For all the prophets and the law prophesied until John:

“Or; All who come thereto with haste take by force the kingdom of God through the faith of Christ; whence He says, from, the days of John until now, and thus He brings them in haste to His faith, and at the same time adds support to those things which had been spoken by John. For if all things were fulfilled until John, then is Jesus He that should come; wherefore He adds, All the Prophets and the Law prophesied until John.”

“Not that He cuts off all Prophets after John; for we read in the Acts of the Apostles that Agabus prophesied, and also four virgins daughters of Philip; but He means that the Law and the Prophets whom we have written, whatever they have prophesied, they have prophesied of the Lord. That He says, Prophesied until John, shews that this was now the time of Christ’s coming; and that whom they had foretold should come, Him John shewed to be already come.”

“These things having been said, the Lord passed on to teach and to preach; and this for three reasons. One reason is, that what he had said in word he might show by example; Acts 1:1: "Jesus began to do and to teach." Likewise, that he might show that preaching must be done even to the impious. Whence to the Romans 1:14: "I am a debtor to the wise and to the unwise." Likewise, that he might give others a place to preach, as is found in 1 Corinthians 14:30: "But if anything be revealed to another sitting, let the first hold his peace." Now when John had heard in his bonds the works of Christ. The teaching of Christ has been set forth, and confirmed, and the preachers have been instructed; here the rebellious are confuted. And first he confutes the disciples of John; second, the Scribes, at "But as they departed," etc. Concerning the first he does three things. First he confutes those who doubt; second he argues against the crowds, at "But to what shall I liken this generation?" Third he renders thanks concerning the faith of the apostles, at "At that time Jesus answering said," etc. Concerning the first, first the question is posed; second the solution of the question, at "And Jesus answering," etc. He says therefore, "when he had heard in his bonds the works of Christ." The occasion is set forth, why he sent these men. The same is found in Luke 7:18, though in a different order. He says therefore that he was in bonds, as above in chapter 4. Then Jesus began to work miracles. And this was fitting, that the sun should not appear while the clouds still were. Below: "the law and the prophets until John." "The works," that is, the miracles, "of Christ, sending two of his disciples, he said to him." Some wish from this to condemn John, on the ground that he doubted whether he was the Christ, and it is agreed that one who doubts in faith is an unbeliever. Ambrose, on Luke, says that this question was not one of unbelief, but of piety: for he does not speak of the coming into the world, but of the coming to the Passion. Whence he marvels if he had come to suffer, just as Peter said: "Be it far from thee, Lord." But against this Chrysostom says, that John knew beforehand from the beginning, when he said, "Behold the Lamb of God," John 1:29. It is agreed therefore that he knew that he would be the victim to be immolated; whence he is here commended by the Lord, that he is more than a prophet; for prophets know future things. Another explanation is Gregory's, that the question is not about the coming into the world, nor to the Passion, but about the descent into hell, because John was near to going down to hell, and therefore he wished to be assured: "Art thou he who is to come," etc. But against this Chrysostom objects: among those who are in hell there is no state of repentance, whence it seems that he would say this in vain. But this is not against Gregory, because he wished not that he should announce conversion to the captives, but that the just might rejoice. Another response. We read that the Lord often asked questions, not because he doubted, but that he might remove calumny, as in John 11:34 he asked concerning Lazarus, "Where have you laid him?" — not because he did not know, but so that those who would show the tomb could not deny it, nor calumniate: thus it was likewise concerning John. Because his disciples were speaking ill of Christ, therefore he himself sent them, not because he himself doubted, but lest they should speak ill, but rather confess. But why had he not sent them before? Because before he was always with them, and so he himself assured them; but when he wished to depart from them, he wished that they themselves should be made certain through Christ. He says therefore, "Art thou he who is to come, or do we look for another?" It is true, that our fathers awaited thee, as is found in Exodus 4. "And answering he said to them," etc. Here Christ's response is touched upon. John had many disciples, as is found in John 4. There was therefore a contention among them, because seeing the works of Christ they preferred Christ to John; likewise seeing the abstinence of John, they preferred John to Christ. Whence first he sets forth the question; second he commends John. Concerning the first he replies with regard to the coming unto the Passion. The time will come when God is to suffer, and many will be scandalized, because "to the Jews it is a scandal," 1 Corinthians 1:23. Whence he answers as to when this will be. According to Chrysostom he wishes to show that he has come whom the prophets foretold. Whence through the prophets three things had been promised. At one time the coming of God was promised, in some texts the coming of a new teacher, in some the coming of sanctification and redemption. How then shall we know that this one is he who is to come? And he answers in the manner in which it is answered in Isaiah 35:4: "Behold God will come, and will save us," etc. Whence you will see these miracles. "Tell John therefore what you have heard," in his teachings, "and have seen," in his miracles. Likewise a teacher was promised; Joel 2:22: "Sons of Sion, rejoice"; and it follows, "for he has given you a teacher of justice." "The blind see," etc. And this according to the letter. Likewise, if you ask when he will come: Isaiah 61:1: "The spirit of the Lord is upon me, he has sent me to announce to the meek," or to evangelize; and this is signified, when it is said, "the poor have the gospel preached to them." He wished to signify something proper to this, as if he were to say: he will come to set forth a new teaching. "The poor have the gospel preached to them," that is, poverty itself is evangelized; whence above 5:3: "Blessed are the poor in spirit," etc.; Luke 4:18: "The spirit of the Lord is upon me, wherefore he has anointed me, he has sent me to preach the gospel to the poor." Likewise there will come someone sanctified, sanctifying sinners. Whence Isaiah 8:13: "The Lord of hosts, him sanctify." Whence to some sanctification was promised, and when these were sanctified others would be scandalized; whence it is said, "and blessed is he who shall not be scandalized in me." Whence to the Hebrews, last chapter, 12: "Wherefore Jesus also, that he might sanctify the people by his own blood, suffered outside the gate." Therefore he shows the signs concerning his coming. And if we speak morally, by this the whole process of the sanctification of man is signified. For first blindness befalls the sinner, when reason is darkened; Psalm 57:9: "Fire has fallen upon them, and they have not seen the sun"; and Isaiah 43:8: "Bring forth the blind people, and having eyes." One is called lame when the mind is drawn to different things, as is said in 3 Kings 18:21: "How long do you halt between two sides?" Likewise he becomes ulcerous in his snares, and leprous, because then he cannot be withdrawn, and he infects others. And afterward he becomes deaf, because chastisement is not heard. Further, he dies; Ephesians 5:14: "Rise, thou who sleepest, and arise from the dead." And the Lord heals all these. Last he becomes poor in spirit, so that there is no soundness in him; Psalm 37:8: "For my loins are filled with illusions, and there is no soundness in my flesh," etc. And the Lord heals these, and once healed they ascend to a certain solidity of mind, where there is true peace: "Much peace to them that love thy law, and to them there is no stumbling block," Psalm 118:165. "But as they departed," etc. Here he satisfies the doubt of the crowds. Now the crowds had heard the testimony of John concerning Christ; but now they seemed to doubt. For they could have had three things in their heart, because for a threefold reason someone changes his word: either on account of fickleness of mind, or on account of some advantage, or because out of a human spirit, when he does not know the truth, and afterward comes to know it. Psalm 93:11: "For the Lord knows the thoughts of men, that they are vain." Therefore first he excludes from him fickleness; second, the desire of advantage; third he shows that he has prophetic truth. He says therefore, "as they departed," etc. The Lord teaches us great courtesy, because he was unwilling to praise John while his own disciples were present, just as he would not praise anyone in his own presence, as is found in Proverbs 27:2: "Let another praise thee, and not thy own mouth: a stranger, and not thy own lips." Because if he who is praised is good, he blushes; if he is bad, it flatters him. "Jesus began to say to the crowds: What went you out into the desert to see? Did you go out to see a reed? No. But you went out to see a steadfast man." Now a reed is easily moved; whence a mind quickly changeable is reckoned as wind. To the Ephesians 4:14: "That we be now no more children tossed to and fro, and carried about with every wind." Likewise he is not fickle for the sake of some advantage. "But what did you go out to see?" For all riches pertain to some utility of the body, and this either in food, or in clothing: and it is clear that in neither of these does he show any concern. It is not to be believed therefore that he says this for the sake of some advantage; whence he says, "What did you go out to see? A man clothed in soft garments?" And why does he make no mention of food? Because there could be no doubt about it. For he was clothed in camel's hair. Whence "they that are clothed in soft garments are not in the desert, but in the houses of kings." It is expounded otherwise according to Chrysostom. Some become fickle by nature, some by delights, as Hosea 4:11: "Fornication, and wine, and drunkenness take away the heart." The first he removes by what was said before; the