The parable of the labourers in the vineyard. The ambition of the two sons of Zebedee. Christ gives sight to two blind men.
To shevv hovv through Gods grace the Iewes shalbe ouerrunne of the Gentils, although they beginne after, he bringeth a parable of men working soner and later in the vineyard, but the later revvarded in the end euen as the first. 17 He reuealeth more to his Disciples touching his passion: 20 Bidding the ambitious tvvo suiters to thinke rather of suffering with him: 24 And teaching vs (in the rest of his Disciples) not to be greeued at our Ecclesiastical Superiors, considering they are (as he was him self) is toile for our Saluation. 29 Then going out of Iericho, he geueth sight vnto tvvo blind.
1The kingdom of heaven is like to an householder, who went out early in the morning to hire labourers into his vineyard.È simile il regno de' cieli a un padre di famiglia, il quale andò di gran mattino a fermare de' lavoratori per la sua vigna.THE kingdom of heauen is like to a man that is an housholder vvhich vvēt forth early in the morning to hire vvorkemen into his vineyard.Simile est regnum cælorum homini patrifamilias, qui exiit primo mane conducere operarios in vineam suam. 2And having agreed with the labourers for a penny a day, he sent them into his vineyard.Ed avendo convenuto co' lavoratori a un denaro per giorno, mandogli alla sua vigna.And hauing made couenāt vvith the workemen for a penie a day, he sent them into his vineyard.Conventione autem facta cum operariis ex denario diurno, misit eos in vineam suam. 3And going out about the third hour, he saw others standing in the marketplace idle.Ed essendo uscito fuora circa all'ora terza, ne vide degli altri, che se ne stavano per la piazza senza far nulla;And going forth about the third houre, he savv other standing in the market place idle,Et egressus circa horam tertiam, vidit alios stantes in foro otiosos, 4And he said to them: Go you also into my vineyard, and I will give you what shall be just.E disse loro: Andate anche voi nella mia vigna, e darovvi quel, che sarà di ragione.and he said to them, Goe you also into the vineyard: and that vvhich shal be iust, I vvil giue you.et dixit illis: Ite et vos in vineam meam, et quod justum fuerit dabo vobis. 5And they went their way. And again he went out about the sixth and the ninth hour, and did in like manner.E quegli andarono. Uscì anche di bel nuovo circa l'ora sesta, e la nona, e fece l'istesso.And they vvent their vvay. And againe he vvent forth about the sixt & the ninth houre: and did likevvise.Illi autem abierunt. Iterum autem exiit circa sextam et nonam horam: et fecit similiter. 6But about the eleventh hour he went out and found others standing, and he saith to them: Why stand you here all the day idle?Circa l'undecima poi uscì, e trovonne degli altri, che stavano a vedere, e disse loro: Perché state qui tutto il giorno in ozio?But about the eleuenth houre he vvent forth and found other standing, & he saith to them, what stand you here al the day idle?Circa undecimam vero exiit, et invenit alios stantes, et dicit illis: Quid hic statis tota die otiosi ? 7They say to him: Because no man hath hired us. He saith to them: Go ye also into my vineyard.Quelli risposero: Perché nissuno ci ha presi a giornata. Ed egli disse loro: Andate anche voi nella mia vigna.They say to him, Because no man hath hired vs. He saith to them, Goe you also into the vineyard.Dicunt ei: Quia nemo nos conduxit. Dicit illis: Ite et vos in vineam meam.
8And when evening was come, the lord of the vineyard saith to his steward: Call the labourers and pay them their hire, beginning from the last even to the first.Venuta la sera, il padron della vigna disse al suo fattore: Chiama i lavoratori, e paga ad essi la mercede, cominciando dagli ultimi sino ai primi.And vvhen euening vvas come, the lord of the vineyard saith to his bailife, Call the vvorkemen, and pay them their hire, beginning from the last euen to the first.Cum sero autem factum esset, dicit dominus vineæ procuratori suo: Voca operarios, et redde illis mercedem incipiens a novissimis usque ad primos. 9When therefore they were come that came about the eleventh hour, they received every man a penny.Venuti adunque quelli, che erano andati circa l'undecima ora, ricevettero un denaro per ciascheduno.Therfore vvhen they vvere come that came about the eleuenth houre, they receiued euery one a penie.Cum venissent ergo qui circa undecimam horam venerant, acceperunt singulos denarios. 10But when the first also came, they thought that they should receive more: And they also received every man a penny.Venuti poi anche i primi si pensarono di ricever di più: ma ebbero anch'essi un denaro per uno.But vvhen the first also came, they thought that they should receiue more: and they also receiued euery one a penie.Venientes autem et primi, arbitrati sunt quod plus essent accepturi: acceperunt autem et ipsi singulos denarios. 11And receiving it they murmured against the master of the house,E ricevutolo mormoravano contro del padre di famiglia,And receiuing it they murmured against the good man of the house,Et accipientes murmurabant adversus patremfamilias, 12Saying: These last have worked but one hour, and thou hast made them equal to us, that have borne the burden of the day and the heats.Dicendo: Questi ultimi hanno lavorato un'ora, e gli hai uguagliati a noi, che abbiam portato il peso della giornata, e del caldo.saying, These last haue continued one houre: and thou hast made them equal to vs that haue borne the burden of the day and the heates.dicentes: Hi novissimi una hora fecerunt, et pares illos nobis fecisti, qui portavimus pondus diei, et æstus. 13But he answering said to one of them: friend, I do thee no wrong: didst thou not agree with me for a penny?Ma egli rispose a uno di loro, e disse: Amico, io non ti fo ingiustizia e non hai tu convenuto meco a un denaro?But he ansvvering said to one of them, Frende, I doe the no vvrong: didst thou not couenant vvith me for a penie?At ille respondens uni eorum, dixit: Amice, non facio tibi injuriam: nonne ex denario convenisti mecum ?
14Take what is thine, and go thy way: I will also give to this last even as to thee.Piglia il tuo, e vattene: io voglio dare anche a quest'ultimo quanto a te.Take that is thine, and goe: I vvil also giue to this last euen as to thee also.Tolle quod tuum est, et vade: volo autem et huic novissimo dare sicut et tibi. 15Or, is it not lawful for me to do what I will? Is thy eye evil, because I am good?Non posso io adunque far quel, che mi piace? od è cattivo il tuo occhio, perch'io son buono?Or, is it not lavvful for me to do that I vvil? is thine eye naught, because I am good?Aut non licet mihi quod volo, facere ? an oculus tuus nequam est, quia ego bonus sum ? 16So shall the last be first and the first last. For many are called but few chosen.Così saranno ultimi i primi, e primi gli ultimi: imperocché molti sono i chiamati, ma pochi gli eletti.So shal the last, be first: and the first, last. For many be called, but fevv elect.Sic erunt novissimi primi, et primi novissimi. Multi enim sunt vocati, pauci vero electi. 17And Jesus going up to Jerusalem, took the twelve disciples apart and said to them:E andandosene Gesù a Gerusalemme, presi in disparte i dodici discepoli, disse loro:And IESVS going vp to Hierusalem, tooke the tvvelue disciples secretly, and said to them,Et ascendens Jesus Jerosolymam, assumpsit duodecim discipulos secreto, et ait illis: 18Behold we go up to Jerusalem, and the Son of man shall be betrayed to the chief priests and the scribes: and they shall condemn him to death.Ecco, che andiamo a Gerusalemme, e il Figliuolo dell'uomo sarà dato nelle mani de' principi de' sacerdoti, e degli Scribi, e lo condanneranno a morte:Behold vve goe vp to Hierusalem, and the Sonne of man shal be deliuered to the cheefe priestes and to the Scribes, and they shal condemne him to death,Ecce ascendimus Jerosolymam, et Filius hominis tradetur principibus sacerdotum, et scribis, et condemnabunt eum morte, 19And shall deliver him to the Gentiles to be mocked and scourged and crucified: and the third day he shall rise again.E lo daranno in balìa de' gentili per essere schernito, e flagellato, e crocifisso, ed egli risorgerà il terzo giorno.and shal deliuer him to the Gentiles to be mocked, & scourged, & crucified, and the third day he shal rise againe.et tradent eum gentibus ad illudendum, et flagellandum, et crucifigendum, et tertia die resurget. 20Then came to him the mother of the sons of Zebedee with her sons, adoring and asking something of him.Allora si accostò a lui la madre de' figliuoli di Zebedeo co' suoi figliuoli, adorandolo, e domandandogli qualche cosa.Then came to him the mother of the sonnes of Zebedee vvith her sonnes, adoring and desiring some thing of him.Tunc accessit ad eum mater filiorum Zebedæi cum filiis suis, adorans et petens aliquid ab eo.
21Who said to her: What wilt thou? She saith to him: say that these my two sons may sit, the one on thy right hand, and the other on thy left, in thy kingdom.Ed egli le disse: Che vuoi tu? Quella gli rispose: Ordina, che seggano questi due miei figliuoli, uno alla destra, l'altro alla tua sinistra nel tuo regno.Who said to her, what vvilt thou? She saith to him, Say that these my tvvo sonnes may sitte, one at thy right hād, and one at thy left hand in thy kingdom.Qui dixit ei: Quid vis ? Ait illi: Dic ut sedeant hi duo filii mei, unus ad dexteram tuam, et unus ad sinistram in regno tuo. 22And Jesus answering, said: You know not what you ask. Can you drink the chalice that I shall drink? They say to him: We can.Gesù rispose, e disse: Non sapete quello, che domandiate. Potete voi bere il calice, che berrò io? Gli risposer: Possiamo.And IESVS ansvvering, said, You knovv not vvhat you desire. Can you drinke of the cuppe that I shal drinke of? They say to him, we can.Respondens autem Jesus, dixit: Nescitis quid petatis. Potestis bibere calicem, quem ego bibiturus sum ? Dicunt ei: Possumus. 23He saith to them: My chalice indeed you shall drink; 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.Disse loro: Si, che berrete il calice mio: ma per quel, che è di sedere alla mia destra, o alla sinistra, non tocca a me il concedervelo, ma (sarà) per quegli, a' quali è stato preparato dal Padre mio.He saith to them, My cuppe in deede you shal drinke of: but to sitte at my right hand and left, is not mine to giue to you: but to vvhom it is prepared of my father.Ait illis: Calicem quidem meum bibetis: sedere autem ad dexteram meam vel sinistram non est meum dare vobis, sed quibus paratum est a Patre meo. 24And the ten, hearing it, were moved with indignation against the two brethren.Udito ciò i dieci, si adirarono co' due fratelli.And the ten hearing it, vvere displeased at the tvvo brethren.Et audientes decem, indignati sunt de duobus fratribus. 25But Jesus called them to him and said: You know that the princes of the Gentiles lord it over them; and that they that are the greater, exercise power upon them.Ma Gesù chiamatigli a se, disse loro: Voi sapete, che i principi delle nazioni la fan da padroni sopra di esse, e i loro magnati le governano con autorità.And IESVS called them vnto him, and said, You knovv that the princes of the gentiles ouerrule them: and they that are the greater, exercise povver against them.Jesus autem vocavit eos ad se, et ait: Scitis quia principes gentium dominantur eorum: et qui majores sunt, potestatem exercent in eos.
26It shall not be so among you: but whosoever is the greater among you, let him be your minister.Non così sarà di voi: ma chiunque vorrà tra di voi essere più grande, sarà vostro ministro:It shal not be so among you, but vvhosoeuer vvil be the greater among you, let him be your minister:Non ita erit inter vos: sed quicumque voluerit inter vos major fieri, sit vester minister: 27And he that will be first among you shall be your servant.E chi tra di voi vorrà essere il primo, sarò vostro servo:and he that vvil be first among you, shal be your seruant.et qui voluerit inter vos primus esse, erit vester servus. 28Even as the Son of man is not come to be ministered unto, but to minister and to give his life a redemption for many.Siccome il Figliuolo dell'uomo non è venuto per essere servito, ma per servire, e dare la sua vita in redenzione per molti.Euen as the Sonne of man is not come to be ministred vnto, but to minister, and to giue his life a redemption for many.Sicut Filius hominis non venit ministrari, sed ministrare, et dare animam suam redemptionem pro multis. 29And when they went out from Jericho, a great multitude followed him.E nell'uscir, che facevan di Gerico, andò dietro a lui una gran turba di popolo:And vvhen they vvent out from Iericho, a great multitude folovved him.Et egredientibus illis ab Jericho, secuta est eum turba multa, 30And behold two blind men sitting by the way side heard that Jesus passed by. And they cried out, saying: O Lord, thou son of David, have mercy on us.Quand'ecco, che due ciechi, i quali stavan a sedere lungo la strada, avendo udito dire, che passava Gesù, alzaron la voce, dicendo: Signore, figliuolo di David, abbi pietà di noi.And behold tvvo blinde men sitting by the vvay side, heard that IESVS passed by, and they cried out saying, Lord, haue mercie vpon vs, sonne of Dauid.et ecce duo cæci sedentes secus viam audierunt quia Jesus transiret: et clamaverunt, dicentes: Domine, miserere nostri, fili David. 31And the multitude rebuked them that they should hold their peace. But they cried out the more, saying: O Lord, thou son of David, have mercy on us.Ma il popolo gli sgridava, che, stesser cheti. Eglino però più forte gridavano, dicendo: Signore, figliuolo di David, abbi pietà di noi.And the multitude rebuked them that they should hold their peace. But they cried out the more, saying, Lord, haue mercie vpon vs, sonne of Dauid.Turba autem increpabat eos ut tacerent. At illi magis clamabant, dicentes: Domine, miserere nostri, fili David. 32And Jesus stood and called them and said: What will ye that I do to you?E Gesù soffermossi, e gli chiamò, e disse loro: Che volete, che io vi faccia?And IESVS stoode, and called them, and said, Vvhat vvil ye that I doe to you?Et stetit Jesus, et vocavit eos, et ait: Quid vultis ut faciam vobis ?
33They say to him: Lord, that our eyes be opened.Signore, risposer essi, che si aprano gli occhi nostri.They say to him, Lord, that our eies may be opened.Dicunt illi: Domine, ut aperiantur oculi nostri. 34And Jesus having compassion on them, touched their eyes. And immediately they saw and followed him.E Gesù mosso a compassione di essi, toccò i loro occhi: e subito videro, e lo seguitarono.And IESVS hauing compassion on them, touched their eies. And immediatly they savv, and folovved him.Misertus autem eorum Jesus, tetigit oculos eorum. Et confestim viderunt, et secuti sunt eum.
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about the year A.D. 33.
For the kingdom. The participle for, is found in the Greek, and connects the present parable with the last verse of the preceding chapter: indeed it is a comment on that text, and describes to us the gospel dispensation. Thus the conduct of God in the choice he makes of members for his spiritual kingdom, the Church, and of his elect for the kingdom of heaven, is not unlike that of the father of a family, who hires workmen to labour in his vineyard. There are various opinions respecting who are meant by the first, and by the last, in this parable. Many of the fathers suppose that the saints of different states and degrees are here designed, whose reward will suffer no diminution from the circumstances of their having come to the service of Christ at a late age of the world, according to Sts. Hilary, Gregory, and Theophylactus; or, at a late age of life, according to Sts. Basil, Jerome, and Fulgentius. In the latter case, however, we must understand that their greater fervour in co-operating with divine grace, in the latter part of their life, has supplied and compensated for the defect of their preceding negligence; hence it may sometimes happen that the reward of such as enter late in life on the service of God, will exceed that of the less fervent who have entered at an earlier period. But as Christ rather seems to speak here of his militant than his triumphant Church, many commentators explain the parable of the Jews and Gentiles. For the Jews, after bearing the yoke of the Mosaic law for so many ages, received nothing more than what was promised to the observance of that law; whilst Christians receive a more plentiful reward for their more easy labour under the sweet yoke of the gospel. In which sense Christ says to the Jews, Luke 13:29: Publicans and harlots shall go before you into the kingdom of heaven. "And, strangers shall come from the east, and from the west, and the north, and the south, and shall sit down in the kingdom of God. And behold they are last that shall be first, and they are first that shall be last." (Luke 13:30.)
Tirinus
Hence the Jews may be supposed to murmur, that they who are first in their vocation to be the people of God, and first in the observance of his law, should not be preferred to others, who in these respects have been far posterior to them. (Tirinus)
Hom. lxv
By the vineyard, says St. Chrysostom, we here understand, the commandments of God. The time for labour is the present life. In the first, third, sixth, ninth, and eleventh hours, that is in infancy, youth, manhood, declining years, and extreme decrepitude of age, many individuals, yielding to the effective call of God, labour in the exact performance of the divine commandments. (Hom. lxv.)
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The Roman penny, or denarius, was the 8th part of an ounce; which, at the rate of 5s. per ounce, is 7.5d. It is put here for the usual hire of a day-labourer.
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About the third hour. As the Jews divided their nights into four watches, each watch comprehending three hours, so they divided their days into four greater hours, from sunrise to sunset, and each of these great hours contained three lesser hours; so that the whole day from sunrise to sunset, consisted of 12 hours, as also did the night. The first of the great hours, comprehending the three first lesser hours, contained half of the space betwixt the rising of the sun and mid-day; and the end of this time was called the third hour. The next great hour was from that time till mid-day, called the sixth hour. The following great hour contained half of the time betwixt noon and the setting of the sun, the end of which was called the ninth hour. The fourth great hour comprehended the last three lesser hours remaining till sunset, so that at the end of the eleventh hour, mentioned here, ver. 6, began the last lesser hour of the twelve hours of the day; of which our Saviour said, (John 11:9,) are there not twelve hours in the day?
Witham
As to the moral sense of the parable, by the day is commonly expounded all the time from the creation to the end of the world, and so the third hour is reckoned from Adam to Noe; the sixth from Noe to Abraham; the ninth from Abraham to Moses; and from the ninth to the eleventh, was from Moses till Christ's coming; and the time from Christ to the end of the world, is the 12th hour. Other interpreters, by the day understand human life; and by the different hours, infancy, youth, the age of manhood, old age, and the last hour man's decrepit age. God is master and disposer of all, who by his grace calls some sooner, some later. The market-place, in which men are so often found idle, as to the great concern of their eternal salvation, is the world. The design of this parable was to shew that the Gentiles, though called later than the Jews, should be made partakers of the promises made to the Jews; this is also the meaning of verse 16, where it is said: the last shall be first, and the first last. (Witham)
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I will give you what shall be just. The prospect of a reward is therefore a good motive, authorized here by Christ himself.
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Witham
No man hath hired us. St. Chrysostom again puts us in mind, that in parables all the parts are not significant, but some things are to be taken as mere ornaments of parabolical discourses, as here murmurings, which cannot be found in heaven: nor can men pretend they are not hired into God's service; God hath given lights, called, hired, and promised heaven to all. The rewards in heaven are also different. And they who are last called, if they labour with greater fervour, may deserve a greater reward than others called before them. (Witham)
The Greek text finishes with, you shall receive what is reasonable.
Hom. lxv
We must observe here, says St. Chrysostom on the words, because no man hath hired us, that this is the voice of the labourers only, in excuse for their not having entered upon their work before this late hour; for the master of the vineyard had shewn his willingness to hire them all, by going out early for that purpose. Though the fault was their own, he does not upbraid them, but abstains from all harshness and severity, that he may the more easily engage them. (Hom. lxv.)
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St. Chrysostom
And when they received it. By those who laboured all the day in the vineyard, we are to understand such as have spent their whole lives in the service of God; but we are not thence to infer, that in the kingdom of heaven, where all receive their just reward, there is envy, discontent, or any complaint. By these words, Christ wishes to convey to our minds an idea of the immense honours that will be heaped upon all such as return with sincerity, though at the decline or even verge of life, to the Almighty. So exceeding great will be their reward, that it would excite envy, were it possible, even in the elect. (St. Chrysostom, hom. lxv.)
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St. Chrysostom
I will also give. Some are called to the service of their God, and to a life of virtue, from their infancy, whilst others, by a powerful call from above, are converted late in life, that the former may have no occasion to glory in themselves, or to despise those who, even in the 11th hour, enter upon the path of rectitude; and that all might learn that there is time sufficient, however short, left them to repair by their diligence and fervour their past losses. (St. Chrysostom, hom. lxv.)
Haydock
Jesus Christ does not count so much the number of years, as the fervour and diligence we employ in his service. Calvin is rather unhappy in his choice of this parable to prove his favourite tenet, that salvation is not the reward of good works, but of faith alone, or predestination, since Jesus Christ represents heaven as given wholly as a just reward of meritorious labour in the vineyard, though some labour a shorter, and others a longer time, and God of his great goodness may give more to some than to others, while to all He gives at least their due. And a truly humble Christian will be ever satisfied with his lot, without envying that of others. (Haydock)
St. Augustine
As star differeth from star in glory in the firmament, (1 Corinthians 15:41,) so will there be different degrees of glory in heaven. (St. Augustine, de virgin. ch. XXVI.)
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Bristow
Few chosen: only such as have not despised their caller, but followed and believed him; for men believed not, but of their own free will. (St. Augustine, lib. i, ad Simplic. q. ii.) (Bristow)
Tirinus
Hence the rejection of the Jews and of negligent Christians, and the conversion of strangers, who come and take their place, by a conversion both of faith and morals. On the part of God all are called. (Matthew 11:28.) Come to me all, etc. In effect, many after their call, have attained to faith and justification; but few in comparison are elected to eternal glory, because the far greater part do not obey the call, but refuse to come, whilst many of those who come fall away again; and thus very few, in comparison with those that perish, will at the last day be selected for eternal glory. (Tirinus)
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St. Chrysostom
Behold we go, etc. Jesus here, for the third time, foretells his death; (the first time, Matthew 16:21; the second time, Matthew 17:21.) Our salvation and happiness are owing to the death of Christ; neither is there any thing that more loudly calls for our gratitude than his sufferings and death. Jesus takes the 12 apart, and reveals to them the mystery of his passion. He had previously declared it in public, but in ambiguous terms, saying: destroy this temple, etc. A sign shall not be given, but the sign of Jonas the prophet; but here he manifestly expounds to his disciples the mystery: behold we go up to Jerusalem, etc. This discourse of our Saviour is remarkable for an energetic strength of expression. (St. Chrysostom)
St. Jerome
Jesus had repeatedly spoken to his apostles of his passion; but as much of what he had said had escaped their memory, now that he is upon the road to Jerusalem in company with his disciples, he brings it back to their recollection, to fortify them against the scandal they might take at his ignominious death. (St. Jerome)
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Witham
The third day he shall rise again. We may take notice, that as often as Christ mentioned his sufferings and death, he also joined his resurrection, that they might take notice, and not lose their faith. (Witham)
Haydock
Like the rest of the Jews, the apostles were so fully prepossessed with the idea that the Messias would be immortal, that they could not understand what Jesus Christ said to them. He, however, did reveal these things, that, on a future day, recollecting how their Lord and Master had foreseen and foretold to them the most material circumstances relating to his passion and death, they might believe more firmly in him, and be convinced that he suffered of his own free choice. (Haydock)
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Nicholas of Lyra
Then came to him. Upon Christ's informing his apostles that he should die and rise again, they conceived that he would immediately reign in Jerusalem with great glory and power; and it was this made the mother of the sons of Zebedee petition that they might take precedence, and be honoured by the other apostles. But Christ answers them that they knew not what they asked, for honours were to be bestowed not on relationship, but on merit: in like manner, the dignities of the Church are not to be conferred upon relatives, but upon the worthy. (Nicholas of Lyra.)
On comparing the 27th chapter of St. Matthew with the 15th of St. Mark, it will appear that she was the same as Salome.
Witham
In St. Mark 10:35, we find that the sons themselves made this petition: both the sons and their mother might make it; at least the sons may be said to have done what they got their mother to desire for them; and therefore Christ directed his answer to them: you know not what you ask. You think, says St. Chrysostom of temporal preferments, of honours, and crowns, when you should be preparing yourselves for conflicts and battles. (Witham)
St. Jerome
Our Lord suffers these occasional weaknesses in his apostles, that he might, from his instructions and corrections, render his doctrines more intelligible to them and to posterity. (St. Jerome)
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Witham
The chalice. It is a metaphor signifying Christ's sufferings and death. See Psalm 10:7.; Psalm 74:9. Isaias 51:17. The apostles replied, we can drink thy cup. Their answer shewed their readiness, but want of humility. (Witham)
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Of my chalice indeed you shall drink. St. James was the first apostle that suffered martyrdom at Jerusalem. (Acts 12:2.) And St. John at Rome was put into a cauldron of boiling oil, and banished into Patmos.
Witham
Is not mine to give you.[Ver. 23. Non est meum dare vobis. Now we read only in the Greek, ouk estin emon dounai. It is so also in St. Chrysostom, in St. Cyril, (in Thesauro, Assertione XXVI, tom. V. p. 243) where he answers this objection of the Arians. Nor is umin, in the Greek text of St. Epiphanius (haer. LXIX, p. 742) though it be put there in the Latin translation. St. Augustine has not vobis: (lib. I. de Trin. ch. XII, p. 765 G. tom. VIII.) but in Psalm 103., (tom. IV, p. 1157) he says, Quid est non est meum dare vobis? non est meum dare superbis. St. Ambrose (lib. V. de Fide, tom. IV. ch. III, p. 147) Non dixit non est meum dare, sed non est meum dare vobis, hoc est, non sibi potestatem deesse asserens, sed me tum creaturis. Besides the Fathers, who did not read vobis in the text, shew by their expositions, that they took the sense to be the same, and no ways favourable to the Arians. See St. Augustine, lib. I. de Trin. p. 766. A. non est meum dare, ac si diceretur, non est humanae potestatis hoc dare, ut per illud intelligatur hoc dare, per quod Deus est aequalis Patri, etc. See St. Chrysostom, hom. LXVI.; St. Cyril in Thesauro assert. XXVI. p. 243.; St. Epiphanius haer. LXIX, p. 742, etc.] The Arians objected these words against Christ's divinity. St. Augustine answers that the words are true if taken of Christ, as he was man. The easier answer is, that it was not his to give to them, while they were in those dispositions of pride and ambition. So that the distinction made, is not betwixt the Father and his eternal Son, as if the Father could give what the Son could not, but betwixt persons worthy, and not worthy of such a favour. It is true the word you, is now wanting in the Greek manuscripts and must have been wanting in some of them in the fourth, or at least the fifth century, since we find them not in St. Chrysostom. St. Augustine also in one place omits it, but sometimes lays great stress upon it; Christ's meaning being no more, than that heaven was not his to give them; that is, to the proud, etc. St. Ambrose reads it; and what is still of greater weight, St. Jerome hath it in the text of the New Testament, which he corrected from the best Greek manuscripts. (Witham)
Nicholas of Lyra
In your present state there is no exception of persons with God; for, whosoever is worthy of heaven, shall receive it as the reward of his merits. Therefore Christ answers them, it is not mine to bestow the kingdom of heaven upon you, because you are not yet deserving, on account of your pride in seeking to have yourselves preferred before my other apostles. But be ye humble, and heaven is prepared for you, as well as for all others, who are properly disposed. (Nicholas of Lyra.)
Greatness in the next life will be proportioned to humility in this.
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Witham
The ten ... were moved with indignation against the two brothers, who had petitioned for the first and chief places. (Witham)
St. Chrysostom
The disciples understood from our Lord's answer, that the request came in the first instance from the two disciples; but as they saw them much honoured by Christ, they did not dare openly to accuse them. (St. Chrysostom)
Jansenius
The other ten apostles were as much wrong in their anger and jealousy as the former two were in their untimely petition. In his answer to both, we cannot sufficiently admire the wonderful meekness of our blessed Saviour's character. (Jansenius)
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Witham
Princes of the Gentiles lord it over them: tyrannize over those that are under them, by arbitrary and violent proceedings. (Witham)
St. Chrysostom
Our Lord wishing to extinguish the indignation conceived against the two brothers, lays before them the difference of secular and ecclesiastical princes, shewing that precedency in the Church is neither to be sought for by him who is not possessed of it, nor too eagerly loved by him who has it; for secular princes are lords of their subjects, keeping them under subjection, and govern them in every particular according to their will; but ecclesiastical princes are honoured with precedency, that they may be servants of their inferiors, administer to them whatever they have received from Christ, neglect their own convenience for the good of their neighbour, and be willing even to die for the spiritual good of their subjects. It is neither just nor reasonable, therefore, to desire precedency in the Church, without these qualifications. No prudent man is willing to subject himself to such servitude and danger, as to take upon himself the obligation of having to give an account of the wickedness and perversity of others, unless fearless of the divine judgments, he abuse his ecclesiastical superiority. (St. Chrysostom)
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Witham
A redemption for many; that is for all, as it is sometimes the style of the Scriptures. See St. Paul, 1 Timothy 2:6. (Witham)
Bristow
Certain Puritans pretend from this part of holy Scripture, that all superiority is forbidden; but it is merely pride, ambition, and haughtiness, not superiority, that is here proscribed. Jesus Christ himself, as Son of man, was their and our Superior, Lord, and Master, notwithstanding his humility. (Bristow)
For the divine appointment of both civil and ecclesiastical government, see Romans 13:2.; and 1 Corinthians 12:28.; Hebrews Matthew 13:7, 17.
