Church Fathers Commentary Luke 7:24-28

"And when the messengers of John were departed, he began to say unto the multitudes concerning John, What went ye out into the wilderness to behold? a reed shaken with the wind? But what went ye out to see? a man clothed in soft raiment? Behold, they that are gorgeously apparelled, and live delicately, are in kings` courts. But what went ye out to see? a prophet? Yea, I say unto you, and much more than a prophet. This is he of whom it is written, Behold, I send my messenger before thy face, Who shall prepare thy way before thee. I say unto you, Among them that are born of women there is none greater than John: yet he that is but little in the kingdom of God is greater than he." — Luke 7:24-28 (ASV)

St. Cyril of Alexandria: The Lord, knowing the secrets of men, foresaw that some would ask, "If John was ignorant of Jesus until now, how did he point Him out to us, saying, Behold the Lamb of God, which takes away the sins of the world?"

Therefore, to quench this feeling that had taken hold of them, He prevented the harm that might arise from this offense. As the text says, after John’s messengers had departed, Jesus began to speak to the people about John: What did you go out into the wilderness to see? A reed shaken by the wind? It is as if He said, "You marveled at John the Baptist and often traveled long distances into the desert to see him. Surely this was in vain if you think he is so fickle as to be like a reed, bending whichever way the wind blows. For that is what a person appears to be who lightly declares his ignorance of things he actually knows."

Titus of Bostra: But you did not go out into the desert (where there is nothing pleasant), leaving your cities, unless it was because you cared for this man.

Greek Expositors: 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 be seen as those of a flatterer.

St. Ambrose of Milan: It is significant, then, that John’s character is praised here, for he preferred the way of righteousness to the love of life and did not swerve from it through fear of death.

This world seems to be compared to a desert. The Lord says we must not enter this world, which is still barren and uncultivated, in such a way that we look to certain men as our example and model for imitation—men who are puffed up with a fleshly mind, lacking inner virtue, and boasting in the heights of frail, worldly glory. Such men, exposed to the storms of this world and tossed to and fro by a restless life, are rightly compared to a reed.

Greek Expositors: We also have an infallible testimony to John’s way of life in his manner of clothing and his imprisonment, into which he never would have been thrown had he known how to win the favor of princes. As it follows: But what did you go out to see? A man clothed in soft raiment? Behold, they who are gorgeously appareled, and live delicately, are in kings’ houses. By "clothed in soft raiment," He refers to men who live luxuriously.

St. John Chrysostom: A soft garment relaxes the soul’s austerity. If worn by a hardy and rigorous body, such softness soon makes it frail and delicate. And when the body becomes softer, the soul must also share the injury, for its state generally corresponds to the condition of the body.

St. Cyril of Alexandria: How then could a religious strictness so great that it subdued all fleshly lusts sink to such ignorance, except from a frivolity of mind? Such frivolity is not fostered by austerity, but by worldly delights. If you imitate John as one who cared nothing for pleasure, then recognize in him also the strength of mind that befits his continence. But if strictness is no more conducive to this strength than a life of luxury, why do you—while not respecting those who live delicately—admire the inhabitant of the desert and his wretched garment of camel’s hair?

St. John Chrysostom: By each of these sayings, He shows that John was neither naturally nor easily shaken or diverted from any purpose.

St. Ambrose of Milan: Although many are weakened by wearing softer garments, here other garments seem to be intended: namely, our mortal bodies, in which our souls are clothed. Luxurious acts and habits are also "soft garments."

But those whose languid limbs are wasted by luxuries are excluded from the kingdom of heaven, for the rulers of this world and of darkness have taken them captive. These are the kings who exercise tyranny over those who are their companions in their evil works.

St. Cyril of Alexandria: But perhaps we do not need to excuse John on this basis, for you confess that he is worthy of imitation. For this reason, He adds, But what did you go out to see? A prophet? Truly, I say to you, and more than a prophet. For the prophets foretold that Christ would come, but John not only foretold His coming but also declared Him to be present, saying, Behold the Lamb of God.

St. Ambrose of Milan: Indeed, he was greater than a prophet (or more than a prophet) because the prophets conclude in him; for many desired to see the One whom he saw and baptized.

St. Cyril of Alexandria: Having described John’s character by the place where he lived, by his clothing, and by the crowds who went to see him, He then introduces the testimony of the prophet, saying, This is he of whom it is written, "Behold, I send my angel."

Titus of Bostra: He calls a man an "angel," not because he was an angel by nature—for he was a man by nature—but because he fulfilled the role of an angel in announcing the coming of Christ.

Greek Expositors: By the words that follow, "before your face," He signifies closeness in time, for John appeared to men right before the coming of Christ. Therefore, he must indeed be considered more than a prophet, for those who fight in battle close to the sides of kings are their most distinguished and greatest friends.

St. Ambrose of Milan: But he prepared the way of the Lord not only in the order of his physical birth and as the messenger of faith, but also as the forerunner of His glorious passion. Thus it says, Who shall prepare your way before you.

But if Christ is also a prophet, how can this man be greater than all? The text specifies, "among those born of woman," not "of a virgin." For John was greater than those with whom he might be considered equal in manner of birth, as it follows: For I say to you, among those that are born of women there is not a greater prophet than John the Baptist.

St. John Chrysostom: The voice of the Lord is indeed sufficient testimony to John’s preeminence among men. But anyone will find the facts of the case confirming this by considering his food, his manner of life, and the nobility of his mind.

For he lived on earth as if he had come down from heaven, taking no thought for his body, his mind raised to heaven and united to God alone. He gave no thought to worldly things; his conduct was serious and gentle, for he dealt with the Jewish people honestly and zealously, with the king boldly, and with his own disciples mildly. He did nothing idle or trivial, but did all things appropriately.

Isidore of Pelusium: John was also the greatest among those born of women because he prophesied from his mother’s very womb and, though in darkness, was not ignorant of the Light which had already come.

St. Ambrose of Milan: Lastly, it is so impossible to make any comparison between John and the Son of God that John is considered even less than the angels, as it follows: But he that is least in the kingdom of God is greater than he.

The Venerable Bede: These words may be understood in two ways. First, He could be calling the kingdom of God that which we have not yet received (in which the angels dwell), where the very least among them is greater than any righteous man who still carries a body that weighs down the soul.

Alternatively, if the kingdom of God is to be understood as the Church in this present age, then the Lord was referring to Himself. He came after John in the timing of His birth but was greater in divine authority and power. Moreover, the grammatical distinction would be as follows: according to the first explanation, the phrase is, "But he who is least in the kingdom of God," followed by the separate clause, "is greater than he." According to the second explanation, the phrase is, "But he who is least," followed by the clause, "is greater in the kingdom of God than he."

St. John Chrysostom: He adds this so that the abundant praise of John might not give the Jews a pretext to prefer John over Christ. But do not suppose that He was speaking comparatively, as if merely stating that He was greater than John.

St. Ambrose of Milan: For He is of another nature, which cannot be compared with humanity. There can be no comparison of God with men.

St. Cyril of Alexandria: But speaking in a mystical sense, when showing John’s superiority among those born of women, He contrasts this with something greater: namely, Himself, the Son of God, who was born of the Holy Spirit. For the kingdom of the Lord is the Spirit of God.

Therefore, although with respect to works and holiness we may be inferior to those who lived under the mystery of the Law (whom John represents), yet through Christ we possess greater things, being made partakers of the divine nature.