second by this, that he says "clothed in soft garments"; therefore he is not inconstant from the delights of life. But here a question can be raised concerning the delights of dress, whether it is a sin; because if it is not a sin, it would not be imputed to that rich man who was clothed every day in purple and fine linen, Luke 16:19. Augustine answers, that such things are not to be considered in themselves, but the disposition of the one who uses them: for each one ought to dress according to the manner of those who live together with him, and therefore custom is rather to be examined closely. For in some lands all, or most, are clothed in silk. Whence some dress more strictly, some more loosely, and in either way a distinction is made: if more strictly, either with a good intention, and this is good, or on account of vainglory, and this is bad. If more loosely, either on account of pride, and this is bad, or for the sake of signification, as in the case of the bishop and the priest, and this is good. Mystically, by the men who are clothed in soft garments, flatterers are signified: for he is clothed in soft garments who contrives with flattering words, so that proud men might seek glory by means of the mouth. And Proverbs 29:12: "The prince who gladly hears words of lying, has all his servants wicked." But they might say: he is not inconstant, but he speaks by a human spirit; therefore he removes this too: "But what did you go out to see? A prophet," etc. Whence he bears witness that he spoke not by a human spirit, but by a prophetic one. Whence first he shows that he is a prophet; second, more than a prophet. For he was a prophet, as is found in Luke 1:76: "And thou, child, shalt be called the prophet of the Most High," etc. Likewise he extols him above the prophets, saying, "I say to you, even more than a prophet": and this in three respects. First, because it belongs to a prophet to foretell future things; but this man showed not only future things, but even present things, saying: "Behold the Lamb of God, behold him who takes away the sin of the world." Likewise he is called not only a prophet, but also the Baptist, as above in chapter 3. Likewise a forerunner, as is found in Luke 1:76: "For thou shalt go before the face of the Lord to prepare his ways." Likewise as to the manner: for he acted more miraculously than a prophet, because this one prophesied from the womb, others did not, as is found in Luke 1:44: "For behold, as soon as the voice of thy salutation came in my ears, the infant leaped for joy in my womb." "For this is he of whom it is written." Here the Lord proves the excellence of John. And first by authority; second by his special privileges, at "Amen I say to you," etc. He says therefore: I have said that he is more than a prophet, concerning whom it is found in Malachi 3:1: "Behold I send my angel, who shall prepare thy way before thee," etc. In this authority the excellences of John are set forth, because first he calls him an angel: for an angel is above a prophet, because just as a priest is a mean between the prophet and the people, so a prophet is a mean between angels and priests. But an angel is a mean between God and the prophets; whence Zechariah says: "The angel who spoke in me," Zechariah 1:9. "Angel" is the name of an office, not of a nature; whence John is called an angel from his office. For there is a difference between an angel and a prophet, because angels see manifestly, whence it is found below in 18:10, where it is said: "For I say to you, that their angels always see the face of my Father who is in heaven." Angels always see the face of God, but prophets do not. Whence just as angels always see the face of the Father, so John saw Christ in a special manner: and therefore, because in a special manner, he says "my angel." Likewise he says, "before my face." When a king goes forth, many go before him, but those more intimate go before his very face; thus John is called more honorable, because sent before his face: for the more honorable, the nearer. Likewise this one prepared the way, because he baptized; whence he says, "who shall prepare thy way before thee." "Amen I say to you," etc. Above the Lord commended John by the authority of a prophet; now he intends to commend him in his own words, and expounds the authority of the prophet: and he does three things. First he commends him as to the difference of every order and state. And first according to the difference between heavenly and earthly things; second as to the difference between the Law and the Gospel; third as to the difference between the present age and the future. And first he shows him excellent among earthly beings; second he shows him lesser among heavenly beings, at "but he that is lesser in the kingdom of heaven is greater than he." He says therefore: it has been said that John is an angel, and, that I may comprehend it briefly in sum, I say to you: "Among those born of women there has not risen a greater." He spoke properly when he said "has risen," because all are born children of wrath, as is found in Ephesians 2:3: "We were by nature children of wrath, even as the rest." Whoever, therefore, is able to arrive at the state of grace, rises. Whence, "among those born of women," etc. And he speaks significantly, so that Christ might be excluded