Matthew 11: 11 Truly I tell you, among those born of women no one has arisen greater than John the Baptist; yet the least in the kingdom of heaven is greater than he.

Luke 7:28 I tell you, among those born of women no one is greater than John; yet the least in the kingdom of God is greater than he.”

The parallel account of Matthew and Luke are almost exact except for Matthew’s preference for the more Semitic “kingdom of Heaven” instead of Luke’s “kingdom of God.”

This saying is balanced in two parts. The first makes John the baptist greatest among those born of women and then turns this around and makes him the less than the least of those in the kingdom. What is troubling about this is that it could imply that John is not in the kingdom. Most modern commentators take the verse to mean that anyone now in the kingdom is greater than John who was only “born of a woman” instead of being “born of God” in the kingdom–excluding John from the kingdom. It is quite possible, however, to take the verse to mean “anyone in the kingdom of Heaven (when it comes)” Jesus would thus not be contrasting “all those born of woman” with John as the greatest, against those born of the kingdom, but the present state of the greatest of men with the future state of the least in the coming kingdom. The most comprehensive modern commentary on Matthew by Davies and Allison, views the latter choice as the one that makes the most sense.

John Meier, _A Marginal Jew_ II. 143 in a long section on John the baptist says that Jesus is affirming that anyone who has entered the kingdom of Heaven/God ranks higher that even the greatest person in the old state of affairs. This seems like a distinction between a decisive Old and New Covenant relationship with God with a view to the future coming of the Kingdom from the earthly Jesus’ point of view.

I think we should view Mary precisely in a new covenant relationship to Jesus and the kingdom. She is blessed because of the fruit of her womb, Jesus, who is the King of the Kingdom which has broken into the world through the incarnation. It is the greatness of the kingdom which defines her relationship, not her status as one “born of woman.” It was the fullness of the grace of the kingdom which had already transformed her (Luke 1:28, kechapitOmenE –perfect passive participle with causative force) which made her blessed. BTW, the translation of the angel’s greeting as “Greetings, favored one! . .. instead of “Hail, full of grace . ..” (Luke 1:28) is very lame.

Scott

— Scott McKellar Professor of Religious Studies Redeemer Pacific College Langley, BC, Canada http://www.rpcollege.bc.ca