Thomas Aquinas Commentary Matthew 20

Above, the Lord spoke about the attainment of the kingdom of heaven by the common way of salvation and by the way of perfection. Because certain people suppose they can attain it improperly, they are therefore refuted.

1. First, those who intend to come to the kingdom of heaven because of a long period of time are refuted.
2. Second, those who intend to come to the kingdom of heaven because of carnal origin are refuted.

Therefore, the first point is presented through the parable of the householder and the hired laborers.

1. First, He sets forth the parable.
2. Second, He concludes what the parable signifies, where it is said, So shall the last be first and the first last.

The parable has two parts.

1. First, it deals with the hiring.
2. Second, it deals with the payment.

The parable has two parts.

1. First, it deals with the hiring.
2. Second, it deals with the payment.

The third hiring is where it is said, And again he went out about the sixth and the ninth hour, etc. The fourth hiring is where it is said, But about the eleventh hour he went out.

Regarding the first, He mentions three things.

1. First, He mentions the one hiring.
2. Second, the hired laborers are mentioned.
3. Third, the manner of the hiring is described.

This householder is God, whose family is the whole world, but especially rational creatures. He is called a householder from the similarity of His governance: Your wisdom, O Father, governs all things . Who went out early in the morning to hire labourers into his vineyard. Here, He discusses the hired laborers.

First, it is asked what the vineyard is, who the hired laborers are, and why they were hired. What is this vineyard? According to Chrysostom, it is justice, and it produces as many virtues as a vineyard produces branches: My vineyard is before me (Song of Solomon 8:12). Gregory says: “By the vineyard the holy Church is signified.” The vineyard of the Lord of hosts is the house of Israel (Isaiah 5:7). And there are different branches.

The workers, however, are those who are descended from Adam, thus, all humankind: The Lord God took Adam, and put him into paradise, to dress it, and to keep it (Genesis 2:15). For everyone ought to practice justice, cultivate it, and care for his neighbor: God gave to every one of them commandment concerning his neighbour . Spiritually, prelates are the workers: And they shall be called in it the mighty ones of justice, the planting of the Lord to glorify him (Isaiah 61:3).

Now they are called workers, who work for merit, as if they were hired workers: The life of man upon earth is a warfare, and his days are like the days of a hireling (Job 7:1). For just as a hired worker does not immediately receive his wages, but waits, so we also wait in this life.

But to be a good hired worker, one must work for his master’s benefit. So, if we labor in the vineyard of the Church, we ought to direct all to God. Hence: Therefore, whether you eat or drink, or whatsoever else you do, do all to the glory of God (1 Corinthians 10:31).

Likewise, one first cultivates, and afterwards eats. So, let us cultivate and prepare the salvation of others, and afterwards let us seek temporal things: Seek you therefore first the kingdom of God, and his justice, and all these things shall be added unto you (Matthew 6:33). Gird yourself and serve me, while I eat and drink; and afterwards you shall eat and drink (Luke 17:8).

Similarly, it is thirdly required that one be occupied the whole day with labor. So the cultivator of the Lord’s vineyard spends little time on things that pertain to himself; but it is necessary that we spend all our time in God’s service: Always abounding in the work of the Lord (1 Corinthians 15:58). Moreover, one is ashamed to appear before his master without good work: You shall not appear empty before me (Exodus 23:15, 34:20).

Now let us see what is the morning. The whole time of this world is one day: A thousand years in your sight are as yesterday, which is past (Psalms 89:4). The various hours are the various ages of the world. The first age was from Adam until Noah, and, in that time, the Lord foretold through messengers and apparitions that He would go into the vineyard of justice.

Or it can be said that the whole life of a man is one day. The morning of this day is childhood. For childhood is fresh like a plant; hence, some people are called from childhood, for example, Jeremiah, Daniel, and John the Baptist were called from childhood. For that reason, He says: Who went out early in the morning, etc.

Next, the manner of hiring is specified; thus, He says: And having agreed with the labourers for a denarius a day. By this denarius, eternal life is signified, because that denarius is worth ten ases. Likewise, it had the imprinted likeness of the king. Hence, what is signified by this denarius consists in the observance of the Decalogue: If you will enter into life, keep the commandments (Matthew 19:17). Likewise, eternal life has the likeness of God: When he shall appear we shall be like to him (1 John 3:2).

Afterwards, He discusses the second hiring, where it is said, And going out about the third hour, etc. If we take one day to mean the whole time of this world, then just as the first hour signifies the time from Adam to Noah, so the following hour is from Noah to Abraham. Before the promises were made concerning Christ, He informed many people about Christ through angels, and He also had many people who were informing other people.

But if we take one day to mean the life of one man, then the third hour is adolescence, because just as at the third hour of the day the sun begins to get hot, so, in adolescence, the sun of intelligence begins to shine. Likewise, one then begins to get hot with passion: The sun rose with a burning heat (James 1:11). And He found these men in the marketplace idle.

