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Explanation for:
Matthew
11
:
11
Amen I say to you, there hath not risen among them that are born of women a greater than John the Baptist: yet he that is the lesser in the kingdom of heaven is greater than he.
12
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{"arr":[{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"He states: \\"Among those born of women, John holds a distinguished position, yet he is not elevated above the one conceived by the Holy Spirit and the Virgin Mary. In declaring that no one born of women is greater than John the Baptist, He does not place John above all the prophets and patriarchs but rather aligns him with them. The point is that just because the others are not superior to John, this does not imply that John is superior to them; instead, it indicates that he shares an equal standing with the other saints. However, the least in the kingdom of heaven surpasses him. Many interpret this statement of the Savior to mean that the greater in rank is the younger in age. We can understand it more simply: every saint already united with God is greater than one still engaged in the struggle. There is a significant difference between wearing a victor's crown and participating in the battle. Some may even argue that the last angel serving the Lord in heaven is greater than the foremost man on earth.\\""},{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"However, even at this moment, He does not cease but rather expresses His own view, stating: Verily I say unto you, among those born of women there hath not arisen a greater than John the Baptist, meaning no woman has given birth to a man greater than John. To recognize John's greatness, this declaration alone suffices; yet, should you wish to understand him through his actions, consider his meals, lifestyle, and the elevation of his spirit. Indeed, he lived as if in the heavens, surpassing all earthly provisions; he exhibited a remarkable existence, dedicating his days to hymns and prayer, and retreating from society to engage ceaselessly in conversation with God. He found no peer and refrained from appearing before others; he consumed no milk, had no bed, no shelter, no provisions that people commonly enjoy, and yet he embodied both humility and sternness. For instance, observe the gentleness with which he addresses his disciples, the boldness he demonstrates with his fellow Jews, and the audacity he shows in speaking to the king. Thus, the Savior remarked, ‘Among those born of women there hath not arisen a greater than John the Baptist.’ To prevent his admirable qualities from fostering an inappropriate perception of John among the Jews who esteemed him higher than Christ, notice how the Lord mitigates this potential misunderstanding. What was a confirmation for John's disciples could be harmful to those who regarded him too lightly; likewise, Christ’s acknowledgment could lead the Jews to mistakenly favor John over Him. Hence, the Lord rectifies this without causing offense, stating, ‘But he who is least in the kingdom of heaven is greater than he.’ Truly, it was whispered of Him that He was a glutton and a wine-drinker (Matthew 11:19); additionally, ‘Is not this the Son of the carpenter?’ (Matthew 13:55), and in various instances, He was belittled. So one might assert that Christ is greater than John. Not at all; when John declares, ‘He who is mightier than I’ (Matthew 3:11), it is not a matter of comparison. Similarly, Paul, while reflecting on Moses, notes, ‘This One is more glorious than Moses’ (Hebrews 3:3) not in comparative terms. The Savior Himself, when He states, ‘Behold, a greater than Solomon is here’ (Matthew 12:42), does not engage in comparison either. And if it is accepted that He compares Himself to John, it is done for the sake of His listeners, due to their limitations. John had previously enjoyed high regard among people, and following his imprisonment and courageous stance before the king, he gained even more honor, making it easy for many to interpret Christ’s words as a comparison. In the Old Testament, the lost souls were likewise corrected in a comparative manner; for example, when it is said, There is none like Thee, O Lord (Psalm 85:8), and again, There is no god like our God (Psalm 76:14). Some suggest that Christ referred to the apostles or the angels in this context; however, this interpretation lacks fairness. Individuals who stray far from the truth often falter in many ways. Why should we even mention angels or apostles in this instance? Moreover, if He was referencing the apostles, what would have prevented Him from naming them explicitly? When speaking of Himself, He skillfully concealed His identity, both due to existing opinions about Him and to avoid being perceived as self-exalting. The Savior consistently approaches this matter with care. So, what does it mean to say, In the kingdom of heaven? It refers to everything spiritual and celestial. When the Savior remarked, ‘Ye shall not enter into the bosom of John the Baptist, born of women,’ He distinguished Himself from John, clearly indicating that He is not subject to the same comparisons. Although Christ too was born of a woman, His birth was unlike John’s, for He was not an ordinary man and did not enter the world as others do, but through a miraculous and extraordinary conception."