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Witham
Two blind men. Mark 10:46., when he seems to relate the same passage, mentions but one, called Bartimeus; perhaps because he was the more famous of the two. (Witham)
St. Chrysostom
These were very opportunely presented to our Lord, that they might go up to Jerusalem with him, after they had received sight from his divine hands, and appear there as witnesses of the divinity of his mission. (St. Chrysostom, hom. LXVI, in Matt.)
We may here consider, if the blindness of the body be looked upon as a very great misfortune, how much greater must be the darkness of the soul. The former is only a privation of the light of day, the other is a privation of the light of grace and glory. The light of this world, though a great blessing, is enjoyed in common with the brute creation; it serves only to distinguish material objects. The light which Christ communicates to the soul, enables us to know God and his sacred truths, as revealed to his holy Catholic Church; it elevates us above all inferior creatures, it dissipates the spiritual darkness caused by sin and our unruly passions, and conducts us to the true light of eternal glory. Oh what unspeakable joy must then fill and overwhelm the elect, when in the light of God they see light itself, the bright countenance of their loving and beloved Father!!!
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What I will.... Viz., with my own, and in matters that depend on my own bounty.
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1. In the morning.] God called some in the morning, that is, in the beginning of the world, as Abel, Enoch, Noë, and other the iust and faithful of the first age: at the third houre, Abraham, Isaac, and Iacob, and the rest of their age: at the 6 houre of the day, Moyses, Aaron, and the rest: at the 9 houre, the Prophets: at the eleuenth, that is, at the later end of the world, the Christian Nations, Aug. de verb. Doniniser. 59. breifly, this calling at diuerse houres signifieth the calling of the Iewes from time to time in the first ages of the world, and of the Gentils in the later age thereof. It signifieth also that God calleth coūtries to the saith, some souer, some later: and particular men to be his seruants, some yonger, sme elder, of diuerse ages.
In the liturgy The Gospel vpon the Sunday of Septuagesme.
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9. Peny.] The peny promised to al, Diuersitie of glorie in heauen. was life euerlasting, which is common to al that shal be saued: 1. Cor. 15. but in the ••me life there be degrees of glorie, as betwixt starre and starre in the element. Aug. li. de virgi•t. c. 26.
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The Iewes are noted for enuying the vocation of the Gentiles, and their reward equal with thē selues.
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16. Fewa•ct.] Those are elect which despised not their caller, but folowed and beleued him: for men 〈◊〉 not but of their owne free will. Aug. li. 1 ad Simplic. q. 1.
Concordance Mr. 10, 32.
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In the liturgy The Gospel in a votiue Masse of the holy Crosse.
Concordance Luc. 18, 31.
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Concordance Mr. 10, 35.
In the liturgy The Gospel vpon S. Iames day Iul. 25. And S. Iohns ante portam Latinam Ma••. 6.
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23. To whom it is prepared.] Mt. 16, 〈◊〉 The kingdom of heauen is prepared for them that are worthy of it and deserue it by their wel doing, Ro. 2. 6. as in holy Scripture it is very often, That God wil repay euery man according to his workes. Mt. 25, 34 and, Come ye blessed, possesse the kingdom prepared for you. Why? because I was hungrie, Difference of merites and reward. and you gaue me meate: thirstie, and you gaue me drinke: &c. Therfore doeth Christ say here, It is not mine to giue. because he is lust and wil not giue it to euery man without respect of their deserts: yea nor alike to euery one, but diuersly according to greater or lesser merits, as here S. Chryso, Chrys. ho. 66 in Mt. maketh it plaine, when our Sauiour telleth them, that although they suffer martyrdom for his sake, yet he hath not to giue them the two cheefe places. See S. Hiero. Vpon this place, and li. 2 adu. Iouin. c. 15. This also is a lesson for them that haue to bestow Ecclesiastical benefices, that they haue no carnal respect to kinred &c. but to the worthines of the persons.
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Concordance Mr. 10, 41.
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Superiority is not here forbidden among Christians, neither Ecclesiastical nor temporal: but heathenish tyranny is forbidden, and humility commended.
Concordance Lu. 22, 25.
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〈◊〉. As the sonne of man.] Io. 13, 1•. Christ him self as he was the Sonne of man, was their and our Superiour, and Lord and Maister, notwithstanding his humility: and therfore it is pride and haultinesse which is forbidden, and not Superiority or Lordship, as some Heretikes would haue it.
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Concordance Mr. 10, 46.
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Tatian † AD 180 The Diatessaron 29
… Take what is thine, and go thy way; for I wish to [41] give this last as I have given thee. Or am I not entitled to do with what is mine [42] what I choose? Or is thine eye perchance evil, because I am good? Thus shall the last ones be first, and the first last. The called are many, and the chosen are few.
St Irenaeus of Lyons † AD 202 Against Heresies 1.1.3
… And for this reason they affirm it was that the “Saviour”— for they do not please to call Him “Lord”—did no work in public during the space of thirty years, thus setting forth the mystery of these Æons. They maintain also, that these thirty Æons are most plainly indicated in the parable
St Irenaeus of Lyons † AD 202 Against Heresies 4.36.7
… but for him who had been lost, [namely] his younger son, he ordered the fatted calf to be killed, and he gave him the best robe. Also by the parable of the workmen who were sent into the vineyard at different periods of the day, one and the same God is declared
Tertullian † AD 220 On Monogamy 10
… if we shall be re- formed in substance, not in consciousness? Consequently, we who shall be with God shall be together; since we shall all be with the one God—albeit the wages be various, albeit there be “many mansions”, in the house of the same Father having laboured for the “one penny”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.1
… Let us not be cursers, that we may be delivered from the curse of the law. Let us be diligent workers, that we may obtain our reward with those of old. Let us take up the burden of the day, that we may seek a more abundant reward. Let us not be idle workers, for lo! our Lord has hired us for His vineyard.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
XX. But some will say, What shall I gain, if, when I am preoccupied by baptism, and have cut off myself by my haste from the pleasures of life, when it was in my power to give the reins to pleasure, and then to obtain grace? For the labourers in the vineyard who had worked the longest time gained nothing thereby, for equal wages were given to the very last.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 61
… didst thou not agree with me for a penny? Take that thine is, and go thy way; I will give unto this last also, even as unto thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? Thus the last shall be first, and the first last: for many are called, but few chosen.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.32
… some, and to punish others for turning away,—although nobody can justly censure the merciful One in conferring His blessing, nor can any man justly find fault with the truthful One in awarding His punishment (as no one could justly blame Him, in the parable of the labourers, for assigning to some their stipulated hire, and to others unstipulated largess
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 37.0
Delivered on the Lord’s Day, on that which is written in the Gospel,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 37.4
… “And the sixth and ninth hour he did likewise. He went out also at the eleventh hour,” near the end of the day, “and found some idle and standing still, and he said to them, Why stand ye here?” Why do ye not work in the vineyard? They answered, “Because no man hath hired us.” “Go ye also,” said He, “and whatsoever is right I will give you.”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 3.3
… For thus also is he described as having hired them in the early morning, which time denotes the Mattin office; then at the third hour; then at the sixth; after this, at the ninth; and last of all, at the eleventh,
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Tatian † AD 180 The Diatessaron 29
[27] The kingdom of heaven is like a man that is a householder, which went out early [28] in the morning to hire labourers for his vineyard.
Origen † AD 254 Origen's Commentary on the Gospel of John 1.34
… We shall yet venture, such as we are, to stand still a little at this point, and to make some observations on the matter. There are some gods of whom God is god, as we hear in prophecy, “Thank ye the God of gods,” and “The God of gods hath spoken, and called the earth.” Now God, according to the Gospel,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 75.9
… Therefore fifty days are celebrated; because the reward of the denarius is added to the forty, and it becomes fifty. Why is the reward a denarius? Have ye not read, how that they who were hired into the vineyard, whether at the first, or sixth, or the last hour, could only receive the denarius?
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Tatian † AD 180 The Diatessaron 29
[27] The kingdom of heaven is like a man that is a householder, which went out early [28] in the morning to hire labourers for his vineyard. And he agreed with the labourers on [29] one penny a day for each labourer, and he sent them into his vineyard.
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Tatian † AD 180 The Diatessaron 29
[27] The kingdom of heaven is like a man that is a householder, which went out early [28] in the morning to hire labourers for his vineyard. And he agreed with the labourers on [29] one penny a day for each labourer, and he sent them into his vineyard. And he went [30] [Arabic, p. 113] out in three hours, and saw others standing in the market idle.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 20.1
… And how is it said, “Come unto Me, all ye that labour and are heavy laden, and I will refresh you”? and not rather said, “Come ye who are at ease and idle, that ye may labour.” For so he found those men idle and at ease, whom he hired into the vineyard,
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Tatian † AD 180 The Diatessaron 29
… And he agreed with the labourers on [29] one penny a day for each labourer, and he sent them into his vineyard. And he went [30] [Arabic, p. 113] out in three hours, and saw others standing in the market idle. He said unto them, Go ye also into my vineyard, and what is right I will pay you. [31]
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 61
… didst thou not agree with me for a penny? Take that thine is, and go thy way; I will give unto this last also, even as unto thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? Thus the last shall be first, and the first last: for many are called, but few chosen.”
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Tatian † AD 180 The Diatessaron 29
… And he went [30] [Arabic, p. 113] out in three hours, and saw others standing in the market idle. He said unto them, Go ye also into my vineyard, and what is right I will pay you. [31] And they went. And he went out also at the sixth and the ninth hour, and did likewise, [32] and sent them.
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.63
… a time because all things are produced at the end of the year. For the seasons of the world consist of one year. What wonder if the year be one since the day is one. For on one day the Lord hired the labourers to work in the vineyard, when He said, “Why stand ye here all the day idle?”
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Tatian † AD 180 The Diatessaron 29
… He said unto them, Go ye also into my vineyard, and what is right I will pay you. [31] And they went. And he went out also at the sixth and the ninth hour, and did likewise, [32] and sent them. And about the eleventh hour he went out, and found others standing idle. He said unto them, Why are ye standing the whole day idle? [33]
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Tatian † AD 180 The Diatessaron 29
… And about the eleventh hour he went out, and found others standing idle. He said unto them, Why are ye standing the whole day idle? [33] They said unto him, Because no one hath hired us. He said unto them, Go ye [34] also into the vineyard, and what is right ye shall receive.
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 41
… And so the earlier are found to be the lesser, because they were less deferred in time; as in the case of the gospel “penny a day,” which is given for an illustration.
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Tatian † AD 180 The Diatessaron 29
… [33] They said unto him, Because no one hath hired us. He said unto them, Go ye [34] also into the vineyard, and what is right ye shall receive. So when evening came, the lord of the vineyard said unto his steward, Call the labourers, and pay them [35] their wages; and begin with the later ones, and end with the former ones.
St Augustine of Hippo † AD 430 Letters of St. Augustin 55.31
… and the disciples’ nets were not broken, because in that new life there shall be no schism caused by the disquiet of heretics. Then [in this new life] man, made perfect and at rest, purified in body and in soul by the pure words of God, which are like silver purged from its dross, seven times refined, shall receive his reward, the denarius;
St Augustine of Hippo † AD 430 Of Holy Virginity 26
26. What then, say they, is the meaning of that penny, which is given in payment to all alike when the work of the vineyard is ended? whether it be to those who have labored from the first hour, or to those who have labored one hour?
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 2.13
… “Friend,” said he, “I do thee no wrong. Hast not thou agreed with me for a denarius? Take what thine is, and go; but I choose to give to this last as to thee. Is it not lawful to me to do what I will? Is thine eye evil because I am good?”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 67.2
… All alike have that penny, which the householder orders to be given to all that have wrought in the vineyard, making no distinction therein between those who have labored less and those who have labored more:
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.27
… For you know that the hired servants, or labourers, were taken into the vineyard at different times; yet did they all receive their wages on an equal footing.
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Tatian † AD 180 The Diatessaron 29
… He said unto them, Go ye [34] also into the vineyard, and what is right ye shall receive. So when evening came, the lord of the vineyard said unto his steward, Call the labourers, and pay them [35] their wages; and begin with the later ones, and end with the former ones. And [36] those of eleven hours came, and received each a penny.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 17.4
… For the same is the wages given to the workers laboring in the vineyard,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 111.1
… and this is signified by the number of forty, which was the period of the fasts of Moses, and Elias, and our Lord Himself.…But by the number fifty after our Lord’s resurrection, during which season we sing Allelujah, not the term and passing away of a certain season is signified, but that blessed eternity; because the denary
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Tatian † AD 180 The Diatessaron 29
… and begin with the later ones, and end with the former ones. And [36] those of eleven hours came, and received each a penny. When therefore the first came, they supposed that they should receive something more; and they also [37] received each a penny.
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Tatian † AD 180 The Diatessaron 29
… and begin with the later ones, and end with the former ones. And [36] those of eleven hours came, and received each a penny. When therefore the first came, they supposed that they should receive something more; and they also [37] received each a penny. And when they received it , they spake angrily against the [38] householder, and said,
St Basil the Great † AD 379 The Letters 222
… Who is such a coward, so unmanly, so untried in the athlete’s struggles, as not to be nerved to the fight by your cheers, and pray to be hailed victor at your side? You have been the first to step into the arena of true religion; you have beaten off many an attack in bouts with the heretics; you have borne the strong hot wind
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.31
… Paul also wondered at this before thee, saying, Where sin abounded, there grace did much more abound . They who had borne the heat of the day had not yet entered; and he of the eleventh hour entered. Let none murmur against the goodman of the house, for he says, Friend, I do thee no wrong; is it not lawful for Me to do what I will with Mine own
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.4
… Discourse awhile on our present heavy blow, about the just judgments of God, whether we grasp their meaning, or are ignorant of their great deep. How again “mercy is put in the balance,” as holy Isaiah declares, for goodness is not without discernment, as the first labourers in the vineyard
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Tatian † AD 180 The Diatessaron 29
… When therefore the first came, they supposed that they should receive something more; and they also [37] received each a penny. And when they received it , they spake angrily against the [38] householder, and said, These last worked one hour, and thou hast made them equal [39] with us, who have suffered the heat of the day, and its burden.
St Gregory of Nyssa † AD 395 Against Eunomius 11.2
… For there, when those who had laboured before the others were dissatisfied at all receiving the same pay, and deemed the good fortune of the last to be their own loss, the just judge says to one of the murmurers
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Tatian † AD 180 The Diatessaron 29
… And when they received it , they spake angrily against the [38] householder, and said, These last worked one hour, and thou hast made them equal [39] with us, who have suffered the heat of the day, and its burden. He answered and said unto one of them, My friend, I do thee no wrong: was it not for a penny that [40] thou didst bargain with me?
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… It does not belong to them: they have ravished it, and have sacrilegiously taken it as plunder from Him who saith, The silver is Mine and the gold is Mine, and I give it to whom I will. Yesterday it was theirs, for it was permitted to be so; to-day the Master takes it and gives it to thee,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.pref.11
… the recompense I get from the fact of your advance is enough for me. Oh that I may not be found unworthy of that which I have received! Let those things which are too great for me be assigned to better men. I demand them not! Yet mayest Thou say, O Lord: “I will give unto this last, even as unto thee.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 9
… Being therefore stung by the prospect of having others to share the same confidence, they thrust a sword against themselves, and cast themselves out from the lovingkindness of God. And with good reason. For He saith, “Friend, I do thee no wrong, I will give to ‘these also’ even as unto thee.” (
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.17
… Certainly such was his liberality towards some, that there could be no injustice towards others. And both these classes, indeed, are among the good. Nevertheless, so far as it concerns justice and grace, it may be truly said to the guilty who is condemned, also concerning the guilty who is delivered, “Take what thine is, and go thy way;”
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Tatian † AD 180 The Diatessaron 29
… He answered and said unto one of them, My friend, I do thee no wrong: was it not for a penny that [40] thou didst bargain with me? Take what is thine, and go thy way; for I wish to [41] give this last as I have given thee.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.2
26. Thou seest His goodness, in that He laid it down of His own accord: thou seest His power, in that He took it again—dost thou deny His goodness, when He has said of Himself in the Gospel, “If I am good, why is thine eye evil”?
St Jerome † AD 420 The Letters of St. Jerome 11
… Peter thrice denied his Lord, yet his bitter tears restored him to his place. “To whom much is forgiven, the same loveth much.” No word is said of the flock as a whole, yet the angels joy in heaven over the safety of one sick ewe. And if any one demurs to this reasoning, the Lord Himself has said: “Friend, is thine eye evil because I am good?”
St Jerome † AD 420 The Letters of St. Jerome 69.1
1. I never supposed, son Oceanus, that the clemency of the Emperor would be assailed by criminals, or that persons just released from prison would after their own experience of its filth and fetters complain of relaxations allowed to others. In the gospel he who envies another’s salvation is thus addressed: “Friend, is thine eye evil because I am good?”
St Jerome † AD 420 The Letters of St. Jerome 77.12
… Happy indeed is she in her encomium who throughout her life has been stained by no defilement. But let envy depart and censoriousness be silent. If the father of the house is good why should our eye be evil?
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St Barnabas † AD 61 The Epistle of Barnabas 4
… And all the more attend to this, my brethren, when ye reflect and behold, that after so great signs and wonders were wrought in Israel, they were thus [at length] abandoned. Let us beware lest we be found [fulfilling that saying], as it is written, “Many are called, but few are chosen.”
St Barnabas † AD 61 The Epistle of Barnabas 6
… Again, I will show thee how, in respect to us, He has accomplished a second fashioning in these last days. The Lord says, “Behold, I will make the last like the first.”
Tatian † AD 180 The Diatessaron 29
… He answered and said unto one of them, My friend, I do thee no wrong: was it not for a penny that [40] thou didst bargain with me? Take what is thine, and go thy way; for I wish to [41] give this last as I have given thee. Or am I not entitled to do with what is mine [42] what I choose?
St Irenaeus of Lyons † AD 202 Against Heresies 3.22.4
… And it has, in fact, happened that the first compact looses from the second tie, but that the second tie takes the position of the first which has been cancelled. For this reason did the Lord declare that the first should in truth be last, and the last first.
St Irenaeus of Lyons † AD 202 Against Heresies 4.15
… And if certain persons, because of the disobedient and ruined Israelites, do assert that the giver ( doctor ) of the law was limited in power, they will find in our dispensation, that “many are called, but few chosen;”
St Irenaeus of Lyons † AD 202 Against Heresies 4.27.4
… but that there was another Father declared by Christ, and that this Being is He who has been conceived by the mind of each of them; not understanding that as, in the former case, God showed Himself not well pleased in many instances towards those who sinned, so also in the latter, “many are called, but few are chosen.”
Tertullian † AD 220 The Prescription Against Heretics 3
… And you see as far only as you have eyes. But says (the Scripture), “the eyes of the Lord are lofty.” “Man looketh at the outward appearance, but God looketh at the heart.” “The Lord (beholdeth and) knoweth them that are His;” and “the plant which (my heavenly Father) hath not planted, He rooteth up;” and “the first shall,” as He shows, “be last;”
Tertullian † AD 220 On Baptism 16
… concerning which the Lord said, “I have to be baptized with a baptism,” when He had been baptized already. For He had come “by means of water and blood,” just as John has written; that He might be baptized by the water, glorified by the blood; to make us , in like manner, called by water, chosen
St Hippolytus † AD 235 On Genesis 1
Hipp . Who else is this than as is shown us by the apostle, “the second man, the Lord from heaven?” And in the Gospel, He said that he who did the will of the Father was “the last.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.3
… But what is not from our fathers, but has come to light in this day, how can it be but that of which the blessed Paul has foretold, that ‘in the latter times some shall depart from the sound faith, giving heed to seducing spirits and doctrines of devils, in the hypocrisy of liars; cauterized in their own conscience, and turning from the truth
St John Chrysostom † AD 407 Homilies on First Corinthians 38
And consider the exceeding greatness of his humility. For having said, “and last of all He appeared to me also,” he was not content with this: “For many that are last shall be first,” saith He, “and the first last.” (
St Jerome † AD 420 The Letters of St. Jerome 22.23
… To know that it is a good thing is not enough: when we have chosen it we must guard it with jealous care. The first only requires judgment, and we share it with many; the second calls for toil, and few compete with us in it. “He that shall endure unto the end,” the Lord says, “the same shall be saved,” and “many are called but few are chosen.”
St Jerome † AD 420 Against Vigilantius 15
… the race would perish; infants would not cry in their cradles; midwives would lose their pay and turn beggars; and Dormitantius, all alone and shrivelled up with cold, would lie awake in his bed. The truth is, virtue is a rare thing and not eagerly sought after by the many. Would that all were as the few of whom it is said:
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 2.22
… For not all the called are called according to purpose, since “many are called, few are chosen.”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 13
… “And if by grace, then is it no more of works, otherwise grace is no more grace.” For they were not so called as not to be elected, in respect of which it is said, “For many are called but few are elected;”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 14
… first-born among many brethren.” And to these promises He added, “Moreover, whom He did predestinate, them He also called.” He wishes these, therefore, to be understood whom He called according to His purpose, lest any among them should be thought to be called and not elected, on account of that sentence of the Lord’s: “Many the called but few are elected.”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 21
… and what would they have which they had not received, according to the apostolical and true judgment? And thus such children would be given to Christ the Son just as He Himself says to the Father, “That all that Thou hast given me may not perish, but have eternal life.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.8
… …For there was being figured how they were to be last that were first, and first were to be they that were last,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.19
… whereof however the faith even at that time, when it was veiled, was in the elect, and now, when it hath already been revealed, it is not in many that are called. “For many have been called, but few are elect.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.18
… when it was said to her, not from works, but of Him that calleth, “The elder shall serve the younger.” But the younger saith here that he is of no reputation: for this reason he hath become greater: since “behold, they that were first are last, and they that were last first.”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 4.38
… and do not grow cold after the examples of the lukewarmness of many: but live as the few, that with the few you may be worthy of a place in the kingdom of God: for “many are called, but few chosen,” and it is a “little flock to which it is the Father’s good pleasure to give”
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 5.10
… so that overwhelmed with perplexity and vexation they departed, addressing consolatory letters to their adherents, whom they exhorted not to be troubled because many had deserted them and gone over to the homoousian party; for they said, ‘Many are called, but few chosen’
Pseudo-Clement The Clementine Homilies 8.4
… For I remember His saying, ‘Many shall come from the east and from the west, the north and the south, and shall recline on the bosoms of Abraham, and Isaac, and Jacob.’ ‘But many,’ said He also, ‘are called, but few chosen.’
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St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.64
… and the third day He shall rise again. Then came to Him the mother of Zebedee’s children with her sons, worshipping Him, and desiring a certain thing of Him;” and so on, down to the words, “Even as the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many.”
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St Irenaeus of Lyons † AD 202 Fragments from the Lost Writings of Irenaeus, LV 1
… Not after the resurrection, nor after the preaching of His name, nor after the establishment of His kingdom; but it was when the Lord said, “Behold, we go up to Jerusalem, and the Son of man shall be delivered to the chief priests and the scribes; and they shall kill Him, and on the third day He shall rise again.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.6
… others, who foreknow it not, die unwillingly; but He spoke before of His passion: Behold, the Son of man is betrayed to be crucified . But knowest thou wherefore this Friend of man shunned not death? It was lest the whole world should perish in its sins. Behold, we go up to Jerusalem, and the Son of man shall be betrayed, and shall be crucified
St John Chrysostom † AD 407 Homilies on 2 Thessalonians 4
… but that many having met together should offer supplication for one, is nothing burdensome. For every one does this not trusting to his own virtue, but to the multitude, and to their unanimity, to which God everywhere has much respect. For He says, “where two or three are gathered together in My Name, there am I in the midst of them.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 8
… 18 .) What then is it; why did He pray? (And again He said, “Behold we go up to Jerusalem, and the Son of Man shall be betrayed unto the chief priests and scribes, and they shall condemn Him to death. And they shall deliver Him to the Gentiles, to mock, and to scourge, and to crucify Him; and the third day He shall rise again” (
Theodoret of Cyrus † AD 458 Counter-statements of Theodoret 1
… For this cause too He foretold to the Holy Apostles, “Behold we go up to Jerusalem; and the Son of Man shall be betrayed…into the hands of the Gentiles to mock and to scourge and to crucify Him, and the third day He shall rise again.”
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St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 7.21
21. We must inquire whether this fig-tree signifies anything. Listen, my brethren. We find the fig-tree cursed because it had leaves only, and not fruit.
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Tatian † AD 180 The Diatessaron 30
… And they said unto him, We are able. Jesus said unto them, The cup that I drink ye shall drink; and [52] with the baptism wherewith I am baptized ye shall be baptized: but that ye should sit on my right and on my left is not mine to give; but it is for him for whom my Father hath prepared it .
St Irenaeus of Lyons † AD 202 Fragments from the Lost Writings of Irenaeus, LV 1
“Then drew near unto Him the mother of Zebedee’s children, with her sons, worshipping, and seeking a certain thing from Him.”
Tertullian † AD 220 Scorpiace 12
… now the being clothed in white raiment, and not having the name blotted out of the book of life, and being made in the temple of God a pillar with the inscription on it of the name of God and of the Lord, and of the heavenly Jerusalem; now a sitting with the Lord on His throne,—which once was persistently refused to the sons of Zebedee.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 37
XIV. In another place it is also said and understood, and perhaps it is necessary that I should add it as follows to what has already been said, in order that I may impart to you also my wealth. The Mother of the Sons of Zebedee, in an impulse of parental affection, asked a thing in ignorance of the measure of what she was asking,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 54
Wherefore doth He take with Him these only? Because these were superior to the rest. And Peter indeed showed his superiority by exceedingly loving Him; but John by being exceedingly loved of Him; and James again by his answer which he answered with his brother, saying, “We are able to drink the cup;”
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Tatian † AD 180 The Diatessaron 30
[46] Then came near to him the mother of the (two) sons of Zebedee, she and her (two) sons, and worshipped him, and asked of him a certain thing.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.5
56. She then, somewhat yielding to the devotion of a mother’s zeal, besought the Saviour, saying: “Grant that these my two sons may sit the one on Thy right hand, the other on Thy left in Thy kingdom.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 62
… Therefore they fell even into perplexity, and now believed, now disbelieved, and could not understand His sayings. So far at least were they from understanding clearly what He said, that the sons of Zebedee at the same time came to Him, and spake to Him of precedence. “We desire,” it is said, “that one should sit on Thy right hand, and one on Thy left.”
St John Chrysostom † AD 407 Homilies on Ephesians 8
… Why say I than palaces? Because it contained a prisoner of Christ. Is there any that loveth Christ, he knows the dignity of this title, he knows what a virtue is this, he knows how great a boon he bestowed upon mankind, even this, to be bound for His sake. More glorious this, perhaps to be bound for His sake, than “to sit at His right hand,” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 66
… For it would have offended them if He being a King were about to suffer such things, and be so betrayed. Besides, they could not at once have taken in the knowledge of the Kingdom of which He spake; for another Evangelist saith, that they thought the words were spoken of a kingdom of this world. (
St Augustine of Hippo † AD 430 Of Holy Virginity 32
… Or when unto the sons of Zebedee desiring to be at His side in lofty seats He so made answer,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 127.3
… And who are they who wish to prefer themselves to Christ? They who wish to be exalted here, where He was humble. Let them, therefore, be humble here, if they wish to be exalted there, where Christ is exalted.…The Lord recalled the sons of Zebedee to humility, and said unto them, “Are ye able to drink of the cup that I shall drink of?”