This marketplace [forum], according to the latter interpretation of a day, is the present life. Now a place in which one litigates is called a forum; a place in which one buys and sells is also called a forum, and it signifies the present life, which is full of litigations, buying, and selling: The whole world is seated in wickedness (1 John 5:19).

And these men were idle because they had already wasted part of their lives; for not only those who act badly are called idle, but also those who do not do good. And just as the idle do not attain their end, so neither will these men. For the end of man is life everlasting; therefore, he who works in the manner he ought will have it, or in other words, if he is not idle: Idleness has taught much evil .

And he said to them: Go you also into my vineyard. He says this because God rewards according to His justice: God will reward every one according to his justice (1 Samuel 26:23). But he did not agree with them for a denarius a day. Why did He make this agreement with the first men, but not with these men?

The reason is according to the interpretation that relates a day to the ages of the world. For Adam was about to sin, and, for that reason, he might have been excused if he had not known his reward; but he knew it, because he foretasted it. Likewise, he who has a better mind knows the truth better. Therefore, since Adam had a better mind, he knew the truth better.

But He did not make this agreement with the others, because He always rewards more than He promises to do: Eye has not seen, O God, besides you, what things you have prepared for them that love you (Isaiah 64:4; 1 Corinthians 2:9). Likewise, the first men were hired for the whole day. Therefore, they ought to have the full pay; for that reason, a denarius per day, which will be the full pay, is promised them.

But a worker of the third hour does not give the whole day to God; for that reason, a denarius per day is not appropriate for him, for it could be that he will work more fervently, and so he will be paid more; or it could be that he will do so more negligently, which will not deserve a denarius per day. And so He says, And I will give you what shall be just: because, if they make up for the lost time, they will have full pay: Every man’s work shall be manifest; the day of the Lord shall declare it (1 Corinthians 3:13).

Likewise, He invited the first men to the same labor, but the latter men went of their own accord. Because little children do not have discretion, and so, if they do something good, it seems to be more from the Holy Spirit than from discretion; but, in adolescence, a man is moved by his own counsel. Similarly, it is said of the first men that He sent them; of these, it is said that they went of their own accord.

And again he went out about the sixth and the ninth hour. Following the interpretation that the ages of the world are called a day, so the sixth hour was from Abraham until David and the ninth hour was from David until Christ. But why does He join together these two hours? It is because His people were diverse, namely, the Jews and the Gentiles. Thus, it can be said that the sixth hour is youth, because in the middle of the day the sun is in its perfection, and such is a person in youth. Now the ninth hour is old age: and He joins these two hours together because the same manner of living is in both.

But about the eleventh hour he went out. The fourth hiring is described here:

1. First, He rebukes.
2. Second, they excuse.
3. Third, they are invited.

The second part is where it is said, Because no man hath hired us. The third part is where it is said, Go ye also into my vineyard. He says, therefore, But about the eleventh hour he went out. The eleventh hour is the time of Christ. Hence, it is said: Little children, it is the last hour (1 John 2:18). And: God spoke in times past to the fathers by the prophets, last of all in these days, has spoken to us by his Son (Hebrews 1:1). Behold I myself that spoke, am here (Isaiah 52:6).

Or old age, or a decrepit age, can be called the eleventh hour, because certain people remain in sin until a decrepit age. In the evening he shall fall, grow dry, and wither (Psalms 89:6). And found others standing. He found the other men in the marketplace, but He did not find these men there.

The reason, according to the Philosopher, is because there is a difference between adolescents and the elderly: namely, that all adolescents are in hope, while the elderly are not in hope, but in their memories. Hence, those first men were found in the marketplace, as if seeking to gain; these men, however, are found standing, as if not wanting to gain, but to watch over what they have acquired.

Likewise, He saw the first men and He did not rebuke them; He saw these men, however, and He rebuked them. This is because the first men were still weak and their passions ruled in them, and so they were to be excused for not using their time to serve God. But old people abound with understanding, and for that reason, He rebukes them: Why stand you here all the day idle? He that pursues idleness is very foolish (Proverbs 12:11); and, He that follows idleness, shall be filled with poverty (Proverbs 28:19).

Their excuse follows: They say to him: Because no man hath hired us. If we refer this verse to the ages of the world, in this way, these men signify the Gentile nations, who do not serve God, but idols. But they are excused, because they did not have the prophets as the Jews did; hence, He has not done in like manner to every nation: and his judgments he has not made manifest to them (Psalms 147:20).

Or, referring this to the age of man, it is signified that, to certain people, an opportunity of returning to God is not given until their old age. And the reason is, because all things have their time. Or it can happen from a Divine dispensation, because to them that love God all things work together unto good (Romans 8:28).

Hence, the Lord knew that if He had called them before, they would not have listened. Therefore, they are then hired when they consent, and they more effectively rise back to life. Hence, He says, Go ye also into my vineyard. Hence, although they are decrepit, nevertheless, He wants all to be saved (1 Timothy 2). Likewise, He promised a reward to the first workers, but not to these, because a reward was due to the former, because they served Him from early in the morning; to these men, however, a reward is due only out of mercy. Being made perfect in a short space, he fulfilled a long time .

