Ode to SAINT JOHN THE BAPTIST

What follows are the hymns, readings and sermons from the Divine Office on Saint John the Baptist’s primary feast day with Scripture commentary from Haydock.
 
Thou, in thy childhood, to the desert caverns
Fleddest for refuge from the cities' turmoil,
Where the world's slander might not dim thy lustre,
Lonely abiding.

Camel's hair raiment clothed thy saintly members;
Leathern the girdle which thy loins encircled;
Locusts and honey, with the fountain-water,
Daily sustained thee.

Oft in past ages, seers with hearts expectant
Sang the far-distant advent of the day-star;
thine was the glory, as the world's Redeemer
First to proclaim him.

Far as the wide world reacheth, born of woman,
Holier was there none than John the Baptist;
Meetly in water laving him who cleanseth
Man from pollution.

Praise to the Father, to the Son begotten,
And to the Spirit, equal power possessing,
One God whose glory, through the lapse of ages,
Ever resoundeth.
Amen.

Jeremias 1: 1 – 5

The words of Jeremias the son of Helcias, of the priests that were in Anathoth, in the land of Benjamin.

Ver. 1. Helcias, the high priest who discovered the book of the law, (Clement of Alexandria, Strom. i., &c.) though this be uncertain. --- Anathoth, a village to the north of Jerusalem, to which many priests had retired, though it did not belong to them. (Calmet)

The word of the Lord which came to him in the days of Josias the son of Amon king of Juda, in the thirteenth year of his reign.  And which came to him in the days of Joakim the son of Josias king of Juda, unto the end of the eleventh year of Sedecias the son of Josias king of Juda, even unto the carrying away of Jerusalem captive, in the fifth month.
Ver. 3. Joakim. His immediate predecessor and successor, both called Jechonias, (Haydock) are passed over, as their reign was short, (Calmet) only lasting three months each. (Haydock) --- Fifth. Jerusalem was taken on the 9th of the preceding month. But the temple was not burnt, nor the captives sent off till the fifth month, or the 10th of the civil year, chap. 39: 8, and 52: 13, and 4 Kings 25: 2 (Calmet) --- Jeremias also prophesied in Egypt, chap. xliv. (Worthington) --- But this title alludes to his principal predictions. (Menochius)

And the word of the Lord came to me, saying:  Before I formed thee in the bowels of thy mother, I knew thee: and before thou camest forth out of the womb, I sanctified thee, and made thee a prophet unto the nations.

Ver. 5. Knew, with affection, and designed thee for this office from eternity. Many think (Calmet) that Jeremias was purified from original sin before his birth. (St. Augustine) --- He had this privilege, and was also a priest, prophet, virgin, and martyr. (Worthington) --- Yet to sanctify, often means only to set aside, Exodus xiii. 2., and Ecclesiasticus xlix. 9. --- Nations, whose overthrow he points out, chap. xxv. 27, 44, &c. (Calmet)

And I said: Ah, ah, ah, Lord God: behold, I cannot speak, for I am a child.

Ver. 6. Ah. Hebrew ahah. Septuagint, "thou Being." Protestants, "Then said I: Ah, Lord God." (Haydock) --- He does not imitate a child. He might be above 30 years old, though some say (Calmet) only 14, (Tirinus) or less; yet he finds himself devoid of eloquence, like Moses, Exodus xiv. 10. (Calmet)

And the Lord said to me: Say not: I am a child: for thou shalt go to all that I shall send thee: and whatsoever I shall command thee, thou shalt speak.  Be not afraid at their presence: for I am with thee to deliver thee, saith the Lord.  And the Lord put forth his hand, and touched my mouth: and the Lord said to me: Behold I have given my words in thy mouth:

Ver. 9. Mouth; perhaps (Haydock) with a coal, by means of an angel, (Isaias vi. 5.) in a sort of dream. He found himself changed into a new man.

Lo, I have set thee this day over the nations, and over the kingdoms, to root up, and pull down, and to waste, and to destroy, and to build, and to plant.

Ver. 10. Root up, to announce the fall and restoration of many nations, Ezechiel 6: 2. (Calmet) --- Jeremias spoke of the Gentiles, as well as of the Jєωs. (Worthington)

Thou therefore gird up thy loins, and arise, and speak to them all that I command thee. Be not afraid at their presence: for I will make thee not to fear their countenance.