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St Polycarp † AD 155 The Martyrdom of Polycarp 14
… Father of thy beloved and blessed Son Jesus Christ, by whom we have received the knowledge of Thee, the God of angels and powers, and of every creature, and of the whole race of the righteous who live before thee, I give Thee thanks that Thou hast counted me worthy of this day and this hour, that I should have a part in the number of Thy martyrs, in the cup
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 5
With regard to the cup, the Lord said, ‘Are ye able to drink of that cup which I am about to drink of?’ And when the disciples assented, the Lord said, ‘Ye shall indeed drink of My cup; but that ye should sit on My right hand, and on My left, is not Mine to give; but to those for whom it is prepared
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.5
… “Are ye able to drink of the cup that I shall drink of?” When they say: “We are able,” Jesus says to them: “Ye shall drink indeed of My cup; but to sit on My right hand and on My left is not Mine to give to you, but to those for whom it is prepared of My Father.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.6
77. For being asked by a woman as man to allow her sons to sit on His right hand and His left, because she asked Him as man, the Lord also as though only man answered concerning His Passion: “Are ye able to drink of the cup that I shall drink of?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 62
Wherefore also Christ in the first place leads them off from these thoughts, commanding them to await slaughter and dangers, and the utmost terrors. For, “Are ye able,” saith He, “to drink of the cup that I drink of?”
St Augustine of Hippo † AD 430 City of God 16.2
… and I therein do rejoice, yea, and will rejoice.” For it is Christ Himself who planted the vine of which the prophet says, “The vine of the Lord of hosts is the house of Israel;” and He drinks of its wine, whether we thus understand that cup of which He says, “Can ye drink of the cup that I shall drink of?”
St Augustine of Hippo † AD 430 Of Holy Virginity 45
… For, to pass over the rest, whence doth a virgin know, although careful of the things of the Lord, how to please the Lord but that haply, by reason of some weakness of mind unknown to herself, she be not as yet ripe for martyrdom, whereas that woman, whom she rejoiced to set herself before, may already be able to drink the Cup of the Lord’s humiliation,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 92.6
… The Physician Himself then needing no such medicine, yet that He might encourage the sick, drank what He had no need of; addressing him as it were refusing it, and raising him up in his fear, He drank first. “The Cup,” saith He, “which I shall drink of;”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 28.5
… That land is the life of Christ, the way is Christ’s death; that land is the habitation of Christ, the way is Christ’s suffering. He that refuses the way, why seeks he the fatherland? In a word, to these also, while seeking elevation, He gave this answer: “Can ye drink the cup which I am about to drink?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.15
… Do thou suffer in Christ’s suffering: for Christ, as it were, sinned in thy infirmity. For just now He spoke of thy sins, as if speaking in His own Person, and called them His own.…To those who wished to be near His exaltation, yet thought not of His humility, He answered and said to them, “Can ye drink of the cup that I shall drink of?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 116.10
… 13 ). “My vows will I render to the Lord, before all His people” ( ver. 14 ). Who hath given thee the cup of salvation, which when thou takest, and callest upon the Name of the Lord, thou shalt return unto Him a reward for all that He hath returned unto thee? Who, save He who saith, “Are ye able to drink the cup that I shall drink of?”
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St Papias † AD 150 Fragments of Papias, V 1
… for the first will be taken up into the heavens, the second class will dwell in Paradise, and the last will inhabit the city; and that on this account the Lord said, “In my Father’s house are many mansions:” for all things belong to God, who supplies all with a suitable dwelling-place, even as His word says, that a share is given to all by the Father,
Origen † AD 254 Origen's Commentary on Matthew 12.31
… But it is worth while considering whether the sitting on the right hand and on the left hand of the Saviour in His kingdom refers to them, so that the words, “But for whom it is prepared,” were
St Basil the Great † AD 379 The Letters 8.7
… This is the meaning, I think, of the words “my Father is greater than I,” and also of the statement, “It is not mine to give save to those for whom it is prepared by my Father.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.5
54. “ How ,” they say, “can the Son of God be the only true God, like to the Father, when He Himself said to the sons of Zebedee: ‘Ye shall drink indeed of My cup; but to sit on My right hand or on My left, is not Mine to give to you, but to those for whom it has been prepared of My Father’?”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.6
76. Suppose, however, that it had been possible for men to obtain what was desired; what does it mean when He says: “But to sit on My right hand and on My left is not Mine to give to you”?
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
… tell me. “The keys of the heavens, that whatsoever thou shalt bind on earth, shall be bound in Heaven, and whatsoever thou shalt loose on earth, shall be loosed in Heaven.” How then is it not “His to give to sit on His right hand, and on His left,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 62
… After that He adds, “Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with?”
St John Chrysostom † AD 407 Homilies on First Corinthians 32
… Since that along with martyrdom He requires also this, is what He elsewhere strongly intimates, thus saying, “Ye shall indeed drink of My cup, and be baptized with the baptism that I am baptized with;” (S.
St John Chrysostom † AD 407 Homilies on Ephesians 4
… Hear what Christ Himself saith to the disciples, “Ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.” ( Matt. xix. 28 .) And again, “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.” (
St Jerome † AD 420 Against Jovinianus 2.10
… The preparation is therefore not mine, but yours.” This view is supported by the fact that it profited Judas nothing to have a place prepared, since he lost it by his own fault. And we must interpret in the same way what our Lord says to the sons of Zebedee, one of whom wished to sit on His left hand, the other on His right:
St Augustine of Hippo † AD 430 On the Holy Trinity 1.12
… who is, as I have said, the Lord of glory. Yet, according to the form of a servant, He replied to His disciples, when inquiring about their own glorification: “To sit on my right hand and on my left is not mine to give, but [it shall be given to them] for whom it is prepared by my Father.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
… It is this which He signified through the prophet when He said “A body hast thou prepared me” for the divine Apostle being full of the Spirit interpreted the prediction. If then the offering of gifts is the special function of priests and Christ in His humanity was called priest and offered no other sacrifice save
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 3
… 7 ); much more did it here. Thus, did he, the designated, fill up the company, complete the order: but the other candidate was not annoyed; for the apostolic writers would not have concealed [that or any other] failings of their own, seeing they have told of the very chief Apostles, that on other occasions they had indignation (
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Origen † AD 254 Origen Against Celsus 7.23
… “Whoever of you will be the chiefest, shall be servant of all;” “The princes of the Gentiles exercise dominion over them,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 62
But then, “they were moved with indignation.” What then saith Christ? “He called them unto Him, and said, The princes of the Gentiles exercise dominion over them.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 1.1
… xxiii. 6, 7 ), being all the less able to administer worthily the office they have undertaken of pastoral care, as they have reached the magisterial position of humility out of elation only. For, indeed, in a magisterial position language itself is confounded when one thing is learnt and another taught
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.6
… It shall not be so among you, but whosoever will be greater among you, let him be your minister; and whosoever will be chief among you, let him be your servant; even as the San of Man came not to be ministered to, but to minister (
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St John Chrysostom † AD 407 Homilies on First Corinthians 12
… Matt. vii. 3 .) “Why beholdest thou the mote that is in thy brothers’s eye, but considerest not the beam that is in thine own eye?” and “Judge not, that ye be not judged.” For if we are one and are mutually bound together, it behooveth us not to rise up against one another. For “he that humbleth himself shall be exalted,” saith he. And (St.
St John Chrysostom † AD 407 Homilies on First Corinthians 32
… “but to sit on My right hand, and on My left, (not as though any sit on the right hand and the left, but meaning the highest precedency and honor) “is not Mine to give,” saith He, “but to those for whom it is prepared.” Then signifying for whom it is prepared, He calls them and saith, “whosoever among you will be chief, let him be servant to you all;” (S.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 25
… xix. 29 .) And that if thou despise glory, thou shalt then attain it, again hear Christ Himself saying, “He that will be first among you, let him be your minister.” (
St Jerome † AD 420 Against Jovinianus 2.10
33. So far I have replied to the separate portions of his argument; I shall now address myself to the general question. Our Lord says to his disciples,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 86.13
… What saith He, who alone is the great God? “All nations.” I see what the only great God hath said: let man be silent, who is falsely great; great only in appearance, because he disdains to be small. Who disdains to be small? He who saith this. Whoever will be great among you, said the Lord, shall be your servant.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 147.12
… Let none of us speak of himself, as though he were greater than you. We shall be greater if we are more humble. “But whosoever will be great among you” (it is the Lord’s saying), “shall be your servant.”
Pope St Leo I the Great † AD 461 Letters 105
… even as the Son of Man came not to be ministered unto but to minister
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Origen † AD 254 Origen Against Celsus 4.30
… Celsus says further, that we assert that “all things have been arranged so as to be subject to us,” having perhaps heard some of the intelligent among us speaking to that effect, and perhaps also not understanding the saying, that “he who is the greatest amongst us is the servant of all.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 61
… Why dost thou let go thy Master, and look unto thy fellow-servant? Heardest thou not Him saying, “Learn of me, for I am meek and lowly in heart?” And again, “He that would be first amongst you, let him be servant of all:” and again, “Even as the Son of Man came not to be ministered unto, but to minister.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 62
… here He reproves them in a sharper way from the contrary side, saying, “The princes of the Gentiles exercise dominion over them, and their great ones exercise authority upon them, but it shall not be so among you; but he that will be great among you, let this man be minister to all; and he that will be first, let him be last of all;”
St Jerome † AD 420 Against Jovinianus 1.26
… Deference was paid to age, because Peter was the elder: one who was a youth, I may say almost a boy, could not be set over men of advanced age; and a good master who was bound to remove every occasion of strife among his disciples, and who had said to them, “Peace I leave with you, my peace I give unto you,” and,
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.18
… v. 3 ). Hence, also, he says by the prophet, On whom shall my Spirit rest, but on him that is humble, and quiet, and that trembleth at my words ( Isai. lxvi. 2 )? Of a truth, when the Lord would bring back the hearts of His disciples, still beset with infirmity, to the way of humility, He said, Whosoever will be chief among you shall be least of all (
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St Polycarp † AD 155 Epistle to the Philippians 5
… In like manner should the deacons be blameless before the face of His righteousness, as being the servants of God and Christ, and not of men. They must not be slanderers, double-tongued, or lovers of money, but temperate in all things, compassionate, industrious, walking according to the truth of the Lord, who was the servant
Tatian † AD 180 The Diatessaron 31
… and their great men are set in authority over them. Not thus shall it [Arabic, p. 118] be amongst you: but he amongst you that would be great, let him be to you a [4] servant; and whoever of you would be first, let him be to every man a [5] bond-servant:
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.21
… but He came ‘at the fulness of the ages ,’ and when sought for said, ‘I am He .’ For what He does, that is profitable for men, and was not fitting in any other way; and what is profitable and fitting, for that He provides . Accordingly He came, not ‘that He might be ministered unto, but that He might minister
St Ambrose of Milan † AD 397 On the Holy Spirit 1.pref.11
… The prerogative of so great a mystery was to be given to another. He was being waited for Who alone could wash away the filth of all. Gideon was not great enough to claim this mystery for himself, but “the Son of Man came not to be ministered unto, but to minister.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 62
“Even as the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many.”
St Jerome † AD 420 The Letters of St. Jerome 66.12
12. The regard which I feel for you, my dear brother, makes me remind you of these things; for you must offer to Christ not only your money but yourself, to be a “living sacrifice, holy, acceptable unto God, which is your reasonable service,” and you must imitate the son of man who “came not to be ministered unto but to minister.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 51.12
… Inasmuch as ye did it for these, ye have done it for me. And certainly it was in reference to such a work that He was also pleased to make and to style Himself a servant, when He says, “Even as the Son of man came not to be ministered unto [served], but to minister [serve], and to lay down His life for many.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 138.3
… There is a Church below, there is a Church above also; the Church below, in all the faithful; the Church above, in all the Angels. But the God of Angels came down to the Church below, and Angels ministered to Him on earth, while He ministered to us; for, “I came not,” saith He, “to be ministered unto, but to minister.”
Pope St Leo I the Great † AD 461 Letters 19
… For you were not unaware that the Lord had said that “he that humbleth himself shall be exalted: but he that exalteth himself shall be humbled ,” and also had said, “but ye seek from little to increase, and from the greater to be less
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.17
… lxvi. 2 )? Let the haughty hear, Why is earth and ashes proud ( Ecclus. x. 9 )? Let the humble hear, God hath respect unto the things that are humble. Let the haughty hear, And lofty things He knoweth afar off ( Psal. cxxxvii. 6 ). Let the humble hear, That the Son of Man came not to be ministered unto, but to minister (
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Pope Callistus 2.3
… “I came not to be ministered unto, but to minister.”
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St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.65
125. Matthew continues thus: “And as they departed from Jericho, a great multitude followed Him. And, behold, two blind men sitting by the wayside heard that Jesus passed by, and cried out, saying, Have mercy on us, O Lord, thou Son of David;” and so on, down to the words, “And immediately their eyes received sight, and they followed Him.”
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Origen † AD 254 Origen's Commentary on Matthew 11.17
Now bring together from the Gospels those who call Him Son of David, as she, and the blind men in Jericho;
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 3.11
… He gave him to her and gladdened her heart. To one man who was dumb and blind, by His voice He brought healing. The lepers He cleansed by His word; to the limbs of the palsied He restored strength. For the blind man, afflicted and weary, He opened his eyes and he saw the light. And for two others who besought Him,
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.23
… In like manner then I would have you seek for David’s throne not the throne of wood, but the kingdom itself. Take, too, as my witnesses the children who cried aloud, Hosanna to the Son of David , blessed is the King of Israel . And the blind men also say, Son of David, have mercy on us
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.8
… The Manichæan also is set aside, for he does not deny that He is the Son of David according to the flesh, Who, at the cry of the blind men, “Jesus, Thou Son of David, have mercy on us,”
St Jerome † AD 420 The Letters of St. Jerome 108.12
… She beheld also the sycamore tree of Zacchæus, by which is signified the good works of repentance whereby he trod under foot his former sins of bloodshed and rapine, and from which he saw the Most High as from a pinnacle of virtue. She was shewn too the spot by the wayside where the blind men sat who, receiving their sight from the Lord,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 38.0
On the words of the Gospel, Matt. xx. 30 , about the two blind men sitting by the way side, and crying out, “Lord, have mercy on us, Thou Son of David.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 87.6
… Of this too the two wives, who had one husband Jacob, Leah and Rachel, are a figure. Of these two, the two blind men also are a figure, who sat by the way side, to whom the Lord gave sight.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 48.3
… Had Christ the Lord given any such denial, He would not have enlightened the blind who so addressed Him. For as He was passing by one day, two blind men, who were sitting by the wayside, cried out, “Have mercy upon us, thou Son of David.” And on hearing these words He had mercy on them. He stood still, healed, enlightened them;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 10.15
… But concerning the hidden things of the Son, even if any one would not wish to understand the Son of God, but of David himself, to whose name the whole Psalter is attributed, for the Psalms we know are called the Psalms of David, let him give ear to those words in which it is said to the Lord, “Have mercy on us, O Son of David:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.36
36. “And He chose David His servant” ( ver. 71 ). The tribe, I say, of Judah, for the sake of David: but David for the sake of Christ: the tribe then of Judah for the sake of Christ. At whose passing by blind men cried out, “Have pity on us, Son of David:”
20:31
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 46.4
… so let him follow Me. For when he shall begin to follow Me in conformity to My life and precepts, he will have many to contradict him, he will have many to hinder him, he will have many to dissuade him, and that from among those who are even as it were Christ’s companions. They who hindered the blind men from crying out were walking with Christ.
John Cassian † AD 435 The Conferences of John Cassian 3.19
… And this same fact we see is plainly taught in the healing of the blind men. For the fact that Jesus passed by them, was a free gift of Divine providence and condescension. But the fact that they cried out and said “Have mercy on us, Lord, thou son of David,”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
Orth. —Then He ought to have told the blind men and the woman of Canaan and the multitude not to call Him Son of David, and yet the blind men cried out “Thou Son of David have mercy on us.”
20:32
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.27
… For with this end have we examined them beforehand, that, if we should hear Him asking where Lazarus is laid , or when He asks on coming into the parts of Cæsarea, ‘Whom do men say that I am?’ or, ‘How many loaves have ye?’ and, ‘What will ye that I shall do unto you
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 63
What then saith Christ? “He called them, and said, What will ye that I should do unto you? They say unto Him, Lord, that our eyes may be opened.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 38.9
… The Lord “was passing by,” and they cried out. The Lord “stood still,” and they were healed. For “the Lord Jesus stood still, and called them, and said, What will ye that I shall do unto you? They say unto Him, That our eyes may be opened.”
John Cassian † AD 435 The Conferences of John Cassian 13.15
… To others He afforded the means of healing unasked: others He urged on to hope, saying: “Willest thou to be made whole?” to others when they were without hope He brought help spontaneously. The desires of some He searched out before satisfying their wants, saying: “What will ye that I should do for you?”
20:33
Tatian † AD 180 The Diatessaron 31
… for, behold, he calleth thee. And the blind [33] man threw away his garment, and rose, and came to Jesus. Jesus said unto him, What dost thou wish that I should do unto thee? And that blind man said unto him, My Lord and Master, that my eyes may be opened, so that I may see thee.
20:34
Tatian † AD 180 The Diatessaron 31
… for, behold, he calleth thee. And the blind [33] man threw away his garment, and rose, and came to Jesus. Jesus said unto him, What dost thou wish that I should do unto thee? And that blind man said unto him, My Lord and Master, that my eyes may be opened, so that I may see thee. [34] [Arabic, p. 120]
20:1
Remigius † AD 908
To establish the truth of this saying, There are many first that shall be last, and last first, the Lord subjoins a similitude.
Pseudo-Chrysostom
The Master of the household is Christ, whose house are the heavens and the earth; and the creatures of the heavens, and the earth, and beneath the earth, His family. His vineyard is righteousness, in which are set divers sorts of righteousness as vines, as meekness, chastity, patience, and the other virtues; all of which are called by one common name righteousness. Men are the cultivators of this vineyard, whence it is said, Who went out early in the morning to hire labourers into his vineyard. For God placed His righteousness in our senses, not for His own but for our benefit. Know then that we are the hired labourers. But as no man gives wages to a labourer, to the end he should do nothing save only to eat, so likewise we were not thereto called by Christ, that we should labour such things only as pertain to our own good, but to the glory of God. And like as the hired labourer looks first to his task, and after to his daily food, so ought we to mind first those things which concern the glory of God, then those which concern our own profit. Also as the hired labourer occupies the whole day in his Lord’s work, and takes but a single hour for his own meal; so ought we to occupy our whole life in the glory of God, taking but a very small portion of it for the uses of this world. And as the hired labourer when he has done no work is ashamed that day to enter the house, and ask his food; how should not you be ashamed to enter the church, and stand before the face of God, when you have done nothing good in the sight of God?
St Gregory the Great † AD 604 Hom. in Ev. xix, 1.
Or; The Master of the household, that is, our Maker, has a vineyard, that is, the Church universal, which has borne so many stocks, as many saints as it has put forth from righteous Abel to the very last saint who shall be born in the end of the world. To instruct this His people as for the dressing of a vineyard, the Lord has never ceased to send out His labourers; first by the Patriarchs, next by the teachers of the Law, then by the Prophets, and at the last by the Apostles, He has toiled in the cultivation of His vineyard; though every man, in whatsoever measure or degree he has joined good action with right faith, has been a labourer in the vineyard.
Origen † AD 253
For the whole of this present life may be called one day, long to us, short compared to the existence of God.
St Gregory the Great † AD 604 ubi sup.
The morning is that age of the world which was from Adam and Noah, and therefore it is said, Who went out early in the morning to hire labourers into his vineyard. The terms of their hiring He adds, And when he had agreed with the labourers for a denarius a day.
Origen † AD 253
The denarius I suppose here to mean salvation.
Remigius † AD 908
A denarius was a coin anciently equal to ten sesterces, and bearing the king’s image. Well therefore does the denarius represent the reward of the keeping of the decalogue. And that, Having agreed with them for a denarius a day, is well said, to shew that every man labours in the field of the holy Church in hope of the future reward.
St Gregory the Great † AD 604 ubi sup.
The third hour is the period from Noah to Abraham; of which it is said, And he went out about the third hour; and saw others standing in the market-placeidle.
Origen † AD 253
The market-place is all that is without the vineyard, that is, without the Church of Christ.
Pseudo-Chrysostom
For in this world men live by buying and selling, and gain their support by defrauding each other.
St Gregory the Great † AD 604 ubi sup.
He that lives to himself, and feeds on the delights of the flesh, is rightly accused as idle, forasmuch as he does not seek the fruit of godly labour.
Pseudo-Chrysostom
Or; The idle are not sinners, for they are called dead. But he is idle who works not the work of God. Do you desire to be not idle? Take not that which is another’s; and give of that which is your own, and you have laboured in the Lord’s vineyard, cultivating the vine of mercy. It follows, And he said unto them, Go ye also into my vineyard. Observe that it is with the first alone that He agrees upon the sum to be given, a denarius; the others are hired on no express stipulation, but What is right I will give you. For the Lord knowing that Adam would fall, and that all should hereafter perish in the deluge, made conditions for him, that he should never say that he therefore neglected righteousness, because he knew not what reward he should have. But with the rest He made no contract, seeing He was prepared to give more than the labourers could hope.
Origen † AD 253
Or, He did not call upon the labourers of the third hour for a complete task, but left to their own choice, how much they should work. For they might perform in the vineyard work equal to that of those who had wrought since the morning, if they chose to put forth upon their task an operative energy, such as had not yet been exerted.
St Gregory the Great † AD 604 ubi sup.
The sixth hour is that from Abraham to Moses, the ninth that from Moses to the coming of the Lord.
Pseudo-Chrysostom
These two hours are coupled together, because in the sixth and ninth it was that He called the generation of the Jews, and multiplied to publish His testaments among men, whereas the appointed time of salvation now drew nigh.
St Gregory the Great † AD 604 ubi sup.
The eleventh hour is that from the coming of the Lord to the end of the world. The labourer in the morning, at the third, sixth, and ninth hours, denotes the ancient Hebrew people, which in its elect from the very beginning of the world, while it zealously and with right faith served the Lord, ceased not to labour in the husbandry of the vineyard. But at the eleventh the Gentiles are called. For they who through so many ages of the world had neglected to labour for their living, were they who had stood the whole day idle. But consider their answer; They say unto him, Because no man hath hired us; for neither Patriarch nor Prophet had come to them. And what is it to say, No man hath hired us, but to say, None has preached to us the way of life,
Pseudo-Chrysostom
For what is our hiring, and the wages of that hiring? The promise of eternal life; for the Gentiles knew neither God, nor God’s promises.
St Hilary † AD 367
These then are sent into the vineyard, Go ye also into my vineyard.
Rabanus Maurus † AD 856
But when they had rendered their day’s task, at the fitting time for payment, When even was come, that is, when the day of this world was drawing to its close.
Pseudo-Chrysostom
Consider, He gives the reward not the next morning, but in the evening. Thus the judgment shall take place while this world is still standing, and each man shall receive that which is due to him. This is on two accounts. First, because the happiness of the world to come is to be itself the reward of righteousness; so the award is made before, and not in that world. Secondly, that sinners may not behold the blessedness of that day, The Lord saith unto his steward, that is, the Son to the Holy Spirit.
The Gloss non occ. sed vid. Raban.
Or, if you choose, the Father saith unto the Son; for the Father wrought by the Son, and the Son by the Holy Spirit, not that there is any difference of substance, or majesty.
Origen † AD 253
Or; The Lord said to his steward, that is, to one of the Angels who was set over the payment of the labourers; or to one of those many guardians, according to what is written, that The heir as long as he is a child is under tutors and governors. (Gal. 4:2.)
Remigius † AD 908
Or, the Lord Jesus Christ Himself is the master of the household, and also the steward, like as He is the door, and also the keeper of the door. For He Himself will come to judgment, to render to each man according to that he has done. He therefore calls His labourers, and renders to them their wages, so that when they shall be gathered together in the judgment, each man shall receive according to his works.
Origen † AD 253
But the first labourers having the witness through faith have not received the promise of God, the lord of the household providing some better thing for us, that they without us should not be made perfect. (Heb. 11:40.) And because we have obtained mercy, we hope to receive the reward first, we, that is, who are Christ’s, and after us they that wrought before us; wherefore it is said, Call the labourers, and give them their hire, beginning from the last unto the first.
Pseudo-Chrysostom
For we always give more willingly, where we give without return, seeing it is for our own honour that we give. Therefore God in giving reward to all the saints shews himself just; in giving to us, merciful; as the Apostle speaks, That the Gentiles might glorify God for his mercy; (Rom. 16:9.) and thence it is said, Beginning from the last even unto the first. Or surely that God may shew His inestimable mercy, He first rewards the last and more unworthy, and afterwards the first; for of His great mercy He regarded not order of merit.
St Augustine † AD 430 de Spir. et Lit. 24.
Or; The lesser are therefore taken as first, because the lesser are to be made rich.
St Gregory the Great † AD 604 ubi sup.
They get alike a denarius who have wrought since the eleventh hour, (for they sought it with their whole soul,) and who have wrought since the first. They, that is, who were called from the beginning of the world have alike received the reward of eternal happiness, with those who come to the Lord in the end of the world.
Pseudo-Chrysostom
And this not with injustice. For he who was born in the first period of the world, lived no longer than the determined time of his life, and what harm was it to him, though the world continued after his leaving it? And they that shall be born towards its close will not live less than the days that are numbered to them. And how does it cut then labour shorter, that the world is speedily ended, when they have accomplished their thread of life before? Moreover it is not of man to be born sooner or later, but of the power of God. Therefore he that is born first cannot claim to himself a higher place, nor ought he to be held in contempt that was born later. And when they had received it, they murmured against the goodman of the house, saying. But if this we have said be true, that both first and last have lived their own time, and neither more nor less; and that each man’s death is his consummation, what means this that they say, We have borne the burden and heat of the day? Because to know that the end of the world is at hand is of great force to make us do righteousness. Wherefore Christ in His love to us said, The kingdom of heaven shall draw nigh. (Matt. 4:2.) Whereas it was a weakening of them to know that the duration of the world was to be yet long. So that though they did not indeed live through the whole of time, they seem in a manner to have borne its weight. Or, by the burden of the day is meant the burdensome precepts of the Law; and the heat may be that consuming temptation to error which evil spirits contrived for them, stirring them to imitate the Gentiles; from all which things the Gentiles were exempt, believing on Christ, and by compendiousness of grace being saved completely.
St Gregory the Great † AD 604 ubi sup.
Or; To bear the burden and heat of the day, is to be wearied through a life of long duration with the heats of the flesh. But it may be asked, How can they be said to murmur, when they are called to the kingdom of heaven? For none who murmurs shall receive the kingdom, and none who receives that can murmur.
St John Chrysostom † AD 407
But we ought not to pursue through every particular the circumstances of a parable, but enter into its general scope, and seek nothing further. This then is not introduced in order to represent some as moved with envy, but to exhibit the honour that shall be given us as so great as that it might stir the jealousy of others.
St Gregory the Great † AD 604 ubi sup.
Or because the old fathers down to the Lord’s coming, notwithstanding their righteous lives, were not brought to the kingdom, this murmur is theirs. But we who have come at the eleventh hour, do not murmur after our labours, forasmuch as having come into this world after the coming of the Mediator, we are brought to the kingdom as soon as ever we depart out of the body.
St Jerome † AD 420
Or, all that were called of old envy the Gentiles, and are pained at the grace of the Gospel.
St Hilary † AD 367
And this murmur of the labourers corresponds with the frowardness of this nation, which even in the time of Moses were stiff-necked.
Remigius † AD 908
By this one to whom his answer is given, may be understood all the believing Jews, whom he calls friends because of their faith.