And when evening was come, etc. Here, He discusses the payment. This involves several aspects:

1. The payment is described.
2. The murmuring is described.
3. The response is described.

1. The time is described.
2. The person commissioning the payment of the workers is described.
3. The person commissioned to pay the workers is described.

The time is described when it is said, And when evening was come, etc. This can be understood either as the end of life or the end of the world. In the evening weeping shall have place (Psalms 29:6), because the world’s light fails. And it is said, Evening, because the Judgment will be in this world.

The lord of the vineyard saith to his steward. The lord is the whole Trinity; saith to his steward, that is, to Christ. The power of raising to life and the power of judging are given to Him, and the order of the Judgment is mentioned.

The power of raising to life is mentioned where it is said, Call the labourers, that is, raise the dead: All that are in the graves shall hear the voice of the Son of God (John 5:28). The power of judging is mentioned where it is said, Pay them their hire, that is, ‘Be You the judge’; thus, He gives Him the power of judging: He has given him power to do judgment, because he is the Son of man (John 5:27).

Afterwards, the order of the Judgment is mentioned: Beginning from the last even to the first. This can be referred to the ages of the world. Beginning from the last, namely, from these last people, who have been admitted to the mysteries of the faith. Hence, a greater grace was given to them than was given to the first: [The mystery of Christ] in other generations was not known to the sons of men, as it is now revealed to his holy apostles and prophets in the Spirit (Ephesians 3:4).

Hence, more abundant grace was given to them, although some particular person in the Old Testament may have had a greater grace in a certain respect: As yet the Spirit was not given, because Jesus was not yet glorified (John 7:39)—not because the Holy Spirit was not given, but because He was not then given as abundantly.

Or it can be referred to the age of man, because those who are of a decrepit age die more quickly and are paid more quickly. Or it can be that, due to their fervor, they recover what they had previously lost, as is read of the good thief. In regard to both, Chrysostom says that a person does more liberally what he does out of mercy than what he does in any other way; for that reason, a certain showing of kindness and joy are indicated: There shall be joy before the angels of God upon one sinner doing penance (Luke 15:10).

Then the execution follows: When they were come that came about the eleventh hour, either the Christians or people in a decrepit age, they received every man a penny. Every man shall receive his own reward, according to his own labour (1 Corinthians 3:8).

But when the first also came (you should not apply this to the time of the world, because the Jews were not in the first age), they thought that they should receive more, because they had more in another age. And they also received every man a penny, because they each received a robe.

But what is this? Will all people have equal glory? I say that in a certain respect there will be an equal reward, and in another respect there will not. Because beatitude can be considered regarding the object of beatitude, and, in this way, there is one beatitude of all the blessed. Or, it can be considered regarding the participation in the object of beatitude, and, in this way, not all people will participate equally, because all will not see as clearly as each other: In my Father’s house there are many mansions (John 14:2). And a comparison is that it is just as if many people go to the water, and one person were to carry a larger container than another: the river lies completely exposed, nevertheless, not all carry water away equally. So he, who has a soul more expanded by charity, will receive more glory. The blessing of God makes haste to reward the just, and in a swift hour his blessing bears fruit .

And receiving it they murmured against the master of the house, saying: These last have worked but one hour, etc. Above, the payment was described; here, the murmuring of certain people is described.

But at this point, there is a twofold question, because He says that those receiving a single denarius were murmuring. By the denarius eternal life is understood. How can anyone imagine that a person who has received the reward of eternal life would murmur? For it seems not, because then sin would be there, as it is stated: Neither do you murmur (1 Corinthians 10:10).

Chrysostom says that the meaning should not be determined from what is said, but why it is said. Thus, it should be understood that there was so great a reward, that, if it were possible, they would murmur. Or the murmuring can be understood to have occurred in this world. Gregory says that this murmuring is nothing other than the reward being delayed, because the Saints who came last immediately received a reward, but the first Saints waited a long time: But having the same recompense (I speak as to my children): be you also enlarged, etc. (2 Corinthians 6:13). Thus, the former people murmur because they did not receive their reward immediately; the latter people, however, do not murmur, because they received their reward immediately.

Hilary and Jerome explain the meaning as follows: Sometimes Scripture speaks of the entirety of the people, sometimes of the good people, and sometimes of the bad people, as it is said in Jeremiah 26 that all the people rose up against Jeremiah, and all the people delivered him.

Here, ‘all the people’ is taken to mean part of the people. So, in the first time, some people were good, but not all; for that reason, something is attributed on account of the good people, and something is attributed on account of the bad people, not because they murmured then, but because they murmured before, because the Jews murmured against the Gentiles, because they were made equal to themselves.

There is also another question. What is it that He says, That have borne the burden of the day and the heats? Because they did not bear them, except insofar as they lived, but modern-day people have lived as well. What, therefore, does this mean?