},{"author-name":"Ephraem the Syrian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88b589fc3e99eb7bb1839_Ephraem%20the%20Syrian.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"‘But the least in the kingdom of heaven is greater than he.’ Some foolishly assert that even the smallest believer is superior to John within the kingdom of heaven. However, we must not speak lightly of John, the revered servant of God, for to disparage the soldier of the king is to dishonor the king himself, and to disregard the priest is to reject his Lord. Through the remark about John's greatness, the Lord intended to reveal the depth of His mercy and grace and to illustrate the immense blessings He has conferred upon His chosen ones. If John, a figure of such immense stature and honor, ranks below the least in the kingdom of heaven, then, as the holy Apostle states, ‘We know in part, and prophesy in part’ (1 Cor. 13:9), and later, ‘We see as if through a dim glass... when... the perfect comes, then what is little and partial will cease’ (cf. 1 Cor. 13:12, 10). John is indeed great, for by divine insight he proclaimed, ‘Behold, the Lamb of God’ (Jn. 1:29). Yet, when this greatness is juxtaposed with the heavenly glory awaiting those deemed worthy, it becomes but a fleeting glimpse. This is not to say that all the smallest in the kingdom of heaven surpass John who has left this earthly life, but rather that when held against the backdrop of eternal bliss, all remarkable achievements in this realm seem trivial and insignificant, thus He proclaimed that ‘the least in the kingdom of heaven is greater than he.’ \\n\\nSome argue that since none born of women is greater than John, we must consider that the Lord Himself, who was born, is undoubtedly greater than John. Yet He did not refer to Himself nor equate His greatness to that of John, as He is the Son of the Virgin, not born through human union. Therefore, ‘the least in the kingdom’ does not denote Jesus nor any specific individual but serves as a universal expression applicable to all. Some speculate that this refers to Elijah. Nevertheless, John was indeed graced on earth with extraordinary gifts such as prophecy, priesthood, and righteousness. It is then stated by the Lord that while this remarkable, honorable, and righteous man, sent by the heavenly Father, surpasses all in wisdom and faith, he is still less than the least in the kingdom of heaven. \\n\\nOthers suggest that the Lord, aiming to free John from prison, spoke of the status of the prophets, declaring, ‘Of those born of women there is none greater than John,’ for He referred to the prophets by indicating those born of wives, as the law and the prophets continued until John (cf. Matt. 11:13). Hence, John surpasses even Moses and the prophets, implying that the law requires the New Testament for fulfillment, as he who exceeds the prophets humbled himself before Christ, stating, ‘I need to be baptized by you’ (Matt. 3:14). Furthermore, John is noteworthy because he was conceived in grace, born through miracles, pointed out the Life-giver, and baptized for the forgiveness of sins. Proclaiming the forgiveness of sins entails the removal of the law that reveals iniquities. Consequently, there is no one born of women greater than John, since he preached forgiveness, whereas the law only exposes sin. \\n\\nWhen the one greater than the prophets emerged, He liberated from the law to inaugurate that which transcends it through grace. John liberated from the law, while John's Lord freed from death. Behold, we now stand liberated from two judgments: the judgment of nature and the judgment of the law. Faith pertains to what has come before, while patience pertains to what is yet to come, so that what faith promises, patience fulfills. The mouth of Elijah spoke truth, for it served as a gateway to goodness; likewise, the mouth of John facilitated both binding and forgiveness. Moses guided the people to the Jordan, and the law brought humanity to John's baptism. If none born of women is greater than John for his path before the Lord, how much greater will be those whose feet He washed, and in whom He breathed His Spirit? If John who baptized Him is great, how much greater is the one who reclined on His bosom? In the case of Judas the betrayer, He washed his feet, honoring the ministry and the