Luke § 31
Thursday of 20th Sunday, 3d Finding
And the disciples of John shewed him of all these things.
Καὶ ἀπήγγειλαν Ἰωάννῃ οἱ μαθηταὶ αὐτοῦ περὶ πάντων τούτων.
И҆ возвѣсти́ша і҆ѡа́ннꙋ ᲂу҆ченицы̀ є҆гѡ̀ ѡ҆ всѣ́хъ си́хъ.
And because we have already said above (in Luke, chapter 3) that John is a type of the Law, which was a precursor of Christ, it is right that the Law, which held captive the hearts of the faithless as if in eternal prisons, was physically enclosed, with its fertile entrails of punishments and doors of madness restrained, would not be able to bring about the complete fulfillment of the testimony of the Lord's dispensation without the consent of the Gospel. Indeed, the Law prophesied the grace of baptism through the cloud and the sea in Exodus; it foreshadowed spiritual food in the lamb (Exodus 12:3); it designated an everlasting fountain in the rock (Exodus 17:6); it revealed the forgiveness of sins in Leviticus (Leviticus 25:10); it announced the kingdom of heaven in the Psalms; it most clearly declared the promised land in Joshua.
Commentary on LukeBut we have before said, that mystically John was the type of the Law, which was the forerunner of Christ. John then sends his disciples to Christ, that they might obtain the filling up of their knowledge, for Christ is the fulfilling of the Law. And perhaps those disciples are the two nations, of whom the one of the Jews believed, the other of the Gentiles believed because they heard. They wished then to see, because blessed are the eyes that see. But when they shall have come to the Gospel, and found that the blind receive their sight, the lame walk, then shall they say, "We have seen with our eyes," for we seem to ourselves to see Him whom we read of. Or perhaps through the instrumentality (operatrice) of a certain part of our Body a we all seem to have traced out the course of our Lord's passion; for faith comes through the few to the many. The Law then announces that Christ will come, the writings of the Gospel prove that He has come.
Catena Aurea by AquinasAnd his disciples reported to John concerning all these things. Not with a sincere heart, I think, but driven by envy, John's disciples reported to him the virtues and miracles of Christ. For elsewhere they are found complaining to him thus: Rabbi, he who was with you across the Jordan, to whom you bore witness, behold, he is baptizing, and all are coming to him (John III). To which John then replied: A man cannot receive anything unless it has been given to him from heaven, etc. And he clearly declares both that he is a mere man and that Christ is the Son of God. But since envy and jealousy remained, and could not be expelled, observe what the excellent teacher still did to correct them.
On the Gospel of LukeNot, as it seems to me, in simpleness of heart, but provoked by envy. For in another place also they complain, Rabbi, he that was with thee beyond Jordan, behold the same baptizeth, and all men come unto him. (John 3:26.)
Catena Aurea by AquinasNow this proclamation of fame, although it was for many a cause of believing, was nevertheless for some an occasion of derision, as for the disciples of John, with respect to whom it is added: And his disciples reported to John concerning all these things. Bede: "Not with a simple heart, but spurred by envy, as elsewhere, namely in John three, they complain saying: Rabbi, he who was with you beyond the Jordan, to whom you bore witness—behold, he baptizes, and all come to him." Concerning such persons, in Philippians one: "Some preach Christ out of contention, not sincerely." From this therefore was taken the occasion of inquiring whether he himself was the one whom John had foretold, both for the sake of uprooting the envy of the disciples, and for the sake of putting the contention to rest, and for the sake of removing their doubt, and also for the sake of now more clearly spreading abroad the truth itself.
Commentary on Luke, Chapter 7Certain of His disciples relate to the holy Baptist the miracle which was known to all the inhabitants of Judæa and Galilee, as it follows, And they told John, &c.
Catena Aurea by AquinasBut we are then most raised up to Him when we are fallen into straits. John therefore, being cast into prison, takes the opportunity, when his disciples were most in need of Jesus, to send them to Christ. For it follows, And John calling two of his disciples sent them to Jesus, saying, Art thou he that should come, &c.
Catena Aurea by AquinasThat, then, was no celestial thing which furnished no celestial (endowments): whereas the very thing which was celestial in John-the Spirit of prophecy-so completely failed, after the transfer of the whole Spirit to the Lord, that he presently sent to inquire whether He whom he had himself preached, whom he had pointed out when coming to him, were "HE." And so "the baptism of repentance" was dealt with as if it were a candidate for the remission and sanctification shortly about to follow in Christ: for in that John used to preach "baptism for the remission of sins," the declaration was made with reference to future remission; if it be true, (as it is, ) that repentance is antecedent, remission subsequent; and this is "preparing the way.
On BaptismAnd John calling unto him two of his disciples sent them to Jesus, saying, Art thou he that should come? or look we for another?
καὶ προσκαλεσάμενος δύο τινὰς τῶν μαθητῶν αὐτοῦ ὁ Ἰωάννης ἔπεμψε πρὸς τὸν Ἰησοῦν λέγων· σὺ εἶ ὁ ἐρχόμενος ἢ ἕτερον προσδοκῶμεν;
И҆ призва́въ два̀ нѣ̑каѧ ѿ ᲂу҆чени̑къ свои́хъ і҆ѡа́ннъ, посла̀ ко і҆и҃сꙋ, глаго́лѧ: ты́ ли є҆сѝ грѧды́й, и҆лѝ и҆но́гѡ ча́емъ;
But how could it come to pass, that Him of whom he said, Behold him who taketh away the sins of the world, he should still not believe to be the Son of God? For either it is presumption to attribute to Christ a divine action ignorantly, or it is unbelief to have doubted concerning the Son of God. But some suppose of John himself that he was indeed so great a prophet as to acknowledge Christ, but still as not a doubting, but pious, prophet disbelieved that He would die, whom he believed was about to come. Not therefore in his faith but in his piety, he doubted; as Peter also, when he said, Be it far from thee, Lord; this shall not be unto thee. (Mat 16:22.)
Catena Aurea by AquinasAnd John summoned two of his disciples and sent them to the Lord, saying: Are you the one who is to come, or shall we look for another? Namely, so that at least through this occasion, by seeing the signs he was doing, they might believe in him, and, with the master asking, learn for themselves. Therefore he does not say, Are you the one who has come, but are you the one who is to come? And the meaning is: Command me, because being about to be killed by Herod, and to descend to the underworld, whether I should announce you even in the underworld, as I announced you to those above, or whether it is not fitting for the Son of God to taste death, and you will send another to these sacraments.
On the Gospel of LukeHe says not, Art thou He that hast come, but, Art thou he that should come. The sense is, Tell me who am to be slain by Herod, and about to descend into hell, (ad inferna) whether I should announce Thee to the souls below as I have announced Thee to those above? or is this not befitting the Son of God, and Thou art going to send another for these sacraments?
Catena Aurea by AquinasThere follows therefore secondly the putting forth of the question from John's office, when it is said: And John called two of his disciples and sent them to Jesus. For this pertains to his office, the sending of disciples to Christ. For it is the office of the Precursor to send to Christ equally by word and by office, that is, both by preaching and by baptizing, according to what is said in Acts nineteen: "John baptized with the baptism of penance, saying that they should believe in him who was to come." Whence the Gloss: "He sent them to Jesus, so that by this occasion they might see the signs, and being corrected might believe in him." And Ambrose: "He sent his disciples to Christ, so that they might attain the supplement of knowledge, because Christ is the fullness of the Law, and because words without deeds usually waver, so that a fuller faith might be displayed through the testimonies of deeds than through the pledges of words." Whence he was sending them to the Truth, so that they themselves might be made certain through the truth, and having been made certain might render testimony to the truth; and therefore he sent two, because, according to that passage in John eight, you say that "the testimony of two men is true." — Because, however, they still doubted, therefore he gives them the form of inquiry, when it is added: Saying: Are you he who is to come, that is, whom I foretold was to come: John one; "After me comes he who was made before me," and in the other Evangelists. Or do we look for another? As if to say: if you are he, then another is not to be expected, lest perchance, if we look for another, we receive not Christ but antichrist, concerning whom the Lord says to the unbelieving Jews in John five: "I came in the name of my Father, and you did not receive me; if another shall come in his own name, him you will receive."
Commentary on Luke, Chapter 7And there are three departments of counsel: That which takes examples from past times; as what the Hebrews suffered when they worshipped the golden calf, and what they suffered when they committed fornication, and the like. The second, whose meaning is understood from the present times, as being apprehended by perception; as it was said to those who asked the Lord, "If He was the Christ, or shall we wait for another? Go and tell John, the blind receive their sight, the deaf hear, the lepers are cleansed, the dead are raised up; and blessed is he who shall not be offended in Me." Such was that which David said when he prophesied, "As we have heard, so have we seen." And the third department of counsel consists of what is future, by which we are bidden guard against what is to happen; as also that was said, "They that fall into sins shall be cast into outer darkness, where there shall be wailing and gnashing of teeth," and the like. So that from these things it is clear that the Lord, going the round of all the methods of curative treatment, calls humanity to salvation.
The Instructor Book 1But we must altogether disallow such an opinion. For no where do we find the Holy Scriptures stating that John the Baptist foretold to those souls in hell the coming of our Saviour. It is also true to say, that the Baptist was not ignorant of the wonderful mystery of the incarnation of the Only-Begotten, and so also along with the other things had known this, that our Lord was about to preach the Gospel to those who were in hell, after He had tasted death for all living as well as dead. But since the word of holy Scripture indeed declared that Christ would come as the Lord and Chief, but the others were sent as servants before Him, therefore was the Lord and Saviour of all called by the prophets, He who cometh, or Who is to come; according to that, Blessed is he who cometh in the name of the Lord; (Ps. 118:26.) and, A little while, and he who is to come shall come, and will not tarry. (Hab. 2:3.) The blessed Baptist therefore, receiving as it were this name from Holy Scripture, sent certain of his disciples to seek whether it was indeed He who cometh, or, Who is to come.
Catena Aurea by AquinasJohn sent them to him not to interrogate him, but rather that the Lord might confirm those former things that John had proclaimed to them. John was directing the minds of his disciples toward the Lord.… He sent them out in such a way that, having seen Jesus' miracles, they might be confirmed in their faith in him.
COMMENTARY ON TATIAN'S DIATESSARON 9.2We must inquire, dearly beloved brethren, why John—a prophet and more than a prophet, who pointed out the Lord coming to the baptism at the Jordan, saying: "Behold the Lamb of God, behold him who takes away the sin of the world"; who, considering both his own humility and the power of Christ's divinity, says: "He who is of the earth speaks of the earth, but he who comes from heaven is above all"—why, when placed in prison and sending his disciples, he asks: "Are you he who is to come, or do we look for another?" As if he did not know the one he had pointed out, and did not know whether he was the one whom he had proclaimed by prophesying, baptizing, and pointing him out. But this question is quickly resolved if the time and order of events is considered. For standing at the waters of the Jordan, he declared that this was the Redeemer of the world; but sent to prison, he asks whether he himself is coming—not because he doubts that he is the Redeemer of the world, but he asks in order to know whether he who had come into the world by himself would also descend by himself to the prison of hell. For he whom John had announced to the world as his forerunner, he was now preceding to hell by dying. Therefore he says: "Are you he who is to come, or do we look for another?" As if he were openly saying: Just as you deigned to be born for mankind, indicate whether you also deign to die for mankind, so that I who have been the forerunner of your birth may also become the forerunner of your death, and may announce to hell that you are coming, whom I have already announced as having come to the world.
Forty Gospel Homilies, Homily 6When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another?