It is answered in three ways. The first response is that Hope that is deferred, afflicts the soul. But, in the beginning of the world, there were those who bore the burden because they knew that their reward was delayed; for that reason, it is said that they have borne the burden of the day.

Or it can be referred to the Jews, who bore the burden of the Law, about which burden Peter says: This is the burden which neither our fathers nor we have been able to bear (Proverbs 15:10). The Gentiles, on the other hand, did not bear such a burden, because they were not subject to the Law.

Or, according to Gregory, it is because the first people lived for a longer time; hence, they were living nine hundred years, and so they carried a heavier burden.

But he answering said to one of them. Here, His response is described.

1. First, He shows His justice and His mercy.
2. Second, He shows the fairness of His payment.

1. He denies His injustice.
2. He cites His agreement.
3. He cites the payment made.

He says, therefore, But he answering said to one of them; and add, ‘and to them all,’ because they all had one issue to be decided. He said, friend. He calls him His friend because He had drawn him to Himself: He chose their seed after them (Deuteronomy 4:37). I do you no wrong, because ‘I give to this man what is mine, not what is yours; for that reason, I do you no wrong.’ Does God pervert judgment? (Job 8:3).

Then He recalls the agreement: Did you not agree with me for a penny? That is, for attaining salvation. I am your reward exceedingly great (Genesis 15:1). Take what is yours, that is, what you have from my promise, and go your way, that is, into glory: I know whom I have believed and I am certain that he is able to keep that which I have committed unto him, against that day (2 Timothy 1:12).

Some explain the verse as follows: Take what is yours, that is, damnation for your murmuring, and go your way, into eternal fire. But this cannot be, because He said that they each received a denarius.

Afterwards, He presents His conferred mercy, saying, I will also give to this last even as to thee. And concerning this, He does two things.

1. First, He presents His mercy.
2. Second, He presents His ability to have mercy: I will also give to this last, that is, to the Gentiles, even as to thee. What then? Do we excel them? No, not so (Romans 3:9).

But they could say: ‘You are unable to have mercy.’ On the contrary, He says: Or, is it not lawful for me to do what I will? Because it is lawful for everyone to do what he wants with what he owns. For if a person were a debtor to another, it would not be lawful for him; likewise, if he were subject to another. But He is the Lord; hence, He can give more.

For a bailiff cannot give anything, except according to someone’s merits; therefore, God, who is the Lord of all, can give something not according to someone’s merits: He has done all things whatsoever he would (Psalms 113:11); Who resists his will? (Romans 9:19).

Here, it should be noted that in what is given out of mercy, there is no acceptation of persons, because from what is purely mine, I am able to give to whom I will without acceptation of persons. Hence, He says, Is your eye evil, because I am good?

It is clear that the preceding murmuring did not come from a fault of the Lord, but from His mercy bestowed upon another; therefore, it was on account of His mercy and goodness. For that reason, He says, Is your eye evil, because I am good? Since, in your regard, I have shown justice, and in regard to another, I have shown mercy? Now it is clear that this murmuring resulted because of His goodness.

And, above, it was said, If your eye be single, your whole body shall be lightsome (Matthew 6:22). Concerning the Lord’s goodness, it is written: How good is God to Israel, to them that are of a right heart! (Psalms 72:1).

So shall the last be first and the first last. Here, He concludes the main point for which the whole parable was delivered.

1. First, He gives the conclusion.
2. Second, He dispels a false opinion.

He says, So shall the last be first. According to Chrysostom, this can be read in two ways; namely, that the last will be made equal to the first, and so there will be no difference between them; and this corresponds to what was said, namely, that they each received a denarius: nor will there be a difference as to time. Or it is otherwise, namely, they who are last will be first: The stranger shall be over you, and he shall be as the head, and you shall be the tail (Deuteronomy 28:43–44).

Or some people who were first, because of their negligence, will become last: and this corresponds to what was just said, namely, that they began from the last. But someone could say: ‘Will not all the first people be saved?’ He says: Many are called but few chosen, because they who believe the faith are all called; but those are chosen who do good works, and these are few, as it was said above: Strait is the way that leads to life: and few there are that find it (Matthew 7:14).

In the preceding section, the Lord refuted those who attempted to obtain glory because of a long period of time; here, He refutes the one who attempts to obtain glory because of carnal origin.

The discussion unfolds as follows:

1. The occasion of a request is related.
2. The request is related.
3. The response is related.

The occasion was the announcement of Christ’s Passion. He proceeds in three steps:

1. He announces the place.
2. He announces the Passion.
3. He announces His Resurrection.

He says, And Jesus going up to Jerusalem, etc. In chapter 19, it was said that, having left Galilee, He came into Judea, and He did not immediately go up to Jerusalem, but only afterwards when His Passion was imminent. Therefore, the Evangelist says, And going up, meaning when He was ready to go up. Jerusalem was a high place.