Apostolic office. Just as John the baptizer holds rank above all others born, so too do the apostles rank above him, as they were personally honored by the Lord through His own actions. Therefore, it would have been better for Judas if he had not been born (Matt. 26:24, Mk. 14:21) for he turned against the Lord who elevated him above John. \\n\\nJohn is indeed greater than any born, yet he is surpassed by the lesser man who took Judas's place, inheriting both his throne and honor. ‘If there is a son of peace, peace shall rest upon him; if not, it will return to you’ (cf. Luke 10:6). Similarly, His declaration that no one born of women exceeds John serves to highlight that those He spoke of were the ancient prophets and messengers. However, those who would baptize with the Spirit would exceed even him who baptized with water. ‘He,’ He states, “must increase, but I must decrease” (John 3:30). Just as the Lord is exalted (above all) ‘for God gives not by measure to His Son’ (cf. Jn. 3:34), the apostles are indeed greater than all. If John was significant for preparing the way before His presence, how much greater are those whom our Lord served and led? ‘Know ye,’ He cautioned, “that they hated Me before you” (cf. John 15:18). All that He taught them during His earthly ministry, He had completed beforehand. ‘Let them observe all that I commanded you’ (cf. Matt. 28:20). If John who heralded His peaceful and humbled arrival was elevated, how much more will the apostles who prepared the way for His triumphant return be exalted? \\n\\nYet, some argue that John is greater (than the apostles) for having baptized Him. If the prophets eagerly desired to see Him, and encountering Him brought joy to the apostles, what does that say for he who baptized Him? Whoever is willing may grasp this truth; the declaration that John is superior to the prophets rests on the idea that the prophets are those born of wives. The least, he asserts, of the subsequent proclaimers of the kingdom of heaven is greater than John. This greatness bestowed on John surpassed that of the prophets and was not purely by his desire, but rather became evident through the one who lifted him high. Anyone, whether lesser or greater, who aspires to enter the kingdom of heaven will surpass John. ‘Everyone,’ He assures us, “will receive a reward according to his labor” (cf. Rom. 2:6). The apostles and prophets stand significant by virtue of their selection, yet this is not to diminish their individual accomplishments or the public acknowledgment of their divine calling, for one works harder than another (1 Cor. 15:10). Such is John's greatness, even though he had predecessors in divine ministry. \\n\\nAs the expectations of men leaned toward the belief that no one in the heavenly kingdom could exceed John’s stature, the Lord sought to clarify this point. If one claims John is greater than the prior prophets for baptizing Him, must we not also consider that he is less than the subsequent apostles? If in the eternal realm he maintains this same degree of greatness as he does in this life, why was John's eminent stature revealed? Perhaps it is because of the crown of the cross? Is it conceivable to ascend to glory in that realm without the cross? Reflect deeply on the purpose behind the revelation of John's significance as ordained by the Lord, and your understanding will be enlightened to see this was about the connection between divine calling and personal freedom. Although John is esteemed due to his divine selection, one who labors earnestly surpasses him. The more John is esteemed among his predecessors, the greater he is in the following generations; yet, those in the new generation who pursue greatness by voluntary choice exceed him. It is not through his deeds that John is diminished; rather, the calling to prophetic office or to the kingdom, which elevates a man in this life, is subordinate to the will that seeks to attain greatness in the kingdom of heaven. The esteem afforded to those chosen by their own volition surpasses the honor of those selected by another's intention. Hence He declares, ‘Truly I say unto you, that among those born of women, there is none greater than John.’ This is not merely for his actions, for greatness in the kingdom of heaven is the reward for actions done out of free will. The Lord fortified His fearful and hesitant listeners by teaching them that their divine calling surpassed John's excellence. Although they were wise in many respects, they mistakenly thought the measure of their greatness in the life to come was determined by their election on earth, thus they inquired, ‘Who do you think will be greatest in the kingdom of heaven?’ (cf. Matt. 18:1). Therefore, He negated their perception of election embodied by John, placing the emphasis on personal choice instead, declaring, ‘Whoever humbles himself’ (cf. Matt. 18:4). Moreover, to further detach the idea of election, Simon, despite his significance and dual naming—Simon and Peter—required a disciple who is unnamed and who rested on the Lord's breast (Jn. 13:23-26). Furthermore, the blessedness bestowed upon that disciple (Peter): ‘Blessed are you, Simon’ (Matt. 16:17), which He regarded as great; was this not a result of his own actions? In the parable of the vineyard, He expressed: ‘the last shall be first’ (cf. Matt. 19:30); does this pertain to works or grace? If the first be last, then asserting His grace implies the invalidation of justice, which cannot permit the last to be first without merit."},{"author-name":"Caesarius of Nazianzus","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88a176e0f4c3aeca7aee3_Caesarius%20of%20Nazianzus.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"In what manner is John the Baptist regarded as the greatest of those born of women? If his status as a prophet elevates him, does this mean he surpasses all prophets, as stated by the Lord in the Gospel? Why, then, does the Savior proclaim him as greater than all? It was said that he rendered his father Zechariah mute at the moment of his conception. \\n\\nIn response, I offer a different interpretation of this account. You affirm, by the Lord's own testimony, that John is deemed greater than all humans and above the prophets. There exists no testimony more authoritative than the living word of the one proclaiming in the wilderness, urging that the pathways of the Lord be made ready and His roads be straightened. John is indeed the loftiest among those born of women, for even while still in his mother's womb and prior to experiencing our earthly existence, he prophesied. He received his voice through his mother's tongue and perceived the Light hiding within the darkness, which was manifested in the womb of Mary, the Mother of God. It reflected through a window, the mouth of the expectant Elizabeth, who embraced the God-bearer, rejoicing and exclaiming through her mother’s voice, “Whence is this to me, that the Mother of my Lord should come to me?” The wise servant understood the Sovereign within, striving to prepare the path before the Lord at the Jordan, making way for Him who would become a source of salvation for mankind. \\n\\nHe surpasses the prophets because he witnessed in the flesh that which was foretold and touched the head of the One who inspires awe. All prophets and patriarchs observed Him only in dreams and visions; prior to Christ's manifestation, their way of life had transformed. The silence imposed upon Zechariah at the prophecy of the blessed child symbolizes the stillness of the Law. At the birth of the child, his father's speech was restored, illustrating that a ‘voice’ emerged from the quietness of barrenness and old age, reflective of the desolation of the Law, borne from the deep roots of Jewish disregard for the prophecy, thus reflecting their failure to comprehend the God who manifested as flesh, bringing fulfillment to the truth.\\n\\nBut why does Christ, after declaring John as the greatest, immediately remark that “the least in the kingdom of heaven is greater than he”? This holds a dual meaning worthy of discernment, revealing three interpretations. First, in the flesh, the Lord Himself is the least. After a span of six months from that conception, He united with the Most Holy Virgin, enveloping Himself in her bodily form, inseparable yet without mingling. The great Gabriel conveyed this to the Theotokos by saying, \\"Behold, your relative Elizabeth.\\" In her latter years, she conceived, being in her sixth month, whom many deemed barren. Thus, Christ is indeed lesser in age than John. \\n\\nSecondly, John's angelic standing sheds light on the fact that even the least in the kingdom of heaven surpasses any angel in nature and origin. John met his end at the hands of the unfortunate Herod. One angel can swiftly smite and obliterate the ranks of evil spirits. As witnessed in the accounts of Isaiah and Ezekiel, a single angel did in one hour defeat and destroy one hundred and eighty-five thousand enemy troops. \\n\\nThirdly, the mystery suggests that the lesser in the kingdom of heaven is indeed John the Theologian, son of thunder, who is greater than John the Baptist. The Forerunner, though commanded to baptize, approached the Lord with great trepidation, hesitant to make contact with the One bearing human form. In contrast, John the Theologian reclined boldly at the Divine Supper on the Lord’s breast. As said in the Annunciation when questioning who would betray Him, neither Mary, His earthly guardian Joseph, nor John the Baptist, nor any angel or archangel, dared to touch the sovereign body of the incarnate Word of God. But John reclined upon Him, embracing Him as a father would his child. From this communion, he was filled with the divine essence of the Word, proclaiming, \\"In the beginning was the Word, and the Word was with God, and the Word was God.