Luke 7:24Meaning & Commentary from the Church Fathers

John's disciples inquired, “Is it He who is to come?” He responded to their inquiry and instructed them to return to the one who had sent them. He then addressed the crowd, asking, “What did you go into the wilderness to see? A reed swayed by the wind?” Let us consider the lessons we can derive from this, or inquire further into the meaning behind our Savior's words. Let us delve into the significance of what has been articulated, seeking it like buried treasure, exploring its mysteries; and having set our minds to the profound depths, let us be discerning, testing everything, as the Scriptures advise.

In that era, some took pride in their adherence to the law: the scribes, the Pharisees, and others in their circle. They were seen as the meticulous keepers of the law, adorning themselves with accolades according to their religious status. This led them to reject faith in Christ and to deny due respect to a life governed by the true, praiseworthy principles outlined in the Gospel. Consequently, our Savior, Christ, aimed to reveal to them that the honors of religious and moral duties mandated by the law are not only of little worth but also rather insignificant for true edification; conversely, the grace found through faith in Him is a promise of blessings that inspire awe, capable of bestowing unmatched honor upon those who embrace it. Many, as I have mentioned, upheld the law and exalted themselves for it, claiming to have reached the pinnacle of virtue in their meticulous observance of righteousness, which was merely shadows and symbols.

To demonstrate, as I have stated, that those who believe in Him possess a greater and loftier status and that the glory of the law's adherents pales in comparison to that of the evangelical path, Jesus cites John the Baptist. He acknowledges him as a prophet—indeed, one held in esteem even above the prophets—asserting that among those born of women, no one surpassed him in righteousness according to the law. Yet, He declares that the one who is least, who falls short when measured by the law's standards, is greater than John in the kingdom of God, not in legal righteousness, but in faith and the virtues that stem from faith. For faith bestows upon its recipients a glory that far surpasses that of the law. You will recognize and affirm this when you reflect on the words of the blessed Paul: having declared his release from the constraints of legal righteousness, he immediately added, “But what I had gained, I have lost for Christ's sake; and I consider it dung that I may gain Christ: I do not have my own righteousness derived from the law, but that which is through faith in Jesus Christ.” He even criticized the Israelites, stating, “Because they, being unaware of the righteousness of God, which is through Christ, sought to establish their own, derived from the law; they did not submit to the righteousness of God.” For, as Paul emphasizes, “Christ is the end of the law for righteousness to everyone who believes.” He continues by saying, “We, who are Jews by nature and not sinners among the Gentiles, know that a man is not justified by the works of the law but by faith in Jesus Christ; so we have believed in Christ Jesus that we might be justified by faith in Him.” Hence, justification through Christ, which is faith in Him, exceeds the glory of righteousness derived from the law. Therefore, the blessed John the Baptist is exemplified as someone who attained the height of legal righteousness and extraordinary acclaim. Yet, even he is counted among the least: “For the least,” He states, “is greater than he in the kingdom of God.” The kingdom of God represents grace through faith, enabling us to be deemed worthy of every blessing and to receive the rich gifts bestowed by God from above. This grace liberates us from all guilt, makes us children of God, partakers of the Holy Spirit, and heirs of the heavenly inheritance.

Having established this understanding, let us now contemplate the words themselves. As mentioned earlier, He elevates the Divine Baptist to a remarkable stature and adorns the Forerunner with unparalleled honor so that you may appreciate faith more profoundly as that which distinguishes believers, surpassing even such renowned figures. He queries the Jews, “What did you go into the wilderness to see? A reed swayed by the wind?” Here, He likens the reed—a thing tossed about and swayed by the wind—to a person who seeks worldly recognition and pleasures amid temporal authority. Those engaged in such pursuits possess nothing steadfast or unshakeable; their fortunes may shift unexpectedly, leading to outcomes they never anticipated, and their successes are fleeting. Indeed, it is true that “all flesh is grass, and all the glory of man is as the flower of grass: the grass withers, and the flower falls off.” So, He asks, did you go into the wilderness to see a man like a reed?

John is commended here; he disregarded the allure of life and remained steadfast in his righteousness even in the face of death.

What did you venture to the desert to observe? This desert symbolizes a realm that is yet untamed, neither barren nor yielding a harvest—a place where the Lord does not beckon us to enter, lest we replicate and take inspiration from those proud of their earthly wisdom, yet lacking in genuine inner virtue. They boast of shallow accolades and worldly prestige while being tossed about by life's tempests, deserving of comparison to a fragile reed. Lacking the fruit of enduring righteousness, they chase after the empty allure that pleases the eye. We are like reeds without deep roots; when the wind of success blows, we may recklessly strike out at those around us, vulnerable and easily harmed. Reeds are drawn to streams, just as we delight in fleeting worldly pleasures.

Nevertheless, if someone uproots a reed and purges it of the unnecessary, cleansing it of the old self and its deeds, as indicated in Colossians 3:9, and fashions it with the careful hand of a skilled scribe, it transforms from a mere reed into a writing instrument, designed to inscribe the heavenly commandments upon the heart’s tables, as noted in 2 Corinthians 3:3. Regarding this reed, it is said, "My tongue is the pen of a ready writer" (Psalm 44:2). Some attribute these words to Christ, suggesting that He embodies both the Word, the reed, and the scribe: He is the Word because He originates from the hidden Source of the Father; the reed because the flesh of Christ has communicated the fullness of the Father's will and achieved the divine commandments through His sacred bloodshed; the scribe because He has unveiled for us the mysteries of the Father’s work in the seamless interplay of the Old and New Testaments, of divinity and humanity.