He took the twelve disciples apart, etc. And why does he say, apart? It was for two reasons:

1. It was because He wanted to show them great things; therefore, they were not to be communicated to all people. As it is written, To you it is given to know the mysteries of the kingdom of heaven (Matthew 13:11).
2. Likewise, it was to avoid scandal, because the men who were not yet perfect would have turned away from Him if they had heard about His death, and the women would have been moved to tears.

Similarly, it should be noted that Judas had not yet contrived his evil deed; for that reason, the Lord did not remove him from His company. And said to them: Behold we go up to Jerusalem, etc.

Here, the firmness of His intention is indicated; therefore: Behold, meaning, ‘I have the same intention and the same will, because I do not change’; A fool is changed as the moon, but a wise man continues in wisdom as the sun . Likewise, He acts of His own volition: He was offered because it was his own will (Isaiah 53:7).

He mentions the place, namely, Jerusalem: It cannot be that a prophet perish out of Jerusalem (Luke 13:33). And why is this? It is because it was the legal and sacerdotal place, and both correspond to Christ; because just as a true priest was obliged to offer sacrifice for the people, so also Christ offered Himself a victim for the world. Likewise, by His Passion, He acquired a kingdom. Moreover, Jerusalem is interpreted ‘vision of peace’; Making peace through the blood of his cross, both as to the things that are on earth and the things that are in heaven (Colossians 1:20).

Afterwards, the Passion is foretold. He frequently mentions His Passion, so that He might bring it to mind. And He mentions three things pertaining to the Passion:

1. He suffered betrayal by a disciple: The Son of man shall be betrayed, namely, by a disciple. Concerning this betrayal, it is stated below (Matthew 26:15) and in Psalm 40:10: He who ate my bread, hath greatly supplanted me.
2. He mentions His condemnation by the chief priests and scribes; therefore, And they shall condemn him to death; How dost thou so far condemn him that is just? (Job 34:17) Let us condemn him to a most shameful death .
3. And they shall deliver him to the Gentiles, because the Jews delivered him into the hands of the Gentiles; therefore, Pilate said: Thy own nation and the chief priests have delivered thee up to me (John 18:35).

And He mentions three things which they did to Him, in opposition to three things which people desire the most, namely, honor, rest, and life:

1. Opposed to honor, He was mocked; therefore, He says, To be mocked; I am become a laughingstock all the day (Jeremiah 20:7); and in Psalm 37:12, it is said: My friends and my neighbors have drawn near, and stood against me.
2. Opposed to rest, He was scourged: To be scourged; I have given my body to the strikers, and my cheeks to them that plucked them (Isaiah 50:6).
3. Similarly, opposed to the third thing, He was killed; therefore, To be crucified; He became obedient for us unto death, even to the death of the cross (Philippians 2:8).

Then He discusses the Resurrection: And the third day he shall rise again. Now God the Father did this; therefore: Whom God hath raised up, having loosed the sorrows of hell, as it was impossible that he should be holden by it (Acts 2:24). And the third day. According to Augustine, it is signified that His single death destroyed our double death; He will revive us after two days: on the third day he will raise us up (Hosea 6:3).

Then came to him the mother of the sons of Zebedee. Here the occasioned request is related. The matter is presented in two parts:

1. The request is related in general.
2. It is specified, where it is said, Who said to her, etc.

He says, therefore: Then came to him the mother of the sons of Zebedee. These sons were John and James, and their mother was Salome; therefore, Salome is a woman’s name. In Mark it is stated that the sons asked, but here it is stated that their mother asked; but it is true that the mother asked after having been prompted by her sons. Adoring, because she asked with humility, for she knew that humble prayer always pleases God: He hath had regard to the prayer of the humble (Psalms 101:18). And, And falling down prostrate before the Lord, she cried to the Lord .

And asking something, to be given, by him: that is to say, ‘I ask You to give what I wish.’ And this request is not to be heard, and he who grants this, grants it foolishly. It is read of Herod that he granted this to the daughter of Herodias, and he did not revoke it. Solomon, however, granted this to his mother; but because he was wise, he revoked what he had incautiously promised. Therefore, Christ, being wiser than these men, did not wish to grant something unless it were expressed: And behold a greater than Solomon here (Matthew 12:42). For that reason, the specification of the request follows: Say that these my two sons may sit, the one on thy right hand, and the other on thy left, in thy kingdom.

But there is a question, namely, from where did this woman contrive this request? She had heard about the Passion and Resurrection; therefore, she contrived something carnal: that He was due to be immediately surrounded by glory in Jerusalem. For that reason, she wished to request high places for her sons. Likewise, she had heard that the twelve were to judge; therefore, she wanted to put her sons in the first places; therefore, she understood literally what was said. And it should be known that James and John were honored the most after Peter; for that reason, they wanted to exclude Peter.

