Thomas Aquinas

Above, the Evangelist showed how Christ was made known to the apostles themselves by the testimony of John; here he explains that testimony more fully. And first he sets down John's testimony to the crowds; second, the testimony which he bore concerning Christ to his own disciples, there: "The next day John again was standing." Now if the things that have been said are well considered, a twofold testimony of John to Christ is found. One that he bore to Christ in his presence, the other in his absence; for unless John had borne testimony in his presence, he would not have said "this was he," and unless in his absence, he would not say "of whom I said to you." First, therefore, the Evangelist explains John's testimony which he bore concerning Christ in his absence; second, that which he bore in his presence, there: "The next day he saw." Now these two testimonies differ, because the first he bore when questioned, the other of his own accord; and therefore in the first testimony there is set down not only the testimony which he bore, but also the questioning itself. Now first he was questioned about his person; second about his office, there: "and they who had been sent." It is shown, therefore, first how John confessed himself not to be what he was not; second how he did not deny himself to be what he was, there: "They said therefore to him: Who are you?"

Concerning the first, three questions and three answers are set down, as is clear in the text. Now in the first question there is great reverence of the Jews toward John, who send to him, seeking his testimony. And here the greatness of the reverence is gathered from four things. First, from the dignity of those sending: for it was not Galileans who sent, but those who were foremost among the people of Israel, namely the Jews, who are of the tribe of Judah, dwelling near Jerusalem; 1 Chronicles 5: "of Judah the Lord chose the princes of the people"; below, 4:22: "salvation is from the Jews." Second, from the pre-eminence of the place, because from Jerusalem, which is the priestly city, and devoted to divine worship; below, 4:20: "you say that at Jerusalem is the place where one must worship." Isaiah 19:21: "and they shall worship him with sacrifices and offerings." Third, from the authority of the messengers, who were solemn, and holier among the people, because priests and Levites; Isaiah 61:6: "you shall be called the priests of the Lord." Fourth, from this, that they sent so that John might bear testimony about himself, as it were having such faith in his words, that they would believe John even when bearing testimony about himself. Whence it is said that they asked him, "Who are you?" — which they did not do to Christ; on the contrary they said to him, John 8:13: "you bear testimony about yourself," and so on.

Accordingly, when he says "and he confessed, and did not deny," John's answer is set down. Now the Evangelist repeats this that he says "and he confessed," in order to show John's humility: for although he was of such great authority among the Jews that they believed him to be the Christ, nevertheless he did not usurp for himself an honor not owed to him; on the contrary he confessed, "because I am not the Christ." But what is this that he says, "he confessed, and did not deny"? Now it seems that he did deny, because he says that he is not the Christ. But it must be said that for this reason he did not deny the truth, because he said that he was not the Christ: otherwise he would have denied the truth. Job 31:26: "if I beheld the sun when it shone, and the moon walking in brightness; and my heart rejoiced in secret, and I kissed my hand with my mouth: which is the greatest iniquity, and a denial against the most high God." Therefore he did not deny the truth, because however great he was held to be, he was not lifted up in pride, usurping for himself another's honor. And he confessed, "because I am not the Christ": because truly he was not. Above: "he was not the light," and so on. But since those who had been sent were not asking whether he was the Christ, but who he was, why did John answer, "I am not the Christ"? But it must be said that he answers rather to the mind of those questioning than to the question; and this can be taken in two ways. For according to Origen it must be understood that the priests and Levites had come to him with good intention. For they had known from the Scriptures, and especially from the prophecy of Daniel, that the time of Christ's coming had already come. Whence, seeing John's holiness, they suspected him to be the Christ: whence they sent to John, as it were wanting to know, through this that they say to him, "Who are you?", whether he would profess himself to be the Christ. And therefore he answered to their mind, "I am not the Christ." But Chrysostom says that they were questioning fraudulently. For John was a kinsman of the priests, being the son of a chief priest; he was also holy; and yet he was bearing testimony to Christ, whose lineage seemed lowly. Whence also they said: "is not this the son of the carpenter?" And he was unknown to them. And therefore, desiring rather to have John as master than Christ, they send to him wanting to allure him by flatteries, and to induce him, by attributing this honor to himself, to confess himself to be the Christ. Seeing indeed this malice, John says, "I am not the Christ."