παραγενόμενοι δὲ πρὸς αὐτὸν οἱ ἄνδρες εἶπον· Ἰωάννης ὁ βαπτιστὴς ἀπέσταλκεν ἡμᾶς πρός σε λέγων· σὺ εἶ ὁ ἐρχόμενος ἢ ἕτερον προσδοκῶμεν;
Пришє́дша же къ немꙋ̀ мꙋ̑жа, рѣ́ста: і҆ѡа́ннъ крⷭ҇ти́тель посла̀ на́съ къ тебѣ̀, глаго́лѧ: ты́ ли є҆сѝ грѧды́й, и҆лѝ и҆но́гѡ ча́емъ;
There is subjoined moreover thirdly the report of the question put forth through the ministry of the disciples, when it is added: And when the men had come to him. These two men were prefigured by the two spies sent beyond the Jordan, Joshua two. These are called men, because they manfully and faithfully fulfilled what had been commanded to them. Whence it is added: They said: John the Baptist sent us to you, so that we might inquire of you in his person. Which he notes, when he adds: Saying: Are you he who is to come, or do we look for another? Whence note that this question is proposed by the disciples in the person of John, to show that the disciples bear a doubting mind within themselves, but through John are directed to Christ.
Hence John did not pose the question on his own account, because he did not doubt in himself, but in his disciples. And this is what Chrysostom says: "Since he had learned by the Spirit, who had heard the voice of the Father, who had preached to the rest, who had borne witness, how could he doubt after so many miracles, through which he had become known to many? Had he perhaps become more timid on account of his imprisonment? Far be it, since the Lord says of him that he is not a reed shaken by the wind." Hence he did not doubt, but put forth the words of one doubting for the certainty of his disciples, just as it is said in John 11: "Where have you laid him?" and in John 6: "Whence shall we buy bread?" Gregory, however, holds that he doubted and inquired not about the first coming, of which he was certain, but about the descent into hell, in which he still had to precede Christ. Ambrose, for his part, holds that he doubted not from unbelief or slowness, like the disciples, "but from a certain piety," as is said in the Gloss.
Commentary on Luke, Chapter 7Inasmuch as Christ by nature and in truth is God, the purpose of John did not escape Him, but as well knowing the cause of his disciples' coming, He especially at that particular time began accomplishing divine miracles many times more numerous than those which He had hitherto wrought. For so the wise Evangelist has told us, saying, "In that same hour He healed many of sicknessess and of scourges, and of evil spirits: and gave sight to many that were blind." Having then been made spectators and eyewitnesses of His greatness, and gathered into them a great admiration of His power and ability, they bring forward the question, and beg in John's name to be informed, whether He is He Who cometh.
Commentary on the Gospel of Luke, Sermon 37(Thes. lib. 11. c. 4.) Or he asks the question by economy. For as the forerunner he knew the mystery of Christ's passion, but that his disciples might be convinced how great was the excellence of the Saviour, he sent the more understanding of them, instructing them to enquire and learn from the very words of the Saviour, whether it was He who was expected; as it is added, But when the men were come unto him, they said, John the Baptist hath sent us unto thee, saying, Art thou He, &c.
Catena Aurea by AquinasWhy does John send his disciples to the Lord to ask him: Are you the one who is coming, or should we expect another? (Matthew 11:3 and Luke 7:20) When he had previously said about the same person: Behold the Lamb of God, behold him who takes away the sins of the world. (John 1:29) We have spoken more fully on this question in the Commentaries of Matthew. Therefore, it is clear that you do not have these books yourself, since you ask such questions. However, we must briefly summarize so as not to seem completely silent. John sent his disciples while he was in prison, seeking to learn from them, and about to be beheaded, to teach them to follow the one whom he acknowledged as the master of all through his questioning. For he could not be unaware of him whom he had shown to those who were unaware, and of whom he had said, "He who has a bride is the bridegroom" (John 3:29); and "I am not worthy to bear his sandals" (Matthew 3:11); and "He must increase, but I must decrease" (John 1:27). And he heard the Father thundering out: This is My beloved Son, in Whom I am well pleased (Ibid. 3:30). But what he says: Art Thou He that shall come, or look we for another? (Matth. 3: 17). This utterance too may have this meaning: I know that Thou art He Who hast come to take away the sins of the world; but because I am to descend into hell, I ask this also of Thee, whether Thou too wilt descend thither, or is it impious to believe this of the Son of God, and wilt Thou send another thither? This, however, I wish to know, that I who have proclaimed Thee among men on earth, may also in hell proclaim Thee, if Thou art perchance coming. For Thou it is Who hast come to loose the captives, and to set free them that were bound. The Lord, understanding the purport of his inquiry, answered rather through works than by word, and bade John be told that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, and (what is greater than these) the poor have the Gospel preached to them (Matth. 11; Luc. 7). The poor, however, are distinguished either by humility or by riches so that no difference in salvation exists between the poor man and the rich man, but all are called equally. And it is inferred: "Blessed is he who is not scandalized in me" (Matthew 11:6), he who strikes not John but his disciples who had first come to him, saying: "Why do we and the Pharisees fast often, but your disciples do not fast?" (Mark 18; and Luke 5:33). And to John: "Master, you bear witness concerning him near Jordan. Behold, his disciples baptize, and many come to him" (John 3:26). With these words, he indicates jealousy about the size of the signs which comes from biting envy why should the one who was baptized by John dare to baptize? and a much larger crowd gathers to him than had previously come to John. And lest the people, unknowingly, think that John is being blackened because of what was said, he delivers a speech in his praise and begins to speak to the surrounding crowds about John: What did you go out into the wilderness to see? A reed shaken by the wind? But what did you go out into the wilderness to see? A man clothed in soft clothing (Matthew 11:7-8; Luke 7:24-25)? and so on. The sense of this statement is as follows: Did you come out into the wilderness to see a man, like a reed shaken by the wind, being bent in various directions? Let him doubt now about whom he had previously praised, and concerning whom he had previously said, Behold the Lamb of God, let him now ask whether he is the one himself, or whether another one will come or is coming. And because every false preaching seeks profit and strives for human glory, so that gains may be born through glory: he affirms, wearing clothing made of camel's hair, that no one can yield to flattery; and he who feeds on locusts and wild honey (Matt. 3: 4), does not seek riches or other earthly pleasures, avoids the rigid and austere life of the palace, which those who are clothed with purple and fine linen and silk and soft feathers seek. And he says that he is not only a prophet who is accustomed to predicting the future, but he is more than a prophet, because the one whom they had said would come, he has shown has come, saying: Behold the Lamb of God, who takes away the sins of the world (John 1:29) : especially since he has attained the privilege of the prophetic summit of John; that he who had said, I ought to be baptized by you (Matthew 3:14), himself has baptized him: not by the presumption of being greater, but by the obedience of the disciple and the fear of the servant. And although he affirms that among those born of women, no one greater has arisen than John (Matthew 11:11), he mentions himself, who was born of a virgin, as being greater: or he precedes all men on earth before every angel in heaven, who is least. For we progress into angels; and not angels into us, just as some snoring heavily dream. Nor is this enough in the praises of John, unless he who preached the baptism of repentance, is first reported to have said: Do penance, for the kingdom of heaven is at hand (Matthew 3:1) . From the days of his preaching, the kingdom of heaven suffers violence (Ibid. 11.12); such as that man is born. He desires to be an angel; and an earthly animal seeks a heavenly abode. For the Law and the Prophets prophesied up to John (Ibid. 13): not that John is the end of the Prophets and the Law, but he who was preached by the testimony of John. But according to the mystery which is written in Malachy (chapter 4, verse 5), John is Elijah who is coming (Matthew 11:14): not that the same soul (as the heretics suspect) was in Elijah and in John, but that he had the same grace of the Holy Spirit, girded with a belt like Elijah, living in the desert like Elijah, suffering persecution from Herodias as he endured from Jezebel: just as Elijah was the precursor of the second coming, so John welcomed the Lord Savior who was coming in the flesh, not only in the wilderness but even in his mother's womb, and announced it with the joy of his body.
Letter 121, Chapter 1With this fear, therefore, even John asks the question, "Art thou He that should come, or look we for another? " -simply inquiring whether He was come as He whom he was looking for.
Against Marcion Book IVAnd in that same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight.
ἐν αὐτῇ δὲ τῇ ὥρᾳ ἐθεράπευσε πολλοὺς ἀπὸ νόσων καὶ μαστίγων καὶ πνευμάτων πονηρῶν, καὶ τυφλοῖς πολλοῖς ἐχαρίσατο τὸ βλέπειν.
Въ то́й же ча́съ и҆сцѣлѝ мнѡ́ги ѿ недꙋ̑гъ и҆ ра̑нъ и҆ дꙋ̑хъ ѕлы́хъ и҆ мнѡ́гимъ слѣпы̑мъ дарова̀ прозрѣ́нїе.
An ample testimony surely by which the Prophet might recognise the Lord. For of the, Lord Himself it was prophesied, that the Lord giveth food to the hungry, raiseth up them that are bowed down, looseth the prisoners, openeth the eyes of the blind, and that he who doeth these things shall reign for ever. (Ps. 146:7-10.) Such then are not the tokens of human, but divine power. But these are found seldom or not at all before the Gospel. Tobias alone received sight, and this was the cure of an Angel, not of a man. (Tob. 11.) Elias raised the dead, but he prayed and wept, our Lord commanded. (1 Kings 17) Elisha caused the cleansing of a leper: yet then the cause was not so much in the authority of the command as in the figure of the mystery. (2 Kings 5.)
Catena Aurea by AquinasIn that very hour, He cured many people of diseases, plagues, and evil spirits, and He granted sight to many who were blind. John had sent his disciples to ask: Are you the one who is to come, or should we look for another? Christ demonstrated signs, not by directly answering what was asked, but to address the concerns of the messengers.
On the Gospel of LukeIn that very hour, etc. After the question proposed, he adds the solution to the question, for the removal of the disciples' doubt and the confirmation of John's testimony. In which the Lord responds most perfectly, namely to the question and to the one asking and to every objector.
First indeed he responds to the question by performing miracles, through which it is proved that he himself is the Christ or Messiah; and on this account it is said: In that very hour, namely of the arrival of the disciples, which was indeed the hour for making truth known, according to that passage in Romans 13: "It is the hour for us now to rise from sleep," etc.; therefore in this hour, to make the truth known, he healed many. As a figure of this, it is said of Simon, the son of Onias, in Sirach 50: "He healed his nation and delivered it from destruction." And because the power of miracles is considered not only in the multitude of those healed and on the part of the persons, but also on the part of the diseases, therefore it is added that he healed from manifold illness, namely from infirmities, with regard to the prolonged nature of disease: Sirach 10: "A prolonged illness burdens the physician. A brief illness the physician cuts short," so that thus might be fulfilled that passage of Isaiah 53: "Truly he himself bore our infirmities and he himself carried our sicknesses." — From afflictions, with regard to the severity of disease, according to that passage in Jeremiah 30: "With the blow of an enemy I have struck you, with cruel chastisement." From these the Lord healed, as is petitioned in the Psalm: "Remove from me your scourges," etc. And from evil spirits, as regards the assault of external violence, which occurs through an evil spirit: 1 Kings sixteen: "An evil spirit from the Lord troubled Saul." — And to many who were blind he gave sight, in which is noted the defect of intrinsic power, so that that word of Isaiah twenty-nine might be fulfilled: "Out of darkness and gloom the eyes of the blind shall see." And through these things he manifests that he is the one who was to come: John five: "You sent to John, and he bore witness to the truth. But I have a greater testimony." "And the works that I do, they bear witness of me."
Commentary on Luke, Chapter 7Spiritually, note here that from the cure of diseases presently exhibited is understood the perfect cure from original sin; but from the cure of diseases reported to John, the perfect cure from actual sin.
As to the cure from original sin, note that for one to be perfectly cured, it is necessary that a cure and healing be accomplished from four things which were inflicted on account of original sin, namely from concupiscence, impotence, malice, and ignorance. And these four are designated by the cure of four kinds of infirmities. For concupiscence is understood by languor, on account of its universal adherence, according to that of Isaiah 1: "Every head is languid, and every heart is sorrowful." Impotence, by the wound: Jeremiah 10: "Woe to me for my destruction! My wound is most grievous." By the evil spirit is understood wickedness; First Kings 16: "An evil spirit troubled Saul." By blindness, ignorance: Isaiah 59: "We have groped as blind men at noonday"; and Isaiah 56: "His watchmen are all blind." In the cure, therefore, of this fourfold infirmity is understood the perfect cure of original sin.