Pseudo-Chrysostom
Their complaint was not that they were defrauded of their rightful recompense, but that the others had received more than they deserved. For the envious have as much pain at others’ success as at their own loss. From which it is clear, that envy flows from vain glory. A man is grieved to be second, because he wishes to be first. He removes this feeling of envy by saying, Didst thou not agree with me for a denarius?
St Jerome † AD 420
A denarius bears the figure of the king. You have therefore received the reward which I promised you, that is, my image and likeness; what desirest thou more? And yet it is not that thou shouldest have more, but that another should have less that thou seekest. Take that is thine, and go thy way.
Remigius † AD 908
That is, take thy reward, and enter into glory. I will give to this last, that is, to the gentile people, according to their deserts, as to thee.
Origen † AD 253
Perhaps it is to Adam He says, Friend, I do thee no wrong; didst thou not agree with me for a denarius? Take that thine is, and go thy way. Salvation is thine, that is, the denarius. I will give unto this last also as unto thee. A person might not improbably suppose, that this last was the Apostle Paul, who wrought but one hour, and was made equal with all who had been before him.
St Augustine † AD 430 de Sanc. Virg. 26.
Because that life eternal shall be equal to all the saints, a denarius is given to all; but forasmuch as in that life eternal the light of merits shall shine diversely, there are with the Father many mansions; so that under this same denarius bestowed unequally one shall not live longer than another, but in the many mansions one shall shine with more splendour than another.
St Gregory the Great † AD 604 ubi sup.
And because the attainment of this kingdom is of the goodness of His will, it is added, Is it not lawful for me to do what I will with mine own? For it is a foolish complaint of man to murmur against the goodness of God. For complaint is not when a man gives not what he is not bound to give, but if he gives not what he is bound to give; whence it is added, Is thine eye evil because I am good?
Remigius † AD 908
By the eye is understood his purpose. The Jews had an evil eye, that is, an evil purpose, seeing they were grieved at the salvation of the Gentiles. Whereto this parable pointed, He shews by adding, So the first shall be last, and the last first; and so the Jews of the head are become the tail, and we of the tail are become the head.
Pseudo-Chrysostom
Or; He says the first shall be last, and the last first, not that the last are to be exalted before the first, but that they should be put on an equality, so that the difference of time should make no difference in their station. That He says, For many are called, but few chosen, is not to be taken of the elder saints, but of the Gentiles; for of the Gentiles who were called being many, but few were chosen.
St Gregory the Great † AD 604 ubi sup.
There be very many come to the faith, yet but few arrive at the heavenly kingdom; many follow God in words, but shun Him in their lives. Whereof spring two things to be thought upon. The first, that none should presume ought concerning himself; for though he be called to the faith, he knows not whether he shall be chosen to the kingdom. Secondly, that none should despair of his neighbour, even though he see him lying in vices; because he knows not the riches of the Divine mercy. Or otherwise. The morning is our childhood; the third hour may be understood as our youth, the sun as it were mounting to his height is the advance of the heat of age; the sixth hour is manhood, when the sun is steady in his meridian height, representing as it were the maturity of strength; by the ninth is understood old age, in which the sun descends from his vertical height, as our age falls away from the fervour of youth; the eleventh hour is that age which is called decrepit, and doting.
St John Chrysostom † AD 407
That He called not all of them at once, but some in the morning, some at the third hour, and so forth, proceeded from the difference of their minds1. He then called them when they would obey; as He also called the thief when he would obey. Whereas they say, Because no man hath hired us, we ought not to force a sense out of every particular in a parable. Further, it is the labourers and not the Lord who speak thus; for that He, as far as it pertains to Him, calls all men from their earliest years, is shewn in this, He went out early in the morning to hire labourers.
St Gregory the Great † AD 604
They then who have neglected till extreme old age to live unto God, have stood idle to the eleventh hour, yet even these the master of the household calls, and oftentimes gives them their reward before other, inasmuch as they depart out of the body into the kingdom before those that seemed to be called in their childhood.
Origen † AD 253
But this, Why stand ye here all the day idle? is not said to such as having begun in the spirit (Gal. 3:3) have been made perfect by the flesh, as inviting them to return again, and to live in the Spirit. This we speak not to dissuade prodigal sons, who have consumed their substance of evangelic doctrine in riotous living, from returning to their father’s house; but because they are not like those who sinned in their youth, before they had learnt the things of the faith.
St John Chrysostom † AD 407
When He says, The first shall be last, and the last first, He alludes secretly to such as were at the first eminent, and afterwards set at nought virtue; and to others who have been reclaimed from wickedness, and have surpassed many. So that this parable was made to quicken the zeal of those who are converted in extreme old age, that they should not suppose that they shall have less than others.
The Latin text
Remigius
Quia dixerat dominus: multi erunt primi novissimi, et novissimi primi, ut hanc sententiam confirmaret, subiunxit similitudinem, dicens simile est regnum caelorum homini patrifamilias
Chrysostomus super Matth
Homo paterfamilias Christus est, cui caeli et terra quasi una est domus; familia autem caelestium et terrestrium et inferiorum creaturarum. Vinea autem eius iustitia est, in qua diversae species iustitiarum positae sunt quasi vites: puta mansuetudo, castitas, patientia, ceteraeque virtutes; quae omnes generaliter iustitia appellantur. Homines autem vineae cultores ponuntur; unde dicitur qui exiit primo mane conducere operarios in vineam suam. Deus enim iustitiam suam dedit in sensibus nostris, non propter suam utilitatem, sed propter nostram. Scitote ergo quia mercenarii sumus conducti. Sicut ergo nemo ideo conducit mercenarium ut hoc solum faciat quod manducat, sic et nos non ideo vocati sumus a Christo ut haec solum operemur quae ad nostrum pertinent usum, sed ad gloriam Dei; et sicut mercenarius prius aspicit opus suum, deinde quotidianum cibum, sic et nos primum debemus aspicere quae ad gloriam Dei pertinent, deinde quae ad nostram utilitatem; et sicut mercenarius totam diem circa domini opus impendit, unam autem horam circa suum cibum, sic et nos omne tempus vitae nostrae debemus impendere circa gloriam Dei, modicam autem partem circa usus nostros terrenos. Et sicut mercenarius ea die qua opus non fecerit, erubescit intrare in domum et petere panem, quomodo tu non confunderis intrare in Ecclesiam et stare ante conspectum Dei, quando nihil bonum in conspectu Dei gessisti?
Gregorius in Evang
Vel paterfamilias, idest conditor noster, habet vineam, universam scilicet Ecclesiam, quae ab Abel iusto usque ad ultimum electum qui in fine mundi nasciturus est, quot sanctos protulit, quasi tot palmites misit. Ad erudiendam autem dominus plebem suam, quasi ad excolendam vineam suam, nullo tempore destitit operarios mittere: quia et prius per patres, et postmodum per legis doctores, deinde per prophetas, ad extremum vero per apostolos, quasi per operarios in vineae cultum laboravit; quamvis in quolibet modulo vel mensura quisquis cum fide recta bonae actionis extitit, huius vineae operarius fuit
Origenes in Matth
Totum autem hoc saeculum praesens, unum diem dicere possumus; magnum quidem quantum ad nos, modicum autem quantum ad Dei vitam
Gregorius
Mane autem mundi fuit aetas ab Adam usque ad Noe; et ideo dicitur qui exiit primo mane conducere operarios in vineam suam. Et modum conductionis subiungit dicens conventione autem facta cum operariis ex denario diurno
Origenes
Salutis autem arbitror nomen esse denarium
Remigius
Denarius enim dicitur qui antiquitus pro decem nummis imputabatur, et figuram regis habet. Recte ergo per denarium designatur observari Decalogi praemium. Pulchre ergo dicit conventione facta ex denario diurno, quia unusquisque in agro sanctae Ecclesiae pro spe futurae remunerationis laborat
Gregorius
Tertia vero hora a Noe fuit usque ad Abraham; de qua dicitur et egressus circa horam tertiam vidit alios in foro stantes otiosos
Origenes
Forum autem est quicquid est extra vineam, idest extra Ecclesiam Christi
Chrysostomus super Matth
In hoc enim mundo vendendo et emendo vivunt homines, et invicem sibi fraudem facientes, vitam suam sustentant
Gregorius
Qui autem sibi vivit, qui carnis suae voluptatibus pascitur, recte otiosus arguitur, quia fructum divini operis non sectatur
Chrysostomus super Matthaeum
Vel otiosi sunt peccatores, illi enim mortui dicuntur. Otiosus autem est qui opus Dei non operatur. Vis ergo non esse otiosus? Non aliena tollas, et de tuis des; et operatus es in vinea domini, misericordiae vitem colens. Sequitur et dixit illis: ite et vos in vineam meam. Nota, quod solis primis convenit specialiter dare denarium; alios autem sub incerto pacto conduxit, dicens quod iustum fuerit dabo vobis. Sciens enim dominus quia praevaricaturus fuerat Adam, et omnes postmodum in diluvio erant perituri, certum fecit pactum ad eum, ne quando dicat, ideo se neglexisse iustitiam, quia nesciebat quae praemia fuerat recepturus. Istis autem non fecit pactum, quia tantum paratus est retribuere quantum mercenarii recipere non sperabant
Origenes in Matth
Vel operarios tertiae horae non invitavit ad totum opus; quidquid autem poterant operari, suo arbitrio servavit. Poterant enim aequale opus facere in vinea eis qui ex mane sunt operati, quicumque in tempore brevi volebant operantem virtutem ad opus extendere, quae ante non fuerat operata
Gregorius in Evang
Sexta quoque hora est ab Abraham usque ad Moysen; nona est a Moyse usque ad adventum domini: unde sequitur iterum autem exiit circa sextam et nonam horam, et fecit similiter
Chrysostomus super Matth
Ideo autem coniunxit sextam et nonam, quia in sexta et nona generationem vocavit Iudaeorum, et frequentavit cum hominibus disponere testamenta, quasi definito salutis omnium tempore iam appropinquante
Gregorius
Undecima vero hora est ab adventu domini usque ad finem mundi. Operator ergo mane, hora tertia, sexta et nona, antiquus ille et Hebraicus populus designatur, qui in electis suis ab ipso mundi exordio, dum recta fide Deum studuit colere, quasi non destitit in vineae cultura laborare. Ad undecimam vero gentiles vocantur: unde sequitur circa undecimam vero exiit, et invenit alios stantes, et dixit illis: quid hic statis tota die otiosi? Qui enim transacto tam longo mundi tempore pro vita sua laborare neglexerant, quasi tota die otiosi stabant. Sed pensate quid inquisiti respondeant: sequitur enim dicunt ei: quia nemo nos conduxit. Nullus quippe ad eos patriarcha, nullus propheta ad eos venerat. Et quid est dicere nemo nos conduxit, nisi vitae nobis nemo viam praedicavit?
Chrysostomus super Matth
Quae est enim conductio nostra, et conductionis merces? Promissio vitae aeternae: gentes enim solae neque Deum sciebant neque Dei promissa
Hilarius in Matth
Hi igitur mittuntur ad vineam: unde sequitur dixit eis: ite et vos in vineam meam
Rabanus Maurus
Postquam autem operis diurni ratio reddita est, ad remunerationis tempus opportunum, dicit cum autem sero factum esset; hoc est, cum dies totius mundi ad vesperam consummationis inclinata esset
Chrysostomus super Matth
Considera, quia sero, non alio mane mercedem reddit; ergo adhuc stante saeculo isto iudicium est futurum, et unicuique merces sua reddenda; et hoc propter duas rationes. Prima est quia ipsa beatitudo futura est merces iustitiae; ideo non in illo saeculo fit iudicium, sed ante illud. Deinde ante adventum diei illius praemittitur iudicium, ne videant peccatores diei illius beatitudinem. Sequitur dicit dominus procuratori suo; idest: filius spiritui sancto
Glossa
Vel si volueris, dicit pater filio; qui scilicet pater operatur per filium, et filius per spiritum sanctum, non propter aliquam differentiam substantiae aut dignitatis
Origenes in Matth
Vel dicit dominus procuratori suo, idest alicui Angelorum qui super mercedes retribuendas est positus, sive alicui ex multis procuratoribus, secundum quod scriptum est in Epist. ad Galatas, sub curatoribus et tutoribus esse heredem in tempore quo parvulus est
Remigius
Vel dominus Iesus Christus ipse est paterfamilias et vineae procurator, sicut et ipse est et ostium et ostiarius. Ipse enim est venturus ad iudicium, ut unicuique reddat secundum quod gessit. Vocat ergo operarios et reddit illis mercedem, quando omnes congregabuntur in iudicio, ut unusquisque accipiat secundum opera sua
Origenes
Primi autem operarii testimonium habentes per fidem, non acceperunt Dei promissionem, pro nobis aliquid melius prospiciente patrefamilias, ut non sine nobis perficiantur. Et quia misericordiam consecuti sumus, primi mercedem speramus accipere, qui sumus Christi; post nos autem qui ante nos operati sunt: et ideo dicitur voca operarios, et redde illis mercedem suam, incipiens a novissimis usque ad primos
Chrysostomus super Matth
Semper enim libentius aliquid damus illis quibus gratis donamus, quia pro solo nostro honore donamus. Ergo omnibus sanctis Deus reddens mercedem, iustus ostenditur; gentibus autem dans, misericors, dicente apostolo: gentes autem super misericordiam honorare Deum. Et ideo dicitur incipiens a novissimis usque ad primos. Aut certe ut ostendat Deus inaestimabilem misericordiam suam, primum novissimis et indignioribus reddit mercedem, postea primis: nimia enim misericordia ordinem non aspexit
Augustinus de spiritu et littera
Vel ideo velut priores reperiuntur minores, quia minores ditati sunt. Sequitur cum venissent autem qui circa undecimam horam venerant
, et cetera. Gregorius in Evang
Eumdem denarium accipiunt qui laboraverunt ad undecimam (quem expectaverunt toto desiderio) et qui laboraverunt ad primam: quia aequalem vitae aeternae retributionem sortiti sunt cum his qui ab initio mundi vocati fuerant, hi qui in fine mundi ad Deum venerunt
Chrysostomus super Matth
Non autem iniuste: nam et qui in prima parte saeculi natus est, non amplius vixit quam statutum tempus vitae suae; et quid illi nocuit, si post illius exitum mundus stetit? Et qui circa finem nascuntur, non minus vivent quam dies qui numerati sunt eis; et quid illis prodest ad compendium laboris, si cito mundus finitur, cum pensum vitae suae compleant ante mundum? Deinde non est in homine quando nascatur prius aut postea; sed potestatis divinae. Nec ille quidem sibi priorem debet locum defendere qui prius natus est, nec ille contemptibilior debet esse qui postea. Sequitur et accipientes murmurabant adversus patremfamilias, dicentes. Si autem verum est quod diximus, quia primi et posteriores tempus suum vixerunt, et non amplius neque minus, et unicuique mors sua est consummatio ipsius: quid est quod dicunt portavimus pondus diei et aestus? Quia scilicet magna est nobis virtus ad faciendam iustitiam, cognoscere prope esse finem mundi. Unde et Christus nos armans, dicebat: appropinquabit regnum caelorum. Illis autem infirmatio erat scire mundi spatia esse longinqua. Quamvis ergo non per omne saeculum vixerint, tamen totius saeculi gravamina pertulisse videntur. Aut pondus totius diei dicit onerosa legis mandata; aestum autem urentem erroris tentationem quam conflabant spiritus maligni in eos, ad aemulationem gentium eos irritantes: a quibus omnibus gentiles liberi extiterunt, Christo credentes, et per compendium gratiae ad plenum salvati
Gregorius in Evang
Vel pondus diei et aestus ferre, est per longioris vitae tempora carnis suae calore fatigari. Sed potest quaeri: quomodo murmurare dicti sunt, qui ad regnum vocantur caelorum? Etenim regnum nullus qui murmurat accipit, nullus qui accipit, murmurare potest
Chrysostomus in Matth
Non autem oportet ea quae in parabolis sunt, secundum totum quod dicitur, investigare; sed intentionem, propter quam composita est, intelligere, et nihil ultra scrutari. Non ergo inducit hoc ut ostendat aliquos esse invidia morsos, sed ut ostendat hos tanto potitos esse honore quod et invidiam aliis poterant generare
Gregorius
Vel quia antiqui patres usque ad adventum domini, quantumlibet iuste vixerint, ducti ad regnum non sunt, eorum hoc ipsum murmurasse est. Nos autem qui ad undecimam venimus, post laborem non murmuramus: quia post mediatoris adventum in hoc mundo venientes, ad regnum ducimur mox ut de corpore eximus
Hieronymus
Vel omnis retro vocatio gentilibus invidet, et in Evangelii torquetur gratia
Hilarius in Matth
Et secundum insolentiam populi iam sub Moyse contumacis hoc murmur operantium est. Sequitur at ille respondens uni eorum, dixit: amice, non facio tibi iniuriam
Remigius
Per hunc unum possunt intelligi omnes qui ex Iudaeis crediderunt; quos amicos propter fidem nominat
Chrysostomus super Matth
Non autem dolebant quasi defraudati de mercede sua; sed quia illi amplius quam merebantur, acceperant. Sic enim dolent invidi quando alteri aliquid additur, quasi eis subtrahatur. Ex quo patet quod ex vana gloria nascitur invidia. Ideo enim dolet esse secundus, quia desiderat esse prior; et ideo invidiae motum removet, dicens nonne ex denario convenisti mecum?
Hieronymus
Denarius figuram regis habet. Recepisti ergo mercedem quam tibi promiseram, hoc est imaginem et similitudinem meam: quid quaeris amplius? Et non tam ipse plus accipere quam alium nihil accipere desideras? Tolle quod tuum est, et vade
Remigius
Idest: recipe mercedem tuam, et vade in gloriam. Volo autem et huic novissimo, idest gentili populo, dare secundum meritum, sicut et tibi
Origenes in Matth
Forsitan autem Adae dicit amice, non facio tibi iniuriam. Nonne ex denario convenisti mecum? Tolle quod tuum est, et vade. Tuum est salus, quod est denarius. Volo autem et huic novissimo dare sicut et tibi. Non incredibiliter potest quis arbitrari, hunc novissimum esse apostolum Paulum, qui una hora operatus est, et similiter omnes qui ante eum fuerunt
Augustinus de sancta Virgin
Quia vero ipsa vita aeterna pariter erit omnibus sanctis aequalis, denarius omnibus est attributus, qui est omnium merces; quia vero in ipsa vita aeterna distincte fulgebunt lumina meritorum, multae mansiones sunt apud patrem; ac in denario quidem impari non vivet alius alio prolixius: in multis autem mansionibus honoratur alius alio clarius
Gregorius
Et quia ipsa regni perceptio, eius est bonitas voluntatis, recte subiungitur aut non licet mihi quod volo facere? Stulta enim est quaestio hominis contra bonitatem Dei murmurare. Conquerendum quippe esset, non si dat quod non debet, sed si non daret quod deberet; unde aperte subditur an oculus tuus nequam est, quia ego bonus sum?
Remigius
Per oculum enim vult intentionem intelligi. Iudaei namque nequam habuerunt oculum, id est intentionem malam, quia de salute gentium dolebant. Ad quid autem sensus huius parabolae tendat, manifestat cum subditur sic erunt primi novissimi, et novissimi primi: eo scilicet quod Iudaei de capite vertantur in caudam, et nos de cauda mutamur in caput
Chrysostomus super Matth
Aut ideo primos dicit novissimos, et novissimos primos, non ut novissimi digniores sint quam primi, sed ut coaequentur, et nulla sit inter eos differentia temporis causa. Quod autem dicit multi sunt vocati, pauci vero electi, non ad superiores sanctos pertinet, sed ad gentes: quoniam ex ipsis gentibus, qui multi vocati sunt, pauci sunt eligendi
Gregorius in Evang
Ad fidem enim plures veniunt, et ad caeleste regnum pauci perducuntur: plerique enim Deum vocibus sequuntur, moribus fugiunt. Ex hoc ergo duo pensare debemus. Primum est ut de se quisque minime praesumat, quia etsi iam ad fidem vocatus est, utrum ad regnum eligendus sit, nescit. Secundum vero est ut unusquisque proximum suum quem iacere in vitiis conspicit, desperare non audeat: quia divinae misericordiae divitias ignorat. Vel aliter. Mane nostrum pueritia est; hora tertia, adolescentia intelligi potest, quia quasi iam sol in altum proficit dum calor aetatis crescit; sexta autem, iuventus est, quia velut in centro sol figitur, dum in ea plenitudo roboris solidatur; nona autem, senectus intelligitur, in qua velut sol ab alto axe descendit, quia aetas a calore iuventutis deficit; undecima vero est ea aetas quae decrepita vel veterana vocatur
Chrysostomus in Matth
Quod autem non omnes simul conduxit, sed alios mane, alios hora tertia, et sic de aliis, ex differentia mentis eorum processit. Tunc enim eos vocavit quando erant obedituri; nam et latronem vocavit quando obediturus erat. Si autem dicant: quia nemo nos conduxit, sicut dictum est, non oportet omnia scrutari quae in parabolis sunt. Item hoc non dicit dominus, sed operarii: quod ipse enim omnes, quantum ad se pertinet, a prima aetate vocet, significatur cum dicitur: exiit primo mane operarios conducere
Gregorius
Qui ergo usque ad ultimam aetatem Deo vivere neglexerunt, usque ad horam undecimam otiosi steterunt; et tamen tales paterfamilias vocat, et plerumque ante remunerantur: quia prius ad regnum de corpore exeunt, quam hi qui modo in pueritia vocati esse videbantur
Origenes in Matth
Non autem dicitur: quid hic statis tota die otiosi? His qui spiritu incipientes, carne consumuntur, si postea regredi volunt ut iterum spiritu vivant: quod non dicimus dissuadentes ne ad domum paternam revertantur lascivi filii, qui vivendo luxuriose evangelicae doctrinae substantiam consumpserunt; sed quoniam non similes sunt eis qui peccaverunt in iuventute sua, dum non adhuc didicissent quae fidei erant
Chrysostomus in Matth
Quod autem dicit: erunt primi novissimi, et novissimi primi, eos occulte insinuat qui a principio claruerunt, et postea virtutem contempserunt; et rursus eos qui a malitia reducti sunt, et multos superexcesserunt. Composita est ergo haec parabola, ut eos avidiores faceret qui in ultima senectute convertuntur, ne aestimarent se minus aliquid habituros
20:17
St John Chrysostom † AD 407 Hom. lxv.
The Lord leaving Galilee, did not go up straightway to Jerusalem, but first wrought miracles, refuted the pharisees, and taught the disciples concerning perfection of life, and its reward; now when about to go up to Jerusalem, He again speaks to them of His passion.
Origen † AD 253
Judas was yet among the twelve; for he was perhaps still worthy to hear in private along with the rest the things which his Master should suffer.
Pseudo-Chrysostom
For the salvation of men entirely rests upon Christ’s death; nor is there any thing for which we are more bound to render thanks to God, than for His death. He imparted the mystery of His death to His disciples for this reason, namely, because the more precious treasure is ever committed to the more worthy vessels. Had the rest heard of the passion of Christ, the men might have been troubled because of the weakness of their faith, and the women because of the tenderness of their nature, which such matters do commonly move to tears.
St John Chrysostom † AD 407
He had indeed told it, and to many, but obscurely, as in that, Destroy this temple; (John 2:19.) and again, There shall no sign be given it but the sign of Jonas the Prophet. (Mat. 12:39.) But now He imparted it clearly to His disciples.
Pseudo-Chrysostom
That word Behold, is a word of stress, to bid them lay up in their hearts the memory of this present. He says, We go up; as much as to say, Ye see that I go of My free-will to death. “When then ye shall see Me hang upon the cross, deem not that I am no more than man; for though to be able to die is human; yet to be willing to die is more than human.
Origen † AD 253
Meditating then of this, we ought to know that often even when there is certain trial to be undergone, we ought to offer ourselves to it. But forasmuch as it was said above, When they persecute you in one city, flee ye to another, (Mat. 10:23.), it belongs to the wise in Christ to judge when the season requires that he shun, and when that he go to meet dangers.
St Jerome † AD 420
He had often told His disciples of His passion, but because it might have slipped out of their recollection by reason of the many things they had heard in the mean while, now when He is going to Jerusalem, and going to take His disciples with Him, He fortifies them against the trial, that they should not be scandalized when the persecution and shame of the Cross should come.
Pseudo-Chrysostom
For when sorrow comes at a time we are looking for it, it is found lighter than it would have been, had it taken us by surprise.
St John Chrysostom † AD 407
He forewarns them also in order that they should learn that He comes to His passion wittingly, and willingly. And at the first He had foretold only His death, but now that they are more disciplined, He brings forth yet more, as, They shall deliver him to the Gentiles.
Rabanus Maurus † AD 856
For Judas delivered the Lord to the Jews, and they delivered Him to the Gentiles, that is to Pilate, and the Roman power. To this end the Lord refused to be prosperous in this world, but rather chose to suffer affliction, that He might shew us, who have yielded to delights, through how great bitterness we must needs return; whence it follows, To mock, and to scourge, and to crucify.
St Augustine † AD 430 de Civ. Dei, xviii. 49.
In His Passion we see what we ought to suffer for the truth, and in His resurrection what we ought to hope in eternity; whence it is said, And shall rise again the third day.
St John Chrysostom † AD 407
This was added, that when they should see the sufferings, they should look for the resurrection.
St Augustine † AD 430 de Trin. iv. 3.
For one death, that namely of the Saviour according to the body, was to us a salvation from two deaths, both of soul and body, and His one resurrection gained for us two resurrections. This ratio of two to one springs out of the number three; for one and two are three.
Origen † AD 253
There is no mention that the disciples either said or did any thing upon hearing of these sufferings that should thus come upon Christ; remembering what the Lord had said to Peter, they were afraid they should have had the like or worse addressed to themselves. And yet there be scribes who suppose that they know the divine writings, who condemn Jesus to death, scourge Him with their tongues, and crucify Him herein, that they seek to take away His doctrine; but He, vanishing for a season, again rises to appear to those who received His word that it could be so.