Ver. 17. Loins. Make haste, and take courage, Job 38: 3. (Menochius)

For behold I have made thee this day a fortified city, and a pillar of iron, and a wall of brass, over all the land, to the kings of Juda, to the princes thereof, and to the priests, and to the people of the land.  And they shall fight against thee, and shall not prevail: for I am with thee, saith the Lord, to deliver thee.

Ver. 19. Prevail. God does not promise peace, but victory. (Worthington)

From the Sermons of St. Augustine, Bishop of Hippo.

Outside the most holy Birthday of the Lord, we find celebrated in the Gospel the birth of only one other, namely, that of the blessed Baptist, John. As regardeth all others among God's holy and chosen ones we know that that day is observed whereon, with their work finished, and the world conquered and finally trampled down, they were born from this into a better life, even one of everlasting blessedness. In others is honoured the crowning of the struggle on their last day of dying life, but in John is honoured the first day; in him the very beginning is found hallowed. And the reason of this is, without doubt, because he was sent from God to bear witness to the coming of the Light, lest when It came It might take the darkness by surprise, and the darkness might not comprehend It. Now, John was a figure of the Old Testament, and showed in his own person a typical embodiment of the Law; and therefore John heralded beforehand the coming of the Saviour, even as the Law was our schoolmaster to bring us to the grace of Christ. [Gal. iii. 24.]

But as touching this, that he prophesied while yet in the hidden depths of his mother's womb, and while himself lightless bore testimony to the truth, we are to understand it as a figure how that while himself wrapped round with the veil and carnal ordinances of the letter, he by the spirit preached unto the world a Redeemer, and testified that Jesus is our Lord even while for himself, working under the law, the birth of the new dispensation was still in the womb of the future, and not come to day. The Jєωs were estranged from the womb, that is from the Law, that womb heavy with the Christ That was to be; they went astray from the belly, speaking lies, Ps. lvii. 4; and therefore John came for a witness, to bear witness of the Light, that all men through him might believe. John i. 7.

But as for this, that when John had heard in the prison the works of Christ, he sent two of his disciples Matth. xi. 2; this is the Law sending to the Gospel. For John here was a figure of the Law, imprisoned in ignorance, lying in the dark, and in a hidden place, and he was fettered through Jєωιѕн misunderstanding within the bonds of the letter. But of him was it said, as is written in the Blessed Evangelist He was a burning and a shining light that is to say, that, when the whole world was wrapt in the night of ignorance, this Saint was kindled by the fire of the Holy Ghost, to show before men the light of salvation, and at the hour of the thickest darkness of sin, appeared like a bright morning star to herald the rising of that Sun so right gloriously radiant, the Son of righteousness, Christ our Lord. And this is why John said of himself: I am the voice of one crying in the wilderness, Make straight the way of the Lord. John i. 15.

Isaias 49: 1 – 3, 5 – 7

Give ear, ye islands, and hearken, ye people from afar. *The Lord hath called me from the womb; from the bowels of my mother he hath been mindful of my name.

Ver. 1. Give. This fresh discourse continues to chap. lvi. 9., relating to the Messias, who is introduced speaking to all the world, Acts xiii. 47., and 2 Corinthians vi. 2. Some apply a part to Cyrus, Isaias, or John the Baptist, as to his figures. (Calmet) --- The prophet has foretold the conversion of the Gentiles, as he now does, like an evangelist. (St. Jerome) --- Many Jєωs will embrace the gospel at the end of time. (Worthington)

And he hath made my mouth like a sharp sword: in the shadow of his hand he hath protected me, and hath made me as a chosen arrow: in his quiver he hath hidden me.

Ver. 2. Sword, penetrating the very soul, (Hebrews iv. 12.) and slaying the wicked, Apocalypse i. 16., and 2 Thessalonians ii. 8. Without Christ, his ministers can apply this sword to little purpose. Cyrus cut asunder the bonds of the captives by his decree. (Calmet) --- Grotius improperly explains all of Isaias. (Houbigant)

And he said to me: Thou art my servant, Israel, for in thee will I glory.

Ver. 3. Glory. In the Church, God is adored in spirit and truth. Isaias is ordered thus to address the Israelites.

And now saith the Lord, that formed me from the womb to be his servant, that I may bring back Jacob unto him, and Israel will not be gathered together: and I am glorified in the eyes of the Lord, and my God is made my strength.