In mastering the flesh, be inspired by this reed! Do not fill this reed—your body—with ink, but with the Spirit of the living God, so that your writing may stand the test of eternity. This is the reed that Paul utilized to pen his letters, as he remarked, “You are our epistle, written not with ink, but with the Spirit of the living God” (2 Corinthians 3:3). Nourish your flesh with the blood of Christ, as it is declared, "That your foot may be dipped in blood" (Psalm 67:24). Thus, you will adorn the journey of your soul and the path of your thoughts with the bold declaration of Christ's cross. You immerse your flesh in the blood of Christ by expunging your vices, purifying your sins, and bearing the death of Christ in your body, as the apostle instructed: "Always carrying about in the body the dying of the Lord Jesus" (2 Corinthians 4:10). Do not yield to the ground, lest your reed shatter. Therefore, concerning Christ, who cannot be bent towards earthly matters, the prophet proclaimed, "He shall not break the bruised reed" (Isaiah 42:3), for the flesh weakened by sin He has revitalized through the power of resurrection. The flesh of Christ serves as the true reed that affixed the head of the serpent-devil and the temptations of earthly desires upon the cross.

He condemned their unfaithfulness in their judgment of both figures, thereby affirming the path of God’s Wisdom, which granted honor to the kingdom of the Messiah, not to the righteous, but to tax collectors and sinners. When you flocked from your towns and villages to hear the voice in the wilderness, whom did you go out to see? Was it a reed shaken by the wind? Was it a changeable, capricious man swayed by every wind of doctrine or impulse? Certainly not; you did not recognize John in that manner.

Truly I say to you, among those born of women, no one greater than John the Baptist has risen. When referring to the least, He means Himself; in comparison, He regards John as the greatest. Christ’s intention in making this assertion was to ensure that the high regard for John would not lead His audience to elevate the Forerunner above the Messiah.

Had John sought the pleasures and comforts of worldly life, he could have attained remarkable accolades within the royal court merely for his silence; instead, he chose imprisonment over a life of luxury and would not compromise by either failing to speak the truth or remaining silent.

While the aorist tense can sometimes replace the perfect tense, as in the example of a recently constructed house—῾ᾠκοδομήθη”—the perfect tense, which emphasizes completed action, cannot be substituted for the aorist in certain contexts. For instance, if a house has been replaced by a field or garden, one cannot say ᾠκοδόμηται, as this would imply the house still stands or that remnants of it remain, indicating certainty of its prior existence. Consequently, ἐξεληλύθατε can only be interpreted to mean 'have gone out and have not yet returned.'

Behold, those who wear soft clothing are in king's houses.” John is not a reed that sways with the slightest breeze; you approached him as someone unwavering and resolute, his rough garments indicating his rejection of luxury (Bl. Theophylact). But what else were you seeking? A prophet? Truly, I tell you, and even more than a prophet. He surpasses the prophets of the Old Testament due to his proximity to the Coming One; while the other prophets foretold Christ, he was the herald and direct witness, directing others to the Messiah. He is the one referenced in scriptures: “Behold, I send my messenger before your face, and he shall prepare your way before you.” By applying these prophetic words from Malachi (3:1) to Himself, the Lord identified the Forerunner as an Angel, both for his life resembling that of an angel, almost incorporeal in nature, and for announcing Christ (Bl. Theophylact).

I say to you, among those born of women, there is none greater than John the Baptist; yet, the least in the Kingdom of Heaven is greater than he. Many thought Him to be a glutton and a drunkard, casting judgment on Him and demeaning Him, saying, “Is not this the carpenter's son?” Hence, He rightly withdrew Himself, mindful of prevailing opinions, to avoid appearing overly self-promotional. John’s ministry kindled a widespread anticipation for the Savior, drawing large crowds eager to hear about the heavenly Kingdom and claim it with fervor; this enthusiasm has not waned, as throngs continue to come to Jesus, striving determinedly to “take the Kingdom of Heaven by force” (Bl. Theophylact). From the time of John the Baptist until now, the Kingdom of Heaven has been eagerly pursued, as women of faith have pressed into it. The Pentateuch and writings of the prophets prepared the people for the arrival of the Savior; John concluded the Old Testament era. Thus, as the Lord indicated, "Do not place your hopes afar off nor expect another; if all was fulfilled before John, it signifies I am the Coming One" (St. John Chrysostom). All the prophets and the law had spoken prior to John—he was not the conclusion of the law and the prophets but merely the forerunner of the Messiah, endowed with the spirit and power of Elijah, the great servant of God (Luke 1:17). The coming of Elijah before the great day of the Lord was foretold by Malachi (4:5-6), prompting the Jews to anticipate Elijah, Jeremiah, or another prophet before the Messiah's arrival (Matt. 16:14; 17:10; John 1:21). The Lord made it clear that this Elijah is John: “If you are willing to accept it, he is Elijah who is to come,” and He urged them to be especially attentive to His words about John, declaring, “He who has ears to hear, let him hear.”