Chrysostom says otherwise: that this woman asked for something spiritual, and in this she was to be praised, because mothers ask for what is temporal rather than for what is spiritual. Therefore, if a mother sees her son sinning, she is not as sad as she would be if she sees him sick. Therefore, spiritual things are signified by the right hand, and earthly things by the left hand. Or, we can understand by the right and left hand, the active and contemplative lives; for that reason, she requests that these sons be perfected in both lives: His left hand is under my head, and his right hand shall embrace me (Song of Solomon 2:6).

And Jesus answering, said. Here the response is related; then the murmuring of the others is related, where it is said, And the ten, hearing it, were moved with indignation against the two brethren. And concerning the first, He does three things:

1. He rebukes their foolishness.
2. He examines their readiness, where it is said, Can you drink the chalice that I shall drink?
3. He refuses their request, where it is said, To sit on my right or left hand is not mine to give to you.

But what is this? They were not asking, but the mother. The Lord knew that she was asking after being prompted by them; therefore, He responds to them, as the Lord had said above (Matthew 16:23) to Peter: You know not what you ask.

You know not what you ask; it is as though He were to say: ‘You should not ask for temporal things, but rather for spiritual excellence.’ Or, if they understood His right and left hand to be something spiritual, they were asking that they might have eminence over every creature, because to sit at His right hand is unseemly for any creature, as it is written: To which of the angels said he at any time: Sit on my right hand? (Hebrews 1:13). Therefore, to sit at His right hand surpasses every creature.

Or it is to be understood otherwise, according to Hilary: You know not what you ask; because what you ask has already been granted to you, because it was said above: You also shall sit on twelve seats, etc. (Matthew 19:28). Or it is otherwise: You know not, ‘because I have called you to sit on My right hand, and you ask that one of you be on My left hand?’ Or, just as the devil had drawn man by the woman to the left hand, so he wanted to bring back these men to the left hand by a woman; but he was unable to do this, because salvation was won through a woman. Or, You know not, because you vie for a reward without the preceding merit. Therefore, you should consider that one does not receive a reward except by merit; for that reason, I want you to consider if you can suffer, etc.

Therefore, He says: Can you drink the chalice that I shall drink? Here, He examines them, and He gently rouses them to suffer, because He calls His suffering a chalice. Concerning this chalice, it is said in Psalm 115:13: I will take the chalice of salvation; and it continues: Precious in the sight of the Lord is the death of his saints (Psalms 115:15). And His Passion is called a chalice, because it inebriates. Likewise, He says, That I shall drink; Christ also suffered for us, leaving you an example that you should follow his steps (1 Peter 2:21).

They say to him: We can. And why do they answer in this way? It is for three reasons:

1. It was due to their love for Christ, because they were so united to Christ that death could not separate them from Him, as Peter said: Yea, though I should die with thee, I will not deny thee (Matthew 26:35).
2. Likewise, it was out of ignorance, because they did not consider their own strength, for sometimes one’s strength fails in actually doing what before the fact seemed easy.
3. Similarly, they spoke out of an excessive desire to get what they had requested. Therefore, they thought that they would immediately obtain what they were requesting; thus, they immediately say out of cupidity, We can do this.

Afterwards, He rejects their request. He does two things:

1. He foretells His Passion.
2. He replies to their request.

He says, therefore, My chalice indeed you shall drink.

But what is this? It is true that James drank this chalice; therefore, it is said: And he killed James, the brother of John, with the sword (Acts 12:2). But John died without the chalice of suffering.

But it should be said that he did not drink to the point of death, but he was scourged, put in oil, and exiled. Likewise, he suffered many punishments, and so he was not exempt from drinking this chalice.

But to sit on my right hand. Here, He responds to the request for glory. If the Lord had said, ‘I will give this to you,’ the others would have been sad. If He had refused, these men would have been sad; and so He said, But to sit on my right or left hand is not mine to give to you, but to them for whom it is prepared by my Father. Based on this passage, the Arians argued that the greatness of the Father and the Son was not equal.

Jerome and others expound this passage by saying that He gives with the Father. Therefore, He wishes to say, It is not mine to give to you; it is as though He were to say, ‘The dignity of greatness is not given to a person, but is merited; and this is done according to Divine predestination.’ Eye hath not seen, nor ear heard: neither hath it entered into the heart of man, what things God hath prepared for them that love him (1 Corinthians 2:9). If I shall go and prepare a place for you, etc. (John 14:3). Therefore, based upon these passages, the Father and He Himself prepare a place.

Or, ‘It is not mine to give to you, without your merits. While other persons acquire greatness by merit, My dignity is from My predestination, which is Mine from My Father.’

And Augustine expounds this passage as follows: Salome was the sister of Christ’s mother. Because they supposed that they were making their request through someone more closely joined to Him, they supposed that it ought to be given to them, because they were more closely joined to Him according to the flesh. But in Him there were two natures in one Person; therefore, He says, It is not mine, namely, according to the power that I have from the Father, and, for that reason, I will give according to what My Father has appointed Me to give.