As for the perfect cure from actual sin, note that in the consummation of impiety in actual sin there are five degrees. The first is deviation in choosing, and this is designated by blindness: Lamentations 4: "The blind have wandered in the streets"; because "error and darkness were created together with sinners," according to Sirach 11. The second is disorder in pursuing, which is understood through the lame: Psalm: "Strange children have grown old and have limped from their paths"; whence 3 Kings 18: "How long do you halt between two sides?" etc. The third is contagion in associating, which is understood through leprosy: Deuteronomy 24: "Observe diligently, lest you incur the plague of leprosy"; Ezekiel 36: "Be cleansed from all your defilements." The fourth is obstinacy in persisting, which is understood through deafness, according to the Psalm: "Like the deaf asp that stops its ears." The fifth is despair in despising, because "the wicked man, when he has come into the depth of sins, despises," Proverbs 18. And this is designated by death: Isaiah 28: "We have struck a covenant with death"; and this "is the sin unto death," of which is spoken in 1 John 5.
From all these the power of Christ cures through his grace, which was designated in the pool, of which it is said in John 5, that "the Angel of the Lord descended, and the water was moved, and whoever descended first was made whole, from whatever infirmity held him." And this is "the power that went out from him and healed all," according to what is said above in chapter six.
Commentary on Luke, Chapter 7"In that same hour he healed many of sicknesses and of scourges, and of evil spirits; and gave sight to many that were blind." He made them spectators and eyewitnesses of his greatness and gathered into them a great admiration of his power and ability.
COMMENTARY ON LUKE, HOMILY 37But He knowing as God with what intention John had sent them, and the cause of their coming, was at the time performing many miracles, as it follows, And in the same hour he healed many of their infirmities, &c.
Catena Aurea by AquinasHence also, when the Lord was asked, after enumerating the miracles of his power, he immediately responded about the humility of his death, saying: "The blind see, the lame walk, lepers are cleansed, the deaf hear, the dead rise, the poor have the gospel preached to them, and blessed is he who is not scandalized in me." Seeing so many signs and such great powers, no one could be scandalized, but only marvel.
Forty Gospel Homilies, Homily 6He was in doubt whether He was actually come whom all men were looking for; whom, moreover, they ought to have recognised by His predicted works, even as the Lord sent word to John, that it was by means of these very works that He was to be recognised. Now, inasmuch as these predictions evidently related to the Creator's Christ-as we have proved in the examination of each of them-it was perverse enough, if he gave himself out to be not the Christ of the Creator, and rested the proof of his statement on those very evidences whereby he was urging his claims to be received as the Creator's Christ.
Against Marcion Book IVThen Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached.
καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς· πορευθέντες ἀπαγγείλατε Ἰωάννῃ ἃ εἴδετε καὶ ἠκούσατε· τυφλοὶ ἀναβλέπουσι καὶ χωλοὶ περιπατοῦσι, λεπροὶ καθαρίζονται, κωφοὶ ἀκούουσι, νεκροὶ ἐγείρονται, πτωχοὶ εὐαγγελίζονται·
И҆ ѿвѣща́въ і҆и҃съ речѐ и҆́ма: шє́дша возвѣсти́та і҆ѡа́ннꙋ, ꙗ҆̀же ви́дѣста и҆ слы́шаста: ꙗ҆́кѡ слѣпі́и прозира́ютъ, хро́мїи хо́дѧтъ, прокаже́ннїи ѡ҆чища́ютсѧ, глꙋсі́и слы́шатъ, ме́ртвїи востаю́тъ, ни́щїи благовѣствꙋ́ютъ:
"Go," He said, "and tell John what you have seen and heard: the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and, which is no less important, the poor have the Gospel preached to them." Either the poor in spirit, or certainly the poor in wealth, so that there is no distinction in preaching between the noble and the common, the rich and the needy. These things display the rigor of the Master and attest to the truth of the Teacher, as all are equal in His sight who can be saved. As He said:
On the Gospel of LukeAnd what is not less than these, the poor have the Gospel preached to them, that is, the poor are enlightened by the Spirit, or hidden treasures, that there might be no difference between the rich and the poor. These things prove the faith of the Master, when all who can be saved by Him are equal.
Catena Aurea by AquinasSecond, he responds to the questioner by declaring the wonders seen and heard by the disciples; on account of which he says: And answering he said to them: Go and report to John what you have heard and seen, because, as is said in Tobit twelve, "it is honorable to reveal and confess the works of God." He commands them to declare what they have seen and heard, because these two senses show us very many distinctions, so that in this the more perfect faith of John is shown, who believed by hearing alone, than that of those who saw and believed, according to that word in John twenty concerning Thomas, to whom it is said: "Because you have seen me, Thomas, you have believed. Blessed are they who have not seen and have believed."
Moreover, he commands them to narrate the wonders, which are indeed the principal miracles on account of their impossibility with respect to created power, such as the restoration of sight, the rectification of gait, the cleansing of the whole body, the repair of hearing, the restoration of life, and the relief of poverty. As regards the restoration of sight, he says: The blind see: Isaiah thirty-five: "Then the eyes of the blind shall be opened," namely at the coming of Christ: John nine: "From the beginning of the world it has not been heard that anyone opened the eyes of one born blind." As regards the rectification of gait, it is said: The lame walk: Micah four: "In that day I will gather her that limps, and her whom I had cast out, I will collect"; Isaiah thirty-five: "Then shall the lame leap like a deer, and the tongue of the mute shall be opened." As regards the cleansing of the whole body, it is said: Lepers are cleansed, as below in chapter seventeen ten lepers are read to have been cleansed, and as is said in Job fourteen: "Who can make clean what is conceived of unclean seed? Is it not you alone?" You therefore, who do this, are the one who is to come. As for the opening of hearing, it is added: The deaf hear. Isaiah thirty-five: "The ears of the deaf shall be opened," namely at the coming of Christ, according to that passage of Mark seven: "He has done all things well: he has made both the deaf to hear and the mute to speak." — As for the restoration of life, it is said: The dead rise again, according to that passage of Ezekiel thirty-seven: "You shall know that I am the Lord, when I shall have opened your graves and brought you forth from your tombs and given my spirit in you, and you shall live," and this is at the coming of Christ; John five: "The hour comes, and now is, when the dead shall hear the voice of the Son of God."
Lastly, as for the relief of destitution, it is added: The poor have the Gospel preached to them, that is, they are proclaimed and exalted through the Gospel; which is evident, because the discourse of the Lord began with the commendation of the poor: Matthew five: "Blessed are the poor," and above in chapter six. And this was a certain sign of the coming of Christ, according to that passage of Isaiah twenty-nine: "The poor among men shall exult in the Holy One of Israel"; because, as it is said in the last chapter of Isaiah, "To whom shall I look but to the poor little one, contrite in spirit," etc. And James two: "Has not God chosen the poor in this world," etc.; because of Christ himself it was said: "He shall spare the poor and needy and shall save the souls of the poor"; and afterward: "And their name shall be honorable before him." And it was a great wonder that the name of the poor should become honorable and lovable and worthy of proclamation — which came about only through Jesus, who made himself poor in order to enrich and honor us who are poor; Second Corinthians eight: "You know the grace of our Lord Jesus Christ, that for your sake he became poor, though he was rich."
And note that he says The poor have the Gospel preached to them rather than virgins or the obedient, because poverty is the foundation of evangelical perfection. For the foundation of the city of Babylon is avarice, according to that passage of First Timothy, the last chapter: "The root of all evils is covetousness"; and "pride is the beginning of all sin," as it is said in Ecclesiasticus ten; so poverty of spirit, which includes the opposite of both, namely poverty and humility, is the foundation of evangelical perfection; it is also the consummation of the same, according to that passage of Second Corinthians eight: "Their most profound poverty abounded unto the riches of their simplicity."
And note that poverty is to be proclaimed in the Gospel and is worthy of preaching on account of ten most excellent dignities. First, on account of the understanding of one's own weakness. Lamentations three: "I am the man who sees my poverty," etc.; against which, concerning the rich man, Revelation three: "You say: I am rich and made wealthy and have need of nothing, and you know not that you are wretched," etc. Second, on account of the excellence of gratuitous virtue: Second Corinthians 8: "The most profound poverty etc."; and Genesis 41: "The Lord has made me to grow in the land of my poverty." Third, on account of the abundance of interior gladness: Isaiah 29: "The poor among men shall exult in the Holy One of Israel"; and in the Psalm: "Let the poor see and be glad; seek God, and your soul shall live." Fourth, on account of the fullness of abounding sufficiency: Tobit 5: "Our poverty was sufficient for us" etc.; and again Proverbs 12: "Better is a poor man who suffices for himself than one who boasts and lacks bread"; on the contrary, Sirach 14: "The eye of the covetous is insatiable." Fifth, on account of the safeguard of heavenly protection: Proverbs 22: "Do not do violence to the poor because he is poor, nor crush the needy at the gate, for the Lord will judge his cause and will pierce those who have pierced him"; Job 5: "He will save the needy from the sword of their mouth and the poor from the hand of the violent"; and the Psalm: "The Lord has become a refuge for the poor, a helper in due times, in tribulation."
Sixth, on account of the good pleasure of divine acceptance: Isaiah, the last chapter: "Upon whom shall I look but upon the poor little one" etc.; and in the Psalm: "His eyes look upon the poor"; and Sirach 11: "There is a man who is feeble"; "and abounding in poverty, and the eye of God has looked upon him for good and has raised him up from his lowliness." Seventh, on account of the condescension of paternal piety: the Psalm: "This poor man cried out, and the Lord heard him"; again: "Because of the misery of the destitute and the groaning of the poor, now I will arise"; and again: "He will spare the poor and the needy." Eighth, on account of the eminence of judicial authority: Job 36: "He does not save the wicked, and he grants judgment to the poor"; Matthew 19: "You who have left all things shall sit upon thrones" etc. Ninth, on account of the evidence of proven perfection: Isaiah 48: "I have chosen you in the furnace of poverty"; and Revelation 2: "I know your tribulation and your poverty, but you are blasphemed by those who say they are Jews and are not, but are the synagogue of Satan" etc. Tenth, on account of the excellence of royal preeminence: James 2: "Has not God chosen the poor of this world as heirs of the kingdom which God has promised to those who love him?" Matthew 5: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." — If therefore the class of the poor is the most despised and the class of the rich the most exalted, it is a most excellent miracle that the poor are evangelized as kings.
Commentary on Luke, Chapter 7Here see I pray the beautiful art of the Saviour's management. For He does not simply say, I am; though had He so spoken, it would have been true: but He rather leads them to the proof given by the works themselves, in order that having accepted faith in Him on good grounds, and being furnished with knowledge from what had been done, they might so return to him who sent them. "For go, He says, tell John the things that ye have seen and heard." For ye have heard indeed, He says, that I have raised the dead by the all-powerful word, and by the touch of the hand: ye have seen also, while ye yourselves stood by, that those things that were spoken of old time by the holy prophets are accomplished: the blind see, the lame walk, the lepers are cleansed, and the dumb hear, and the dead arise, and the poor are preached unto. All these things the blessed prophets had before announced, as about in due time to be wrought by My hands. If then I bring to pass those things that were prophecied long before, and ye are yourselves spectators of them, return and tell those things which ye have seen with your own eyes accomplished by My might and ability, and which at various times the blessed prophets foretold.
Commentary on the Gospel of Luke, Sermon 37He said not positively to them I am he, but rather leads them to the certainty of the fact, in order that receiving their faith in Him, with their reason agreeing thereto, they might return to him who sent them. Hence He made not answer to the words, but to the intention of him who sent them; as it follows, And Jesus answering said unto them, Go your way, and tell John what things you have seen and heard: as if He said, Go and tell John the things which ye have heard indeed through the Prophets, but have seen accomplished by Me. For He was then performing those things which the Prophets prophesied He would do; that is of which it is added, For the blind see, the lame walk.