The second question is set down accordingly, when it is said, "and they asked him: What then? Are you Elijah?" Now it must be known that just as the Lord to come was awaited by the people of the Jews, so Elijah was awaited as going to precede Christ; Malachi, last chapter, 5: "I will send you Elijah," and so on. And therefore those who had been sent, seeing that John was not confessing himself to be the Christ, insist that at least he confess whether he is Elijah. And this is what they say, "What then? Are you Elijah?" Now certain heretics say that the soul is transmitted from body to body. And this doctrine was at that time in authority among the Jews, whence they believed that, on account of the likeness of John's works to Elijah's, the soul of Elijah was in the body of John. And they say that these men were asking John whether he was Elijah; that is, whether the soul of Elijah was in John; and they bring forward on their behalf that the Lord says, Matthew 11:14, concerning John: "if you will to know, he is Elijah." But nevertheless John's answer is contrary to them, saying, "I am not Elijah." To which they themselves reply that John answered out of ignorance, not knowing whether his soul was the soul of Elijah. But against this Origen says that it seems highly unreasonable that John, as a prophet illuminated by the Spirit, and narrating such great things about God's Only-begotten, should be ignorant about himself, whether his soul had ever been in Elijah. Not with this intention, therefore, were they asking, "Are you Elijah?" But because, having it from the Scriptures, 2 Kings 2:11, that Elijah was not dead, but was taken up alive through a whirlwind into heaven, they believed him to have suddenly appeared among them. But against this is that John had been born of known parents, and his birth was known to all. Whence it is said, Luke 1:63, that "all wondered, and laid it up in their heart, saying: What, do you think, shall this child be?" To which it can be said that it is not incredible that they should so estimate concerning John, as has been said. Because also something similar is found, Matthew 14:1, that Herod believed concerning Christ that he was John, whom he himself had beheaded, and yet long before John was beheaded, Christ had preached, and had been known. And therefore, out of a similar madness and grossness, the Jews were asking John whether he himself was Elijah. But what is this that John says, "I am not," namely Elijah, since Christ said, Matthew 11:14, "he is Elijah"? Now the Angel resolves this question, Luke 1:17: "he shall go before him in the spirit and power of Elijah," namely in his works. Therefore he was not Elijah in person, but in spirit, and power: because, namely, he showed the likeness of Elijah in his works. Now the likeness can be considered with respect to three things. First, with respect to office: because just as Elijah will come before the second coming of the Lord, so this one preceded the first, and so on. Whence also the Angel said: "he shall go before him," and so on. Second, with respect to manner of living: because Elijah dwelt in the deserts, used sparing food and was clothed with rough garments, as is said 1 Kings 19:3 ff. and 2 Kings 1:8. And John was in the deserts, his food was locusts and wild honey, and his belt was of camel's hair. Third, with respect to zeal: because he was of the greatest zeal; whence he said, 1 Kings 19:10: "with zeal I have been zealous for the Lord." So also John died out of zeal for the truth, as is clear Matthew 14:6 ff.

Accordingly, when he says "Are you a prophet?" the third question is set down. Here first it is asked: Since it is said, Luke 1:76: "you, child, shall be called the prophet of the Most High," and so on, what is it that John, being asked whether he was a prophet, answered that he was not a prophet? To which the answer is given in three ways. In one way, that John is not a prophet simply, but more than a prophet. For the other prophets only foretold future things from afar; Habakkuk 2:3: "if it makes delay, wait for it"; but John announced Christ present, as it were pointing him out with the finger; below: "behold the Lamb of God." And therefore, Matthew 11:9, the Lord says that he is more than a prophet. Likewise in another way, according to Origen, because the Jews out of a bad understanding believed that three excellent persons would come about the coming of Christ, namely Christ himself, Elijah, and a certain other greatest prophet, concerning whom Deuteronomy 18:15: "the Lord will raise up for us a prophet," and so on. And although this greatest prophet, according to the truth, is none other than Christ, nevertheless according to the Jews he is another than Christ; and therefore they do not ask simply whether he is a prophet, but whether he is that greatest prophet. And this indeed appears from the order of the question. For first, they ask whether he is the Christ; second, whether he is Elijah; third, whether he is that prophet. And therefore in the Greek the article is placed here, so that it is said "the prophet," as if spoken by antonomasia. In a third way, because the Pharisees were moved against John, that he had assumed to himself the office of baptizing beyond the order of the law and their tradition. Now in the Old Testament there is mention of three to whom it could belong to baptize, namely of Christ; Ezekiel 36:25, in the person of Christ, it is said: "I will pour out upon you clean water," and so on. Likewise of Elijah, of whom it is said 2 Kings 2:8 that he divided the waters of the Jordan, and passing over was taken up. Likewise of Elisha, who made Naaman the Syrian wash himself seven times in the Jordan, that he might be cleansed of leprosy: as is said 2 Kings 5:9. Seeing therefore John baptize, the Jews believed him to be one of these, namely Christ, or Elijah, or Elisha; and therefore when they say here "Are you a prophet?" they ask whether he is Elisha. And "prophet" is said in the singular, on account of the many miracles which he had done; whence he himself says 2 Kings 5:8: "let him know that there is a prophet in Israel." And according to this he answers "I am not," namely Elisha.