Ver. 5. Will not. Hebrew, Septuagint, &c., "to be gathered." (Haydock) --- The original text, independent of the Masorets, may have the sense of the Vulgate. Yet there are other proofs of the ѕуηαgσgυє's rejection. (Calmet) --- Protestants, "though Israel be not gathered, yet," &c. Marginal note, or "that Israel may be gathered, and I may," &c. (Haydock)

And he said: It is a small thing that thou shouldst be my servant to raise up the tribes of Jacob, and to convert the dregs of Israel. *Behold, I have given thee to be the light of the Gentiles, that thou mayst be my salvation even to the farthest part of the earth.

Ver. 6. Earth. St. Paul, explains this of Christ, (Acts xiii.) who said, Go teach all nations, Matthew xxviii. Isaias was one of his first preachers.

Thus saith the Lord, the Redeemer of Israel, his holy One, to the soul that is despised, to the nation that is abhorred, to the servant of rulers: Kings shall see, and princes shall rise up, and adore, for the Lord's sake, because he is faithful, and for the holy One of Israel, who hath chosen thee.

Ver. 7. Despised, Christ, Cyrus, or Isaias; though it refer chiefly to our Saviour.

Luke 1: 57 - 59

Now Elizabeth's full time of being delivered was come, and she brought forth a son.  And her neighbours and kinsfolks heard that the Lord had shewed his great mercy towards her, and they congratulated with her.  And it came to pass that on the eighth day they came to circuмcise the child, and they called him by his father's name, Zachary.  And his mother answering, said: Not so, but he shall be called John.  And they said to her: There is none of thy kindred that is called by this name.  And they made signs to his father, how he would have him called.  And demanding a tablet, he wrote, *saying: John is his name. And they all wondered.

Ver. 63. As then in circuмcision, so now in baptism, names are given. And as we see here, and is all the Old Testament, great respect was had of names, so must we be aware of profane and secular names, and rather, according to the catechism of the council of Trent, take names of saints and holy persons, which may put us in mind of their virtues. (De Bap. in fine.)

And immediately his mouth was opened, and his tongue loosed, and he spoke, blessing God.  And fear came upon all their neighbours: and all these words were divulged over all the mountainous country of Judea.  And all they that had heard them, laid them up in their heart, saying: What a one, think ye, shall this child be? For the hand of the Lord was with him.  And Zachary, his father, was filled with the Holy Ghost: and he prophesied, saying:  Blessed be the Lord God of Israel, because he hath visited and wrought the redemption of his people:  And hath raised up a horn of salvation to us, in the house of David, his servant.

Ver. 69. As Christ was born of the race of David, he is here called the horn of salvation in the house of David. As Isaias says, a vineyard is planted in the horn, chap. v. --- A powerful salvation.[10] According to the letter both of the Latin and Greek text, a horn of salvation. But as it is generally agreed, that by horn, in the phraseology of the Scriptures, is understood strength and power, and that horn sounds awkwardly in English, and other languages, I hope it may be literally enough translated, a powerful salvation. (Witham)

Homily by St. Ambrose, Bishop of Milan

Elizabeth's full time came that she should be delivered, and she brought forth a son. And her neighbours rejoiced with her. The birth of a Saint is a joy for many, for it is a good to all. Righteousness is an help to all, and therefore when a righteous man is born it is an heralding of his life, which is still to come, that the helpful excellency of his future should be hailed by the, as it were, prophetic joy of the neighbours. It is well that we should be told concerning the prophet, while he was yet in the womb, that we may know how that Mary was there; but we hear nothing of his childhood, because,we know that it was safe and strong through the nearness of the Lord, Himself then in that womb which was free from the sorrows of pregnancy. And therefore we read in the Gospel nothing touching him save his coming, the annunciation thereof to his father, the leap which he gave in the womb, and his crying in the wilderness.

It was not for him to feel childishness, who beyond all use of nature or of his age, when as yet he lay in his mother's womb, leapt at once unto the measure of the stature of the fullness of Christ. Eph. iv. 13. It is strange how that the Holy Evangelist hath judged meet to tell us that they thought to call the child Zacharias, after the name of his father, that thou mayest notice that the mother would have none of the names whereby their kindred were called, but only that name which the Holy Ghost had dictated, and which the Angel had told before unto Zacharias. The dumb man had certainly not been able to tell his wife by what name to call the child, and Elizabeth must needs have learnt by revelation what she could not have heard from her husband.