Catena Aurea by AquinasOr else, He wished by this to show that whatever was passing in their hearts, could not be hid from His sight. For they were those who were offended at Him.
Catena Aurea by AquinasChrist would work miracles and teach as soon as he came to well-known sections of his own country, and this had been foretold.Isaiah went on to tell of other marvels and showed how Christ cured the lame, and how he made the blind to see and the mute to speak. "Then the eyes of the blind shall be opened, and the ears of the deaf unstopped." After that he spoke of the other marvels: "Then shall the lame man leap like a hart, and the tongue of the dumb sing for joy." This did not happen until his coming.
DEMONSTRATION AGAINST THE PAGANS 8-9These are also the words of Elias, saying, The Lord himself shall come and save us. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart. (Isa. 35:4-6.)
Catena Aurea by AquinasAnd blessed is he, whosoever shall not be offended in me.
καὶ μακάριός ἐστιν ὃς ἐὰν μὴ σκανδαλισθῇ ἐν ἐμοί.
и҆ бл҃же́нъ є҆́сть, и҆́же а҆́ще не соблазни́тсѧ ѡ҆ мнѣ̀.
But still these are but slight examples of the testimony to the Lord. The full assurance of faith is the cross of the Lord, His death and burial. Hence He adds, And blessed is he who shall not be offended in me. For the cross may cause offence, even to the elect. But there is no greater testimony than this of a divine person. For there is nothing which seems to be more surpassing the nature of man than that one should offer Himself for the whole world.
Catena Aurea by Aquinas"And blessed is he who does not take offense at me." He reprimands John's messengers, who did not believe He was the Christ, for their scandal of unbelief, and He explains to John what he had asked, that God brings salvation, and the Lord delivers from death (Psalm 67). For, when so many signs and mighty deeds have been seen, no one could take offense but rather marvel. Yet the mind of the unfaithful bore a great scandal when they saw Him die even after so many miracles. So what does it mean to say: "Blessed is he who does not take offense at me," except to openly indicate the rejection of His death and humility? As if He were plainly stating: "Indeed, I do wondrous things, but I do not disdain to endure contempt. Therefore, since I follow in death, it is greatly necessary for people to be cautious, lest they despise in me the death they revere in signs."
On the Gospel of LukeFinally, however, he responds to every one who contradicts, suppressing rash judgments, which cast men headlong into various scandals. On account of which he adds: And blessed is he who shall not be scandalized in me, that is, who shall not have judged me to be a mere man and not God, in consideration of the weakness assumed: which indeed was very difficult, nay impossible, for one who did not believe: whence First Corinthians 1: "We preach Christ crucified, to the Jews indeed a scandal, but to the Gentiles foolishness." But some were scandalized on account of weakness, as were the disciples: Matthew 26: "You will all suffer scandal in me this night"; but some from malice, as the scribes and Pharisees, according to that of Matthew 15: "Do you know that the Pharisees, when they heard this word, were scandalized?" Whence this is a general instruction for all who wish to know Christ, that on account of the infirmities which he suffered, they should not fall into scandal, according to that of Isaiah 8: "Sanctify the Lord of hosts himself, and he shall be to you for sanctification; but for a stone of stumbling and for a rock of scandal to the two houses of Israel, and for a ruin to the inhabitants of Jerusalem." And therefore he rightly calls such a one blessed, because he avoids the danger of error and arrives at the light of truth, as Peter, to whom it is said in Matthew 16: "Blessed are you, Simon Bar-Jona, for flesh and blood has not revealed it to you," etc.
Commentary on Luke, Chapter 7"And blessed is he who is not offended in me!" The Jews were indeed offended, either as not knowing the depth of the mystery or because they did not seek to know the mystery. Every part of the inspired Scripture announced beforehand that the Word of God would humble himself to emptiness and be seen on earth. This plainly refers to when he was as we are and would justify by faith every thing under heaven. Although Scripture prophesied all this, they stumbled against him, struck against the rock of offense, fell, and were ground to powder. Although they plainly saw him clothed with unspeakable dignity and surpassing glory, by means of the wondrous deeds he performed, they threw stones at him and said, "Why do you, being a man, make yourself God?" In answer to these things Christ rebuked the immeasurable infirmity of their intellect and said, "If I do not the works of my Father, believe me not; but if I do, then though you believe not me, believe my works." Blessed is he who does not stumble against Christ, that is, he who believes him.
COMMENTARY ON LUKE, HOMILY 37But the mind of unbelievers suffered grave scandal in him when they saw him dying even after so many miracles. Hence Paul also says: "But we preach Christ crucified, to the Jews indeed a scandal, but to the Gentiles foolishness." For it seemed foolish to men that the author of life should die for mankind; and from this, man took scandal against him, from which he ought rather to have become more indebted. For God is to be honored by men all the more worthily, the more he undertook even unworthy things for mankind. What therefore does it mean to say: "Blessed is he who is not scandalized in me," except to signify openly the abjection and humility of his death? As if he were plainly saying: I indeed do wondrous things, but I do not disdain to suffer humble things. Therefore, since I follow you in dying, men must take great care not to despise in me the death, while they venerate the signs.
Forty Gospel Homilies, Homily 6And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness for to see? A reed shaken with the wind?
ἀπελθόντων δὲ τῶν μαθητῶν Ἰωάννου ἤρξατο λέγειν πρὸς τοὺς ὄχλους περὶ Ἰωάννου· τί ἐξεληλύθατε εἰς τὴν ἔρημον θεάσασθαι; κάλαμον ὑπὸ ἀνέμου σαλευόμενον;
Ѿше́дшема же ᲂу҆ченико́ма і҆ѡа́нновома, нача́тъ гл҃ати къ наро́дѡмъ ѡ҆ і҆ѡа́ннѣ: чесѡ̀ и҆зыдо́сте въ пꙋсты́ню ви́дѣти, тро́сть ли вѣ́тромъ коле́блемꙋ;
When he had forewarned the disciples of John that they should believe in the Lord's cross, as they were returning, he turned to the crowds and began to provoke the poor to virtue; so that they, exalted in heart, unstable in mind, weak in counsel, might prefer things that are beautiful but fleeting to things that are useful and eternal. But instead they should take up the cross with a humble spirit rather than extol the decorations of this world; and as if they were blessed in their poverty, willingly exchange the life of the body for immortal glory. Therefore, it is not in vain that the persona of Saint John is praised here, who, disregarding idleness, did not change the form of justice for the fear of death, but rather preferred the love of life.
'What,' he said, 'did you go out into the wilderness to see? The world seems to be compared to a desert, still uncultivated, still barren, still infertile, into which the Lord denies that we should go forth, so that we might consider the men inflated in mind and empty in internal virtue, and boasting with fragile worldly glory, as a certain example and image for us to imitate: those who are subject to the storms of this world, stirred by the unstable life, and rightly compared to a reed; in whom there is no fruit of solid righteousness; who, covered with lengthy robes, entangled with knots, resound with empty noise of their mouth, with no benefit to themselves, with frequent stumbling, internally empty, externally appearing beautiful.' We are reeds, rooted in no more stable nature. And if a light breeze of favorable success blows, we beat the nearby ones with a wandering motion: unable to support, eager to harm. Reeds love rivers, and we delight in the flowing and transient world.
Commentary on LukeHowever, if someone uproots this reed from the earth and plants it in the garden, and removes any excess, stripping off the old man with his actions, and tempers himself with the handwriting of a fast-writing scribe, it begins not to be a reed, but a pen, which imprints the precepts of celestial Scriptures in the depths of the mind, and inscribes them on the tablets of the heart. Concerning this pen, you have what is said: My tongue is the pen of a fast-writing scribe (Psalm 45:2), which some want to refer to Christ. Therefore, in one place both the word and the pen, and the scribe are read. The word, because it sprang forth from the mysterious birth of the Father: 'My heart hath uttered a good word' (Psalm xlv, 1). The pen, because the flesh of Christ expressed the line of paternal will, and fulfilled the divine commandments by the outpouring of sacred blood. The scribe, because with his pen he revealed to us the mysteries of the paternal disposition through a certain distinctness, either of the Old and New Testament, or of divinity and flesh.
Imitate this pen according to the temperament of your flesh. And dip your pen, that is, your flesh, not in ink, but in the spirit of the living God, so that what you write may be eternal. With such a pen, Paul wrote that letter, of which he said: 'You are our letter . . . written not with ink, but with the spirit of the living God' (2 Corinthians 3:2-3). Dip your flesh in the blood of Christ, as it is written: 'That your foot may be dipped in blood' (Psalm 68:24). And so, let the imprint of your soul and the step of your mind be marked with unwavering confession of the crucifixion of the Lord. Immerse your flesh in the blood of Christ, if you want to wash away vices, erase sins, and bear the death of Christ in your own flesh, as the Apostle says: Carrying about in the body the dying of Jesus Christ (II Cor. IV, 10).
Commentary on LukeNot unmeaningly then is the character of John praised there, who preferred the way of righteousness to the love of life, and swerved not through fear of death. For this world seems to be compared to a desert, into which, as yet barren and uncultivated, the Lord says we must not so enter as to regard men puffed up with a fleshly mind, and devoid of inward virtue, and vaunting themselves in the heights of frail worldly glory, as a kind of example and model for our imitation. And such being exposed to the storms of this world, and tossed to and fro by a restless life, are rightly compared to a reed.
Catena Aurea by Aquinas(Simeon) Now these things were spoken by our Lord after the departure of John's disciples, for He would not utter the praises of the Baptist while they were present, lest His words should be counted as those of a flatterer.
Catena Aurea by AquinasAnd when John's messengers had departed, He began to speak to the crowds about John. Because the surrounding crowd did not understand the mystery of the question and thought that John doubted Christ, whom he had pointed out, to clarify that John had not questioned for his own sake but for his disciples, He added to John's praise.
On the Gospel of LukeWhy did you go out into the desert? To see a reed shaken by the wind? He indicated this, not by asserting, but by denying. For a reed is, immediately upon being touched by the air, bent to one side. And what is designated by the reed if not a carnal mind, which, as soon as it is touched by favor or reproach, inclines to any direction? For if an aura of favor blows from a human mouth, it is glad, is exalted, and bends itself entirely to the grace. But if the wind of detraction bursts forth from where the breeze of praise was coming, immediately it inclines this as if to the other side to the force of fury. But John was not a reed shaken by the wind, for neither did favor make him gentle, nor did anyone's anger make him harsh; neither did he know how to be elevated by prosperity nor to be inclined by adversity.
On the Gospel of LukeBut why did you go out to see? A man dressed in soft garments? Behold, those who are in precious clothing and in luxury are in the houses of kings. For John is described as having been clothed in camel's hair. Therefore, he says, not those who endure hardships for God but those who avoid hardships and give themselves only to exterior things, seeking the softness and pleasure of the present life, do not fight for the heavenly kingdom but for the earthly one. Let no one, therefore, think that there is no sin in luxury and pursuit of clothing because if this were not a fault, by no means would the Lord have praised John for the roughness of his clothing. Although this, that John was said not to be dressed in soft garments, can be understood differently through symbolic interpretation. For he was not dressed in soft garments because he did not indulge the life of sinners with gentleness but rebuked them with the vigor of harsh invective, saying: "Brood of vipers, who warned you to flee from the wrath to come?" (Luke III).
On the Gospel of LukeBut why did you go out to see? A prophet? Yes, I tell you, and more than a prophet. For the role of a prophet is to tell what is to come, not also to reveal it. Therefore John is more than a prophet, because he not only foretold by running before Him but also announced by showing Him.
On the Gospel of LukeAnd when they had departed etc. Above he confirmed the testimony of John through the evidence of truth in himself; here secondly he confirms it through the evidence of virtue in John who testified. Moreover, the prerogative of virtue is shown to have been fourfold in John: first, namely, as regards the merit of life; second, as regards the office of teaching; third, as regards the gift of grace; fourth, as regards the proclamation of renown. As regards the first, it should be noted that the merit of life is commended in John in two ways: first, as regards constancy in the face of difficulties; second, as regards abstinence in respect of pleasurable things.
