Thomas Aquinas Commentary Matthew 20:17-34

"And as Jesus was going up to Jerusalem, he took the twelve disciples apart, and on the way he said unto them, Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests and scribes; and they shall condemn him to death, and shall deliver him unto the Gentiles to mock, and to scourge, and to crucify: and the third day he shall be raised up. Then came to him the mother of the sons of Zebedee with her sons, worshipping [him], and asking a certain thing of him. And he said unto her, What wouldest thou? She saith unto him, Command that these my two sons may sit, one on thy right hand, and one on thy left hand, in thy kingdom. But Jesus answered and said, Ye know not what ye ask. Are ye able to drink the cup that I am about to drink? They say unto him, We are able. He saith unto them, My cup indeed ye shall drink: but to sit on my right hand, and on [my] left hand, is not mine to give; but [it is for them] for whom it hath been prepared of my Father. And when the ten heard it, they were moved with indignation concerning the two brethren. But Jesus called them unto him, and said, Ye know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. Not so shall it be among you: but whosoever would become great among you shall be your minister; and whosoever would be first among you shall be your servant: even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. And as they went out from Jericho, a great multitude followed him. And behold, two blind men sitting by the way side, when they heard that Jesus was passing by, cried out, saying, Lord, have mercy on us, thou son of David. And the multitude rebuked them, that they should hold their peace: but they cried out the more, saying, Lord, have mercy on us, thou son of David. And Jesus stood still, and called them, and said, What will ye that I should do unto you? They say unto him, Lord, that our eyes may be opened. And Jesus, being moved with compassion, touched their eyes; and straightway they received their sight, and followed him." — Matthew 20:17-34 (ASV)

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 .