Accordingly, when he says "They said therefore to him: Who are you?" he shows how he confessed himself to be what he was, and first the question of the messengers is set down; second the answer, there: "I am the voice of one crying in the desert." They said therefore: "Who are you, that we may give an answer to those who sent us?" As if to say: for this we have been sent, that we may know who you are; therefore tell us, what do you say about yourself? But note John's devotion: he has already fulfilled what the Apostle says, Galatians 2:20, "I live, now not I, but Christ lives in me." And therefore he does not answer: I am the son of Zechariah, or such and such; but only that in which he was following Christ. Whence he says: "I am the voice of one crying in the desert." Now he says that he is a voice, because the voice is later in origin than the word, but prior in making known. For the word conceived in the heart, we come to know through the voice uttered, since it is the sign of it. Now God the Father sent the forerunner John, made in time, so that his Word conceived from eternity might be announced; and therefore he fittingly says "I am the voice." But what he adds, "of one crying," can be understood in two ways, namely that it is either of John crying and preaching in the desert, or of Christ crying in him, according to that of 2 Corinthians, last chapter, 3: "do you seek a proof of him who speaks in me, Christ?" Now he cries on account of four things. For first, a cry implies manifestation; and therefore, to show that Christ was speaking manifestly in John and in himself, he cries; below 7:37: "on the last and great day of the festival Jesus stood, and cried, saying: If anyone thirsts, let him come to me and drink." But in the prophets he did not cry, because the prophecies were given in enigma and figures; whence in Psalm 17:12 it is said: "dark water in the clouds of the air." Second, because a cry is made to those who are distant; but the Jews were far away from God, therefore it was necessary that he cry. Psalm 87:19: "you have put far from me friend and neighbor." Third, he cries, because they were deaf. Isaiah 42:19: "who is deaf, but my servant?" Fourth, he cries, because he speaks with indignation, because they had merited the wrath of God. Psalm 2:5: "he shall speak to them in his wrath," and so on. But note that he cries "in the desert," because, Luke 3:2, "the word of the Lord came upon John the son of Zechariah in the desert." And there can be a reason of this kind both literal and mystical. Literal indeed, so that, remaining in the desert, he might be free from all sin, so that he might thus be more worthy to bear testimony to Christ, and from his life his testimony might be more credible to men. Now the mystical cause is twofold. For by the desert the Gentiles are designated, according to that of Isaiah 54:1: "many are the children of the desolate, more than of her that has a husband." Therefore, to show that the teaching of God henceforth ought not to be in Jerusalem only, but among the Gentiles, he cried in the desert. Matthew 21:43: "the kingdom of God shall be taken away from you, and shall be given to a nation yielding its fruits." Likewise, by the desert Judea is understood, which was already deserted; Matthew 23:38: "behold your house shall be left to you desolate." He cried therefore "in the desert," that is, in Judea, so that by this it might be given to understand that the people to whom he was preaching was already deserted by God; Psalm 62:3: "in a desert land, and where there is no way, and no water, so in the sanctuary have I appeared to you."

But what does he cry? "Make straight the way of the Lord": because for this he was sent; Luke 1:76: "you, child, shall be called the prophet of the Most High, for you shall go before the face of the Lord to prepare his ways." Now the way prepared and made straight for receiving God is the way of justice, according to that of Isaiah 26:7: "the path of the just is right," and so on. For then the path of the just is right when the whole man is subjected to God, namely so that the intellect through faith, the will through love, the operation through obedience are made subject to God. And this, "as says Isaiah the prophet"; that is, as he foretold. As if to say: I am that one in whom these things are fulfilled.