His name is John; that is, it is not for us to choose a name now for him to whom God hath given a name already. He hath a name, which we know, but it is not one of our choosing. To receive a name from God is one of the honours of the Saints. Thus was it that Jacob's name was no more called Jacob but Israel, because he saw God face to face. Gen. xxxii. 28. Thus was it that our Lord Jesus was named before He was born, with a name not given by an Angel, but by the Father. Thou seest that Angels tell that which they have been bidden to tell, not matters of their own choosing. Nor oughtest thou to wonder that Elizabeth named a name which she had not heard, since it had been revealed to her by the same Holy Ghost Who had commanded the Angel to tell it.

REVERENED ALBAN BUTLER, LIVES OF THE SAINTS

ST. AUSTIN [In earlier days Saint Augustine was also known as Saint Austin – J.G] observes [Serm. 290] that the church usually celebrates the festivals of saints on the day of their death, which is in the true estimate of things their great birthday, their birthday to eternal life. The same father adds, that the Nativity of St. John the Baptist is excepted from this rule. The reason of which distinction is, because this saint was sanctified in his mother’s womb, [Luke i. 15, 41] so that he was brought forth holy into the world; which St. Bernard [St. Bern. Ep. 174] and many eminent divines understand not only of an external sanctity, or deputation to piety, but of the gift of sanctifying grace by the remission of original sin, which they doubt not to have been imparted to him by the presence of our divine Redeemer in the visit made by the Blessed Virgin to St. Elizabeth. Moreover, the birth of the precursor of our Divine Saviour was a mystery which brought great joy to the world, announcing its redemption to be at hand; it was in itself miraculous, and was ushered in with many prodigies. God, who had often distinguished the birth of great prophets by signs and wonders, was pleased, in an extraordinary manner, to honour that of the Baptist, who, both by the dignity of his office, and by the eminent degree of grace and sanctity to which he was raised, surpassed, according to the oracle of truth itself, all the ancient patriarchs and prophets. His father Zachary was a holy priest of the family of Abia, one of the twenty-four sacerdotal families into which the children of Aaron were divided, in order that they might all serve in the temple by turns. Elizabeth, the wife of this virtuous priest, was also descended of the house of Aaron, though probably her mother was of the tribe of Juda, she being cousin to the Blessed Virgin. The Holy Ghost assures us that Zachary and Elizabeth were both just, by true virtue, not by an imperfect or false piety, which is scrupulous in some points only the better to cover certain favourite passions; which hypocrisy may often obtain the deceitful suffrage of men, but can never be pleasing in the divine eyes. The virtue of these saints was sincere and perfect, “And they walked in all the commandments and justifications of the Lord without blame.” So impenetrable are the foldings of the human heart, that we have reason to fear the disguise of some secret passions even in our best actions. But blessed are they whom God commends.

Zachary lived probably at Hebron, a sacerdotal town in the western part of the tribe of Juda, in the hilly country, about twenty miles from Jerusalem. David, when he appointed the service of the temple that was to be built, divided the priests into twenty-four courses, who were to officiate in the temple by turns, each a week at a time. Among these that of Abia was reckoned the eighth in the time of David. [Matt. xi. 11] It was usual for the priests of each family or course, when it came to their turn, to choose by lot among themselves the men who were to perform the several parts of the service of that week. It fell to the lot of Zachary, in the turn of his ministration, to offer the daily morning and evening sacrifice of incense on the golden altar, in the inner part of the temple, called the Sanctum, or sanctuary; which sacrifice was prescribed as an emblem of the indispensable homage which all men are bound to pay to God of their hearts, by morning and evening prayer. It happened that while Zachary was offering the incense one day for this sacrifice, and the people were praying without the sanctuary, he was favoured with a vision, the Angel Gabriel appearing to him, standing on the right side of the altar of incense. Zachary being struck with exceeding terror and amazement, the angel encouraged him, assuring him that his prayer was heard, and that in consequence thereof, his wife, though she was called barren, should conceive and bear him a son; adding, Thou shalt call his name John, and he shall be great before God. He did not call him great in the world, in honours, in riches, or applause; these false titles being mere emptiness and smoke; fraught with snares and secret poison. Nor did he say he would be great in the deceitful judgment and foolish opinion of men, who not knowing things as they are in themselves, seldom weigh them in a just balance, and often give them names contrary to what they ought to bear, calling darkness light, and that which is bitter, sweet. But he who is great before God is great indeed. The praises of our saint are truly admirable, because bestowed on him by the sovereign Truth; they exceed all other commendations. His matchless excellency was intimated by the name which was given him by heaven; for he was called John, which word signifies one filled with grace. John was chosen by God to be the herald and harbinger of the world’s Redeemer, the voice to proclaim to men the eternal Word; the morning star to usher in the Sun of justice, and the Light of the world. It was therefore becoming that he should be adorned with all virtues in an heroic degree. Other saints are often particularly distinguished by certain characteristical privileges; but John eminently excelled in graces, and was a doctor, a virgin, and martyr. He was a prophet, and more than a prophet, it being his office to point out to the world Him whom the ancient prophets had foretold obscurely, and at a distance. His spotless innocence, his unparalleled penance, his spirit of prayer and retirement, his zeal, and charity, were wonderful: but the crown of his greatness was his profound humility.