\\"\\n\\nJohn the Baptist witnessed the Holy Spirit descending upon the baptized Lord in the form of a dove, while John the Theologian saw the Spirit coming from heaven like fire, resting upon him and his disciples on the day of Pentecost, as recorded by St. Luke in the Acts of the Apostles. The Forerunner met his end through beheading due to the nefarious actions of Herod’s wife, while John the Theologian faced exile on Patmos for the sake of the Lord, ultimately passing away later. John the Baptist merely administered baptism to those who sought it but could not impart the Holy Spirit. Hence, those he baptized later received the Holy Spirit through the apostles for the fulfillment of their baptism. \\n\\nThe Forerunner is acknowledged as the greatest among those born of women, as affirmed by the greater entity, while John the Theologian is celebrated as the light of the world, shining from the everlasting Light. The Baptist concluded his life without performing any signs or wonders, as the Gospel recounts, whereas John the Theologian sat in the presence of Christ, tasked with judging the tribes of Israel, a promise bestowed by the divinely inspired Christ alongside the eleven. While John the Forerunner did not claim superiority among men, it was John the Theologian who received the affirmation of his greatness from God and our Savior Jesus Christ. For He articulated to His followers, “Amen, I say to you, many prophets and righteous men desired to see what you see and did not see it, and to hear what you hear and did not hear it. Blessed are your eyes because they see, and your ears because they hear.”\\n\\nJohn the Baptist experienced fear in the presence of the One who had no earthly father, feeling a compelled movement within the womb at the approach of the Flame. He entrusted to John the Theologian His Mother, born of a woman and lacking a human father. During His saving passion, while at the cross, He looked to John, saying to His Blessed Mother, “Behold your son,” and to John, “Behold your Mother,” bestowing upon them mutual care in His absence. He publicly declared their pure and untainted virginity, signifying Christ as the embodiment of the kingdom of heaven. According to the Law, John remains righteous and perfect, as one should perceive upon being baptized into the Lord’s death. Yet the Law in itself yields no perfection, as the exalted Apostle noted, having faced temptations alike all men. \\n\\nIn His lifetime and ministry, John was indeed the greatest. Would the divinity overlook him when stating to Solomon, “There was none like you before you, nor shall there arise after you”? Likewise, regarding John, He proclaimed, \\"For among those born of women there has not risen a greater than he.\\" Within the Law, not only was John the greatest, but he also stood apart as the most distinguished. And the apostles were the greatest too. Jesus did not assert that “his greatest shall not rise,” but firmly stated “his greatest shall not rise,” emphasizing this in relation to his time. For before them, God addressed the devil, saying, “Have you considered Job, who pleased Me, that there is no other like him on earth?” To Moses, He proclaimed, “Greater than all men have I seen you; you have found grace in My sight.” And for indeed, Enoch was revered in his time, while Noah was saved in the ark when the world was engulfed in flood. Lot was preserved alone when Sodom’s five cities were consumed. Thus, John the Baptist is recognized as the greatest of all according to the Law in his life."},{"author-name":"Macarius the Egyptian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c894b8dd64f2df5bcb2030_Macarius%20the%20Egyptian.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Among those born of women, none can surpass John the Baptist, for he embodies the fullness of all the prophets. Each prophet foretold the coming of the Lord from a distance; however, John proclaimed the Messiah, visibly presenting Him to everyone as he cried out, \\"Behold the Lamb of God!\\" (John 1:36). How lovely is the call of one who directs attention to the very One he announces! Indeed, among those born of women, John the Baptist is unparalleled: \\"But his mniyyah in the kingdom of heaven is greater than he\\" (Matt. 11:11). These apostles, born of God from above, received the initial gift of the Comforter's Spirit; they were empowered to judge alongside Christ, to shepherd with Him, and to rescue souls. They also possess the ability to part the seas of dark forces and usher faithful souls into safety. They toil as workers in the vineyard of the soul, serving as fellow bridegrooms who unite souls with Christ; for it is written, \\"I betroth you to one Husband\\" (2 Cor. 11:2). They impart life to humanity and, in essence, they serve the Spirit in manifold ways. This 'mnius bolius' is John the Baptist."