There is therefore first introduced a commendation of the constancy of John in the absence of the disciples: on account of which he says: And when the messengers of John had departed, having obtained the resolution of the question, returning as good messengers to him by whom they had been sent: concerning whom Job thirty-eight says: "Will you send forth lightnings, and will they go, and returning say to you: We are here?" In their absence John ought to be praised, so that the praise may be shown to be true, not adulatory: therefore it is said: He began to speak about John to the crowds: he began indeed to praise him to the crowds, lest John should seem to have sent his disciples to Christ out of doubt.
Therefore he begins to commend him for constancy: What did you go out into the desert to see? A reed shaken by the wind? As if to say: John is not like a reed, so as to tremble and be shaken by any impulse, but strong and fixed in faith and in all goodness: according to what James one says: "Let him ask in faith, nothing wavering: for he who wavers is like a wave of the sea, which is moved and carried about by the wind." "But a double-minded man is inconstant in all his ways." Such truly is a reed, but John was not such, since he was most holy, since it is said in Ecclesiasticus twenty-seven: "A holy man remains in wisdom like the sun: for a fool is changed like the moon." Such are all the Saints, according to that passage in Ephesians four: "Let us not be little children, tossed about and carried around by every wind of doctrine in the wickedness of men." Therefore Paul entreated in Second Thessalonians two: "We beseech you, brethren, by the coming of our Lord Jesus Christ, that you be not quickly moved from your understanding." But whoever wishes to attain this constancy must leave the world and go out to John in the desert, according to what is said in First Maccabees two: "Mattathias cried out with a loud voice: Everyone who has zeal for the Law, let him go out after me"; and it follows that "many went out into the desert."
Commentary on Luke, Chapter 7(ubi sup.) The Lord, knowing the secrets of men, foresaw that some would say, If until now John is ignorant of Jesus, how did lie show Him to us, saying, Behold the Lamb of God, which taketh away the sins of the world? To quench therefore this feeling which had taken possession of them, He prevented the injury which might arise from the offence, as it follows, And when the messengers of John were departed, he began to speak unto the people concerning John, what went ye out for to see? A reed shaken in the wind? As if He said, Ye marvelled at John the Baptist, and oftentimes came to see him, passing over long journeys in the desert; surely in vain, if you think him so fickle as to be like a reed bending down whichever way the wind moves it. For such he appeal's to be, who lightly avows his ignorance of the things which he knows.
Catena Aurea by AquinasBut after John's disciples were dismissed, let us hear what He says to the crowds about the same John: "What did you go out into the desert to see? A reed shaken by the wind?" This He clearly brought forth not by affirming, but by denying. For a reed, as soon as a breeze touches it, bends to the other side. And what is signified by the reed but a carnal mind? Which, as soon as it is touched by favor or detraction, immediately inclines to either side. For if a breeze of favor blows from human lips, it rejoices, is lifted up, and bends itself entirely, as it were, toward grace. But if from the same place whence the breeze of praise was coming, a wind of detraction bursts forth, it immediately inclines him, as it were, to the other side, toward the violence of fury. But John was not a reed shaken by the wind, because neither did flattery make him gentle, nor did anyone's detraction make him harsh with anger. Neither did prosperity know how to lift him up, nor adversity to cast him down. Therefore John was not a reed shaken by the wind, whom no change of circumstances bent from the uprightness of his position. Let us learn therefore, dearest brothers, not to be a reed shaken by the wind; let us make firm our mind placed amid the breezes of tongues, let the posture of our mind stand unbending. Let no detraction provoke us to anger, and let no favor incline us to the relaxation of useless grace. Let not prosperity lift us up, nor adversity disturb us, so that we who are fixed in the solidity of faith may in no way be moved by the changeableness of passing things.
Forty Gospel Homilies, Homily 6John was also greatest among those that are born of women because he prophesied from the very womb of his mother, and though in darkness, was not ignorant of the light which had already come.
(Hom. 37. in Matt.) By each of these sayings He shows John to be neither naturally nor easily shaken or diverted from any purpose.
Catena Aurea by Aquinas(non occ.) But you went not out into the desert, (where there is no pleasantness,) leaving your cities, except as caring for this man.
Catena Aurea by AquinasBut what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings' courts.
ἀλλὰ τί ἐξεληλύθατε ἰδεῖν; ἄνθρωπον ἐν μαλακοῖς ἱματίοις ἠμφιεσμένον; ἰδοὺ οἱ ἐν ἱματισμῷ ἐνδόξῳ καὶ τρυφῇ ὑπάρχοντες ἐν τοῖς βασιλείοις εἰσίν.
Но чесѡ̀ и҆зыдо́сте ви́дѣти; человѣ́ка ли въ мѧ̑гки ри̑зы ѡ҆дѣ́ѧна; Сѐ, и҆̀же во ѻ҆де́жди сла́внѣй и҆ пи́щи сꙋ́щїи, во ца́рствїи {во дво́рѣхъ ца́рскихъ} сꙋ́ть.
And although very many become effeminate by the use of softer garments, yet here other garments seem to be meant, namely, our mortal bodies, by which our souls are clothed. Again, luxurious acts and habits are soft garments, but those whose languid limbs are wasted away in luxuries are shut out of the kingdom of heaven, whom the rulers of this world and of darkness have taken captive. For these are the kings who exercise tyranny over those who are their fellows in their own works.
Catena Aurea by Aquinas(ubi sup.) We have also an infallible testimony to John's way of life in his manner of clothing, and his imprisonment, into which he never would have been cast had he known how to court princes; as it follows, But what went ye out for to see? A man clothed with soft raiment? Behold they who are gorgeously apparelled, and live delicately, are in kings' houses. By being clothed with soft raiment, he signifies men who live luxuriously.
Catena Aurea by AquinasSecondly, there is added the commendation of John's abstinence with respect to pleasurable things; on account of which he says: But what did you go out to see? that is, to consider: A man clothed in soft garments? as if to say: no. For John, most holy, was a stranger to all softness of carnality, as is said in Matthew 3: "Now John had a garment of camel's hair, and his food was locusts." He was truly of the number of evangelical men, in whose person it is said in 1 Timothy 6: "Having food and wherewith to be covered, let us be content with these"; wherewith to be covered he says, not: wherewith to be adorned. Bernard to Eugenius: "The Apostles were mighty in battle, not soft in silk; and if you are a son of the Apostles and Prophets, do you likewise." But whoever wishes to do this must forsake the world and go out into the desert with John. — On account of which he adds: Behold, those who are in costly apparel and in delicacies are in the houses of kings: as if to say: costly apparel and a luxurious life belong to worldly men, not to spiritual men and Christians. Whence in 1 Peter 3 it is said of women: "Whose adorning let it not be the outward plaiting of the hair, or the wearing of gold and silver, or the putting on of apparel." On which Gregory says: "Let no one think that there is no sin in the wearing of costly garments. Consider what fault it is that even men should desire that from which the pastor of the Church took care to prohibit even women." For costly garments of this kind are carnal and luxurious, but in delicacies the spiritual life is imperiled; whence 1 Timothy 5: "The widow who lives in delicacies is dead while living"; Jeremiah 31: "How long will you be dissolved in delicacies, O wandering daughter"? Moreover, costly and luxurious garments of this kind are customarily an occasion of vainglory; and therefore he adds: They are in the houses of kings: concerning which Sirach 11: "Never glory in clothing, nor exalt yourself in the day of your honor."
Commentary on Luke, Chapter 7Accordingly, deriding those who are clothed in luxurious garments, He says in the Gospel: "Lo, they who live in gorgeous apparel and luxury are in earthly palaces." He says in perishable palaces, where are love of display, love of popularity, and flattery and deceit. But those that wait at the court of heaven around the King of all, are sanctified in the immortal vesture of the Spirit, that is, the flesh, and so put on incorruptibility.
The Instructor Book 2(ubi sup.) How then could a religious strictness, so great that it subdued to itself all fleshly lusts, sink down to such ignorance, except from a frivolity of mind, which is not fostered by austerities, but by worldly delights. If then ye imitate John, as one who cared not for pleasure, award him also the strength of mind, which befits his continence. But if strictness no more tends to this than a life of luxury, why do you, not respecting those who live delicately, admire the inhabitant of the desert, and his wretched garment of camel's hair.
Catena Aurea by AquinasBut still more is added about the description of him: "But what did you go out into the desert to see? A man clothed in soft garments? Behold, those who are clothed in soft garments are in the houses of kings." For John is described as having been clothed in woven camel's hair. And what does it mean to say, "Behold, those who are clothed in soft garments are in the houses of kings," except to demonstrate by a clear statement that those who flee from enduring hardships for God do not serve the heavenly King but an earthly one, but rather, devoted only to external things, they seek the softness and pleasure of the present life? Therefore let no one think that there is no sin in the extravagance and pursuit of clothing, because if this were not a fault, the Lord would in no way have praised John for the roughness of his garment. If this were not a fault, the apostle Peter would never have restrained women through his epistle from the desire for costly garments, saying: "Not in costly apparel." Consider, therefore, what a fault it is for men also to desire that from which the pastor of the Church took care to prohibit even women.
Although what is said about John not being clothed in soft garments can also be understood in another way through its symbolic meaning. For he was not clothed in soft garments because he did not nurture the life of sinners with flatteries, but rebuked them with the force of harsh denunciation, saying: "Brood of vipers, who has shown you how to flee from the wrath to come?" Hence it is also said through Solomon: "The words of the wise are like goads, and like nails driven deep." For the words of the wise are compared to nails and goads because they do not know how to caress the faults of sinners, but to pierce them.
Forty Gospel Homilies, Homily 6(Hom. 29. in ep. ad Heb.) But a soft garment relaxes the austerity of the soul; and if worn by a hard and rigorous body, soon, by such effeminacy, makes it frail and delicate. But when the body becomes softer, the soul must also share the injury; for generally its workings correspond with the conditions of the body.
Catena Aurea by AquinasThat Lord walked in humility and obscurity, with no definite home: for "the Son of man," said He, "hath not where to lay His head; " unadorned in dress, for else He had not said, "Behold, they who are clad in soft raiment are in kings' houses: " in short, inglorious in countenance and aspect, just as Isaiah withal had fore-announced.
On IdolatryFor whether He speaks of any "least person" by reason of his humble position, or of Himself, as being thought to be less than John-since all were running into the wilderness after John rather than after Christ ("What went ye out into the wilderness to see? " )-the Creator has equal right to claim as His own both John, greater than any born of women, and Christ, or every "least person in the kingdom of heaven," who was destined to be greater than John in that kingdom, although equally pertaining to the Creator, and who would be so much greater than the prophet, because he would not have been offended at Christ, an infirmity which then lessened the greatness of John.
Against Marcion Book IVBut "what manner of man is this? for He commandeth even the winds and water!" Of course He is the new master and proprietor of the elements, now that the Creator is deposed, and excluded from their possession! Nothing of the kind.
Against Marcion Book IVBut what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet.
ἀλλὰ τί ἐξεληλύθατε ἰδεῖν; προφήτην; ναὶ λέγω ὑμῖν, καὶ περισσότερον προφήτου.
Но чесѡ̀ и҆зыдо́сте ви́дѣти; прⷪ҇ро́ка ли; Є҆́й, гл҃ю ва́мъ, и҆ ли́шше прⷪ҇ро́ка.
Indeed, greater than a prophet (or more than a prophet) was he in whom the prophets terminate; for many desired to see Him whom he saw, whom he baptized.
Catena Aurea by AquinasBut what did you go out to see? After the Savior commended John with respect to the merit of his life, here he commends him with respect to the office of teaching, and in right order, because a good life ought to come before authoritative teaching. Moreover, the office of teaching is commended in John in two ways, namely with respect to clarity in knowing and with respect to authority in teaching, which two things render the office of a teacher perfect.