An early piety, and an innocence which was never defiled by any stain of sin, is a precious grace; and the first-fruits of a heart are particularly due to God, and a sacrifice most agreeable to him. Therefore the angel ordered that the child should be consecrated to God from his very birth, for an exterior mark of his holy destination; and for an emblem of the necessity of leading a mortified life in the practice of virtue, this heavenly messenger enjoined that he should never touch wine or any other intoxicating liquor. [Sicera, the word used in the text, according to St. Chrysostom, Theodoret, and others, means chiefly palm-tree wine, which is little inferior to wine of the grape, and common in Palestine. But the etymology expresses any intoxicating liquor. See Synops. Critic. Calmet, &c.] The angel added, that he was holy, and filled with an extraordinary measure of grace by the Holy Ghost, even from the womb of his mother. By this extraordinary sanctity was the Baptist prepared to take upon him the high function of a preacher of penance, in order to convert the degenerate children of Israel from sin to godliness, to unite their hearts by the practice of piety to the holy patriarchs their ancestors, and to make them a perfect people to the Lord, that they might be disposed to receive the salvation which Christ brought them. For John was chosen to walk before Him, in the like spirit and power with which Elias will appear, to prepare men for His second coming to judge the world.

That the miracle of the Baptist’s birth might be more evident, Elizabeth was at that time advanced in years, and, according to the course of nature, past child-bearing. God had so ordained it, that this saint might be the fruit of long and earnest prayer, the ordinary channel of his graces. By this circuмstance parents are admonished with what assiduity and fervour they ought to address themselves to God to obtain his blessing upon their offspring. Zachary was amazed at the apparition, and at the wonderful things he heard, and begged a sign might be given him which might ascertain to him the effect of these great promises. The angel, to grant his request, and at the same time to show he might have reasonably acquiesced in the marks given him in the vision itself, answered, that from that moment he should continue dumb till such time as the child was born. On the following Sabbath-day the week of his ministration expired, after which he returned home. Elizabeth conceived, and in the sixth month of her pregnancy was honoured with a visit from the mother of God, in which, at the presence of the world’s Redeemer, the Baptist was sanctified yet in his mother’s womb. On this occasion, the blessed child, yet unborn, was, by an extraordinary privilege, favoured with the use of reason; was the first among men who beheld Christ, and knew him before he saw the light with his corporeal eyes. Inexpressible was the miraculous joy with which his soul was overwhelmed to behold him present, whom the ancient prophets rejoiced so much only to foresee in spirit. Whence it is added, that he leaped for joy in the womb. [Maldonatus in Luc. i. 41] Elizabeth, after nine months, brought forth her son, who was circuмcised on the eighth day. On that occasion the rest of the family were for having him called by his father’s name, Zachary; but the mother, by divine inspiration, said his name should be John. The father confirmed the same by writing, and immediately recovering the use of his speech, broke out into the divine praises in the most profound sentiments of love and thanksgiving, and joyfully proclaimed the infinite mercy with which God in his most tender bowels was pleased to visit his people of Israel, and the nations which were seated in the shades of death.