from this universal statement, because "woman" (mulier) connotes corruption, but "female" (foemina) connotes sex; whence if anywhere a "son of a woman" is found, as in John 19:26: "Woman, behold thy son," it there names sex, not corruption. But what is the meaning of what he says, "among those born of women there has not risen a greater"? Is he therefore greater than all? Jerome says that it does not follow: if a greater has not risen, therefore he is the greatest. But Chrysostom says, that he is greater than all. According therefore to the first exposition I say that this argument, among angels, where there is order, would have force — that he than whom there is no other greater, is the greatest; but among men it does not hold true, because among men there is no order according to nature, but only according to grace. Likewise if it is said that he is greater than all the fathers of the Old Testament, it is not unfitting: for he is greater and more excellent, who has been assumed to a greater office: for Abraham is greater among the fathers as to the trial of faith; but Moses as to the office of prophecy, as is found in the last chapter of Deuteronomy, 10: "There has not risen a prophet further in Israel like Moses." All these were forerunners of the Lord; but none was in such excellence and favor; therefore he has been assumed to a greater office; Luke 1:15: "For he shall be great before the Lord." "But he that is lesser in the kingdom of heaven, is greater than he." On the occasion of these words some have found an opportunity to calumniate: for they wish to condemn all the fathers of the Old Testament; for if he is greater than the others, it follows that the others are not among the number of those to be saved, since by "the kingdom of heaven" the present Church is designated. If therefore John was not of the present Church, he was not of the number of the elect, therefore still less were the others. And this opinion is erroneous, because it is clear that what the Lord says is introduced in praise of John. Now this saying can be expounded in three ways. First, so that by "the kingdom of heaven" the order of the blessed is understood: and he who among them is the least is greater than any wayfarer whatsoever. And therefore the Lord calls the present state childhood. Whence 1 Corinthians 13:11: "But when I became a man, I put away the things that belonged to a child," whence he names wayfarers "children." And this is true understanding it of actual greatness: for he who is a comprehensor is actually greater. It is otherwise concerning virtual greatness, just as one small herb is said to be greater in power, although another may be greater in quantity. It can be expounded otherwise, so that by "the kingdom of heaven" the present Church is designated: and this means that he is not called "lesser" universally, but lesser in time. Above in chapter 3, and John 1:15: "He who came after me, has been made before me." Whence he who is lesser in time is greater than he. Or it can be expounded otherwise, that someone is said to be greater in two ways: either as to merit; and thus many patriarchs are greater than some of the New Testament, just as Augustine says that the celibacy of John is not preferred to the marriage of Abraham; or by comparing state to state, as virgins are better than the married — yet not every virgin is better than every married person. Whence John has this dignity, that he is on a certain border, because he is greater than wayfarers, but lesser than comprehensors; whence he holds a middle place. "But from the days of John until now," etc. Here he is commended as to the distinction of the New and the Old Testament. And the excellence of John is noted, because he is the beginning of the New Testament, and the end of the Old. Thus I said, that he who is lesser in the kingdom of heaven is greater than he: and this pertains to this, that he himself is the beginning of the New Testament: but "from the days of John the Baptist," that is, from the preaching of John, "the kingdom of heaven suffers violence." This is expounded in three ways. You know that in a seizing there is a certain violence, and a certain effort; whence it is necessary that the sinner, in order that he may be able to come to the kingdom of heaven, rise up to spiritual things, and strive greatly. It is expounded otherwise. You know that plunder properly is when what belongs to another is seized against the will of its owner: the preaching of salvation was sent to the Jews, and everywhere through Christ. He himself says below in 15:24: "I was not sent but to the sheep that are lost of the house of Israel." And when it was sent to them, they did not receive it; yet those to whom it was not sent seized it on account of their humility. Whence above 7:12: "Many shall come from the east and the west, and shall sit down with Abraham, Isaac, and Jacob in the kingdom of heaven; but the children of the kingdom shall be cast out into the exterior darkness," etc. And below 21:43: "The kingdom shall be taken from you, and shall be given to a nation yielding the fruits thereof." Therefore these seize it violently. And this is the exposition of Hilary. The third exposition is this. That which is seized, is seized with haste, whence Job: "like a torrent that passes swiftly through the valleys," and