First, therefore, as regards limpidity in knowing the divine mystery, it is said: But what did you go out to see? A Prophet? to whom, namely, the Lord reveals future things, according to that passage in Amos 3: "For the Lord God does nothing without first revealing His secret to His servants the Prophets." But to this one He not only foretold future things, but also showed Himself in present reality; and therefore He adds: Yes, I say to you, and more than a Prophet. Concerning whom Ambrose says: "Because many desired to see Him whom this one prophesied, whom this one beheld, whom this one baptized"; therefore, by pointing out Christ with his finger and seeing Him with his eye, he was more excellent and more blessed than the other Prophets, according to that passage below in chapter 10: "Blessed are the eyes that see what you see. For I say to you that many Prophets and kings wished to see what you see, and did not see it." And therefore, because his office was more excellent than that of the Prophets, the Baptist, in John 1, when the Pharisees asked: "Are you the Prophet?" answers: "I am not, but the voice of one crying in the wilderness." Nor is there any contradiction, but rather harmony, because a prophet foretells future and absent things, but a voice makes manifest things present.
Commentary on Luke, Chapter 7"What then did you go out to see?" Perhaps you say, "A prophet." Yes, I agree. He is a saint and a prophet. He even surpasses the dignity of a prophet.
COMMENTARY ON LUKE, HOMILY 38(ubi sup.) But perhaps it does not concern us to excuse John upon this ground, for you confess that he is worthy of imitation, hence He adds, But what went ye out for to see? A prophet? Verily I say unto you, more than a prophet. For the prophets foretold that Christ would come, but John not only foretold that He would come, but also declared Him to be present, saying, Behold the Lamb of God.
Catena Aurea by AquinasBut what went you out into the desert to see? A prophet? Yes, I say to you, and more than a prophet. For the office of a prophet is to foretell things to come, not also to show them. John therefore is more than a prophet, because the one whom he had prophesied by going before, he also pointed out by showing. But since he is denied to be a reed shaken by the wind, since he is said not to be clothed in soft garments, since the name of prophet is declared to be inadequate for him, let us now hear what may worthily be said of him.
Forty Gospel Homilies, Homily 6(ubi sup.) The voice of the Lord is indeed sufficient to bear testimony to John's pre-eminence among men. But any one will find the real facts of the case confirming the same, by considering his food, his manner of life, the loftiness of his mind. For he dwelt on earth as one who had come down from heaven, casting no care upon his body, his mind raised up to heaven, and united to God alone, taking no thought for worldly things; his conversation grave and gentle, for with the Jewish people he dealt honestly and zealously, with the king boldly, with his own disciples mildly. He did nothing idle or trifling, but all things becomingly.
Catena Aurea by AquinasFar greater still is his perverseness when, not being the Christ of John, he yet bestows on John his testimony, affirming him to be a prophet, nay more, his messenger, applying to him the Scripture, "Behold, I send my messenger before thy face, which shall prepare thy way before thee." He graciously adduced the prophecy in the superior sense of the alternative mentioned by the perplexed John, in order that, by affirming that His own precursor was already come in the person of John, He might quench the doubt which lurked in his question: "Art thou He that, should come, or look we for another? "Now that the forerunner had fulfilled his mission, and the way of the Lord was prepared, He ought now to be acknowledged as that (Christ) for whom the forerunner had made ready the way.
Against Marcion Book IVTurning now to the law, which is properly ours-that is, to the Gospel-by what kind of examples are we met, until we come to definite dogmas? Behold, there immediately present themselves to us, on the threshold as it were, the two priestesses of Christian sanctity, Monogamy and Continence: one modest, in Zechariah the priest; one absolute, in John the forerunner: one appeasing God; one preaching Christ: one proclaiming a perfect priest; one exhibiting "more than a prophet," -him, namely, who has not only preached or personally pointed out, but even baptized Christ.
On MonogamyThis is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.
οὗτός ἐστι περὶ οὗ γέγραπται, ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου·
Се́й (бо) є҆́сть, ѡ҆ не́мже пи́сано є҆́сть: сѐ, а҆́зъ послю̀ а҆́гг҃ла моего̀ пред̾ лице́мъ твои́мъ, и҆́же ᲂу҆стро́итъ пꙋ́ть тво́й пред̾ тобо́ю.
But he prepared the way of the Lord not only in the order of birth according to the flesh, and as the messenger of faith, but also as the forerunner of His glorious passion. Hence it follows, Who shall prepare thy way before thee.
Catena Aurea by Aquinas(ubi sup.) But by the words which follow, Before thy face, he signifies nearness of time, for John appeared to men close to the coming of Christ. Wherefore must he indeed be considered more than a prophet, for those also who in battle fight close to the sides of kings, are their most distinguished and greatest friends.
Catena Aurea by AquinasThis is he of whom it is written, "Behold, I send my messenger before your face, who shall prepare your way before you." What is called angel in Greek, is called messenger in Latin. Therefore rightly, he who is sent to announce the divine judge is called an angel, so that he maintains the dignity in name which he fulfills in deed. Indeed it is a high name, but the life does not fall short of the name. But also all who are rated by the name of priesthood are called angels, the prophet attesting, who says: "The lips of a priest shall keep knowledge, and they shall seek the law at his mouth, for he is the angel of the Lord of hosts" (Malachi II). And indeed every one of the faithful, as much as he is able, as much as he receives the infusion of supernal grace, if he calls back his neighbor from wickedness, if he takes care to exhort to good works, if he announces the eternal kingdom or punishment to the erring, when he expends the words of holy announcement, he indeed becomes an angel.
On the Gospel of LukeSecond, as regards authority in teaching through divine mandate, it is said: This is he of whom it is written, namely in Malachi 3, where the Father speaks to the Son: "Behold, I send my angel," that is, my authoritative messenger, John, who is called an angel not by simplicity of nature but by the authority of his teaching, according to that passage in Malachi 2: "The lips of the priest shall guard knowledge, and they shall seek the law from his mouth, because he is the angel of the Lord of hosts." John is therefore called a messenger in the manner of an Angel because, just as the Angels "see the face of the Father" in the Godhead, so he himself saw the face of Christ and pointed Him out in the flesh. — On account of which He adds: Before your face, that is, your appearance in the flesh, concerning which it is said in the Psalm: "Show us your face, and we shall be saved." This face Isaiah desired in the person of the Fathers, in chapter 64: "Would that you would rend the heavens and come down; the mountains would melt before your face." — And because they were not prepared to receive that face unless they were forewarned, therefore it is said: Who has prepared your way before you, namely by being born, by living among men, by baptizing, by preaching. For in all these ways he was joined to Christ, as a voice to a word. Therefore it was rightly said of him in Isaiah 40, and taken up above in chapter 3 and in John 1: "I am the voice of one crying in the wilderness: Prepare the way of the Lord"; so that that passage in Isaiah 35 may be fulfilled: "There shall be for you a straight way, so that fools may not err along it."
Commentary on Luke, Chapter 7Not only did he announce before that I am coming but pointed me out close at hand, saying, "Behold the Lamb of God that bears the sin of the world." The prophet's voice testified of him as the one who was sent before my face to prepare the way before me.
COMMENTARY ON LUKE, HOMILY 38(ubi sup.) Having then described his character by the place where he dwelt, by his clothing, and from the crowds who went to see him, He introduces the testimony of the prophet, saying, This is he of whom it is written, Behold, I send my angel. (Mal. 3:1.)
Catena Aurea by AquinasThere follows: This is he of whom it is written: Behold, I send my angel before your face, who will prepare your way before you. For what is called angelus in Greek is called nuntius (messenger) in Latin. Rightly therefore he who is sent to announce the heavenly judge is called an angel, that he may preserve in his name the dignity which he fulfills in his work. It is indeed a lofty name, but his life is not inferior to his name.
Beloved brothers, let us not say it to our judgment, since all who are designated by the name of priest are called angels, as the prophet attests when he says: "The lips of the priest guard knowledge, and they seek the law from his mouth, because he is the angel of the Lord of hosts." But you too, if you wish, can merit the loftiness of this name. For each one of you, insofar as he is able, insofar as he has received the grace of heavenly inspiration, if he calls back his neighbor from wickedness, if he takes care to exhort him to do good, if he proclaims the eternal kingdom or punishment to one who errs, when he bestows the words of holy proclamation, he surely becomes an angel. And let no one say: "I am not sufficient to admonish, I am not fit to exhort." Offer what you can, lest what you received and kept badly be demanded of you in torments. For he who studied to hide his talent rather than to spend it had received no more than one talent. And we know that in the tabernacle of God not only bowls but also, by the Lord's command, cups were made. By bowls, indeed, abundant teaching is designated; by cups, however, small and limited knowledge. One person, full of the teaching of truth, intoxicates the minds of his hearers. By what he says, therefore, he surely offers a bowl. Another cannot fully express what he perceives, but because he proclaims it in some way, he surely offers a taste through a cup. Therefore, placed in God's tabernacle, that is, in the holy Church, if you cannot minister bowls through the wisdom of teaching, give to your neighbors cups of a good word insofar as you are able according to divine generosity. Insofar as you perceive yourselves to have progressed, draw others along with you; desire to have companions on the way to God. If any of you, brothers, goes to the forum or perhaps to the baths, he invites someone he sees to be idle to come with him. Let that same earthly activity of yours be fitting for you, and if you are heading toward God, take care not to come to him alone. For thus it is written: "Let him who hears say: Come"; so that he who has already received in his heart the voice of heavenly love may also give forth to his neighbors the voice of exhortation. And perhaps he does not have bread to offer alms to the needy; but he who has a tongue has something greater to give. For it is more to restore with the food of the word a mind that will live forever than to satisfy with earthly bread the belly of flesh that will die. Therefore, brothers, do not withhold from your neighbors the alms of the word. I admonish you together with myself that we refrain from idle speech, that we avoid speaking uselessly. Insofar as we are able to restrain our tongue, let not words flow away into the wind, since the Judge says: "Every idle word that men have spoken, they will render an account of it on the day of judgment." An idle word is one that lacks either the usefulness of righteousness or the reason of just necessity. Therefore turn idle conversations to the pursuit of edification: consider how swiftly the times of this life flee away; attend to how strictly the Judge comes. Place him before the eyes of your heart; make him known to the minds of your neighbors; so that insofar as your strength allows, if you do not neglect to proclaim him, you may be worthy to be called angels by him along with John.
Forty Gospel Homilies, Homily 6Now He called him an "angel," on account of the magnitude of the mighty deeds which he was to achieve (which mighty deeds Joshua the son of Nun did, and you yourselves read), and on account of his office of prophet announcing (to wit) the divine will; just as withal the Spirit, speaking in the person of the Father, calls the forerunner of Christ, John, a future "angel," through the prophet: "Behold, I send mine angel before Thy"-that is, Christ's-"face, who shall prepare Thy way before Thee." Nor is it a novel practice to the Holy Spirit to call those "angels" whom God has appointed as ministers of His power.
An Answer to the JewsHe calls a man an angel, not because he was by nature an angel, for he was by nature a man, but because he exercised the office of an angel, in heralding the advent of Christ.
Catena Aurea by AquinasFor I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he.
λέγω γὰρ ὑμῖν, μείζων ἐν γεννητοῖς γυναικῶν προφήτης Ἰωάννου τοῦ βαπτιστοῦ οὐδείς ἐστιν· ὁ δὲ μικρότερος ἐν τῇ βασιλείᾳ τοῦ Θεοῦ μείζων αὐτοῦ ἐστι.
Гл҃ю бо ва́мъ: бо́лїй въ рожде́нныхъ жена́ми прⷪ҇ро́ка і҆ѡа́нна крⷭ҇ти́телѧ никто́же є҆́сть: мні́й же во црⷭ҇твїи бж҃їи бо́лїй є҆гѡ̀ є҆́сть.