  In the like fervent dispositions of gratitude and praise ought we to recite with the church the inspired canticle of this holy prophet. We possess the infinite treasure of divine grace in frail vessels, and walk continually upon the brink of precipices, and amidst rocks and dangers; therefore we are bound always to fear, and to use the utmost caution, lest we fall, and lose this most precious of all excellent gifts. To teach us with what watchfulness and care we are bound to preserve, and earnestly labour continually to improve it by an humble and penitential life, by assiduous prayer, by an application to the practice of all good works, and a scrupulous flight of dangerous occasions, the Baptist was inspired by the Holy Ghost to retire in his tender years into the wilderness. There he devoted himself to the exercises of holy prayer, leading a most austere penitential life. His garment was of a rough camel’s hair, girt about him with a leathern girdle, and he allowed himself no other food than what he found in the desert, wild honey and locusts. [Wild honey is that which is found in trees, in which bees frequently lodge their combs in Palestine and other countries. Locusts are reckoned among the clean meats, (Lev. xi. 22.) The ancients mention them as a common food in Africa, Persia, Syria, and Palestine. Modern travellers assure us, in some countries locusts are brought to market in large quantities, but are eaten only by the common people, either fried in oil or dried in the sun. See Stapleton, Antidota Evangelica in Matt. iii. Canisius, l. 1, de corruptelis verbis Dei, c. 4. Synopsis Critic. Corn. a Lap. et Calmet.] These are a kind of large grasshoppers, and are used in those countries as a coarse food when dressed, but St. John ate them raw. Of this his retirement Origen writes: [Orig. Hom. 11, in Luc.] “He went into the desert, where the air was more pure, the heavens more open, and God more familiar, that, till the time of his preaching was come, he might employ himself in prayer in the company of angels.” And again, [Hom. 25, ib.] “He had neither scrip nor servant, nor so much as a poor cottage to shelter himself in from the inclemency of the weather. He remained in the desert, even when he began to preach penance.” St. Jerom writes, [Ep. ad Rustic.] “Neither the tenderness nor the riches of his devout parents could hold him in their plentiful house amidst dangers from the world. He lived in the desert, and disdained to behold other things with eyes which coveted to see Christ. His raiment was coarse, his food locusts and wild honey; all which things are conducive to virtue and continency.” This frightful solitude he chose for his dwelling, lest the purity of his heart should be sullied if he had entertained any commerce with men; and his penance was most austere, because the path of innocence and virtue is that of the cross or of mortification. How loudly does his penitential youth condemn those pretended Christians whose life is altogether earthly, and who, instead of curbing their inclinations, and keeping their senses in due subjection, study by softness and pleasure to gratify them almost in every thing. They renounce for ever the happiness which Christ has promised to his followers, who do not take his word and actions for the only rule of their conduct.

  St. John by his retirement calls upon us to disengage our hearts from the ties of the world, and frequently to imitate in our closet his exercises in the wilderness. The world is like a perspective, which can only be seen in the true point of light at a distance. By holy retirement, and by conversing often with heaven, the fascination of its enchantments will fall from before our eyes, and we shall see that it has nothing which ought not to be to a Christian heart an object of contempt, abhorrence, or dread. It is made up of vanity, danger, and sin. Its goods and enjoyments are short-lived and uncertain, and in themselves false and empty; its pains real and grievous; and its promises treachery and deceit. It is now so worn out, and its cheats are so clearly discovered by long experience, according to the observation of St. Austin, [Ep. 45, ad Arment.] that it ought long ago to have lost its false painted charms. Gerson [Serm. contr. Avar.] compares those who seek for happiness in it to fools who should with great pains seek for roses and tulips on nettles and briers, which, instead of yielding flowers, can only prick and wound their hands. It is covered with a thick darkness, which intercepts the sight of heavenly things; it is filled with snares in every part, and its vanities and pleasures are fraught with deadly poison. We must enter it with a holy fear, must converse in it with watchfulness, and continually fortify our souls against the infection of its air by the antidotes of frequent meditation, prayer, and self-denial, according to the excellent advice of St. Francis of Sales. [L. 4, ep. 46.] Thus shall we learn to live in the world so as not to be of it, to use it as if we used it not, and possess it so as not to be possessed or captivated by it.

Lastly I should like to share my favorite verses on my favorite Saint outside of the Holy Family:

And it came to pass, when Jesus had made an end of commanding his twelve disciples, that he passed from thence, to teach and preach in their cities.  Now when John had heard, in prison, the works of Christ, sending two of his disciples, he said to him:

Ver. 2. The order of time is not here observed by the evangelist. St. John's deputation to Jesus Christ took place some time before; and the text of the 7th chap. of St. Luke, gives it soon after the cure of the centurion's servant; hence all that follows, in chap. 11 of St. Matthew, is placed by persons who have drawn up evangelical harmonies, immediately after the first 17 verses of chap. 8. (Haydock)

Art thou he that is to come, or do we look for another?