this on account of the swiftness of the motion. And because the preaching had so moved the hearts of all, the course seemed hastened; therefore he says "suffers violence," because by way of a certain haste men press on toward the kingdom; whence the Gospel began from him, and he himself is the end of the Law. Whence Christ says, "For all the prophets and the law prophesied until John": because all the prophets prophesied on account of Christ; and they began to be fulfilled from the preaching of John. Whence Luke, last chapter, 44: "It is necessary that all things be fulfilled which are written concerning me." And this, "until John." But what does this mean? Were there then no prophets after John? Do we not read below in 23:34: "Behold I send to you prophets, and wise men, and scribes"? etc. It must be said that a prophet is sent for two purposes: to confirm the faith, and to correct morals; Proverbs 29:18: "When prophecy shall fail, the people shall be scattered." For confirming the faith, as is found in 1 Peter 1:10: "Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace to come in you, searching what, or what manner of time, the Spirit of Christ in them signified." Whence prophecy served these two purposes; but now the faith has been founded, because the things promised through Christ have now been fulfilled. But for correcting morals prophecy has never failed, nor will it fail. John therefore has this excellence, that he is in the middle of the Old and the New Law; whence he was sent before Christ's face as it were together with Christ. "And if you will receive it, he is Elijah who is to come." Here he sets forth the excellence of John as to the distinction of the present and the future. For Elijah was a forerunner of the Lord, just as John; whence Malachi 4:5: "Behold I will send you Elijah the prophet," etc. "And John is Elijah." But what is the meaning of what the Lord says? For John, when asked whether he was Elijah, said that he was not. By this, moreover, a certain heresy is removed, which held the transmigration of the soul — namely, that the soul would go out from one body, and enter another body, and so, as it claimed, the soul of Elijah had entered John. But this opinion is false, because he himself denied that he was Elijah. But Christ said that John was Elijah on account of a threefold likeness. First, because just as an angel is said to be like an angel, because equal in office, so Elijah and John are equal in office, because each is a forerunner; Luke 1:76: "He shall go before the face of the Lord to prepare his ways," etc. Likewise as to manner of life, because he led an austere life, as is found in 3 Kings 19:6 and following. Likewise as to persecution, because just as the one was persecuted by Jezebel, so this one by Herod. Whence, "if you will receive it," according to how it ought to be received, "he is Elijah." And that they themselves might understand that this was said mystically, he adds, "He that hath ears to hear, let him hear," that is, he who has ears spiritually, let him hear, and understand.”

“And if ye will receive it,.... The words carry in them some suspicion of unbelief and hardness of heart, as though they would not receive it: however, whether they would or not, it was a certain truth, that this same person, "John the Baptist", is Elias, which was for to come; who was appointed by God to come, and was prophesied of Mal 4:5 that he should come; and even according to the doctrine of the Scribes and Rabbins, he was expected to come before the Messiah; only they in general thought that Elijah the Tishbite, in person, was meant; though some, as before observed (e), were of opinion, that some great prophet equal to Elijah, and endued with the same spirit, is intended; and which is true of John the Baptist, who came "in the Spirit" and "power" of Elias, Luk 1:17. And, as it was usual with the Jews (f), to call Phinehas by the name of Elias, and Elias Phinehas, because of his zeal for the Lord of hosts; for the same reason may John be called by the same name, there being a great resemblance between Elias and him; in their temper and disposition; in their manner of clothing, and austere way of living; in their very great piety and holiness; in their courage and integrity, in reproving vice; and in their zeal and usefulness in the cause of God, and true religion: in respect to which, Christ must be here understood, when he affirms John to be Elias; not Elias in person, but he that was intended by Elias, that was said should come: hence here is no contradiction to the words of the Baptist, in Joh 1:21 when he says, that he was not Elias; for the Jews, who put the question to him, whether he was Elias, or not? meant whether he was Elias in person, Elias the Tishbite, or not; and so John understood them, and very honestly and sincerely replies, he was not: but he does not deny that he was intended by this Elias, that was prophesied should come; yea, he says such things as might induce them to believe he was that person; hence, Christ, and he, say nothing contrary to, and irreconcilable, as the Jew (g) suggests, with each other. (e) Vid. Pocock. not. in porta Mosis, p. 219. (f) Baal Hatturim in Num. xxv. 12. Kimchi in 1 Chron. ix. 20. Targum Jon. in Exod. vi. 18. (g) R. Isaac Chizzuk Emuna, par. 1. c. 39. & par. 2. c. 15.”