The Latin text
Chrysostomus in Matth
Dominus a Galilaea veniens, non repente Hierosolymam ascendit, sed prius miracula fecit, Pharisaeos confutavit, et discipulos de vitae perfectione et remuneratione instruxit; nunc iam ascensurus Ierusalem, rursus eis de passione loquitur: unde dicitur et ascendens Iesus Hierosolymam, assumpsit duodecim discipulos secreto
Origenes in Matth
In duodecim adhuc erat et Iudas: adhuc enim forsitan dignus erat cum aliis seorsum audire quae passurus erat magister
Chrysostomus super Matth
Omnis autem salus hominum in Christi morte posita est, nec est aliquid propter quod magis Deo gratias agere debeamus quam propter mortem ipsius. Ideo duodecim apostolis in secreto mortis suae annuntiavit mysterium; quia semper pretiosior thesaurus in melioribus vasis includitur. Si autem alii audissent passionem Christi futuram, viri forsitan turbarentur propter infirmitatem fidei, et mulieres propter mollitiem suae naturae, ex qua in tali negotio ad lacrymas excitantur
Chrysostomus in Matth
Dictum est quidem, et ad multos, tamen occulte sicut ibi: solvite templum hoc; et supra: signum non dabitur ei nisi signum Ionae prophetae. Discipulis autem manifeste exposuit dicens ecce ascendimus Hierosolymam
Chrysostomus super Matth
Quod dicit ecce, constantiae sermo est, ut memoriam praesentiae huius in cordibus recondant. Dicit autem ascendimus; ac si dicat: videte quia voluntarie vado ad mortem. Cum ergo videritis me in cruce pendentem, ne aestimetis me hominem esse tantum: nam etsi posse mori, hominis est, velle tamen mori, hominis non est
Origenes
Hoc igitur considerantes, scire debemus quoniam frequenter, etiam cognoscentes quoniam et tentationes aliquas subituri sumus, nos ipsos offerre debemus. Sed supra dictum est: si quis vos persecutus fuerit in una civitate, fugite in aliam: sapientis in Christo est ut cognoscat quale tempus exigit declinationem, quale autem obviationem periculorum
Hieronymus
Crebro autem de passione sua discipulis dixerat; sed quia multis in medio disputationis poterat labi de memoria quod audierant, iturus Hierosolymam et secum ducturus apostolos, ad tentationem eos parat, ne cum venerit persecutio, et crucis ignominia, scandalizentur
Chrysostomus super Matth
Tribulatio enim cum supervenerit expectantibus nobis, levior invenitur quam esset futura si repentina venisset
Chrysostomus in Matth
Praedicit etiam eis, ut discant quoniam praescius ad passionem venit et volens. Sed a principio quidem mortem praedixit eis solam; quando autem exercitati sunt, adducit alia, scilicet quoniam tradent eum gentibus
Rabanus Maurus
Tradidit enim Iudas dominum Iudaeis, et ipsi tradiderunt eum gentibus, idest Pilato, et potestati Romanorum. Ideo autem dominus in mundo noluit prosperari, sed gravia pati, ut ostenderet nobis, qui per delectationem cecidimus, cum qua amaritudine redire debeamus; unde sequitur ad illudendum et flagellandum et crucifigendum
Augustinus de Civ. Dei
Passione ostendit quid sustinere pro veritate, resurrectione quid sperare in Trinitate debeamus: unde dicitur et tertia die resurget
Chrysostomus in Matth
Quae quidem huius gratia dixit, ut cum tristia viderint, resurrectionem expectarent: unde subdit et tertia die resurget
Augustinus de Trin
Una enim mors, scilicet salvatoris secundum corpus, duabus mortibus nostris saluti fuit, scilicet animae et corporis; et una eius resurrectio duas nobis resurrectiones praestitit. Haec autem ratio simpli ad duplum, oritur quidem a ternario numero, unum quippe et duo tria sunt
Origenes in Matth
Hic autem non referuntur discipuli dixisse aut fecisse aliquid, cum audissent tristia haec Christo futura, recordantes quae dominus dixit ad Petrum, ne audiant talia vel peiora. Et nunc quidem qui divinas litteras scire se arbitrantur Scribae condemnant Iesum morte, et in linguis suis flagellant et crucifigunt eum per hoc quod tollere volunt doctrinam ipsius; ille autem paululum deficiens, surgit apparens his qui acceperunt posse videre
20:20
St Jerome † AD 420
The Lord having concluded by saying, And shall rise again the third day; the woman thought that after His resurrection He should forthwith reign, and with womanish eagerness grasps at what is present, forgetful of the future.
Pseudo-Chrysostom
This mother of the sons of Zebedee is Salome, as her name is given by another Evangelist (Mark 15:40; 16:1.), herself truly peaceful, and the mother of sons of peace. From this place we learn the eminent merit of this woman; not only had her sons left their father, but she had left her husband, and had followed Christ; for He could live without her, but she could not be saved without Christ. Except any will say that between the time of the Apostle’s calling, and the suffering of Christ, Zebedee was dead, and that thus her sex helpless, her age advanced, she was following Christ’s steps; for faith never grows old, and religion feels never weary. Her maternal affection made her bold to ask, whence it is said, She worshipped Him, and desired a certain thing of Him; i. e. she did Him reverence, requesting that what she should ask, should be granted her. It follows, He said unto her, What wouldest thou? He asks not because He knows not, but that by its very statement, the unreasonableness of her petition might be shewn, She saith unto him, Grant that these my two sons may sit.
St Augustine † AD 430 Cons. Ev. ii. 64.
What Matthew has here represented as being said by the mother, Mark (Mark 10:35) relates that the two sons of Zebedee spake themselves, when she had presented their wish before the Lord; so that from Mark’s brief notice it should rather seem, that they, and not she, had said that which was said.
St John Chrysostom † AD 407
They saw the disciples honoured before others, and had heard that ye shall sit upon twelve thrones, (Mat. 19:28.) whereupon they sought to have the primacy of that seat. And that others were in greater honour with Christ they knew, and they feared that Peter was preferred before them; wherefore (as is mentioned by another Evangelist) because they were now near to Jerusalem, they thought that the kingdom of God was at the door, that is, was something to be perceived by sense. Whence it is clear that they sought nothing spiritual, and had no conception of a kingdom above.
Origen † AD 253
For if in an earthly kingdom they are thought to be in honour who sit with the king, no wonder if a woman with womanish simplicity or want of experience conceived that she might ask such things, and that the brethren themselves being not perfect, and having no more lofty thoughts concerning Christ’s kingdom, conceived such things concerning those who shall sit with Jesus.
Pseudo-Chrysostom
Or otherwise. We affirm not that this woman’s request was a lawful one; but this we affirm, that it was not earthly things, but heavenly things that she asked for her sons. For she felt not as ordinary mothers, whose affection is to the bodies of their children, while they neglect their minds; they desire that they should prosper in this world, not caring what they shall suffer in the next, thereby shewing themselves to be mothers of their bodies only, but not of their souls. And I imagine that these brethren, having heard the Lord prophesying of His passion and resurrection, began to say among themselves, seeing they believed; Behold, the King of heaven is going down to the realms of Tartarus, that He may destroy the king of death. But when the victory shall be completed, what remains but that the glory of the kingdom shall follow?
Origen † AD 253
For when sin is destroyed, which reigned in men’s mortal bodies, with the entire dynasty of malignant powers, Christ shall receive exaltation of His kingdom among men; that is, His sitting on the throne of His glory. That God disposes all things both on His right hand and on His left, this is that there shall be then no more evil in His presence. They that are the more excellent among such as draw near to Christ, are they on His right hand; they that are inferior, are they on His left hand. Or by Christ’s right hand look if you may understand the invisible creation; by His left hand the visible and bodily. For of those who are brought nigh to Christ, some obtain a place on His right hand, as the intelligent, some on His left hand, as the sentient creation.
Pseudo-Chrysostom
He that gave Himself to man, how shall He not give them the fellowship of His kingdom? The supineness of the petitioner is in fault, where the graciousness of the giver is undoubted. But if we ourselves ask our master, perchance we wound the hearts of the rest of our brethren, who though they can no longer be overcome by the flesh, seeing they are now spiritual, may yet be wounded as carnal. Let us therefore put forward our mother, that she may make her petition for us in her own person. For though she be to be blamed therein, yet she will readily obtain forgiveness, her sex pleading for her. For the Lord Himself, who has filled the souls of mothers with affection to their offspring, will more readily listen to their desires. Then the Lord, who knows secrets, makes answer not to the words of the mother’s petition, but to the design of the sons who suggested it. Their wish was commendable, but their request inconsiderate; therefore, though it was not right that it should be granted to them, yet the simplicity of their petition did not deserve a harsh rebuke, forasmuch as it proceeded of love of the Lord. Wherefore it is their ignorance that the Lord finds fault with; Jesus answered and said unto them, Ye know not what ye ask.
St Jerome † AD 420
And no wonder, if she is convicted of inexperience, seeing it is said of Peter, Not knowing what he said. (Luke 9:33.)
Pseudo-Chrysostom
For ofttimes the Lord suffers His disciples either to do or to think somewhat amiss, that from their error He may take occasion to set forth a rule of piety; knowing that their fault harms not when the Master is present, while His doctrine edifies them not for the present only, but for the future.
St John Chrysostom † AD 407
This He says to shew either that they sought nothing spiritual, or that had they known for what they asked, they would not have asked that which was so far beyond their faculties.
St Hilary † AD 367
They know not what they ask, because there was no doubt of the future glory of the Apostles; His former discourse had assured them that they should judge the world.
Pseudo-Chrysostom
Or, Ye know not what ye ask; as much as to say, I have called you to My right hand away from My left, and now you wilfully desire to be on My left. Hence perhaps they did this through the mother. For the devil betook him to his well-known tool the woman, that as he made prey of Adam by his wife, so he should sever these by their mother. But now that the salvation of all had proceeded from a woman, destruction could no longer enter in among the saints by a woman. Or He says, Ye know not what ye ask, seeing we ought not only to consider the glory to which we may attain, but how we may escape the ruin of sin. For so in secular war, he who is ever thinking of the plunder, hardly wins the fight; they should have asked, Give us the aid of Thy grace, that we may overcome all evil.
Rabanus Maurus † AD 856
They knew not what they asked, for they were asking of the Lord a seat in glory, which they had not yet merited. The honourable eminence liked them well, but they had first to practise the laborious path thereto; Can ye drink of the cup that, I shall drink of?
St Jerome † AD 420
By the cup in the divine Scriptures we understand suffering, as in the Psalm, I will take the cup of salvation; (Ps. 116:13, 15.) and straightway He proceeds to shew what is the cup, Precious in the sight of the Lord is the death of his saints.
Pseudo-Chrysostom
The Lord knew that they were able to follow His passion, but He puts the question to them that we may all hear, that no man can reign with Christ, unless he is conformed to Christ in His passion, for that which is precious is only to be purchased at a costly price. The Lord’s passion we may call not only the persecution of the Gentiles, but all the hardships we go through in struggling against our sins.
St John Chrysostom † AD 407
He says therefore, Can ye drink it? as much as to say, You ask me of honours and crowns, but I speak to you of labour and travail, for this is no time for rewards. He draws their attention by the manner of His question, for He says not, Are ye able to shed your blood? but, Are ye able to drink of the cup? then He adds, which I shall drink of?
Remigius † AD 908
That by such partaking they may burn with the more zeal towards Him. But they, already sharing the readiness and constancy of martyrdom, promise that they would drink of it; whence it follows, They say unto him, We are able.
Pseudo-Chrysostom
Or, they say this not so much out of reliance on their own fortitude, as out of ignorance; for to the inexperienced the trial of suffering and death appears slight.
St John Chrysostom † AD 407
Or they offer this in the eagerness of their desire, expecting that for their thus speaking they should have what they desired. But He foretels great blessings for them, to wit, that they should be made worthy of martyrdom. He saith unto them, Ye shall indeed drink of my cup.
Origen † AD 253
Christ does not say, Ye are able to drink of My cup, but looking to their future perfection He said, Ye shall indeed drink of my cup.
St Jerome † AD 420
It is made a question how the sons of Zebedee, James, and John, did drink the cup of martyrdom, seeing Scripture relates that James only was beheaded by Herod, (Acts 12:2.) while John ended his life by a peaceful death. But when we read in ecclesiastical history that John himself was thrown into a cauldron of boiling oil with intent to martyr him, and that he was banished to the isle of Patmos, we shall see that he lacked not the will for martyrdom, and that John had drunk the cup of confession, the which also the Three Children in the fiery furnace did drink of, albeit the persecutor did not shed their blood.
St Hilary † AD 367
The Lord therefore commends their faith, in that He says that they are able to suffer martyrdom together with Him; but, To sit on my right hand and on my left is not mine to give, but for whom it is prepared of my Father, Though indeed, as far as we can judge, that honour is so set apart for others, as that the Apostles shall not be strangers to it, who shall sit on the throne of the Twelve Patriarchs to judge Israel; also, as may be collected out of the Gospels themselves, Moses and Elias shall sit with them in the kingdom of heaven, seeing that it was in their company that He appeared on the mount in His apparel of splendour.
St Jerome † AD 420
But to me this seems not so. Rather the names of them that shall sit in the kingdom of heaven are not named, lest that, if some few were named, the rest should think themselves shut out; for the kingdom of heaven is not of him that gives it, but of him that receives it. Not that there is respect of persons with God, but whosoever shall shew himself such as to be worthy of the kingdom of heaven, shall receive it, for it is prepared not for condition, but for conduct. Therefore if you shall be found to be such as to be fit for that kingdom of heaven which My Father has made ready for the conquerors, ye shall receive the same. He said not, Ye shall not sit there, that He might not discourage the two brethren; while He said not, Ye shall sit there, that He might not stir the others to envy.
St John Chrysostom † AD 407
Or otherwise. That seat seems to be unapproachable to all, not only men, but Angels also; for so Paul assigns it peculiarly to the Only-Begotten, saying, To which of the Angels said he at any time, Sit thou on my right hand? (Heb. 1:13.) The Lord therefore makes answer, not as though in verity there were any that should sit there, but as condescending to the apprehensions of the petitioners. They asked but this one grant, to be before others near Him; but the Lord answers, Ye shall die for My sake, yet is not that sufficient to make you obtain the first rank. For if there shall come another with martyrdom, and having virtue greater than yours, I will not, because I love you, put him out, and give you precedence. But that they should not suppose that he lacked power, He said not absolutely, It is not Mine to give, but, It is not mine to give to you, but to those for whom it is prepared; that is, to those who are made illustrious by their deeds.
Remigius † AD 908
Or otherwise; It is not mine to give to you, that is, to proud men such as you are, but to the lowly in heart, for whom it is prepared of my Father.
St Augustine † AD 430 de Trin i. 12.
Or otherwise; The Lord makes answer to His disciples in His character of servant; though whatever is prepared by the Father is also prepared by the Son, for He and the Father are one.
The Latin text
Hieronymus
Quia post omnia dixerat dominus et tertia die resurget, putavit mulier post resurrectionem illico regnaturum; et aviditate feminea praesentia cupit, immemor futurorum: unde dicitur tunc accessit ad eum mater filiorum Zebedaei cum filiis suis
Chrysostomus super Matth
Haec mater filiorum Zebedaei est Salome, cuius apud alterum Evangelistam ponitur nomen; vere pacifica, quae vere filios genuit pacis. Magna laus mulieris ex hoc loco colligitur: quia non solum filii reliquerunt patrem, sed ipsa reliquerat virum suum et secuta fuerat Christum: quia ille sine ista vivere poterat, ista autem sine Christo salva esse non poterat; nisi forte quis dicat, quia intra tempus vocationis apostolorum et passionis Christi mortuus est Zebedaeus; et sic illa sexu fragilis, aetate defecta, Christi vestigia sequebatur: quia fides nunquam senescit et religio fatigationem non sentit. Audacem autem fecerat eam ad petendum naturae affectus; unde dicitur adorans et petens aliquid ab eo: idest, reverentia exhibita petit, ut quod petierit sibi detur. Sequitur qui dixit ei: quid vis? Non interrogat quasi nesciens; sed ut illa exponente, manifestum faceret irrationabilem esse petitionem: unde subditur ait illi: dic ut sedeant hi duo filii
Augustinus de Cons. Evang
Quod autem hic per matrem dictum esse Matthaeus expressit, Marcus ipsos filios Zebedaei perhibet dixisse, cum illa illorum voluntatem attulisset ad dominum; unde magis ipsos quam illam dixisse quod dictum est, Marcus breviter intimavit
Chrysostomus in Matth
Videbant enim seipsos honoratos prae aliis, et audierant quod super duodecim thronos sedebitis, unde primatum ipsius cathedrae petebant accipere. Et quod quidem plus alii honoris apud Christum habebant, noverant; timebant vero Petrum sibi praeferri; unde et alius Evangelista dicit, quod quia prope erant Ierusalem, putabant quod regnum Dei esset in ianuis, idest aliquid sensibile. Unde manifestum est quod nihil spiritale petebant, nec intelligentiam superioris regni habebant
Origenes in Matth
Si enim in regno mundiali in honore esse videntur qui sedent cum rege, non fuit mirum si mulier muliebri simplicitate vel imperitia talia se debere petere aestimavit; et ipsi fratres adhuc imperfecti, et nihil altius cogitantes de regno Christi, talia arbitrati sunt de his sedebunt cum Iesu
Chrysostomus super Matth
Vel aliter. Non dicimus quod recte peteret haec mulier; sed hoc dicimus, quia non terrena, sed caelestia filiis suis optabat: non enim sentit sicut ceterae matres, quae corpora natorum suorum amant, animas autem contemnunt: desiderant illos valere in saeculo isto, et non curant quid sint passuri in illo, ut ostendant quia corporum sunt parentes, non animarum. Aestimo autem quod hi fratres cum audissent dominum de passione ac resurrectione sua prophetantem, coeperunt dicere intra se, cum essent fideles: ecce rex caelestis descendit ad regna Tartarea, ut regem mortis destruat. Cum autem victoria fuerit consummata, quid aliud restat nisi ut regni gloria subsequatur?
Origenes
Destructo enim peccato, quod regnabat in corporibus mortalibus hominum, et omni principatu malignarum virtutum, eminentiam regni in hominibus Christus recipit; quod est ipsum sedere in sede gloriae suae. Quod autem omnia Deus facit ad dexteram et sinistram, hoc est ut iam nullum malum sit ante eum: et qui quidem praecellunt prae ceteris appropinquantibus Christo, sunt a dextris eius; qui autem inferiores sunt, a sinistris sunt eius. Dexteram autem Christi vide si potes intelligere invisibilem creaturam; sinistram autem visibilem et corporalem. Appropinquantium enim Christo quidam dexteram sortiuntur, ut intelligibilia; alii sinistram, ut sensibilia
Chrysostomus super Matth
Qui autem seipsum donavit hominibus, quomodo regni sui societatem non donabit? Petentis negligentia reprehenditur, ubi de dantis misericordia non dubitatur. Si nos rogamus magistrum, forsitan ceterorum fratrum corda concutimus: etsi enim vinci a carne non possunt, quasi iam spiritales, tamen percuti possunt, quasi adhuc carnales. Ergo submittamus matrem nostram, ut suo nomine deprecetur pro nobis. Si enim reprehensibilis inventa fuerit, facile merebitur veniam; ipse enim sexus excusat errorem. Si autem non fuerit importuna, facilius impetrabit mater pro filiis suis rogans. Ipse enim dominus, qui maternos animos filiorum miseratione implevit, facilius audiet maternum affectum. Tunc dominus occultorum cognitor non ad verba intercedentis mulieris respondit, sed ad consilia suggerentium filiorum. Bonum quidem erat eorum desiderium, sed inconsiderata petitio; ideo etsi impetrare non debebant, simplicitas tamen petitionis eorum confundi non merebatur, quia de amore domini talis petitio nascebatur: propterea ignorantiam in eis dominus reprehendit: unde sequitur respondens autem Iesus dixit: nescitis quid petatis
Hieronymus
Nec mirum si ista arguatur imperitiae, cum et de Petro dicatur: nesciens quid diceret
Chrysostomus super Matth
Nam frequenter dominus patitur discipulos suos aliquid non recte aut dicere, aut agere, aut cogitare, ut ex illorum culpa occasionem inveniat exponendi regulam pietatis, sciens quia error eorum non nocet praesente magistro, et non solum in praesenti, sed etiam in futuro doctrina eius aedificat
Chrysostomus super Matth
Hoc autem dicit ostendens quod vel nihil spiritale petebant, vel si novissent quod petebant, non ausi fuissent tantum quid petere quod superexcedit superiores virtutes
Hilarius in Matth
Nesciunt etiam quid petant, quia nihil de gloria apostolorum ambigendum erat: iudicaturos enim eos sermo superior exposuit
Chrysostomus super Matth
Vel nescitis quid petatis: quasi dicat: ego vos vocavi ad partem dexteram de sinistra, et vos vestro consilio curritis ad sinistram. Ideo forsitan per mulierem res agebatur. Contulit enim se Diabolus ad consueta arma mulierum; ut sicut Adam per mulierem spoliavit, ita et istos separaret per matrem. Sed iam non poterat per mulierem perditio introire in sanctos, ex quo de muliere salus cunctorum processit. Vel ideo dicit nescitis quid petatis: non enim solum debemus cogitare qualem gloriam consequamur, sed quomodo evadamus ruinam peccati; quia et in saeculari bello, qui semper de praeda victoriae cogitat, difficile vincit: ideo petendum erat: da nobis auxilium gratiae tuae, ut omne malum vincamus
Rabanus Maurus
Nesciebant etiam quid peterent: quia sedem gloriae a domino, quam nondum merebantur, inquirunt. Delectabat eos culmen honoris; sed prius habebant exercere viam laboris: unde subditur potestis bibere calicem quem ego bibiturus sum?
Hieronymus
Calicem in Scripturis divinis passionem intelligimus, ut in Psalmo 115, 13: calicem salutaris accipiam; statimque infert quis iste sit calix: pretiosa in conspectu domini mors sanctorum eius
Chrysostomus super Matth
Sciebat autem dominus quia passionem ipsius poterant imitari; sed ideo interrogat, ut omnes audiamus, quia nemo potest cum Christo regnare, nisi passionem Christi fuerit imitatus: res enim pretiosa non nisi pretioso pretio comparatur. Passionem autem domini dicimus non solum persecutionem gentilium, sed omnem violentiam quam patimur contra peccata certantes
Chrysostomus in Matth
Dicit ergo potestis bibere? Ac si dicat: vos mihi de honore et coronis loquimini; ego autem vobis de agonibus et sudoribus: non enim hoc est praemiorum tempus. Ex modo autem interrogationis eos attrahit: non enim dixit: potestis sanguinem vestrum effundere? Sed potestis bibere calicem? Deinde addit: quem ego bibiturus sum
Remigius
Ut ex communione ad ipsum avidiores fiant. At illi qui iam martyrii libertatem constantiamque retinebant, bibituros se pollicentur: unde sequitur dicunt ei: possumus
Chrysostomus super Matth
Vel dicunt hoc non tam ex fiducia suae fortitudinis quam ex ignorantia: inexpertis enim levis videtur esse tentatio passionis et mortis
Chrysostomus in Matth
Vel hoc ex desiderio promittunt. Neque enim hoc dixissent, nisi expectassent audire quod petebant. Dominus autem eis prophetat magna bona, idest martyrio dignos efficiendos. Sequitur ait illis: calicem quidem meum bibetis
Origenes in Matth
Non ita respondit Christus: calicem meum bibere potestis; sed ad futuram eorum perfectionem respiciens, dixit calicem quidem meum bibetis
Hieronymus
Quaeritur autem quomodo calicem martyrii filii Zebedaei, Iacobus videlicet et Ioannes, biberint, cum Scriptura narret Iacobum tantum apostolum ab Herode capite truncatum, Ioannes autem propria morte vitam finierit. Sed si legimus in ecclesiastica historia, quod ipse Ioannes propter martyrium sit missus in ferventis olei dolium, et relegatus in Patmos insulam sit, videbimus martyrio animum non defuisse; et bibisse Ioannem calicem confessionis, quem et tres pueri in camino ignis biberunt, licet persecutor non fuderit sanguinem
Hilarius in Matth
Dominus ergo collaudans eorum fidem ait, martyrio quidem eos secum compati posse; sed laevae eius ac dexterae assidere aliis a Deo patre fuisse dispositum: unde sequitur sedere autem ad dexteram meam, et cetera. Et quidem, quantum arbitramur, ita honor iste aliis est reservatus, quod tamen nec apostoli ab eo erunt alieni, qui in duodecim patriarcharum sede considentes, Israelem iudicabunt; et quantum sentire ex ipsis Evangeliis licet, in regno caelorum Moyses et Elias assidebunt; quibus comitantibus, cum gloriae suae habitu in monte apparuit
Hieronymus
Sed mihi hoc nequaquam videtur: sed ideo sedentium in regno caelorum vocabula non dicuntur, ne paucis nominatis ceteri putarentur exclusi; regnum enim caelorum non est tantum dantis, sed accipientis. Non enim est personarum acceptio apud Deum; sed quicumque talem se praebuerit ut regno caelorum dignus fiat, hoc accipiet, quod non personae, sed vitae paratum est. Si itaque tales estis qui consequimini regnum caelorum quod pater meus victoribus praeparavit, vos quoque accipietis illud. Ideo tamen non dixit neque: non sedebitis, ne duos confunderet; neque: sedebitis, ne ceteros irritaret
Chrysostomus in Matth
Vel aliter. Videtur invius omnibus esse locus ille, non solum hominibus, sed etiam Angelis: sic enim praecipuum unigeniti ponit id Paulus dicens: ad quem autem Angelorum dixit unquam: sede a dextris meis? Dominus ergo non quasi existentibus quibusdam qui assessuri sunt, sed condescendens interrogantium suspicioni respondit. Hoc enim unum solum quaerebant prae aliis: stare apud ipsum; sed dominus respondet: moriemini quidem propter me: non tamen hoc sufficit vos facere primum ordinem obtinere. Si enim aliquis alius venerit cum martyrio, ampliorem virtutem possidens, non quia vos amo, illum expellam, et vobis dabo primatum. Propter hoc autem ut non infirmus ipse ostendatur, non dixit simpliciter: non est meum dare; sed non est meum vobis dare, sed quibus paratum est; his scilicet qui ab operibus possunt fieri clari
Remigius
Vel aliter. Non est meum dare vobis, idest superbis talibus quales vos estis, sed humilibus corde, quibus paratum est a patre meo
Augustinus de Trin
Vel aliter. Secundum formam servi discipulis dominus respondet sedere autem ad dexteram meam vel sinistram, non est meum dare vobis. Quod autem paratum est a patre eius, et ab ipso filio est paratum, quia et ipse et pater unum sunt
20:24
St John Chrysostom † AD 407
So long as the judgment of Christ upon this request was in suspense, the other disciples were not indignant; but when they heard Him rebuke them, they were sorrowful; whence it is said, And when the ten heard it, they had indignation against the two brethren.
St Jerome † AD 420
They do not lay it upon the forwardness of the mother who spoke the request, but upon her sons, who, not knowing their measure, burned with so immoderate desires.
St John Chrysostom † AD 407
For when the Lord rebuked them, then they perceived that this request was from the disciples. For though they were grieved in their hearts when they saw them so especially honoured in the transfiguration, they yet dared not so express themselves, out of respect to their teacher.
Pseudo-Chrysostom
But as the two had asked carnally, so now the ten are grieved carnally. For as to seek to be above all is blame-worthy, so to have another above us is mortifying to our vanity.
St Jerome † AD 420
But the meek and lowly Master neither charges the two with ambition, nor rebukes the ten for their spleen and jealousy; but, Jesus called them unto him.
St John Chrysostom † AD 407
By thus calling them to Him, and speaking to them face to face, he sooths them in their discomposure; for the two had been speaking with the Lord apart by themselves. But not now as before does He it by bringing forward a child, but He proves it to them by reasoning from contraries; Ye know that the princes of the Gentiles exercise dominion over them.
Origen † AD 253
That is, not content merely to rule over their subjects, they are severe and oppressive. But among you who are Mine these things shall not be so; for as all carnal things are done by compulsion, but spiritual things by free-will, so those rulers who are spiritual ought to rest their power in the love of their subjects, not in their fears.
St John Chrysostom † AD 407
He shews here that it is of the Gentiles to desire preeminence; and by this comparison of the Gentiles He calms their troubled souls.
Pseudo-Chrysostom
Indeed, to desire a good work is good, for it is within our will, and ours is the reward; but to desire a primacy of honour is vanity. For when we attain this we are judged of God, because we know not whether in our precedence of honour we deserve the reward of righteousness. For not even an Apostle will have praise with God, because he is an Apostle, but if he has well fulfilled the duties of his Apostleship; nor was an Apostle placed in honour as an Apostle, for any previous merit of his; but was judged meet for that ministry, on account of the disposition of his mind. For high place courts him who flies from it, and shuns him who courts it. A better life then, and not a more worthy degree, should be our object. The Lord therefore, willing to check the ambition of the two sons of Zebedee, and the indignation of the others, points out this distinction between the chief men of the world, and those of the Church, shewing that the primacy in Christ is neither to be sought by him who has it not, nor envied by him who has it. For men become masters in this world that they may exercise domination over their inferiors, and reduce them to slavery, and rob them, and employ them even to death for their own profit and glory. But men become governors in the Church, that they may serve those who are under them, and minister to them whatever they have received of Christ, that they may postpone their own convenience, and mind that of others, and not refuse even to die for the sake of those beneath them. To seek therefore a command in the Church is neither righteous, nor profitable. No prudent man will voluntarily subject himself to slavery, nor to stand in such peril wherein he will have to render account for the whole Church; unless it be one perchance who fears not God’s judgment, who abuses His ecclesiastical primacy to a secular end, so that He converts it into a secular primacy.
St Jerome † AD 420
Lastly, He sets before them His own example, that so should they little weigh His words, His deeds might shame them, whence He adds, As also the Son of Man cometh not to be ministered unto, but to minister.