},{"author-name":"Isidore of Pelusium","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88d94130e668938c9ae9d_Isidore%20of%20Pelusium.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"The assignment is challenging and demands thorough exploration, but you have provided us with excellent insights. In the realm of heaven, I identify as John the Baptist. The individual who perfectly embodies the law, much like John the Baptist, is certainly less than the one who underwent baptism into Christ’s death. This embodies the essence of the heavenly reign: to be united with Christ in burial, who descended to claim victory over death and grants authority over it. Consequently, John the Forerunner, though the most prominent among those born of women, was nonetheless taken away before the heavenly kingdom was bestowed. Despite being made righteous through the law, as previously stated, he surpassed many who were perfected in the Spirit of life in Christ; however, he did not reach their level of perfection. Thus, every aspiration in the kingdom of heaven—referred to as regeneration in Christ—is certainly valuable, as it is noted of him who was justified through the law, yet the law alone does not bring perfection (Hebrews 7:19). \\n\\nYou inquire about the significance of John the Baptist being exalted among those born of women and what distinguishes him from a prophet, as the Lord affirms. Therefore, consider this succinctly: John was noted as ‘the greatest among those born of women’ because he prophesied even while still in his mother’s womb, recognizing the radiance of the Light while enveloped in darkness. He was deemed ‘more than a prophet’ because his prophecy concerned the very one about whom other prophets and patriarchs dared only to dream and envision, yet he witnessed the fulfillment of these prophecies in the flesh."},{"author-name":"Maximus the Confessor","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8951a1dea23713695271e_Maximus%20the%20Confessor.png","category":"Holy Fathers and Teachers","century":7,"exegesis-text":"How should we interpret the Gospel's teaching that states: Of those born… the one greater than John did not rise… yet the least in the kingdom of heaven is greater than he? (Matthew 11:11; cf. Luke 7:28)? He who humbles himself more deeply than John—who represents the lesser—is indeed greater than John. Alternatively, one might say that John is viewed as having achieved all available understanding for reflection in this life, yet in the life to come, even the most minor insights surpass those gained in the present. Furthermore, the top theologian among men is still lesser than the least of angels. Moreover, the individual who holds the lowest rank in the fellowship of the gospel is greater than the highest in the righteousness of the law."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"He confidently asserts that among those born of women, none surpasses John; however, by mentioning \\"wives,\\" he distances himself, as Christ was born of a virgin and not from a married woman. Yet, the least in the kingdom of heaven surpasses him. Having praised John with commendable remarks, he clarifies that he does not want others to think John is superior; he states with clearer intent, \\"I am lesser than John, both in age and, according to your perception, greater than he in terms of spiritual and heavenly treasures. In this context, I am less than him, while he is regarded as great by you, but in the heavenly realm, I hold a greater position than he.\\""},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"Truly I tell you, among those born of women, there has not arisen anyone greater than John the Baptist. No one born of women surpasses him. Who else, while still concealed in the depths of the womb, recognized the light that appeared and exclaimed with joy? Only he did; thus, he stands above all others. Moreover, who else led such a life of solitude and desolation from such a young age and willingly embraced such a calling? Certainly, no one. After acknowledging the Baptist’s significance—first through the multitude of Jews drawn to him, second through his remarkable character, third through his discernment, and fourth through his prophetic witness—Christ proclaimed him to be more than a prophet and ultimately greater than all humanity. However, He mitigated this praise to prevent anyone from prioritizing John over Himself. Consider what He states: the least in the kingdom of heaven is greater than he. He refers to Himself as the least because that is how He appeared to the Jews. They viewed John as superior for having withdrawn into the wilderness from a young age and leading an extraordinary existence, whereas they deemed Christ inferior due to His ordinary way of life. Yet, the lesser one—who seems to be of less significance—is greater than John in the kingdom of heaven, not only as a man but also as God."