Ver. 3. Art thou he that is to come? (Greek, who cometh?) i.e. the Messias. John the Baptist had already, on several occasions, declared that Jesus was the Messias. (John 1). He could not then doubt of it himself, but sent his disciples to take away their doubt. (Witham) --- St. John the Baptist sent his disciples not to satisfy his own doubts, but for the sake of his disciples, who, blinded by the love they bore their Master, and by some emulation, would not acknowledge Christ to be the Messias. (St. Chrysostom in Baradius) --- This expression of St. John is much taken notice of, as conveying with it a very particular question. "Tell me, says St. John, now that I am departing out of this world, whether thou art coming to redeem the patriarchs and holy fathers; or wilt thou send another?" (St. Thomas Aquinas) --- And St. Chrysostom also explains it thus, Art thou he that art to come to limbo? but the Baptist omitting this last word, sufficiently indicated to our Saviour what was the purport of this question. St. Jerome and St. Gregory say, that by his death, he was going to preach to the holy fathers that Christ, the Messias, was come. John does not here propose this question as ignorant of the real case, but in the same manner as Christ asked where Lazarus was laid. So John sends his disciples to Jesus, that seeing the signs and miracles he performed, they might believe in him. As long, therefore, as John remained with his disciples, he constantly exhorted them to follow Jesus; but now that he is going to leave them, he is more earnest for their belief in him. (St. Thomas Aquinas)

And Jesus making answer, said to them: Go and relate to John what you have heard and seen.

Ver. 4. Go, and relate, &c. St. Luke here relates that Christ wrought more miracles when the disciple of St. John came than usual, by which he proved in a much stronger manner than he could have done by words, that he was the Messias. For the prophets only wrought miracles by invoking the name of God, whereas he did it by his own authority. (St. Cyril) --- The reason why our Saviour did not return a plain answer in words to St. John's disciples is, because as the Jєωs expected the Messias to be a great and powerful king, had he acknowledged himself to be the Messias in the presence of the multitude, he might have given umbrage to the secular power, or afforded a pretext to the Scribes and Pharisees of calumniating him, and putting him to death before the time preordained for his passion. (Baradius)

The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, the poor have the gospel preached to them.

Ver. 5. The blind see, &c. Christ shews them who he was by the miracles, which were foretold concerning the Messias. --- The poor have the gospel preached to them. This is the sense held forth by the prophet Isaias. (Chap. 61 ver. 1) (Witham) --- That is, they are declared to have the kingdom of heaven, and are styled blessed. Here also he fulfils the prophecy of Isaias, (Chap. 61.) which in the Septuagint version is rendered, He sent me to preach the gospel to the poor. (Nicholas of Lyra.)

And blessed is he that shall not be scandalized in me.

Ver. 6. Scandalized in me. That is, who shall not take occasion of scandal or offence from my humility, and the disgraceful death of the cross which I shall endure: (Challoner) or on my account, that is, at the doctrine of the cross; or when I shall die on an infamous cross. (Witham) --- Blessed is he, &c. That is, who shall not be offended by my doctrine or manners; for Christ was a stumbling block to many, but this was entirely their own fault. He seems indeed directly to mark the disciples of St. John, and at the same time to shew that he knew their hearts. (Menochius)

And when they went their way, Jesus began to say to the multitude, concerning John: What went you out into the desert to see? a reed shaken with the wind?  But what went you out to see? a man clothed in soft garments? Behold they that are clothed in soft garments, are in the houses of kings.

Ver. 8. Clothed in soft, &c. That the Baptist was not like the reeds, changeable by nature, the respect that the whole Jєωιѕн people paid him sufficiently evinced. Our Redeemer, therefore, proceeds to shew that St. John was not changeable by his manner of life. Delicacies and effeminacy (the ordinary sources of fickleness of behaviour,) being found in the houses of kings, and the great ones of this earth, were far from being desired by the precursor. This he shewed to the world by his garments of camels' hair, his habitation in the wilderness, his slender and insipid food of wild honey and locusts, and the prisons to which his constancy brought him. (St. Chrysostom, hom. xxxviii).