Origen † AD 253
For though the Angels and Martha ministered to Him, (Mat. 4:11), yet did He not come to be ministered unto, but to minister (John 12:2); yea, His ministry extended so far, that He fulfilled even what follows, And to give his life a ransom for many, they, that is, who believed on Him; and gave it, i. e. to death. But since He was alone free among the dead, and mightier than the power of death, He has set free from death all who were willing to follow Him. The heads of the Church ought therefore to imitate Christ in being affable, adapting Himself to women, laying His hands on children, and washing His disciples’ feet, that they also should do the same to their brethren. But we are such, that we seem to go beyond the pride even of the great ones of this world; as to the command of Christ, either not understanding it, or setting it at nought. Like princes we seek hosts to go before us, we make ourselves awful and difficult of access, especially to the poor, neither approaching them, nor suffering them to approach us.
St John Chrysostom † AD 407
How much soever you humble yourself, you cannot descend so far as did your Lord.
The Latin text
Chrysostomus in Matth
Donec Christi sententia incerta erat, non tristabantur alii discipuli; sed tunc tristati sunt quando eos increpavit: unde dicitur et audientes decem, indignati sunt de duobus fratribus
Hieronymus
Non ad mulieris audaciam referunt postulantis, sed ad filios, quod ignorantes mensuram suam, non modica cupiditate exarserunt
Chrysostomus in Matth
Intellexerunt enim quia haec petitio discipulorum fuit, quando eos dominus increpavit. Quando autem eos a domino praehonoratos viderunt in transfiguratione, etsi secundum mentem dolebant, in medium efferre non audebant, honorantes doctorem
Chrysostomus super Matth
Sicut autem duo carnaliter petierunt, ita et decem carnaliter contristati sunt: nam velle quidem esse super omnes vituperabile est; sustinere autem alium super se minus est gloriosum
Hieronymus
Humilis autem magister et mitis nec cupiditatis duos arguit postulantes, nec decem reliquos indignationis increpat et livoris: unde sequitur Iesus autem vocavit eos ad se
Chrysostomus in Matth
Quia enim turbati erant, vocatione eos consolatur, de propinquo eis loquendo: etenim duo a societate decem seipsos separantes, propius stabant, seorsum domino loquentes; non tamen sicut prius pueros in medium ducens eos consolatur, sed a contrario inseruit, dicens scitis quia principes gentium dominantur eorum
Origenes in Matth
Idest, non contenti tantum regere suos subiectos, sed violenter eis dominari nituntur. Inter vos autem, qui estis mei, non eunt haec: quoniam sicut omnia carnalia in necessitate sunt posita, spiritualia autem in voluntate, sic et qui principes sunt spiritales, principatus eorum in dilectione subditorum debet esse positus, non in timore corporali
Chrysostomus in Matth
Ostendit autem in hoc, quod gentilium est primatus cupere; et sic gentium comparatione eorum animam aestuantem convertit
Chrysostomus super Matth
Et opus quidem desiderare bonum, bonum est, quia nostrae voluntatis est, et nostra est merces; primatum autem honoris concupiscere vanitas est: hoc enim consequi, iudicium Dei est; propter quod ex primatu honoris nescimus si mercedem iustitiae meremur. Neque enim apostolus laudem habebit apud Deum quia apostolus fuit; sed si opus apostolatus sui bene implevit: nec apostolus pro merito suo antecedenti honoratus est ut esset apostolus; sed ad hoc ministerium aptus est iudicatus secundum motum animae suae. Primatus etiam fugientem se desiderat, et desiderantem se horret. Conversatio ergo melior desideranda est, non dignior gradus. Volens ergo dominus, duorum fratrum Zebedaei et aliorum indignationem extinguere, introducit differentiam inter principes mundiales et ecclesiasticos, ostendens quia primatus in Christo nec ab aliquo appetendus est non habente, nec alteri invidendus est habenti; quia principes mundi ideo sunt ut dominentur minoribus suis, et eos servituti subiciant et expolient, et usque ad mortem eis utantur ad suam utilitatem et gloriam: principes autem Ecclesiae fiunt, ut serviant minoribus suis, et ministrent eis quaecumque acceperunt a Christo; ut suas utilitates negligant, et illorum procurent, et mori non recusent pro salute inferiorum. Primatum ergo Ecclesiae concupiscere neque iustum est, neque utile. Nullus sapiens vult ultro se subicere servituti et periculo tali, ut det rationem pro omni Ecclesia; nisi forte qui non timet Dei iudicium, abutens primatu suo ecclesiastico saeculariter, ita ut convertat illum in saecularem
Hieronymus
Denique sui proponit exemplum, ut si dicta parvipenderent, erubescerent ad opera; unde subdit sicut filius hominis non venit ministrari, sed ministrare
Origenes in Matth
Nam etsi Angeli et Martha ministraverunt ei, tamen non ideo venit ut ministretur, sed ut ministret; et tantum crevit ministrans, ut impleretur quod sequitur: et daret animam suam redemptionem pro multis, scilicet qui crediderunt in eum: daret, inquam, in mortem. Sed quoniam solus erat inter mortuos liber et fortior omni potestate mortis, omnes sequi se volentes liberavit a morte. Ecclesiarum ergo principes imitari debent Christum accessibilem, et mulieribus loquentem, et pueris manus imponentem, et discipulis pedes lavantem; ut ipsi similiter faciant fratribus. Nos autem tales sumus ut etiam principum mundi excedere videamus superbiam, vel non intelligentes, vel contemnentes mandatum Christi; et quaerimus sicut reges acies praecedentes, et terribiles nos et accessu difficiles maxime pauperibus exhibemus, nullam affabilitatem habentes, vel habere ad nos permittentes
Chrysostomus in Matth
Quantumcumque ergo te humiliaveris, non poteris tantum descendere quantum dominus tuus
20:29
Pseudo-Chrysostom
As the proof of the husbandman’s industry lies in the abundance of his crop, so the fulness of the Church is the evidence of an industrious teacher; so it is here said, And as they departed from Jericho, a great multitude followed him. No one was deterred by the toilsomeness of the journey, for spiritual love feels no fatigue; no one was kept away by the thought of sufferings, for they were going into possession of the kingdom of heaven. For he who has in very deed tasted the reality of heavenly good, has nothing to attach him to earth. In good season these blind men come before Christ, that having their eyes opened, they may go up with Him to Jerusalem as witnesses to His power. They heard the sound of the passers by, but saw not their persons, and having nothing free about them but their voice, because they could not follow Him with their feet, they pursued Him with their voice; When they heard that Jesus passed by, they cried out, saying, Have mercy on us, O Lord, thou Son of David.
St Augustine † AD 430 de Cons. Ev. ii. 65.
Mark relates this miracle, but speaks of only one blind man. This difficulty is thus explained; of the two blind men whom Matthew has introduced, one was well known in that city, as appears by Mark’s mentioning both his name, and that of his father. (Mark 10:46.) Bartimæus the son of Timæus was well known as having sunk from great affluence, and now sitting not only blind, but a beggar. For this reason then it is that Mark chose to mention him alone, because the restoration of his sight procured fame to the miracle, in proportion to the notoriety of the fact of his blindness. Though what Luke relates was done after the same manner, yet his account is to be taken of another though similar miracle. (Luke 18:35.) That which he gives was done as they drew near to Jericho; this in the other two as they came out of Jericho. And the multitude rebuked them that they should hold their peace.
Pseudo-Chrysostom
For they saw how mean their clothes, and considered not how pure their consciences. See the foolish wisdom of men! They think great men are hurt when they receive the homage of the poor. What poor man dare salute a rich man in public?
St Hilary † AD 367
Or, They bid them hold their peace, not from reverence for Christ, but because they were grieved to hear from the blind what they denied, namely, that the Lord was the Son of David.
Origen † AD 253
Or; Those that believed rebuked them that they should not dishonour Him by styling Him merely Son of David, but should rather say, Son of God, have mercy on us.
Pseudo-Chrysostom
They were rather encouraged than repelled by this rebuke. For so faith is quickened by being prohibited; and hence is secure in dangers, and in security is endangered; whence it follows, But they cried out the more, saying, Have mercy upon us, Son of David. They cried out at the first because they were blind, now they rather cried out because they were forbidden to come to the Light.
St John Chrysostom † AD 407 Hom. lxvi.
Christ suffered them to be forbidden, that their desire might be the more evidenced. Hence learn that though we be repulsed, yet if we come to God with earnestness, of ourselves, we shall obtain that we ask. It follows, And Jesus stood still, and called them, and said, What will ye that I should do unto you?
St Jerome † AD 420
Jesus stood still, because they being blind could not see their way. About Jericho were many pits, crags, and abrupt precipices; there fore the Lord stands still, that they might come to Him.
Origen † AD 253
Or; Jesus does not pass on, but stands still, that by His standing His goodness may not pass by, but as from an abiding fount mercy may flow forth upon them.
St Jerome † AD 420
He commands that they be called to Him that the multitude may not withhold them; and He asks them what they would, that by their answer, their necessity may be made apparent, and His power be shewn in their healing.
Pseudo-Chrysostom
Or; He asks them on account of their faith, that whereas they who were blind confess Christ to be the Son of God, those who had their sight might be put to shame for their esteeming Him only man. They had indeed called Christ Lord, and they had spoken true; but by calling Him the Son of David, they obliterated this their good confession. For indeed by a misuse of words men are called Lords, but none is truly Lord, but God only. When therefore they say, O Lord, thou Son of David, they thus misapply the term to Christ, as esteeming Him man; had they only called Him Lord, they would have confessed His Godhead. When then He asks them, What would ye? they no longer style Him Son of David, but only Lord; They say unto Him, Lord, that our eyes may be opened. For the Son of David cannot open the eyes of the blind, but the Son of God can. So long then as they cried, O Lord, thou Son of David, their cure was delayed; as soon as they said, Lord, only, healing was shed upon them; for it follows, And Jesus had compassion upon them, and touched their eyes, and straightway they saw. He touched them carnally as man, He healed them as God.
St Jerome † AD 420
The Creator bestows what nature had not given; or at least mercy accords what weakness had withheld.
St John Chrysostom † AD 407
But as before this bounty they had been persevering, so after the receiving it they were not ungrateful.
Pseudo-Chrysostom
On being healed they rendered a high service to Christ; for it follows, And they followed him. For this the Lord requires of thee, according to the Prophet, that thou be careful to walk with the Lord thy God. (Mic. 6:8).
St Jerome † AD 420
They then who had sat shut up in Jericho, and knew only to cry with their voice, afterwards follow Jesus, not so much with their feet as in their virtues.
Rabanus Maurus † AD 856
But Jericho, which is interpreted ‘the moon,’ denotes the infirmity of our changefulness.
Origen † AD 253
Figuratively, Jericho is taken to be the world, into which Christ came down. They who are in Jericho, know not how to escape from the wisdom of the world, unless they see not Jesus only coming out of Jericho, but also His disciples. This when they saw, great multitudes followed Him, despising the world and all worldly things, that under His guidance they may go up to the heavenly Jerusalem. The two blind men we may call Judah and Israel, who before the coming of Christ were blind, not seeing the true word which was in the Law and the Prophets, yet sitting by the wayside of the Law and the Prophets, and understanding Him only as after the flesh, they cried to Him who was made of the seed of David according to the flesh.
St Augustine † AD 430 Quæst. Ev. i. 28.
Otherwise; The two blind men sitting by the wayside, denote certain of both nations already by faith coming in to that temporal dispensation, according to which Christ is the way, and seeking to be enlightened, that is, to know something concerning the eternity of the Word. This they desired to obtain from the Lord as He passed by, for the merit of that faith by which He is believed to be the Son of God, to have been born man, and to have suffered for us; for in this dispensation, Jesus, as it were, passes by, for all action is of this world. Also it behoved that they should cry out so loud as to overpower the din of the multitude that withstood them; that is, so to fortify their minds by perseverance and prayer, and mortifying continually the usage of fleshly lusts, (which as a crowd ever beset one that is endeavouring to come to the sight of eternal truth,) and by the straitest painfulness to get the better of the multitude of carnal men who hinder spiritual aspirations.
St Augustine † AD 430 Serm. 88, 13.
For bad or lukewarm Christians are an hindrance to good Christians, who seek to perform the commandments of God. Notwithstanding these cry and faint not; for every Christian at his first setting about to live well and to despise the world, has to endure at the first the censures of cold Christians; but if he persevere, they will soon comply, who but now withstood him.
St Augustine † AD 430 Quæst. Ev. ii. 28.
Jesus therefore, the same who said, To him that knocketh it shall be opened, hearing them, stands still, touches them, and gives them light. Faith in His temporal incarnation prepares us for the understanding of things eternal. By the passing by of Jesus they are admonished that they should be enlightened, and when He stands still they are enlightened; for things temporal pass by, but things eternal stand still.
Pseudo-Chrysostom
Some interpret that the two blind men are the Gentiles; one sprung from Cham, the other from Japhet; they sat by the way-side, that is, they walked hard by the truth, but they could not find it out; or they were placed in reason, not having yet received knowledge of the Word.
Rabanus Maurus † AD 856
But recognizing the rumour of Christ, they desired to be made partakers of Him. Many spake against them; first the Jews, as we read in the Acts; then the Gentiles harassed them by persecution; but yet they might not deprive those who were preordained to life of salvation.
Pseudo-Chrysostom
Accordingly Jesus touched the eyes of the Gentile mind, giving them the grace of the Holy Spirit, and when enlightened they followed Him with good works.
Origen † AD 253
We also now sitting by the wayside of the Scriptures, and understanding wherein we are blind, if we ask with desire, He will touch the eyes of our souls, and the gloom of ignorance shall depart from our minds, that in the light of knowledge we may follow Him, who gave us power to see to no other end than that we should follow Him.
The Latin text
Chrysostomus super Matth
Sicut testimonium studiosi agricolae est messis fecunda, ita assidui doctoris est documentum Ecclesia plena: unde et hic dicitur et egredientibus illis ab Iericho, secuta est eum turba multa. Neminem labor itineris impedivit, quia amor spiritualis fatigationem non sentit; neminem possessionum suarum recordatio retraxit, quia ingrediebantur in possessionem regni caelestis. Vere enim non habet super terram quod amet qui bonum caeleste in veritate gustaverit. Opportune autem oblati sunt ante faciem Christi duo caeci, ut apertis oculis quasi testes virtutis ascenderent cum eo in Ierusalem: unde sequitur et ecce duo caeci. Hi currentium strepitum audiebant, et personas non videbant, nihil solutum habentes de toto corpore nisi vocem: et ideo, quia pedibus eum sequi non poterant, voce sequebantur: unde dicitur audierunt quia Iesus transiret, et clamaverunt dicentes: domine, miserere nostri, fili David
Augustinus de Cons. Evang
Hoc autem factum Marcus commemorat; sed de uno caeco factum: quae ita solvitur quaestio: nam duorum caecorum quos Matthaeus interposuit, unum fuisse in illa civitate famosissimum, ex hoc satis apparet quod et nomen eius et patris eius Marcus commemoravit: Barthimaeus enim Timaei filius ex aliqua magna felicitate deiectus notissimus fuit; qui non solum caecus, verum etiam mendicus sedebat. Hinc est ergo quod ipsum solum voluit commemorare Marcus, cuius illuminatio tam claram famam huic miraculo comparavit, quam erat illius nota calamitas. Lucas vero quamvis omnino eodem modo factum, tamen in alio caeco intelligendus est par commemorare miraculum. Ille quippe hoc factum dicit, cum appropinquaret Iericho; alii cum egrederetur ab Iericho. Sequitur turba autem increpabat eos, ut tacerent
Chrysostomus super Matth
Videbant enim sordidas vestes, et non considerabant conscientiae claritatem. Ecce fatua sapientia hominum: existimant enim iniuriam pati magnos, si a pauperibus honorentur. Quis enim pauper ausus est divitem publice salutare?
Hilarius
Vel silentium non causa honoris exigunt; sed quod acerbe a caecis audiunt quod negabant, scilicet dominum esse David filium
Origenes in Matth
Vel qui crediderant increpabant eos, ut non appellarent eum contemptibili nomine filium David, sed potius dicerent: fili Dei, miserere nostri
Hilarius
Invitabantur autem magis vetiti, quam compescebantur: fides enim quando vetatur, magis accenditur; et ideo in periculis secura est, et in securitate periclitatur: unde sequitur at illi magis clamabant dicentes: miserere nostri, fili David. Primo enim clamabant, quia caeci erant; secundo magis clamabant, quia vetabantur ad lumen accedere
Chrysostomus in Matth
Christus autem permittebat eos vetari, ut plus eorum desiderium appareret. Hinc autem disce quoniam, etsi abiecti fuerimus, cum studio accedentes ad Deum, per nosipsos, assequemur quod petimus. Sequitur et stetit Iesus, et vocavit eos, et ait: quid vultis ut faciam vobis?
Hieronymus
Ideo autem stetit Iesus, quia caeci quo pergerent ignorabant. Multae foveae erant in Iericho, multae rupes et praerupta in profundum vergentia; idcirco dominus stat, ut venire possint
Origenes in Matth
Vel Iesus non pertransit, sed stat, ut stante eo, non transfluat beneficium; sed quasi de fonte stante misericordia defluat usque ad eos
Hieronymus
Vocari autem iubet, ne turbae prohibeant; et interrogat quid velint, ut ex responsione eorum, manifesta debilitas appareat, et virtus ex remedio cognoscatur
Chrysostomus super Matth
Vel interrogat propter fidem; ut dum caeci Christum filium Dei confitentur, confundantur videntes qui eum tantum hominem putant. Dominus quidem Christum vocaverant; et verum dixerant; sed dicentes filium David, dissipabant quod bene confessi sunt: nam abusive et homines domini dicuntur; vere autem nemo dominus, nisi Deus. Cum ergo dicunt domine, fili David, abusive Christum secundum hominem honorant; si autem solummodo dominum dicerent, deitatem confiterentur; ideo interrogat: quid vultis? Tunc illi iam non dixerunt: domine, fili David; sed tantum domine, sequitur enim dicunt illi: domine, ut aperiantur oculi nostri. Filius enim David caecos illuminare non potest, filius Dei potest. Quamdiu ergo dixerunt domine, fili David, suspensa est sanitas; mox autem ut dixerunt domine, infusa est sanitas: sequitur enim misertus autem eorum Iesus tetigit oculos eorum; et confestim viderunt. Tetigit autem ut homo carnaliter, sanavit ut Deus
Hieronymus
Praestat enim artifex quod natura non dederat; aut certe quod debilitas tulerat, misericordia donat
Chrysostomus in Matth
Hi autem sicut ante donationem fuerunt perseverantes, ita et post donationem non fuerunt ingrati
Chrysostomus super Matth
Bonum enim munus obtulerunt Christo sanati: sequitur enim et secuti sunt eum. Hoc enim Deus a te requirit secundum prophetam, sollicitum te ambulare cum domino Deo tuo
Hieronymus
Qui ergo in Iericho contracti sedebant, et clamare tantum noverant, postea sequuntur Iesum non tam pedibus quam virtutibus
Rabanus Maurus
Iericho autem, quae interpretatur luna, defectum nostrae mutabilitatis significat
Origenes in Matth
Mystice autem Iericho intelligitur mundus, in quem Christus descendit. Qui autem sunt in Iericho, exire nesciunt de sapientia mundi, nisi viderint non solum Iesum exeuntem de Iericho, sed etiam discipulos eius. Haec ergo videntes, secutae sunt eum turbae multae, mundum et mundana omnia contemnentes, ut Christo duce ascendant in Ierusalem caelestem. Duos caecos possumus dicere Iudam et Israel, qui ante Christi adventum caeci fuerunt, quia non videbant verbum verum, quod erat in lege et prophetis; tamen sedentes secus viam legis et prophetarum, et secundum carnem tantum intelligentes, clamabant tantum ad eum qui factus est ex semine David secundum carnem
Hieronymus,
vel duos caecos plerique Pharisaeos et Sadducaeos intelligunt. Vel aliter. Duo caeci sedentes iuxta viam significant de utroque populo quosdam iam cohaerentes per fidem dispensationi temporali secundum quam Christus via est, et desiderantes illuminari; idest, aliquid de verbi aeternitate intelligere: quod transeunte domino impetrare cupiebant, idest, per meritum fidei, qua creditur filius Dei, et natus homo, et passus propter nos: per hanc enim dispensationem quasi transit Iesus, quia actio temporalis est. Oportebat autem ut tantum clamarent donec resistentis sibi turbae strepitum vincerent; idest, tam perseverando animum intenderent orando atque pulsando, quousque consuetudinem desideriorum carnalium (quae tamquam turba obstrepit cognitioni lucem veritatis aeternae videre conanti) vel ipsam hominum carnalium turbam, studia spiritualia impedientem, fortissima intensione superarent
Augustinus de Verb. Dom
Bonos enim Christianos volentes facere praecepta Dei, Christiani mali et tepidi prohibent; clamant tamen illi non deficientes: cum enim quisque Christianus coeperit bene vivere mundumque contemnere, in ipsa sui novitate patitur reprehensores frigidos Christianos; sed si perseveraverit, ipsi iam obsequentur qui ante prohibebant
Augustinus de quaest. Evang
Itaque audiens Iesus, qui ait: pulsanti aperietur, stans, eos tangit et illuminat: quia enim fides incarnationis temporalis ad aeterna intelligenda nos praeparat, transeunte Iesu admoniti sunt ut illuminarentur, et ab eo stante illuminati sunt: temporalia enim transeunt, aeterna stant
Chrysostomus super Matth
Quidam interpretantur duos caecos gentiles: unum ex Cham, alium ex Iaphet: qui secus viam sedebant, idest iuxta veritatem conversabantur, sed veritatem invenire non poterant; vel secundum rationem verbi consistentes, quia notitiam verbi nondum acceperant
Rabanus Maurus
Agnita autem fama nominis Christi, participes eius fieri quaerebant. Contradicebant multi: primo Iudaei, ut in actibus legimus; deinde etiam gentiles persecutione instabant: nec tamen eos qui erant ad vitam praeordinati, salute privare volebant
Chrysostomus super Matth
Consequenter autem gentium oculos mentis tetigit Iesus, dans eis gratiam spiritus sancti; quae illuminatae secutae sunt eum operibus bonis
Origenes in Matth
Et nos ergo sedentes iuxta Scripturarum viam, et intelligentes in quibus caeci sumus, si ex affectu petierimus, tanget oculos animarum nostrarum, et recedet a mentibus nostris tenebra ignorantiae, ut eum in scientiae lumine sequamur, qui dedit nobis posse videre propter nihil aliud nisi ut eum sequamur
20:1
The kingdom of heaven is like. That is, God acts in the kingdom of Heaven like a master hiring labourers into his vineyard; for strictly speaking, the kingdom of Heaven is not like the householder himself, but like his house and family. Christ's purpose is by means of this parable to prove the truth of His last saying in the preceding chapter, many that are first shall be last, &c., and to shew that by the grace of God, without any injustice or injury to anyone it will cpme to pass that those who here seemed to have the first place will in the Day of Judgment have the last, and those who seemed to have the last will then have the first; that is, that the Apostles and the despised faithful who followed Christ will in the kingdom of Heaven be preferred to the Scribes and Pharisees; and the believing Gentiles to the Jews, who were called by the Lord that they might obtain the first place in the kingdom of God, that is, in the Church both militant and triumphant; or, that the Sons of the New Testament, and especially the Apostles who are to sit on twelve thrones in the Day of Judgment, will be preferred to the Sons of the Old Testament, who under the shadows of legal sacrifices performed a laborious service, because, trusting in the works of the Law, they falsely claimed the kingdom of God for themselves, and rejected Christ. Whence they deservedly lost the kingdom; while the others submitted with humility to Christ, and zealously co-operated with Him, and therefore were elected in preference to the Jews both to grace and glory. That this is the scope of the parable is evident. 1. From the saying which precedes and follows it, many that are first, &c. 2. From S. Luke, who in chap. Luk 13:29-30, explains these same words of the admission of the Gentiles and the exclusion of the Jews. 3. Because otherwise we cannot explain the murmurings of those who were first called, for in Heaven among the blessed there is no murmuring, but only in hell among-the damned. By the vineyard we are to understand the Church; by the market place the world; by those called at the first, third, and sixth hour, the Jews, called in their fathers, Abraham, Jacob, and Moses, to the faith and worship of God; by those called at he eleventh hour, we are to understand the Gentiles; by the evening, the Day of Judgment, in which each will receive his reward, either already given in this life (as it was given to the Jews), or to be then given, as in the case of the Gentiles in Heaven. By the penny (denarius) is signified a whole day's pay. The denarius was a common coin, of which there were many different kinds; for there was the copper, the silver, and the gold denarius. And it is clear, that the pay given to the labourers was unequal, because the last were preferred to the others who came at the first, third, and sixth hour, for although the latter had laboured for a longer time, yet the former had laboured with greater grace, diligence and zeal. You will say then, that to the greater labourer the less reward is given. I answer: True, but not to the greater merit; for to this a greater reward is always due, and is always given. Moreover, it is not the greater labourer that makes the merit greater, but grace, and co-operation with grace. The Apostles had greater grace than the Scribes, Christians than Jews, and co-operated more with grace, and therefore the greater denarius, i.e., the greater reward was promised them. For to the Jews the denarius promised by God was a temporal reward, an abundance of temporal blessings; but to the Gentile Christians was promised by Christ a denarius far more noble, namely eternal life. The Jews therefore received a denarius of copper or silver, the Christians one of gold. For otherwise if the denarius signified exactly the same reward, it would not agree with the words which precede and follow the parable the first shall be last, and the last first. In a word, the parable signifies that the Gentiles who believe in Christ will be preferred to the Jews who despise Christ. And this is what S. Paul teaches in many places, and especially in his Epistle to the Romans. And Christ Himself says, The publicans and harlots go into the Kingdom of God before you. (See also S. Mat 8:11-12, and S. Luk 13:28-30.) According to this sense, the first will be saved, the last will he damned. But in another sense, the first who will be the last are those who were first called but arrive at their reward last; while the last who will be the first are those who though called last become the first in reward. Whence the Fathers, doctors, and schoolmen commonly explain this parable as if Christ intended to say that the first as well as the last, i.e., Jews as well as Christians, who serve God, will receive the same eternal life; nor will it be to the injury of anyone that he has been called at the end of the world or of his own life; yea, rather he will be preferred in heavenly glory before others who were called long before, if with greater labour and zeal he co-operated with the greater grace given him by God. This is the interpretation of S. Jerome, S. Augustine, S. Chrysostom, S. Thomas, Maldonatus, Gregorius de Valentia, Bellarmine (Lib. iii. de Justificatione, cap. 16), and Suarez. And this interpretation is very probable, and it is much in its favour, that it is better explained in this way how the same denarius is given to all the labourers. For the Fathers everywhere by the denarius understand eternal life. You will say, how is it that in this denarius the first and the last are equal, since the first excel the last in the felicity and glory of eternal life? I answer, that the same denarius denotes the same blessing generically and objectively, i.e., the same Divine essence which constitutes the blessedness of the saints; for this is one and the same, but nevertheless the fruition of it is different according to their different degrees of merit; for those who have served God with greater grace and labour, as those did who were called last, will behold God in a clearer and more perfect vision, and therefore will have a fuller fruition of His love, and will be more blessed than those who served God with less grace and labour. So S. Gregory, S. Augustine, S. Jerome, S. Thomas (Part I., quæst. 15, art. 6), and others explain it. To these may be added Bellarmine in the place already quoted: for that denarius, he says, signifies an equality of eternity, not of glory. Again, this opinion is favoured by the words of Christ (chap. xix. 21, and following), which are closely connected with this payable. And now to explain the several points of the parable according to this sense: By the day is to be understood the course of this world; by the various hours the different ages of the world; so that the first hour is the age from Adam to Noah, the second that from Noah to Abraham, the third from Abraham to Moses, the sixth from Moses to Christ, the eleventh from Christ to the end of the world. Thus S. Hilary, S. Gregory, and Theophylact explain it. Or the day is the life of each man; the first hour being infancy; the third, youth; the sixth, manhood; the ninth, old age; the eleventh, decrepitude. So S. Jerome and S. Basil explain it. By the murmuring, understand with Theophylact, Suarez, and others, the surprise of the saints when those who shall be less in glory, and yet (as the Jews) had laboured more here will wonder that others, who laboured less here, but excelled them in the measure of grace, are preferred to them in glory. To conclude: the sense will be complete and adequate, if this second meaning is taken in conjunction with the first; for as I said at the end of the preceding chapter, the last can be taken in both ways either as meaning the last, in the sense of the damned, or the last in Heaven itself, and therefore saved. The first sense applies to those who were first called, and clearly explains their murmuring; while the second sense applies to those last called, and in their case clearly explains the denarius, how the same denarius i.e., eternal life is given to all. Wherefore, the second sense supplies the first, and the first supplies what is wanting in the second. Tropologically. The vineyard is the soul which each man has to cultivate. Morally, therefore, we learn that we are called to labour in the vineyard, i.e., our own souls and the Church of God. The cultivators of this vineyard are not held in honour for the time during which they have laboured, but for the diligence, the zeal, and the spirit with which they have laboured. S. Jerome (Epist. 13, ad Paul): Hence the Spouse in the Canticles says, They have made me keeper of the vineyards, mine own vineyard have I not kept. The essence of the soul is the vineyard, planted in the soil of the body; its faculties are the vines, and works of charity are its wine; the vines are to be fastened to the Cross, at the foot of which we make a grave, against the approach of our death and burial. This vineyard must be kept from the wild boar out of the wood (Ps. lxxx.) i.e., from lustful pleasure; and from the singular wild beast (Vulg.) i.e., from the sin of pride, which makes a man singular; from the fox of cunning flattery; from the wolf of greediness; from the dog of detraction. We must pray the Lord to send upon this His vineyard the rain of His doctrine, and the warmth of His charity, and dung i.e., the memory of the death of His Son and of the holy martyrs. The soul is green like a vineyard with flowers and leaves, that is, with holy desires and edifying speech; it pours forth the tears of compunction; it sheds forth the sweet odour of virtue; it bears the ripe grapes of good works. Again, the faithful man performs in his own soul the same works as the vine-dresser in the vineyard. He prunes, hoes, transplants, disentangles, &c.; the faithful does the same mystically in his own soul. And now to explain each verse briefly.