The ten, hearing it, were moved with indignation against the two brethren. Above, the Lord had restrained the indiscreet request of the disciples; here, the Evangelist points out the indignation of the others. This is covered in three points:

1. Their indignation is pointed out.
2. They are restrained by words.
3. They are restrained by a deed.

The second part is where it is said, But Jesus called them to him and said; and the third part is where it is said, Even as the Son of man is not come to be ministered unto, but to minister. It should be considered that just as from a quasi-elation the two brothers wanted to be superior, so from a quasi-elation these others were indignant. Among the proud there are always contentions (Proverbs 13:10).

But why were they indignant concerning the two brothers? For they had not asked, but instead their mother asked. But the disciples understood from the Lord’s words that the mother had asked at their instigation.

But why were they not indignant before? Chrysostom says that they were respecting their Master; therefore, they waited for the Lord’s judgment. But when they heard the Master reprimanding, they then were indignant.

Afterwards, He reprimands them. He does this in three ways:

1. He puts before them the example of the Gentiles.
2. He teaches that their example should not be followed, where it is said, You know that the princes of the Gentiles lord it over them.
3. He proposes what example should be imitated, where it is said, It shall not be so among you.

He says, therefore, But Jesus called them to him, to give them an example of humility. Learn of me, because I am meek, and humble of heart (Matthew 11:29). And He says: You know that the princes of the Gentiles lord it over them. Among the Jews, the Gentiles were abominable, as it is stated above: Let him be to thee as the heathen and publican (Matthew 18:17).

Therefore, He inspires them with horror: The princes of the Gentiles lord it over them. He says this so that they might know that this example should not be imitated. But it should be observed that preeminence is twofold, namely, of dignity and of power; and He mentions both when He says, The princes of the Gentiles lord it over them, etc. Princes are those who rule in virtue of their office.

But what is this? Is it evil to act lordly? Sometimes ‘to lord’ is said for ‘to rule’; and it is not taken in this sense here. Sometimes it is taken correlatively as having to do with a slave; therefore, it is the same as to servilely subject a slave to oneself, and so it is taken here. For princes were appointed for the sake of procuring the good of their subjects; if, on the contrary, they wish to force them into servitude, then they abuse their subjects, because they use free people as slaves: for “what is free is cause of itself,” a slave is a cause of another. And because this was the custom among the Gentiles, and still is the custom among some, so He says, The princes of the Gentiles lord it over them, meaning they force their subjects into servitude. Her princes in the midst of her, are like ravening wolves (Ezekiel 22:27).

Likewise, some people have eminence not in dignity, but in power, as some nobles do. And it is common that those who have power do not use it for doing good, but exercise power upon them, in fact, to oppress them, and not according to justice. But the Lord does not want this practice to be in His Church; for that reason, He says, It shall not be so among you, meaning a person should not be among you as though domineering: Neither as lording it over the clergy (1 Peter 5:3).

But whosoever. But opposed to these two things, He says two things. But whosoever is the greater among you; and this refers to the second thing that was said, namely, They that are the greater, exercise power upon them. This means he who so desires to have a position of authority in the Church of the Holy Spirit should be as a minister: As every man hath received grace, ministering the same one to another: as good stewards (1 Peter 4:10), such that the more you have, the more you spend on useful things. For that reason, he that will be greater among you, meaning in the Church, let him be your minister, meaning let him minister to the needs of others.

Now as to that which is said, The princes of the Gentiles lord it over them, He says: And he that will be first among you shall be your servant. This means, if anyone desires to have primacy in the Church, let him know that that is not to have dominion, but servitude. For it belongs to a slave that he expend himself entirely in the service of his master, so that prelates of the Church owe to their subjects everything whatsoever they have, everything they are: Whereas I was free as to all, I made myself the servant of all (1 Corinthians 4:5). Therefore, according to Chrysostom, it is something miserable. Therefore, it is so said because one should not act according to the custom of the Gentiles.

Because, therefore, they could say: ‘What custom will we follow?’ He says, ‘Follow Me.’ And He shows that He is a minister, saying, Even as the Son of man is not come to be ministered unto, but to minister.

But it was on the contrary. Is it not stated above that angels came and ministered to him (Matthew 4:11)? Furthermore, in John 12:2, it is said that Martha served [Him]. I say that He was ministered unto; nevertheless, He did not come for that purpose. But why did He come? It was so that He might minister, meaning it was so that He might bestow the abundances of His glory upon others. For I say that Christ Jesus was minister of the circumcision (Romans 15:8). And in Luke 23:27, it is said: I am in the midst of you, as he that serveth.

But you will say: ‘He certainly is not a servant, since He is a ruler.’ Indeed. Yet a man is called a servant who is valued at a price; and He made Himself to be a price, and gave Himself as a redemption for many; therefore, He is come to minister and to give his life a redemption for many. He does not say for all, because, as far as sufficiency, He came for all; but as far as efficiency, He came for many, namely, for the elect. Therefore: Greater love than this no man hath, that a man lay down his life for his friends (John 15:13). I have given my dear soul into the hand of her enemies (Jeremiah 12:7).

