life (1 Kgs 19:6). Likewise as regards persecution, because just as he was persecuted by Jezabel, so this man was persecuted by Herod. Hence if you will receive it, according as it should be received, he is Elias. And so that they would understand that this was spoken mystically, he adds, he who has ears to hear, let him hear, i.e., he who has spiritual ears, let him hear, and understand.