20:2
Verse 2. When he had agreed with the labourers. Jovian and Calvin have asserted that all the just are equal in reward, i.e., in the denarius of eternal life, and that therefore they are equal in merit, and all good works are equal. But I have already answered that all are equal generally in eternal life; but in this there will be degrees, for some will have a clearer and others a dimmer vision of God, and therefore the one will be more and the others less blessed and glorious.
20:3
And he went out about the third hour. The Romans and the Jews used to divide the night as well as the day into twelve hours reckoned in four periods which in the night were called watches. The first hour began at sunrise, the sixth at midday. Again, in winter the hours were shorter in the day and longer in the night, and the reverse in summer.
20:4
And He said unto them, go ye also. To these He does not promise a denarius, but what is right (just, Vulg.) By this is signified the merit of good works, which according to justice merits a reward, which God promises to each work according to distributive justice.
20:5
Again He went out, This shews the carefulness of God who is desirous that all men should be workers in the vineyard of their own souls, and of the Church, that both may be adorned with fruits of every kind.
20:6
About the eleventh hour. This is the last hour of the day, and those called at this hour are Christians. Origen says that Adam was called at the first hour, Paul at the eleventh.
20:7
Because no man hath hired us. This is the vain excuse, S. Chryostom says, of slothful men; for God calls all to virtue from childhood. But again S. Chrysostom says the hiring is the promise of eternal life: but the Gentiles knew neither God nor the promises of God, so they say that they had not been hired, or called, though they had been called by the law and light of nature.
20:8
And when the evening was come. The evening is the end of the world and the Day of Judgment. Symbolically, Origen understands by the steward the holy Angels, as S. Michael; but Remigius understands Christ, Who as man is the steward of God the Father, and in His name will judge the quick and dead. Irenæus (Lib. iv. contr. hær. c. 70) understands the Holy Spirit who dispenses both gifts and graces, and glory and rewards. The Gentiles had more grace, and co-operated with grace more than the Jews who were first called, and therefore they obtain a higher place in Heaven. We may learn from this that a man may easily gain an increase of merit and glory if he practise frequent acts of charity, and perform all external works from charity and the love of God; for thus he will merit more even than the religious who undergo hard penances, if he practise his works with greater charity than they do, although they be less difficult,
Beginning with the last. S. Gregory says, Those who are called at the end of life are often times rewarded before others, inasmuch as they depart out of the body into the kingdom before those who were called in childhood.
20:9
When they came who were hired about the eleventh hour, they received every man a penny. This penny (denarius) was, as I have said above, in kind the same, but in appearance different. The meaning is that the Apostles and Christians called in the last age of the world have received a better denarius, and one that corresponds (congruentem) and is due to their labour and merit. You will say that the first called, murmured and said, Thou hast made them equal to us, and therefore the same denarius was given to both; for if it had been a better one, they would have said, Thou hast made them superior to us, and they would have murmured much more. I answer, that the day's hire is given to workmen in the evening, and therefore those who come last could not easily perceive what sort of denarius was given to those who preceded them, but they only heard the steward say to each, receive your denarius: or if they did see it, they could not clearly perceive in the darkness that they had received a copper denarius, while the others had received a gold one. For copper (aurichalcum) resembles gold in glow and brightness, so that they thought the same denarius was given to them as themselves, and were offended. All this parabolically signifies the envy of the Jews against the Gentiles, for they were offended because the Gentiles were made equal to them in the grace and glory of their Messiah: for they thought that these things were due properly and entirely to them alone, but to the Gentiles only by a certain gratuitous dispensation. Whence arose that contention of the Jews against S. Peter for preaching the Gospel to Cornelius; and that more vehement contention against S. Paul, as is clear from the Acts of the Apostles. If you ask why Christ did not say expressly that those who came at the eleventh hour received a greater denarius, I answer that Christ was not here treating of that point, but He only intended to eradicate from the Jews their prejudice, and arrogant claim to the first place in the kingdom of Heaven. In opposition to this therefore He teaches that the first shall he last and the last first. For He wishes to confirm His promise made to the Apostles (S. Mat 19:28). For thus the Apostles will be first in Heaven, inasmuch as they will be the judges of the rest, but the Jews will be the last, as they are to be judged by them. Morally, S. Chrysostom says, they are called at the eleventh hour who are called in old age; so that this parable was spoken to quicken the zeal of those who are converted in extreme old age, so that they may not suppose that they shall have any less than others.
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They murmured. By the murmuring, S. Chrysostom says, is signified the greatness of the reward and glory, which in the Apostles is so great that the rest of the elect and blessed from among the Jews would envy them and would murmur, if envy and murmuring were possible among the blessed. In a different way, S. Gregory says, Because the Fathers before Christ were not brought to the kingdom; this is to have murmured. Lastly, S. Chrysostom thinks that this murmuring is only an ornament of (a point introduced into) the parable, and therefore not to be applied to the thing signified by it.
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We have borne the burden and heat of the day. That is, we have toiled under the burden of the Law. The Scribes and Pharisees used to fast twice in the week, give tithes of all things to God, teach the people, compass sea and land to make one proselyte; so that they had a weight of labours, but often an unprofitable one.
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Verse 13. But He answered, &c. An evil eye is an envious eye. The sense is, Since I have bestowed a favour of grace on those who came at the eleventh hour by giving them a denarius, I have done thee no wrong. The Master might have made answer to the murmurer, Those who came at the eleventh hour worked with greater grace and zeal, and accomplished more in one hour than thou didst in the whole day, and therefore merited more, as the first have received a better denarius. But it did not become the Master to contend on an equality with His servant, but rather to silence his murmuring by asserting his own right of ownership, liberality, and grace. You will object, that S. Prosper here seems to take away all merit: for (lib. 2, de Vocat. Gent. c. 5) speaking of this parable, he says. "We read that the same reward was given to all the labourers, in order that those who laboured much without receiving more than the last might understand that they had received a gift of grace, not a reward of work." Bellarmine answers: "S. Prosper considers eternal life is the reward which is the same and equal in the case of all the blessed: and God bestows this eternal life as a gift of grace, not a reward of works, in that sense of which S. Augustine speaks, 'God crowns His own gifts, not thy merits;' and therefore He willed to bestow eternal life on those who had laboured much and on those who had laboured little; that those who labour much may not glory in their own strength."
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Take that thine is. Take, O Pharisee, thy wealth and honours which I have given thee in this life and which thou didst desire more than eternal life; be content with them, and go thy way. But Remigius explains the words thus: "Take thy reward, and enter into glory."
I will give unto this last (i.e., the Gentiles), according to his merit, even as unto thee. But Origen says: "Perhaps He says to Adam, Friend, I do thee no wrong, &c." One may reasonably suppose that this last is the Apostle Paul, who laboured one hour. Others interpret: "Take thy damnation due to thee on account of thy murmuring, and go thy way to hell."
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So the last shall be first. According to the first sense of the parable, the last who will be the first in Heaven are the elect; but the first who will be the last are the called only, who have not followed their calling or who have abandoned it, and are therefore damned. These are many, if they are compared with the elect, who are few (S. Mat 7:14). But according to the second sense, which I have given above, it is not easy to connect the latter clause, "Many are called, &c.," with the first, "so the last shall he first." Maldonatus thus connects them. "From the particular sentence in which He said that the first should be last and the last first, He draws a more general conclusion that not all who are called will receive a reward, because very many when called will not come." Suarez considers that it is an argument a fortiori You will not be astonished that the first will be last and the last first, since many are called but few chosen, and therefore all the rest will be damned, which is more to be wondered at and dreaded; for if many are called who are not saved, what wonder is it that many are called who are not first in reward, although they may obtain something? Again many, i.e., all are called to eternal life, yet He says many, because all are many and because He opposes them to the few who are elect: "live therefore like the few," says Cassian, "that with the few you may merit election and a place in Heaven." Lastly, some explain thus, many, i.e., all are called to grace and to the keeping of the commandments, but few are chosen to extraordinary grace, and to the keeping of the Evangelical counsels. Of this opinion are those schoolmen who hold that there are two classes of the elect. 1. The ordinary class consisting of those who upon the pre-knowledge of their merits are elected to glory; the other, consisting of those who are elected to glory before their merits are pre-known, whom they call extraordinarily predestinated and suppose to be here intended, when it is said, "few are chosen." Among these few are the Blessed Virgin, the Apostles, and a few others; but the former are far more numerous, and therefore of them it is, many are called. The Arabic version renders How many are called, &c., as if the words were an exclamation of Christ moved with wonder and pity at the multitude of the called and the fewness of the elect, and consequently at the multitude of the damned. Here is brought to conclusion the narration of the event of the third year of Christ's ministry; for a short time after this He raised Lazarus, which event took place in March, after which in the same month and year He was crucified.
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Verse 17. And Jesus going up, &c. This was the last journey of Christ to Jerusalem. From S. John xi. 54., &c., it is clear that after raising Lazarus He had departed to the city of Ephraim, to escape the hatred of the Pharisees, and now from that city on the approach of that Passover, when He was put to death by the Jews, He went up to Jerusalem according to the law. And truly He went up that He might accept, and, as it were, eagerly seize the cross and death appointed for Him in Jerusalem, and prepared by the decree of the Father for the redemption of the world.
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Verse 18. We go up. That is, because Jerusalem, and especially the temple were on Mount Sion. Again, we go up, in order to submit to the Cross, according to that saying, "I, if I be lifted up from the earth, &c." Again He says " we go up " to mark this stedfast purpose, as S. Chrysostom paraphrases, "Ye see how I go of My free will to death; when then ye shall see Me hung upon the Cross, think not that I am no more than man: for though to be able to die is human, yet to be willing to die is more than human." Lastly, we go up, as if to our triumph on the citadel of Jerusalem and Calvary; for on the cross Christ triumphed over death, sin, the devil and hell; as the Apostle teaches, Col 2:15.
The Son of Man is betrayed, &c. "For," says Rabanus, "Judas betrayed the Lord to the Jews, and they delivered Him to the Gentiles, i.e., to Pilate and the Romans. To this end the Lord refused prosperity in this world, but chose rather to suffer affliction, that He might shew us who have fallen by delights through what bitterness we must needs return; whence it follows to mock, and to scourge, and to crucify." "The whole salvation of men," says S. Chrysostom, "rests on the death of Christ; wherefore there is nothing for which we are more bound to render thanks to God than for His death. He imparted the mystery of His death to His Apostles in secret, because the more precious treasure is ever committed to the more worthy vessels." And again, "when sorrow comes at a time we are looking for it, it is found lighter than it would have been had it come upon us suddenly." To mock, and to scourge, and to crucify. These were the three principal parts of the passion of Christ.
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And the third day He shall rise again. This is the honey of the resurrection in which is hidden the gall of the passion. Whence S. Augustine (De Civ. l. 18) says "In His passion He shews us how we ought to suffer for the truth; in His resurrection we ought to hope in the Trinity, whence He says 'and on the third day He shall rise again. '" And S. Chrysostom "This was said, that when they should see the sufferings, they should look for the resurrection." And S. Augustine adds the reason "For one death, that namely of the Saviour according to the body, was to us a salvation from two deaths, both of soul and body; and this one resurrection gained for us two resurrections." Morally, Christ often repeats the mention of His passion, that He might commend His love to them, and they might love Him in return, and repay love for love, blood for blood, death for death. For the Cross of Christ is the furnace and fire of love. Wherefore S. Bernard (De Quad. Deb.) says "Thou owest to Jesus Christ thy whole life, because He laid down His life for thine, and endured bitter torments that thou mightest not endure eternal torments;" and in conclusion he says, "When therefore I have given Him all that I am, and all that I can, is it not like only a drop compared to a river, or a grain of sand to a heap?" And again he says (Tract. de dilig. Deo) "If I owe my whole self in return for my creation, what can I add now for my re-creation, and for my re-creation in such a manner? For it was more easy to create me than to re-create me. For He who created me at once and with a word only, in re-creating me spoke many words, and performed wonderful acts, and endured afflictions, and not only afflictions, but indignities: in His first work He gave me to myself, in His second He gave Himself to me; and when He gave Himself He restored me to myself. For my creation and for my re-creation I owe myself for myself, and that doubly. What shall I give to God for Himself? for even if I could repay myself 2 thousand times over, what am I compared with God?" For the sake of Christ therefore we should not refuse to endure reproaches, crosses and flames; for to Him belongs our life and all that we are, for He Himself bought and redeemed us not with gold, but with the Divine price of His own blood. S. Leo (Serm. 8, de Pass.) says, "Thy cross, O Christ, is the fountain of all blessings, by which is given to them that believe strength out of weakness, glory out of reproach, life out of death."
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Then came to Him the mother, &c. Then, when they had heard from Christ that His death was at hand, and after death His Resurrection, after which they expected the glorious kingdom of Christ; wherefore they lose no time in making a request that they may themselves obtain the chief place in it above the other Apostles.
The mother of Zebedee's children. By name Salome. See S. Mar 15:40., S. Mat 27:56. S. Mark says that the petition came not from the mother but from the sons. The petition of the mother proceeded from the petition of the sons, so that the sons spoke by the mouth of their mother. A certain thing; saying, as S. Mark has it, we would that Thou shouldst do for us whatsoever we shall desire, for they feared that if they expressed their desire for the first place Christ would at once refuse it. They wish therefore to bind Christ by a general petition, which if He granted He would be unable to refuse the particular petition. This is the manner of women. In the same way Bathsheba introduced her petition to Solomon to give Abishag to Adonijah in marriage, 1Ki 2:21, Solomon consented; but afterwards when she made her request known he refused, saying, Ask for him the kingdom.
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Verse 21. And He said unto her, &c. Christ wisely refuses the general petition, and would have her express it particularly, lest she should be asking for something foolish and unworthy, which He foresaw she would do, in order that He might teach us to do like He did.
She said to Him, &c. S. Chrysostom says, "They wished, since they had heard that the disciples should sit upon twelve thrones, to obtain the primacy of that seat, and they knew that they would be preferred before the rest with the exception of Peter; but fearing that Peter was preferred before them, they dared to say, 'Grant that one of us may sit on Thy right hand and the other on Thy left.'" We may learn from this how bold and blind and insatiable ambition is to which she incited these two Apostles, because they had seen that in the Transfiguration which was the beginning of Christ's kingdom they were preferred by Christ to the other Apostles. But the mother is to be excused because she makes her request of Christ, her kinsman according to the flesh, for her sons whom she loved, even more than herself. So S. Jerome says, "The mother asks this from womanly error, and affectionate piety, not knowing what she was asking." In the same way or manner S. Chrysostom excuses her sons. "Let not any one," he says, "be disturbed at our saying that the Apostles were so imperfect, for the mystery of the Cross had not yet been consummated; the grace of the Spirit had not yet been infused into their hearts. Wherefore if you wish to learn what their virtues were, consider what they were after the Spirit had been given, and you will see that all restlessness of mind was removed from them. For this reason only their imperfection is made known that you may perceive clearly what they were suddenly made by grace."
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Ye know not what ye ask. Because ye know not, in the first place, of what sort My kingdom is namely, a spiritual and heavenly one, not a carnal and an earthly one. Secondly, because ye are asking for the triumph before the victory; "for the kingdom of Heaven suffereth violence, and the violent take it by force." Thirdly, because you suppose that this kingdom is given by right of blood to those who seek it, whereas it is given only to those who deserve and strive. Let bishops and princes, then, follow this example of Christ, and make answer to their friends, their sons, and to importunate women, when they ask them for prebends, dignities, and appointments for which they are unfitted, "Ye know not what ye ask." My prebends and appointments are not mine to give as I please, and because I so choose, to my relations and servants; I am a steward, not an owner; God will require an exact account of my stewardship. For great is the injury to Christ and His Church, and it is the cause of many evils, if appointments and benefices are given on account of relationship and friendship, to unworthy persons.
Ye know not what ye ask. First, because ye think that My kingdom is an earthly one, and one of outward show, like that of David and Solomon; whereas it is spiritual and heavenly. So S. Chrysostom says: "He says this to show that they were seeking nothing spiritual." Secondly, because they were asking for what had already been promised namely, to sit with Christ, and with Him to judge the twelve tribes of Israel. So S. Hilary: "They know not what they ask, because there was no doubt about the glory of the Apostles, for His former discourse had made it clear to them that they should judge the world." But among these thrones they seemed to have asked for the first, and the next to Christ, though they had not yet been specially promised by Christ to them. Thirdly, because they were asking for what exceeded the measure of their gifts and merits. Bede says: "They know not what they ask when they ask for a throne of glory which they had not yet merited." For the first thrones in Heaven belong to those who are of greater yea, of the greatest-merit. Fourthly, because they were asking at an unsuitable time, when the Passion of Christ was at hand. As S. Chrysostom says: "Ye speak of honour, but I speak of labours and toil; for this is no time for rewards, but rather for slaughter, battles, and perils." Fifthly, because they were asking for what was contrary to their vocation; for they were called to follow Christ in His poverty and cross, not to strive after honours. Sixthly, because they ought to have sought for the labours of the cross, by which they might merit honours. Seventhly, because they asked to sit on the left hand as well as on the right. For those condemned in the judgment will stand on Christ's left hand; which is, says S. Chrysostom, as it were to say, "I have called you to My right hand, and you wilfully are hastening from My right hand to My left." But this is a mystical meaning; the most suitable meanings are the first, the third, and the sixth. Are ye able, &c. Through the Cross and Passion the way lies for Me to My kingdom, therefore the same way might be trodden by you if you desire it. S. Bernard says, that "Christ like a good and wise physician first drank the draught Himself which He was preparing for His own, i.e., He underwent His Passion and Death, and so He became immortal and impassible; thus teaching His own how they might confidently drink the draught which produces soundness and life." S. Chrysostom and Theophylact say that Christ called His Passion a cup, because He so willingly endured, and, as it were, drained it, as a thirsty man would a cup of wine. In Scripture, and among profane writers, the cup signifies the lot, whether good or evil, which God appoints, and as it were administers to each man. S. Cyprian, understanding martyrdom by the cup, says, "A fiercer conflict is now at hand (for God had revealed to him that the Valerian persecution was coming), for which the soldiers of Christ ought to prepare themselves with firm courage, considering that for that very reason they daily drink the cup of the blood of Christ, so that they may also themselves be able to shed their blood for the sake of Christ." For at that time they used to communicate daily, and that under both kinds, bread and wine. S. Chrysostom remarks how "Christ encourages and draws them on by the way in which He puts the question. For He did not say, can ye shed your blood, but can ye drink the cup ? Then, drawing them on, He says, which I shall drink of, so that by sharing with Him in His labours they may be rendered more ready to undergo the same." Christ also calls His Passion a baptism, because in it He was wholly immersed and plunged, i.e., He died. They say, We are able. John and James seem to have understood the meaning of the cup; and yet as they had shown their ambition in asking for the primacy, so they rashly answer, that they can drink the cup, whereas, in truth, they could not yet do so; but afterwards they were able, through the grace of Christ given by the Holy Ghost on the Day of Pentecost.
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Verse 23. And He saith to them, &c. Christ here foretells the martyrdom of James and John. For S. James, preaching Christ more fervently than the other Apostles, first suffered martyrdom for Him, being slain by Herod with the sword. S. John also drank of this cup when he was plunged by Domitian, at Rome, before the Latin Gate, into a cauldron of boiling oil, and came forth renewed in strength; so that by a new miracle he was a martyr by living rather by dying. Again, not only Prochorus, S. John's disciple, in his Life of S. John (the truth of which is rightly suspected by Baronius), but also S. Isidore declares that S. John really drank the cup of poison, but that he also drank it without harm; whence also he is generally represented in pictures holding a cup. And, lastly, we may say that the whole life of S. John was a continual martyrdom, for he lived a very long time after all the Apostles, to the year of our Lord 101; and this long absence from Christ, his beloved after Whom he was continually longing was a lengthened martyrdom to him, as it was also to the Blessed Virgin, to whom he had been given as a son by Christ on the Cross. Again, S. John underwent a special martyrdom while he stood with the Blessed Virgin by the Cross on Mount Calvary, and beheld Christ his Life, Whom he loved more than his own life suffering the bitter pains of the Cross for three hours.
But to sit on my right hand, &c. The Arians thought that it is here said that it was not in the power of Christ to give this, but of the Father, and consequently, that Christ was not equal (Greek, όμοούσιος) to the Father; but they are in error. For Christ is here putting an antithesis, not between Himself and the Father, but between James and John (who were ambitiously seeking the first place in His kingdom) and those to whom it of right belonged. The point of the argument lies in the word you, which is read in the Vulgate, though not in the Greek and other versions. Whence Remigius says: "It is not Mine to give to you i.e., to proud men, such as you are, but to the humble." Again: It is not Mine to give to you as My kinsmen according to the flesh; for it is given not to the person, but to the life (as S. Jerome says), not from favour, but according to merit. Mark, that Christ does not grant what these two ask for, that the rest of the Apostles may not be provoked through being excluded; nor does He refuse it, so as to make these two sad. So S. Jerome. "He said not, 'Ye shall not sit there,' that He might not discourage the two brethren; neither did He say, 'Ye shall sit there,' that He might not stir the others to anger;" but by holding up the prize before all, He might encourage all to strive for Him. So a just king, presiding over a contest instituted by him, if his kinsmen and friends should come to him and say, "Give us the prize," justly makes answer " It is not mine to give the prize to you, but to those for whom it is prepared and decreed, namely, to those who strive in the contest and gain the mastery." Again it is clear from S. Luk 22:29-30, that this kingdom is Christ's to bestow. I appoint unto you a kingdom as My Father hath appointed unto Me, that ye may eat and drink at My table in My kingdom, and sit on thrones judging the Twelve tribes of Israel. Christ, however, says here that it belongs rather to the Father, both because as man He was always subject to the Father, and also that by giving them a proper reason He might send them away from Himself and refer them to the Father, so that they might humble themselves before Him; and be prevented by shame from asking for it; and also lastly because as wisdom and works of wisdom are proper to the Son and works of goodness to the Holy Spirit, so works of power and providence, to which it belongs to predestinate men to the kingdom, are proper to the Father.
But to those for whom it is prepared of My Father. The interpretation of Euthymius is narrow, who explains those as being Peter and Paul. Narrower still is the interpretation of Hilary who says that Moses and Elias are meant; for he thinks that the Transfiguration is alluded to in which Moses and Elias saw the glory of Christ in His kingdom and shared in it. Narrowest of all is the interpretation of S. Chrysostom, who says that the place on the right hand and on the left will be given to none; because no one, he says, can be exalted to the right hand of Christ, since He alone sits at the right hand of the Father. But these interpretations are too narrow, for Christ speaks generally of all the elect. Wherefore the highest places in the kingdom of Heaven are prepared by God for those who after striving most earnestly gain the victory. Wherefore by the right and left hand are to be understood pre-eminence in the kingdom, which will be granted to those who are first in humility, charity, patience, and zeal in preaching the Gospel. The Abbot Athanasius, we read, was caught up into Heaven and heard the choirs of the blessed singing the praises of God, and when he would join their company he heard a voice which said to him "no one enters here who has lived carelessly, go thy way, strive diligently, and despise the vanities of the world." It is also related of the holy Furseus (Bede, Hist. Ang. lib. 3, cap. 19) that he was caught up to Heaven and heard the angels and saints singing: "They shall go from strength to strength: unto the God of gods shall they appear in Sion." Let us advance therefore from strength to strength, and we shall ascend from glory to glory, from angels to Cherubim and Seraphim, from the lowest to the highest throne in Heaven.
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And when the ten heard it, &c. You will ask how it was that the other Apostles heard the request of the two brethren. The most probable opinion is that of Francis Lucas, who says that Salome and her sons spoke privately with Christ, but that He answered so that the rest should hear what He said and understand from His answer what the two had asked for. For He knew that they were all suffering from the same disease of ambition, and He wished to heal them all. Also since they were infected with the same desire, they detected the desire of the others: for every one measures others by himself, and imagines that they have the same desires and ambition as himself The ten were not so much displeased at the ambition of James and John as troubled with the fear that they would be placed after them; for they too desired the first place; so dogs, though at other times friendly, are angry and snarl at each other when they are gnawing the same bone. Ambition indeed begets envy, and envy begets anger in him who desires the same honour lest it be taken from him by another. S. Basil, in his homily against envy, mentions an effectual remedy against this vice, "not to set a high value on anything belonging to this world, such as wealth or glory; for he who has succeeded in subjecting all worldly things to his reason, and has devoted himself to the pursuit of the true beauty and honour, will be very far from esteeming any one happy, or to be envied on account of any worldly advantages; and he who is of such a spirit as never to admire anything belonging to this life will never be under the dominion of envy."
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Ye know that the princes of the Gentiles, &c. Christ here does not find fault with the civil or ecclesiastical power which is exercised by princes and bishops, as the Anabaptists maintain; for this is needful in every commonwealth for good government. A tyrant does not care for the interests of those under him, but consults only his own advantage and honour. Whereas true princes seek the good of their subjects, and are the servants rather than the lords of the commonwealth, as Aristotle says.