But is not even He greater, of whom Moses said: 'The Lord thy God will raise up unto thee a Prophet' (Deut. xviii, 15)? And of whom it is said: 'And every soul which will not hear that Prophet shall be destroyed from the people' (ibid., 19)? If, then, Christ is a prophet, how is He greater than all? Do we deny that Christ is a prophet? Nay, we confess Him to be the Lord of the prophets. But I assert that John is a prophet, and I say that he is greater than all, but only among them that are born of women, not among those that are born of a virgin. For indeed he was greater than those with whom he could be equal by the lot of birth. That nature is different from this, and cannot be compared with human generations. There can be no comparison between man and God; each person is preferred to their own. In fact, to such an extent could there be no comparison between John and the Son of God; that he is even considered inferior to the angels.
Commentary on LukeBut if Christ also is a prophet, how is this man greater than all. But it is said, among those born of woman, not of a virgin. For He was greater than those, whose equal he might be in way of birth, as it follows, For I say unto you, of those that are born of woman, there is not a greater prophet than John the Baptist.
Lastly, so impossible is it that there should be any comparison between John and the Son of God, that he is counted even below the angels; as it follows, But he that is least in the kingdom of God, is greater than he.
For He is of another nature, which bears not comparison with human kind. For there can be no comparing of God with men.
Catena Aurea by AquinasFor I say to you: Among those born of women there is no greater prophet than John the Baptist. Among those born of women, he says. Therefore he is preferred to those men who are born of women and from the intercourse of a man, and not to the one who is born of a Virgin and the Holy Spirit. Although in judgment he preferred John to all other prophets and patriarchs, and to all men, yet he equated the others to John. For it does not immediately follow that if others are not greater than him, he is greater than others, but rather that he has equality with the other saints.
On the Gospel of LukeWhoever is least in the kingdom of God is greater than he. This sentence can be understood in two ways. Either he called the kingdom of God what we have not yet received and in which we are not yet, whence at the end he will say: 'Come, you blessed of my Father, inherit the kingdom' (Matthew XXV); and where there are so many holy angels, any one of whom, being the least, is certainly greater than any holy and just man who bears the body which is corrupt and weighs down the soul (Wisdom IX). Or, if he intends the kingdom of God to mean the Church of this time, whose children are all from the foundation of the human race to the present, as many as could have been just and holy, surely the Lord signified himself, who at the time of birth was lesser than John, but greater in the eternity of divinity and the dominion of power. Therefore, according to the former explanation, it is thus distinguished: Whoever is least in the kingdom of God. And then it is added: is greater than he. According to the latter, thus: Whoever is least, and then it is added, in the kingdom of God, is greater than he.
On the Gospel of LukeThese words may be understood in two ways. For either he called that the kingdom of God, which we have not yet received, (in which are the Angels,) and the very least among them is greater than any righteous man, who bears about a body, which weighs down the soul. Or if by the kingdom of God be meant to be understood the Church of this time, the Lord referred to Himself, who in the time of His birth came after John, but was greater in divine authority, and the power of the Lord. Moreover, according to the first explanation, the distinction is as follows, But he who is least in the kingdom of God, and then it is added, is greater than he. According to the latter, But he who is least, and then added, is greater in the kingdom of God than he.
Catena Aurea by AquinasFor I say to you: Greater etc. Here thirdly Christ commends his precursor with regard to the gift of divine grace, by which he was "great before the Lord," according to what is said above in chapter one. And since the gift of grace in John had a prerogative in degree and a measure of limitation in status: therefore he intimates these two things when he commends the gift of grace in John.
First, therefore, he commends John with regard to the prerogative of the gratuitous gift in respect of a mere man, when he says: For I say to you: Among those born of women there is no greater prophet than John the Baptist. He is not, therefore, among men in the degree of grace at the lowest or middle level; it is necessary, therefore, that he be at the highest. Whence from this it is said not only that he is great, but that he is the greatest, so that what is said of Joshua in Ecclesiasticus forty-six can be said of him: "Who was great according to his name, greatest in saving the elect of God." For because he had great grace, therefore he was called John. He was also great through the merit of his life, greater through the mastery of his teaching, greatest through the privilege of grace. However, he is not said to be greater than all, so as to be preferred above all, but that no other was greater than he; nor is this said of all universally past and future, but of those then past. Nor is it said with respect to both sexes, but only the male; whence the Virgin Mary is not included, who "was exalted above the choirs of Angels," having no pure creature superior to her nor even equal, according to that passage of Song of Songs six: "One is my dove, my perfect one, she is the only one of her mother, the chosen one of her who bore her."
Secondly, he intimates the measure of that gift with respect to the man Christ, with regard to whom he says: But he who is lesser in the kingdom of heaven is greater than he. The kingdom of heaven here he calls the Church, according to how Gregory expounds that passage of Matthew thirteen: "He will send his Angels, and they will gather out of his kingdom all scandals." The lesser in this kingdom is called the more humble; but this is Christ, of whom it is said in the Psalm: "You diminished him a little less than the Angels, with glory and honor you crowned him." For because, as is said in Philippians two, "he humbled himself, becoming obedient unto death," "the Lord gave him the name which is above every name." And thus was verified that passage of Isaiah sixty: "The least shall become a thousand, and a little one a most strong nation." And this is the divine law which he himself gave in Matthew eighteen: "Whoever shall humble himself as this little child, he is the greater in the kingdom of heaven." Thus indeed, nay rather in every way Christ humbled himself more: below in chapter twenty-two: "Who is greater, he who reclines at table, or he who serves? But I am in the midst of you as one who serves." Whence Gregory says: "Humble yourself as much as you can; Christ will still be more humble." It could nevertheless be explained concerning the Blessed, that the least of the good Angels would be greater than John for that state: for there is "a fire of charity in Zion, and a furnace in Jerusalem," Isaiah thirty-one.
Commentary on Luke, Chapter 7And how shall not the discipline of this child be perfect, which extends to all, leading as a schoolmaster us as children who are His little ones? He has stretched forth to us those hands of His that are conspicuously worthy of trust. To this child additional testimony is borne by John, "the greatest prophet among those born of women:" "Behold the Lamb of God!" For since Scripture calls the infant children lambs, it has also called Him-God the Word-who became man for our sakes, and who wished in all points to be made like to us-"the Lamb of God"-Him, namely, that is the Son of God, the child of the Father.
The Instructor Book 1There were then certain who prided themselves upon their performance of what was required by the law: the Scribes namely, and Pharisees, and others of their party; who were regarded according to their professions as exact observers of the law, and claimed on this score, that their heads should be adorned with honours. This too is the reason why they neither accepted faith in Christ, nor paid due honour to that mode of life which truly is praiseworthy and blameless: even that which is regulated by the commands of the Gospel. The purpose, therefore, of Christ the Saviour of all, was to shew them that the honours both of the religious and moral service that are by the law, were of small account, and not worthy of being attained to, or oven perhaps absolutely nothing, and unavailing for edification: while the grace that is by faith in Him is the pledge of blessings worthy of admiration, and able to adorn with incomparable honour those that possess it. Many, then, as I said, were observers of the law, and greatly puffed up on this account: they even gave out that they had attained to the perfection of all that is praiseworthy, in the exact performance of the righteousness that consisted in shadows and types. In order, then, that, as I said, He might prove that those who believe in Him are better and superior to them, and that the glories of the followers of the law are evidently but small in comparison with the evangelic mode of life, He takes him who was the best of their whole class, but nevertheless was born of woman, I mean the blessed Baptist: and having affirmed that he is a prophet, or rather above the measure of the prophets, and that among those born of women no one had arisen greater than he in righteousness, that namely, which is by the law, He declares, that he who is small, who falls short, that is, of his measure, and is inferior to him in the righteousness that is by the law, is greater than he:—not greater, in legal righteousness, but in the kingdom of God, even in faith, and the excellencies which result from faith. For faith crowns those that receive it with glories that surpass the law. And this thou learnest, and wilt thyself affirm to be the case, when thou meetest with the words of the blessed Paul: for having declared himself to be free from blame in the righteousness that is by the law, he added forthwith, "But those things that were gain unto me, those I have counted loss for Christ's sake: and do count them but dung, that I may win Christ: not having my own righteousness which is by the law, but the righteousness that is of the faith of Jesus Christ." And the Israelites he even considers deserving of great blame, thus saying: "For being ignorant of God's righteousness, that namely which is by Christ, and seeking to establish their own; even that which is by the law; they have not submitted themselves to the righteousness of God. For Christ is the completion of the law for righteousness unto every one that believeth." And again, when speaking of these things: "We, he says, who by nature are Jews, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, we also have believed in Jesus Christ, that we may be justified in Him." The being justified, therefore, by Christ, that is to say, by faith in Him, surpasses the glories of the righteousness that is by the law. For this reason the blessed Baptist is brought forward, as one who had attained the foremost place in legal righteousness, and to a praise so far incomparable. And yet even thus he is ranked as less than one who is least: "for the least, He says, is greater than he in the kingdom of God." But the kingdom of God signifies, as we affirm, the grace that is by faith, by means of which we are accounted worthy of every blessing, and of the possession of the rich gifts which come from above from God. For it frees us from all blame; and makes us to be the sons of God, partakers of the Holy Ghost, and heirs of a heavenly inheritance.
Commentary on the Gospel of Luke, Sermon 38And I bear him witness that there hath not arisen among those born of women one greater than he: but he that is least—in the life I mean according to the law—in the kingdom of God is greater than he. How and in what manner? In that the blessed John, together with as many as preceded him, was born of woman: but they who have received the faith, are no more called the sons of women, but as the wise Evangelist said, "are born of God." "For to all, he says, who received Him, that is, Christ, He gave power to become the sons of God, even to them who believe on His Name: who have been born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." For we have been born again to the adoption of the sons, "not of corruptible seed," but, as Scripture saith, "by the living and abiding Word of God." Those then who are not of corruptible seed, but, on the contrary, have been born of God, are superior to any one born of woman.
Commentary on the Gospel of Luke, Sermon 38But in a mystery, when showing the superiority of John among those that are born of women, he places in opposition something greater, namely, Himself who was born by the holy Spirit the Son of God. For the kingdom of the Lord is the Spirit of God. Although then as respects works and holiness, we may be inferior to those who attained unto the mystery of the law, whom John represents, yet through Christ we have greater things, being made partakers of the Divine nature.
Catena Aurea by Aquinas(lib. l. Ep. 33.) John was also greatest among those that are born of women, because he prophesied from the very womb of his mother, and though in darkness, was not ignorant of the light which had already come.
Catena Aurea by Aquinas(ubi sup.) For He adds this, that the abundant praise of John might not give the Jews a pretext to prefer John to Christ. But do not suppose that he spoke comparatively of His being greater than John.
Catena Aurea by AquinasAnd who of all the ancients, who were accounted worthy of the sublime and wonderful gift, was like unto John the Baptist? According to the testimony, which Christ spake concerning him, "He was the greatest of all the Prophets"; and again He said, "Verily I say unto you, among those born of women there is none greater than John the Baptist." Now let us understand and see how and what was the rule and conduct of life of this marvellous man who arrived at such greatness as this, and why he was accounted worthy of all this gift, and with what increase and with how great labours, and after what asceticism, and for how long a time he lived a solitary life away from human intercourse; and when we have seen and have understood these matters of his life, let us consider the greatness of the things which were unto him, and let us understand first of all the things which concern the will, and afterwards the things which concern grace, for until the will shewed its fruits the Spirit gave not its gift.
13 Ascetic Discourses, Discourse 9 -- Second Discourse on PovertyThat forerunner was indeed "greater than all of women born; " but for all that, He who was least in the kingdom of God was not subject to him; as if the kingdom in which the least person was greater than John belonged to one God, while John, who was greater than all of women born, belonged himself to another God.
Against Marcion Book IVAnd all the people that heard him, and the publicans, justified God, being baptized with the baptism of John.