And when they went out from Jericho, a great multitude followed him. After having repressed the indignation of the disciples with His words, here He represses it by a deed, namely, by ministering to others. This is presented in two parts:

1. The devotion of other people is related.
2. Christ’s compassion is related, where it is said, Behold two blind men, etc.

He says, therefore, And when they went out from Jericho, a great multitude followed him; because many followed Him, the Lord was solicitous about them, just as much corn is the solicitude of the harvester. But, according to a mystery, corruption is called Jericho, and it signifies the corruption of the world. Therefore, unless the Lord had come to these corruptions, people would not have come to Him. Therefore, A great multitude followed him, as if they were His sheep: My sheep hear my voice, and they follow me (John 10:27).

The devotion of the blind men follows, And behold two blind men, etc. This is also in two parts:

1. Their devotion is related.
2. Their constancy is related, where it is said, And the multitude rebuked them that they should hold their peace.

Augustine says that the blind man, about whom Luke writes, was different from these men, because he met Him before He entered Jericho. But Mark and Matthew say that He was coming out of Jericho. The reason why Mark did not say two men, as Matthew did, is because one was well-known and famous, and, because of the miracle, he was more famous. And this is evident because he names him (he is called Bartimaeus), and only very well-known people are named in Scripture.

By these two men, two peoples are signified: namely, the people of the Jews and the people of the Gentiles, who were sitting along the way, which is Christ. This is the way, walk ye in it (Isaiah 30:21). Or the converts from both peoples are signified, who were sitting along the way, meaning Christ: I am the way, and the truth, and the life (John 14:6).

They heard through preaching, because Jesus passed through according to His human nature, so that He might undergo death, in order to cure the sick. For that reason, they cried out, saying: O Lord, thou son of David, have mercy on us. The reason for their being heard was not the loudness of their cry, but the fervor of their devotion. In my trouble I cried to the Lord: and he heard me (Psalms 119:1).

Likewise, they confessed Him to be God and man: God, because they say, Lord. Know ye that the Lord he is God (Psalms 99:3). And they ask for what is proper to God, namely, to Have mercy on us. His tender mercies are over all his works (Psalms 144:9). Likewise, they say He is of the seed of David, and in this they confess His humanity.

Afterwards, their constancy is related. This has two aspects:

1. An obstacle is related.
2. Their constancy is related.

He says, therefore, And the multitude rebuked them that they should hold their peace. This was possible because, in this multitude, some people were venerating Christ, and these were rebuking them because they deemed it repugnant that vile persons would approach so great a man. On the other hand, those who scorned Christ were rebuking these men because they were hearing what they did not want to hear, for they deplored that they were calling Him the son of David. I will raise up David my servant (Jeremiah 23:5).

Mystically, it is signified that some people, who have been blinded by sin, cry to the Lord, Have mercy on us. But the multitudes of carnal thoughts and of carnal people rebuke them for coming to Christ. Therefore, various thoughts succeed one another in me, and my mind is hurried away to different things (Job 20:2). But a person should be constant against this and fight and labor manfully, just as the Apostle teaches: Labour as a good soldier of Christ Jesus (2 Timothy 2:3). But the word of God is not hindered by the words of men; and so it follows, But they cried out the more.

And Jesus stood. Here, the Lord’s mercy is related and shown, because He stood. And why did He stand still? It was because the way is rocky and full of pits; and so, He wished to stand, because if He were to go on, they might perhaps get hurt. There is a mystical meaning: namely, that by coming into the world, He stirred up people to seek salvation, but by standing, He gave it. Therefore, by the Incarnation, people are helped, but by His teaching and persevering they are healed.

It continues, He called them. But why did He call them? It was so that others might make way for them; and it signifies those whom the Lord calls through predestination. Whom he foreknew, he also predestinated (Romans 8:29). Likewise, He examines their will: What will ye that I do to you? He does not ask so that He might know, but so that He might give us to understand that He satisfies the wishes of those who ask piously. He will do the will of them that fear him (Psalms 144:19).

They say to him: Lord, that our eyes be opened. And any sinner may justly ask for this. Open thou my eyes: and I will consider the wondrous things (Psalms 118:18). And elsewhere, it is written: Enlighten my eyes (Psalms 12:4). They were confessing Him to be God by saying, Lord, and man by calling Him the son of David; for that reason, He showed mercy to them. For He does everything out of mercy. The mercies of the Lord that we are not consumed (Lamentations 3:22).

He touched their eyes, and immediately they saw. By the fact that He touched their eyes, and they immediately saw, Christ’s humanity and divinity are implied: for in that He touched, this was the work of His humanity; but that He immediately gave sight, this was the work of the divinity. The Lord Himself touches by grace, but He gives sight by glory: Touch the mountains, and they shall smoke (Psalms 143:5).

The passage continues, And they followed him. Therefore, they were not ungrateful. For many people follow the Lord before they receive a favor, but once they have received it they leave Him, and this is contrary to that which is written: It is great glory to follow the Lord .