But what went you out to see? a prophet? yea, I tell you, and more than a prophet.

Ver. 9. More than a prophet. John was a prophet, because he foretold the coming of Christ; and he was more than a prophet, because he saw him, which was a privilege that none of the ancient prophets enjoyed; and not only did he see him, but pointed him out, before he was acknowledged in that character. Again, he was more than a prophet, in as much as he was the precursor of the Messias, who even deigned to receive baptism at his hands. (Menochius)
For this is he of whom it is written: Behold I send my angel before thy face, who shall prepare thy way before thee.  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.

Ver. 11. He that is the lesser, &c. Many understand this of Christ, who is less in as much as he is more humble, younger in age, and according to the erroneous opinion of men, of less sanctity than John. Maldonatus and Tolletus suppose the meaning to be, that he who is the least in sanctity in the Church of Christ is greater than John; not that John did not excel in sanctity many, nay even most of the children of the Church of Christ, but that those who belong to the Church, on account of this circuмstance of their being under the new law, which is the law of children, are greater than those under the old law, which was the law of bondsmen, as the least among the children is greater than the greatest among the bondsmen. Now John in this respect did not belong to the Church of Christ, as he was slain before Christ's death, before which time the gospel was not fully established. (Menochius) --- There hath not risen ... a greater, &c. This comparison, by what we find, Luke 7: 28, is only betwixt John and the ancient prophets, to signify that John was greater than any of the prophets, at least by his office of being the immediate precursor of the Messias. The comparison cannot be extended to Christ himself, who was both God and man, nor to his blessed Virgin Mother; nor need we understand it of his apostles. (Witham)

And from the days of John the Baptist until now, the kingdom of heaven suffereth violence, and the violent bear it away.

Ver. 12. Suffereth violence, &c. It is not to be obtained but by main force, by using violence upon ourselves, by mortification and penance, and resisting our perverse inclinations. (Challoner) --- Certainly it is great violence for a man to look for a seat in heaven, and to obtain that by his virtue which was refused him by his nature. (St. Jerome in St. Thomas Aquinas) --- The kingdom of heaven, &c. That is, the kingdom of heaven is to be obtained by mortification, penance, poverty, and those practices of austerity which John, both by word and example, pointed out. According to this interpretation, the kingdom of heaven means eternal life. Or the meaning may be, the kingdom of heaven is taken by the violent, because it is not now confined, as in the old law, to one people, but open to all, that whoever will may enter in and take possession of it. The kingdom of heaven, in this interpretation, is taken for the Church of Christ, for the gospel, and also for eternal life. (Menochius)

For all the prophets and the law prophesied until John:

Ver. 13. All the prophets and the law prophesied until John: as if he had said, all they who prophesied before, foretold the coming of the Messias; but now John points him out present with you, so that now all the types and figures of the ancient law will be fulfilled, and are at an end. (Witham)

And if you will receive it, he is Elias that is to come.

Ver. 14. He is Elias, &c. Not in person, but in spirit. (Luke i. 17) (Challoner) --- John is here styled Elias, not in the same manner as those who taught the transmigration of souls; but the meaning is, that the precursor came in the spirit and virtue of Elias, and had the same fulness of the Holy Ghost. The Baptist is not undeservedly styled Elias, both for the austerity of his life, and for his sufferings. Elias upbraided Achab and Jezabel for their impieties, and was obliged to flee. John blamed the unlawful marriage of Herod and Herodias, and died for his virtue. (St. Jerome in St. Thomas Aquinas)

He that hath ears to hear, let him hear.


Hymn from the Divine Office

O more than blessèd, merit high attaining,
Pure as the snow-drift, innocent of evil,
Child of the desert, mightiest of martyrs,
Greatest of prophets.

Thirtyfold increase some with glory crowneth;
Sixtyfold fruitage prize for others winneth;
Hundredfold measure, thrice repeated, decks thee,
Blest one, for guerdon.

O may the virtue of thine intercession,
All stony hardness from our hearts expelling,
Smooth the rough places, and the crooked straighten
Here in the desert.

Thus may our gracious Maker and Redeemer,
Seeking a station for his hallowed footsteps,
Find, when he cometh, temples undefilèd,
Meet to receive him.

Now as the angels celebrate thy praises,
Godhead essential, Trinity co-equal;
Spare thy redeemed ones, as they bow before thee,
Pardon imploring.
Amen.