},{"author-name":"Theophan the Recluse","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8983a6e0f4c3aecaae3fc_Theophan%20the%20Recluse.png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"How can we interpret the Savior's statement: ‘The least in the kingdom of God is greater than John the Baptist’? The Church Fathers commonly understand the term \\"least\\" to refer to the Savior Himself, as there is no one born of a woman who surpasses Him. He identified Himself as the least due to the level of humiliation He endured during His incarnation. Consequently, the Apostle declares that He humbled Himself (Philippians 2:7)."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"I assure you that among all men born of women, there has never been anyone greater than John the Baptist; no one has ever emerged from a mother who surpasses him! With solemnity and a sense of divine authority, Jesus offered this highest tribute to His forerunner. While the wise son of Sirach advises that one should not be declared blessed before death, the incarnate Wisdom of God—the Son of God, who holds the ultimate authority over humanity—makes an exception for His pre-existent friend. When accolades come from human lips, there may linger some doubt or skepticism regarding their sincerity, whether they stem from affection or aversion. However, when the Lord extends His commendation, the truth is spoken in its entirety and clarity, for no judge can match His omniscience and fairness. If the weight of praise is determined by the status of the one who bestows it, how glorious must be the declaration of the Forerunner of the Lord, who receives the highest honor from Jesus Christ Himself! Consequently, our Holy Orthodox Church honors the Prophet, Forerunner, and Baptist, John, in her prayers and hymns, ranking him alongside the Most Pure Virgin Mary and the heavenly Powers. The apostles cannot share in this honor as they had already reached adulthood when the Divine Truth proclaimed that among those born of women, no one is greater than John the Baptist. With these words, the Savior distinguished Himself from John, emphasizing that He is not to be compared to him, for He was born of the Virgin in a unique and divine manner. To prevent any misconceptions regarding John's exalted status and to ensure the Jews do not favor him over Himself, the Lord takes care to clarify that the least in the Kingdom of Heaven—He who was called gluttonous and a wine-drinker, merely the son of a carpenter, the friend of tax collectors and sinners—is indeed greater than John because He is the King of this divine realm. In His humility, the Savior does not overtly proclaim His own greatness in relation to John; neither did John imply superiority when he indicated that Christ was stronger than he. When Jesus asserted, ‘Behold, one greater than Solomon is here,’ He certainly did not mean to compare Himself to Solomon. In the Old Testament, incomparable measures were often expressed relatively, as in the declarations, \\"There is none among the gods like You, O Lord\\" or \\"Who is a God as great as our God?\\" (Psalm 85:8; Psalm 76:14)."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"Those who are born of women, referring to all humanity, are characterized by their frailty, imperfections, and sinfulness. Among all, the term 'greater' implies the highest, most perfect, and best among them. But what is the significance of stating that the least are greater? In what sense is the greatest among men humbled? It would be illogical to consider any lesser member of the kingdom of Christ—meaning any believer—as greater than John; it is even more unreasonable to regard the least of the apostles as superior to him. A more accurate interpretation, in line with the early commentators like Chrysostom, Hilary, Theophilus, and Euph. Sig., suggests that 'the least' refers to the Savior Himself. \\n\\nThis insight addresses a concern that the high regard given to John might lead the Jewish people to mistakenly elevate him above Christ. Just as what affirmed John’s disciples was detrimental to the common people, so too would the belief that John prevailed over Christ be more harmful. Therefore, Christ offers correction without causing offense, stating, \\"the least in the kingdom of heaven is greater than he.\\" This refers to those who are younger or viewed as lesser by many, as they accused John of being a glutton and a drunkard, questioning his humble origins. By characterizing Himself in this manner, He conceals His glory in order to counter the prevailing misconceptions and ensure that His self-reference does not seem boastful."}]}
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