καὶ πᾶς ὁ λαὸς ἀκούσας καὶ οἱ τελῶναι ἐδικαίωσαν τὸν Θεόν, βαπτισθέντες τὸ βάπτισμα Ἰωάννου·
И҆ всѝ лю́дїе слы́шавше и҆ мытарі́е ѡ҆правди́ша бг҃а, кре́щшесѧ креще́нїемъ і҆ѡа́нновымъ:
Therefore, God Himself is justified through baptism, as humans justify themselves by confessing their own sins, as it is written: 'Declare your iniquities, so that you may be justified' (Isaiah 43:26). He is justified in this, because He is not refuted by stubbornness, but His gift is acknowledged through His righteousness: 'The LORD is righteous, and He loves righteousness' (Psalm 11:8). Therefore, the justification of God is seen in this, that it appears not to unworthy and guilty ones, but to innocent ones made clean through washing and that His gifts have been transferred to the righteous. Let us justify the Lord, so that we may be justified by the Lord.
Commentary on LukeGod is justified by baptism, wherein men justify themselves confessing their sins. For he that sins and confesses his sin unto God, justifies God, submitting himself to Him who overcometh, and hoping for grace from Him; God therefore is justified by baptism, in which there is confession and pardon of sin.
Catena Aurea by AquinasAnd all the people, hearing this, and the tax collectors, justified God, baptized with the baptism of John. God himself is justified through baptism, as men justify themselves by confessing their own sins, as it is written: 'Declare your iniquities, that you may be justified.' And He is justified in that He is not refuted through obstinacy, but His gift is acknowledged by the justice of God. For the Lord is righteous, and He loves justices (Psalm X). Therefore, the justification of God is in this, that He appears to have transferred His gifts not to the unworthy and harmful, but to those made innocent and just through purification. David also says: 'Against you only have I sinned, and done what is evil in your sight, so that you may be justified in your words and prevail when you are judged' (Psalm L). Therefore he who sins and confesses his sin to God justifies God, yielding to Him who prevails, and hoping for grace from Him. In baptism, therefore, God is justified, in which there is both confession and forgiveness of sins.
On the Gospel of LukeAnd all the people hearing etc. Here fourthly, so that nothing may be lacking to the commendation of John, he is commended by the Lord with respect to the proclamation of his fame. And since the fame of the good is salutary to the elect and pernicious to the reprobate, according to that passage of Second Corinthians two: "We are the good odor of Christ unto God, in those who are saved and in those who perish: to some indeed the odor of death unto death, to others the odor of life unto life"; therefore he commends in a twofold manner the proclamation of fame in John: first by showing it salutary to believers, second deadly to despisers. For to the first John appeared praiseworthy, but to the second contemptible: the first were humble and the second proud.
First therefore he introduces the commendation of John from the humble who assented, when he says: And all the people hearing, namely John preaching, justified God, that is, declared Him to be just, showing themselves to be unjust, confessing their sins, according to that passage of the Psalm: "That you may be justified in your words and may overcome when you are judged." For the sinner, when he confesses his sin, declares God just and justifies himself, according to that passage of Isaiah forty-three: "Tell, if you have anything, that you may be justified"; another translation: "Declare you first your iniquities, that you may be justified." And in this manner the publicans and sinners did, hearing John, according to that passage of Matthew three: "All Jerusalem went out to him, and all Judea, and all the region around the Jordan, to be baptized by him, confessing their sins." For these two things are required for the justification of sinners, namely penance and baptism. — And therefore he adds: Having been baptized with the baptism of John: above in chapter three: "And the publicans also came to be baptized," seeking from him what they should do: whence by sign and word they approved John as an angel of God and held his name in glory. Whence when the Lord asked of the Pharisees in Matthew twenty-one: "The baptism of John, whence was it, from heaven or from men?" they said among themselves: "If we say: From heaven, he will say to us: Why then did you not believe him? But if we say: From men, we fear the crowd: for all held John as a Prophet." And therefore it is added: "The publicans and harlots shall go before you into the kingdom of heaven."
Commentary on Luke, Chapter 7There was perchance a sort of game among the Jewish children, something of this kind. A troop of youths was divided into two parts: who, making sport of the confusion in the world, and the uneven course of its affairs, and the painful and rapid change from one extreme to the other, played some of them on instruments of music: while the rest wailed. But neither did the mourners share the merriment of those who were playing music and rejoicing: nor again did those with the instruments of music join in the sorrow of those who were weeping: and finally, they reproached one another with their want of sympathy, so to speak, and absence of affection. For the one party would say, "We have played unto you, and ye have not danced:" to which the others would rejoin, "We have wailed unto you, and ye have not wept." Christ declares, therefore, that both the Jewish populace, and their rulers, were in some such state of feeling as this; "For John came, He says, neither eating bread nor drinking wine, and they say, that he hath a devil: the Son of man came eating and drinking; and they say, Behold! a man gluttonous, and a wine drinker, a friend of publicans and sinners." By what then wilt thou be won unto the faith, O foolish Pharisee, when thou thus blamest all things indifferently, nor countest anything worthy of thy praise?
Commentary on the Gospel of Luke, Sermon 39Because also they believed, they justified God, for He appeared just to them in all that He did.
Catena Aurea by Aquinas(Hom. 37. in Matt.) Having declared the praises of John, he next exposes the great fault of the Pharisees and lawyers, who would not after the publicans receive the baptism of John. Hence it is said, And all the people that heard him, and the Publicans, justified God.
Catena Aurea by AquinasBut the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.
οἱ δὲ Φαρισαῖοι καὶ οἱ νομικοὶ τὴν βουλὴν τοῦ Θεοῦ ἠθέτησαν εἰς ἑαυτούς, μὴ βαπτισθέντες ὑπ᾿ αὐτοῦ.
фарїсе́є же и҆ закѡ́нницы совѣ́тъ бж҃їй ѿверго́ша ѡ҆ себѣ̀, не кре́щшесѧ ѿ негѡ̀.
Let us not then despise (as the Pharisees did) the counsel of God, which is in the baptism of John, that is, the counsel which the Angel of great counsel searches out. (Is. 9:6. LXX.) No one despises the counsel of man. Who then shall reject the counsel of God?
Catena Aurea by AquinasBut the Pharisees and the experts in the law rejected the counsel of God for themselves, not being baptized by him. What it says "for themselves" or "against themselves," signifies that he who rejects the grace of God acts against himself, or the counsel of God sent by themselves is rebuked by the foolish and ungrateful for refusing to accept it. Therefore, the counsel of God is that through the passion and death of the Lord Jesus, He decreed to save the world. But the Pharisees and the experts in the law rejected this, spurning the secret and saving mystery, the beginnings of which had gone before in the preaching and baptism of John, but nevertheless unknowingly and unwillingly serving that same counsel, as the apostle Peter, speaking of the Lord, says to them: "This one, delivered up according to the predetermined plan and foreknowledge of God, by the hands of lawless men, you nailed to a cross and put to death" (Acts 2).
On the Gospel of LukeThese words were spoken either in the person of the Evangelist, or, as some think, of the Saviour; but when he says, against themselves, he means that he who rejects the grace of God, does it against himself. Or, they are blamed as foolish and ungrateful for being unwilling to receive the counsel of God, sent to themselves. The counsel then is of God, because He ordained salvation by the passion and death of Christ, which the Pharisees and lawyers despised.
Catena Aurea by AquinasThe evil counselor is he who converts great things into nothing, as those who say that the counsels of God are evil and worthless. Such counselors were the Pharisees and Lawyers, of whom it is said: 'The Pharisees and the Lawyers rejected the counsel of God.' Would that there were none such now!
Collationes de Septem Donis, Collation 7Second, he adds the contempt of John by the proud Pharisees, when he says: But the Pharisees, in whom was the pride of sanctity, and the experts of the law, in whom was the arrogance of knowledge of the truth, despised the counsel of God against themselves, not having been baptized by him, because, according to that passage below in chapter ten, "he who despises you despises me." Whence those who despised John, who was God's messenger, despised the divine counsel. Such were the Pharisees, so that the Wisdom of God could reproach them: "You have despised all our counsel"; and that passage of Isaiah chapter one was verified in them: "I have nourished and brought up children, but they have despised me." And therefore the Apostle counseled in First Thessalonians, last chapter: "Do not quench the Spirit, do not despise prophecies." — But in this they despised the divine counsel, because they refused baptism, through which divine wisdom counseled for human salvation. A figure of this preceded in the ark of Noah constructed during the flood, Genesis chapter six. On account of which it is said in First Peter chapter three: "Which also now saves you in a similar form, namely baptism."
And note that the Pharisees despised the counsel of God against themselves for six reasons. First, because they preferred human statutes to divine ones: Matthew chapter fifteen: "Why do you transgress the Law of God for the sake of your tradition?" — Second, because they preferred the justice of the Law to the justice of faith: Romans chapter ten: "Being ignorant of God's justice and seeking to establish their own," etc. Third, because they preferred appearance to truth: Matthew chapter twenty-three: "Woe to you! who cleanse what is on the outside." — Fourth, because they preferred affluence to poverty: below in chapter sixteen: "The Pharisees, who were avaricious, heard all these things and derided him," etc. — Fifth, because they preferred vain glory to humility: John chapter twelve: "They loved the glory of men more than the glory of God." Sixth, because they preferred advantage to uprightness: Matthew chapter twenty-three: "Woe to you! who say: Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obligated. Fools and blind," etc.
Commentary on Luke, Chapter 7But the disobedient conduct of the Pharisees in not receiving John, accorded not with the words of the prophet, That thou mightest be justified when thou speakest. (Ps. 51:4.) Hence it follows, But the Pharisees and lawyers rejected the counsel of God, &c.
Catena Aurea by Aquinas
And this rumour of him went forth throughout all Judaea, and throughout all the region round about.
καὶ ἐξῆλθεν ὁ λόγος οὗτος ἐν ὅλῃ τῇ Ἰουδαίᾳ περὶ αὐτοῦ καὶ ἐν πάσῃ τῇ περιχώρῳ.
[Заⷱ҇ 31] И҆ и҆зы́де сло́во сїѐ по все́й і҆ꙋде́и ѡ҆ не́мъ, и҆ по все́й странѣ̀.
Let it be known to people everywhere that the Lord is God, and even though he appeared in a form like us, yet has he given us the indications of a godlike power and majesty on many occasions and in a multitude of ways. He drove away diseases and rebuked unclean spirits. He gave the blind their sight. Finally, he even expelled death itself from the bodies of men, death that cruelly and mercilessly had tyrannized humankind from Adam even to Moses, according to the expression of the divine Paul. That widow's son at Nain arose unexpectedly and wonderfully. The miracle did not remain unknown to everyone throughout Judea but was announced abroad as a divine sign, and admiration was upon every tongue.
COMMENTARY ON LUKE, HOMILY 37This was a great thing in an insensible and ungrateful people. For in a short time afterward they would neither esteem Him as a prophet, nor allow that He did aught for the public good. But none of those that dwelt in Judæa were ignorant of this miracle, as it follows, And this rumour of him went forth throughout all Judæa.
Catena Aurea by AquinasAnd this word went forth etc. After the excellence of power in Christ has been sufficiently shown through the greatness of the twofold miracle, here secondly is shown the evidence of truth in the same through the certainty of truthful testimony, which was indeed the testimony of the Forerunner. Now for the certification of this testimony, one can and ought to proceed in two ways: either through the proof of the truth itself in itself, or through the approbation of virtue in the one testifying. The first regards the Forerunner's teaching, the second regards the Forerunner's life, both of which contribute to the corroboration of the testimony. Now John asks of him to whom he had borne testimony, not in order to remove doubt, but in order to confirm the testimony through an infallible argument.
Therefore, first is introduced the occasion of seeking from the proclamation of Christ's name: with respect to which it is said: And this report went out, namely concerning the raising of the dead man, into all Judea concerning him and into the entire surrounding region, so that all could say that word of Job twenty-eight: "With our ears we have heard the fame of him"; and Joshua nine: "We have heard the fame of his power," namely of your God: whence also in Matthew four it is said that "his fame went throughout all Syria." A figure of this preceded in King Uzziah: Second Chronicles twenty-six: "His name went out far abroad, because the Lord helped him and strengthened him."
Commentary on Luke, Chapter 7