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And they that are great, &c. That is, they rule imperiously, and exercise an irresponsible power over those subject to them. It shall not be so among you, &c. The Vulgate reads in verse 27, will be your servant, and with it agree the Syriac, Egyptian, and Æthiopic versions. In these words Christ teaches not so much the way and means by which a man may obtain the primacy in the Church as how one who is a primate ought to behave himself in the Church, namely as the least of all; and by setting before them this rule of humility He deters the Apostles from ambitiously seeking the chief place. It is plain that this is the meaning because this verse is in antithesis with the preceding: for He contrasts His own gentle, benignant and wholesome rule with the imperious and tyrannical authority that is exercised over the Gentiles. S. Gregory (Pastor. part 2, c. 6), teaches how a prelate ought to unite authority with gentleness, and act with authority against the refractory and with gentleness towards the obedient, "Let a ruler," he says, "be a companion in humility to those who do well, but let him be firmly opposed with a righteous zeal against the faults of delinquents." At the same time Christ shows in these words by what way we ought to advance towards the highest place in Heaven, namely, by the way of humility. And for this reason the Pope prefers this title, Servant of the servants of Christ. This is what S. Peter, the Vicar of Christ taught the pastors of the Church, "Feed the flock of God, which is among you, &c. (1 Epist. v. 2.) Likewise on account of this saying of Christ, S. Francis wished the prelates of his Order to be called ministers and brothers minor (minorite friars), both that he might employ the very words of the Gospel, which he had promised to observe, and that his disciples might learn by their very name that they had come to the school of Christ to learn humility. For Christ, the Teacher of humility, that He might give His disciples a perfect rule of humility said, "Whosoever will be chief among you let him be your minister, &c." Even as the Son of Man, &c. S. Francis Xavier furnished a rare example of this humility of Christ, and recalled it to this age when it had, as it were, gone out of fashion. For when he was appointed by the Pope Apostolic Legate of India, he would have no servant, although the Viceroy of the King of Portugal offered him several, and urged him to accept them; but he ministered to all, both in bodily and spiritual services. He used himself to hear the confessions of the sick, and comfort the sorrowful; he used to administer medicines to the sick, and cleanse their bodies and wash their bandages, and catechise the ignorant and children; and besides he used to attend to and feed the horses of his companions. and when some one said that these things were unworthy of an Apostolic Legate, he answered that there was nothing more worthy than Christian charity and humility which became all things to all men that it may gain all: which Christ through His whole life continually enjoined by word and deed. So that by this conduct he did not lose, but increased his authority. Moreover Christ himself while on earth had not even one servant, but made himself the servant of all. S Chrysostom (Hom. 40, the Epis. to the Cors.) says, "Listen to Paul; these hands, he says, have ministered to my necessities and to them that were with me. That teacher of the world, and man worthy of heaven, scrupled not to serve innumerable mortals; while you think it a disgrace unless you have your herds of servants in your train: not seeing that this is a great disgrace to you. God gave us hands and feet that we might do without servants. What is the use of crowds of servants?" A ransom for many. Not as if Christ died only for the predestinated, as the heretics formerly called Predestinarians, and Calvin, in recent times, maintained: for that Christ suffered and died for all men S. Paul clearly teaches (2Co 5:14. and S. John 1Jn 2:2). The words for most are put for all, Euthymius says, because these all were not few but many. So many is taken for all in this chapter v. 16 (Mat 20:16), and chapter Mat 26:28, and Rom 5:19, and elsewhere. Or for many; because although Christ died for all, and obtained for all and bestowed upon all means sufficient for salvation, yet the fruit of His death, and salvation in its completeness falls to the share of the just only and those who persevere until death in righteousness. So S. Jerome, Maldonatus and others.
And as they departedfrom Jericho. Christ was going from the city of Ephrem, through Jericho which lay between, to Jerusalem to the death of the Cross. Jericho was distant from Jerusalem one hundred and fifty stadia, and from Ephem on the Jordan sixty stadia, according to Josephus. The journey to Jericho is easy and along a plain, but from Jericho to Jerusalem it is mountainous, steep and difficult. Jericho in Hebrew is derived from ירח, the moon, because it is of the form of the moon, or from ריח, odour or scent, because the balsam, a plant of very sweet odour, grows there. Symbolically. Rabanus says that Jericho, which is interpreted "the moon," denotes the infirmity of our changefulness and mortality, and therefore these blind men were found there. Again S. Gregory (Hom. 12, in Evangel.) says, "Jericho is interpreted 'the moon,' and the moon in Scripture is put for the infirmity of the flesh. While therefore our Creator is drawing nigh to Jericho, the blind man is returning to the light; because while Divinity takes upon itself the infirmity of our flesh, the human race regained the light which it had lost." Mystically. Origen says, "By Jericho is understood the world into which Christ descended. Those who are in Jericho know not how to escape from the wisdom of the world, unless they see not Jesus only coming out of Jericho, but His disciples. This when they saw, great multitudes despised the world and all worldly things, that under the guidance of Christ they might go up to the Heavenly Jerusalem."
20:30
Behold two blind men, &c. This is the same history that S. Mark relates (Mar 10:46); he mentions only one blind man, Bartimæus. S. Augustine (lib. 2 de cons. Evang. ch. 65) says that there were two blind men, one of whom was very well known in that city; "for Bartimæus, the son of Timæus," he says, "had sunk from great wealth, and was now sitting, not only as blind, but as a beggar. For this reason then Mark chose to mention him alone, because the restoration of his sight procured fame to this miracle in proportion to the notoriety of the fact of his blindness." Moreover, S. Augustine, Jansen, and others, are of opinion that this blind man was not the same as the one of whom S. Luke speaks, Luk 28:35, because S. Luke says that he was healed as they drew near to Jericho, while this one was healed as they came out. But since S. Luke's narrative agrees in all points with that of S. Matthew and S. Mark, we must suppose that it was one and the same blind man whose prayer to Christ for the restoration of his sight was not heard on account of the crowd, and Christ made as though He heard him not, that he might quicken his faith and hope, and then on the following day he repeated his prayer as Christ went out and obtained it. So S. Ambrose, Maldonatus, and others explain it. Allegorically. Origen and S. Ambrose say that the two blind men were Judah and Israel, who before the coming of Christ were blind because they saw not the true Word which was contained in the law and the prophets. But Rabanus, with S. Augustine, says that they were the Jews and the Gentiles, for they were both ignorant of the way of salvation. But S. Chrysostom understands them of the Gentiles only, who are descended partly from Ham and partly from Japhet. Tropologically, by the two blind men we may understand the two-fold blindness of the affections and of the understanding.
Have mercy on us, &c. That is, "O Messiah, of whom the prophets foretold that He should be born of David: it is a mark of the Messiah to have mercy on the miserable, and to give sight to the blind (Isa 35:5). We believe that Thou art the Messiah; therefore give us sight that all may know that Thou art the Messiah, and may believe and worship Thee."
20:31
The multitude rebuked, &c. That they being mean men should not disturb Christ, who perhaps was teaching; or delay Him on this journey. So Euthymius. Mystically: S. Gregory (Hom. 2, in Evang.) understands by the multitude the crowds of carnal desires, which before Jesus comes to our heart, by their temptations dissipate our meditation, and drown the voice of the heart in prayer.
But they cried the more, &c. Because there was need of a louder cry that they might be heard by Christ above the noise of the crowd. Morally. S. Augustine (de Verb. Dom. Ser. 18), explains it thus, "Every Christian who has begun to live well, and to despise the world, at the commencement of his new life has to endure the censures of cold Christians, but if he perseveres, those who at first hindered him will soon comply." The fear of man then must be overcome by one who wishes to serve God. The first virtue of a Christian, as S. Jerome says, is to despise and to be despised. S. Hilary says, "Faith, when it is called, is the more inflamed, and so in the midst of dangers it is secure, and in the midst of security, it is endangered."
20:32
And Jesus stood still, &c. S. Jerome says, "Jesus stood still because they being blind could not see their way: about Jericho there were many pits, crags, and steep places, therefore the Lord stands still that they might come to Him." S. Gregory (Hom. 2, in Evang.) interprets symbolically, "to pass by is the property of the human nature, to stand still of the Divine. The Lord as He passed by heard the cry of the blind man, but when He restored his sight He stood still. Anagogically., S. Augustine (Lib. 1. quæst. Evang. c. 8), "Faith in His temporal Incarnation prepares us for the understanding of things eternal; for things temporal pass by, but things eternal stand still."
And called them. S. Jerome says. "He commands that they be called, that the multitude may not hinder them; and He asks what they would, that by their answer their necessity may be made clear, and His power be known in their healing."
What will ye ? He was not ignorant of their desire, but though He knew it, He wills to hear their confession of it.
20:33
They say unto Him, &c. Nothing is naturally so much desired by man as to see; so that to see seems like life, and not to see like death and continual sorrow. S. Augustine, writing on these words, says: "The whole object of life is the healing of the eyes of the heart so that we may behold. To this end the sacred mysteries are celebrated, the Word of God is preached, the moral exhortations of the Church are made that is, those which pertain to the correction of morals, and to the renunciation of this world; not in word only, but by a change of life. To this end the Divine Scriptures direct their aim, that our inward eye may be purged from that thing whatever it is which hinders us from beholding God." Let the man, then, who is blinded by sin and concupiscence say, Grant me, O Lord, to see the baseness of sin, the vileness of concupiscence, the worthlessness of pleasure, the fierceness of hell-fire; the beauty of virtue, the blessedness of Paradise, the eternity of glory; so that I may despise all concupiscence, and aim at the practice of virtue.
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So Jesus had compassion on them. S. Jerome says: "Jesus considering their ready will, rewards it by fully granting their desire. Whence He says in another place, Whatsoever ye shall ask in prayer, believing, ye shall receive."
And they followed Him. "These blind men," S. Chrysostom says, "as before this bounty they were persevering, so after receiving it they were not ungrateful." for, when healed, they offered a good service to Christ in following Him. For this is what God requires of thee "to walk circumspectly (Vulg., sollicitum) with thy God."
20:1
Supra dominus egit de perventione ad regnum per viam communis salutis, et per viam perfectionis; et quia quidam credunt indebite pervenire, ideo repelluntur. Et primo illi qui intendunt venire propter temporis antiquitatem; secundo qui propter carnis originem. Secunda ibi et ascendens Iesus Ierosolymam et cetera. Primum ergo proponitur sub parabola patrisfamilias et conductorum. Primo ponit parabolam; secundo concludit id ad quod prodest parabola, ibi sic erunt novissimi primi, et primi novissimi. Parabola duas habet partes. Primo agit de conductione; secundo de remuneratione. Secunda ibi cum sero autem factum esset et cetera. Circa primum ponuntur quatuor conductiones, quae sunt invitationes operariorum ad operandum. Secunda ibi et egressus circa horam tertiam et cetera. Tertia ibi iterum autem exiit circa horam sextam et cetera. Quarta ibi circa undecimam vero exiit. Circa primum tria tangit. Primo tangitur conducens; secundo ponuntur conducti; tertio modus conducendi. Secunda ibi qui exiit primo mane conducere operarios. Tertia ibi conventione autem facta et cetera. Iste paterfamilias Deus est, cuius familia est totus orbis, sed specialiter creatura rationalis: et dicitur paterfamilias ex similitudine gubernationis; Sap. XIV, 3: tu autem, pater, gubernas omnia sapientia. Qui exiit primo mane conducere operarios in vineam suam. Hic agit de conductis. Primo quaeritur quae sit vinea, qui operarii, quare conducti. Quid sit vinea ista. Secundum Chrysostomum iustitia est, et quot virtutes producit, tot palmites emittit; Cant. VIII, 12: vinea mea coram me est. Gregorius: per vinea significatur sancta Ecclesia. Is. V, 7: vinea domini exercituum domus Israel est. Et diversi palmites. Operarii vero sunt qui ab Adam descenderunt, unde omnes homines; Gen. II, v. 15: posuit dominus Adam in Paradiso ut operaretur et custodiret illum. Debet enim unusquisque operari iustitiam, et excolere eam, et habere curam de proximo; Eccli. cap. XVII, 12: Deus mandavit unicuique de proximo suo. Similiter praelati sunt operarii; Is. LXI, 3: et vocabuntur in ea fortes iustitiae, plantatio domini ad glorificandum. Dicuntur autem conducti, qui pro merito operari debent, et quasi mercenarii; Iob VII, 1: militia est vita hominis super terram, et sicut mercenarii dies eius. Sicut enim mercenarius non statim accipit mercedem, sed expectat, sic nos in vita ista. Sed ad hoc quod sit bonus mercenarius, oportet quod laboret ad commodum domini sui: sic si laboremus in vinea Ecclesiae, totum referre ad Deum debemus. Unde I Cor. X, 31: omnia ad gloriam domini facite. Item primo excolit, et post comedit: et sic oportet quod primo excolamus et praeparemus aliorum salutem, post temporalia quaeramus; Sup. cap. VI, 33: primum quaerite regnum Dei, et omnia haec adiicientur vobis; Lc. XVII, 8: praecinge te, et ministra mihi, donec manducem et bibam, et post haec tu manducabis et bibes. Item tertio requiritur quod tota die occupetur in labore: sic cultor vineae domini modicum tempus expendat in his quae ad ipsum pertinent, sed necessarium est quod expendamus totum tempus in servitio Dei; I ad Cor. XV, 58: abundantes in opere domini semper. Item verecundatur apparere coram domino nisi bene fecerit, sic etiam non debet hic apparere coram domino nisi cum opere bono; Exod. XXIII et XXXIV, 20: non apparebis coram me vacuus. Sed videamus quid sit mane. Totum tempus huius saeculi est unus dies; Ps. LXXXIX, 4: mille anni tamquam dies hesterna quae praeteriit. Diversae horae sunt diversae aetates. Prima ab Adam usque ad Noe, et in illo tempore monuit dominus et per nuntios et per apparitiones, ire in vineam iustitiae. Vel potest dici quod tota vita hominis est unus dies. Mane huius diei est pueritia. Pueritia enim virens est sicut herba; unde aliqui vocantur a pueritia, sicut vocati sunt a pueritia Ieremias, Daniel et Ioannes Baptista. Ideo dicit qui exiit primo mane et cetera.
20:2
Consequenter determinatur de modo conductionis, unde dicit conventione autem facta cum operariis ex denario diurno. Per denarium istum significatur vita aeterna, quia denarius ille valebat decem denarios usuales. Item habebat impressam similitudinem regis. Unde quod significatur per istum denarium, consistit in observatione Decalogi; supra cap. XIX, 17: si vis ad vitam ingredi, serva mandata. Item habet similitudinem Dei; I Io. cap. III, 2: cum apparuerit, similes ei erimus.
20:3
Consequenter agit de secunda conductione et egressus circa horam tertiam et cetera. Si accipiamus diem unum totum saeculum, sicut prima hora significat tempus ab Adam usque ad Noe, sic secunda a Noe usque ad Abraham. Antequam promissiones factae sint de Christo, tunc per Angelos monuit multos, et habuit multos etiam qui monebant alios. Sed si vitam unius hominis, hora tertia est adolescentia, qui sicut hora tertia diei sol incipit calescere, sic in adolescentia incipit irradiare sol intelligentiae. Item incipit tunc calere; Iac. I, 11: exortus est cum ardore. Et istos invenit in foro et otiosos. Istud forum, est vita praesens. Forum autem dicitur locus in quo litigatur; forum dicitur, in quo venditur et emitur, et significat vitam praesentem, quae litigiis plena est, emptione et venditione; I Io. cap. V, 19: mundus totus in maligno positus est. Et isti otiosi erant, quia iam partem vitae suae amiserant: dicuntur enim otiosi non solum qui male faciunt, sed etiam qui bonum non agunt. Et sicut otiosi non consequuntur finem, sic nec isti. Finis hominis est vita aeterna; qui ergo operatur eo modo quo debet, habebit eam, si otiosus non fuerit; Eccli. cap. XXXIII, 29: multa mala docuit otiositas.
20:4
Et dicit eis: ite et vos in vineam meam. Quia Deus secundum iustitiam retribuit; I Reg. XXVI, 23: Deus retribuet secundum iustitiam. Cum istis non convenit de denario. Quare cum primis, et non cum istis? Ratio est secundum quod refertur ad aetatem saeculi. Quia Adam peccaturus erat, ideo posset excusari si non scivisset suam remunerationem; sed scivit, quia gustavit. Item ei, qui meliores habet sensus suos, magis innotescit veritas. Cum ergo sensus meliores Adam habuerit, verius ei innotuit. Sed cum aliis non convenit, quia semper plus quam promittat solvit. Is. LXIV, 4 et I Cor. II, 9: oculus non vidit absque te, quae praeparasti diligentibus te. Item primi conducti fuerunt ad totam diem. Ergo totam mercedem debent habere; ideo promittitur eis denarius diurnus, qui erit plena merces. Sed aliter non dat totam Deo; ideo non convenit cum eo, quia poterat esse quod ferventius operabitur, et sic magis retribuetur; vel ita negligenter, quod non merebitur. Ideo dicit et quod iustum fuerit dabo vobis, quia si recuperent tempus amissum, habebunt mercedem plenam; I ad Cor. III, 13: uniuscuiusque opus manifestum erit, dies domini declarabit. Item primos invitavit ad eundum, sed isti spontanee iverunt; quia in pueris non est discretio, ideo si faciant aliquod bonum, plus videtur esse a spiritu sancto, quam a discretione; sed in adolescentia homo movetur proprio consilio. Item de primis dicitur quod misit eos; de istis quod spontanee iverunt.
20:5
Iterum autem exiit circa horam sextam et nonam. Secundum quod dies dicitur saeculum, sic hora sexta fuit ab Abraham usque ad David, et nona a David usque ad Christum. Sed quare coniungit duas horas? Quia tunc fuit populus distinctus, scilicet Iudaicus et gentilis. Unde potest dici quod hora sexta est iuventus, quia sicut in medio die est sol in sui perfectione, sic homo in iuventute. Nona autem hora est senectus: et coniungit istas duas, quia idem est modus vivendi in utraque. Circa vero undecimam horam exiit. Ponitur quarta conductio: et tria facit. Primo reprehendit; secundo excusat; tertio invitantur. Secunda ibi dicunt ei: quia nemo nos conduxit. Tertia ibi ite et vos in vineam meam.
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Dicit ergo circa undecimam vero horam exiit. Nona hora est tempus Christi. Unde I Io. II, 18 dicitur: filioli, novissima hora est. Et ad Hebr. I, 1: olim loquens Deus patribus in prophetis, novissime diebus istis locutus est nobis in filio. Is. LII, v. 6: ecce ego qui loquebar, adsum. Vel potest dici senium, sive decrepita aetas, quia quidam in peccato perdurant usque ad aetatem decrepitam. Ps. LXXXIX, 6: vespere decidat, induret et arescat. Et invenit alios stantes. Alios invenit in foro, istos non. Ratio est, secundum philosophum, quia differentia est inter adolescentes et senes, quia adolescentes toti sunt in spe, senes non in spe, sed in memoriis. Unde illi in foro inveniuntur primi quasi volentes acquirere; isti autem inveniuntur stantes, quasi non volentes acquirere, sed acquisitum observare. Item vidit primos, et non increpavit; istos autem vidit, et increpavit, quia primo adhuc infirmi sunt, et dominantur passiones in eis, ideo excusandi sunt, quod non expendunt tempus in servitio Dei: sed senes abundant sensibus, ideo ipsos increpat, quid hic statis tota die otiosi? Prov. XII, 11: qui sectatur otium, stultissimus est; et XXVIII, 19: qui sectatur otium, implebitur egestate.
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Sequitur eorum excusatio dicunt ei: quia nemo nos conduxit. Si referamus ad statum saeculi, sic isti significant gentilem populum, qui non serviunt Deo, sed idolis. Sed excusantur, quia prophetas non habuerunt sicut Iudaei; unde Ps. CXLVII, 20: non fecit taliter omni nationi, et iudicia sua non manifestavit eis. Vel secundum quod refertur ad aetatem hominis, significatur quod quibusdam non datur occasio revertendi ad Deum usque ad senium. Et ratio est, quia omnia tempus habent. Vel potest contingere ex dispensatione divina, quia diligentibus Deum omnia cooperantur in bonum, Rom. VIII, 28. Unde novit dominus quod si ante vocasset eos, non stetissent. Tunc ergo conducuntur, quando consentiunt, et efficaciter magis resurgunt; unde dicit ite et vos in vineam meam. Unde licet sint decrepiti, vult tamen omnes salvos fieri, I ad Tim. II, 4. Item primis praemium promisit, istis non, quia illis debebatur, quia mane servierunt ei; istis autem debetur ex sola misericordia. Sap. IV, 13: consummatus in brevi complevit tempora multa. Cum sero factum esset et cetera. Hic agit de remuneratione. Et ponitur primo remuneratio; secundo murmuratio; tertio responsio. Circa primum duo facit. Primo ponitur tempus; secundo persona committens; tertio persona cui committitur. Tempus ponitur cum sero factum esset et cetera. Et potest intelligi vel de fine aetatis, vel de fine saeculi. Ps. XXIX, 6: ad vesperum demorabitur fletus, quia deficit lux mundi. Et dicitur sero, quia in mundo isto fiet iudicium. Dixit dominus vineae procuratori suo. Dominus est tota Trinitas. Dixit procuratori, idest Christo. Et datur ei potestas resuscitandi, potestas iudicandi, et tangitur ordo iudicii. Tangitur potestas voca operarios, idest mortuos resuscita; Io. V, 28: omnes qui in monumentis sunt, audient vocem filii Dei. Potestas iudicandi redde illis mercedem, idest sis iudex; unde dat potestatem iudicandi; Io. V, 27: dedit ei iudicium facere, quia filius hominis est.
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Consequenter tangitur ordo incipiens a novissimis usque ad primos. Et hoc potest retorqueri ad aetatem saeculi. Incipiens a novissimis, scilicet ab his qui sacramentis imbuti sunt. Unde maior gratia eis data est, quam primis; Ephes. III, 5: aliis generationibus non est agnitum, sicut nunc revelatum est sanctis apostolis eius. Unde abundantius collata fuit eis, licet aliqua persona in veteri testamento habuerit quoad aliquid maiorem gratiam; Io. VII, 39: nondum erat spiritus datus, quia Iesus nondum erat glorificatus, non quia non datus fuerit spiritus sanctus, sed quia tunc abundantius. Vel potest retorqueri ad aetatem hominis, quia qui in decrepita sunt aetate, citius moriuntur, et citius remunerantur. Vel potest esse quod ex fervore recuperent rem prius amissam, ut legitur de latrone. Quantum ad utrumque dicit Chrysostomus, quod illud homo facit liberalius quod facit ex misericordia, quam quod alio modo; ideo designatur quaedam gratificatio et gaudium; Lc. XV, 10: gaudium est in caelo super uno peccatore poenitentiam agente.
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Deinde sequitur executio cum venissent qui circa undecimam horam venerunt, vel Christiani, vel homines in decrepita aetate receperunt singulos denarios. Apostolus I Cor. cap. III, 8: quilibet propriam mercedem accipiet secundum suum laborem. Venientes autem et primi (non retorqueatis ad tempus saeculi, quia Iudaei) arbitrati sunt quod plus essent accepturi, eo quod plus habebant in alio saeculo. Acceperunt autem et illi singulos denarios, quia singulas stolas habuerunt. Sed quid est? Nonne omnes aequaliter habebunt gloriam? Dico quod quantum ad aliquid erit par retributio, quantum ad aliquid non: quia beatitudo potest considerari quantum ad obiectum, et sic est una omnium beatitudo; vel quantum ad participationem obiecti, et sic non omnes aeque participabunt, quia non ita clare videbunt; Io. XIV, 2: in domo patris mei mansiones multae sunt. Et est simile sicut si multi vadant ad aquam, et unus ferat maius vas quam alter: fluvius totum se exponit, non tamen omnes deferunt aequaliter; sic qui animam habet caritate magis dilatatam, magis accipiet et cetera. Eccli. XI, 24: benedictio Dei in mercedem iusti festinat, et in honore veloci processus illius fructificat. Et accipientes murmurabant adversus patremfamilias dicentes: hi novissimi una hora fecerunt et cetera. Supra posita est remuneratio, hic ponitur quorumdam murmuratio.
20:10
Sed hic est quaestio duplex, quia dicit quod accipientes singulos denarios murmurabant. Per denarium intelligitur vita aeterna. Est ne credendum quod accepta remuneratione aliquis murmuret? Non enim videtur, quia tunc esset ibi peccatum, ut habetur I ad Cor. X, 10: neque murmuraveritis. Chrysostomus dicit quod non est vis facienda in eo quod dicitur, sed propter quod dicitur. Unde intelligendum est quod tanta erit remuneratio, quod si possibile esset, murmurarent. Vel potest intelligi in mundo isto. Gregorius dicit quod ista numeratio nihil aliud est quam remunerationem differri, quia sancti qui ultimo venerunt statim receperunt praemium, sed primi diu expectaverunt; unde II ad Cor. VI, 13: eandem habentes remunerationem tamquam filiis dico, dilatamini et vos et cetera. Unde illi murmurant, quia statim non acceperunt; isti autem non, quia statim. Hilarius et Hieronymus dicunt sic: aliquando Scriptura loquitur de toto numero populi, aliquando ex persona bonorum, aliquando malorum, ut dicitur Ier. XXVI, 8 quod omnis populus insurrexit in eum, et omnis populus liberavit. Hic accipitur omnis populus pro parte populi. Sic in primo tempore aliqui fuerunt boni, et non omnes; ideo attribuitur aliquid ratione bonorum, aliquid ratione malorum, non quod tunc, sed ante murmurabant, quia populus Iudaeorum murmuravit contra gentilem, quod aequaretur ei. Est et alia quaestio.
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Quid est quod dicit qui portavimus pondus diei et aestus? Quia non portaverunt, nisi quantum vixerunt, et moderni similiter. Quid ergo est quod dicitur? Tripliciter respondetur. Prima responsio est, quod spes quae differtur, affligit animam. Aliqui in principio mundi fuerunt qui portaverunt pondus, quia sciverunt suam retributionem differri; ideo dicuntur portasse pondus diei. Vel potest referri ad Iudaeos, qui portaverunt pondera legis, de quo pondere dicit Petrus Act. XV, 10: hoc est onus quod nec nos, nec patres nostri portare potuimus. Gentiles autem tale pondus non portaverunt, quia legi subiecti non fuerunt. Vel, secundum Gregorium, quia primi homines longiori tempore vixerunt, unde vivebant nongentis annis, ideo gravius pondus tulerunt. At ille respondens uni illorum dixit. Hic ponitur reprehensio. Et primo ostendit suam iustitiam, et suam misericordiam: secundo remunerationis aequitatem. Circa primum tria. Primo negat iniustitiam; secundo inducit pactum; tertio inducit retributionem factam. Dicit ergo at ille respondens uni illorum; et adde, et omnibus, quia omnes unam causam habebant, dixit, amice. Amicum vocat, quia ipsum ad se traxerat. Deut. IV, 37: elegit semen eorum post eos. Non facio tibi iniuriam, quia quod meum est, do isti, non quod tuum est, ideo non facio tibi iniuriam. Iob VIII, 3: numquid omnipotens subvertit iudicium?
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Deinde commemorat pactum nonne ex denario convenisti mecum? Idest pro salute consequenda. Gen. XV, 1: ego dominus merces tua magna nimis. Tolle quod tuum est, idest quod ex promissione mea habes, et vade, in gloriam, II ad Tim. I, 12: scio cui credidi, et certus sum, quia potens est depositum meum servare in illum diem. Quidam exponunt sic: tolle quod tuum est, idest damnationem pro murmure, et vade, in ignem aeternum. Sed hoc non potest esse, quia dicit quod acceperunt singulos denarios.
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Consequenter ponit misericordiam impensam dicens volo autem et huic novissimo dare sicut et tibi. Et circa hoc duo facit. Primo ponit misericordiam; secundo facultatem miserendi. Volo autem huic novissimo, idest gentili dare sicut et tibi. Ad Rom. III, 9: quid ergo? Praecedimus? Nequaquam. Sed possent isti dicere, tu non potes. Immo dicit aut non licet mihi quod volo facere? Quia licet unicuique facere voluntatem suam de suo. Si enim esset debitor alterius, non liceret ei facere, similiter si esset sub altero; sed ipse est dominus, ideo potest plus dare. Balivus enim non potest dare aliquid, nisi secundum merita; rex autem potest sine meritis; sic Deus, qui est omnium dominus, potest, Ps. CXIII, 11: omnia quaecumque voluit fecit; ad Rom. IX, 19: voluntati eius quis resistit? Hic notandum quod in eo quod ex misericordia datur, non est acceptio personarum, quia de eo quod pure meum est, possum dare cui volo absque acceptione personae.
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Unde dicit an oculus tuus nequam est, quia ego bonus sum? Constat quod murmur praecedens non fuit ex defectu domini, sed ex misericordia alii impensa, ideo ex misericordia et bonitate; sed nequam est proprie qui de bonitate dolet. Ideo dicit an oculus tuus nequam est, quia ego bonus sum? Eo quod circa te iustitiam ostendi, circa alterum misericordiam? Constat autem istud esse ex bonitate. Et supra VI, 22: si oculus tuus fuerit simplex, totum corpus tuum lucidum erit. De bonitate domini in Ps. LXXII, v. 1: quam bonus Israel Deus his qui recto sunt corde. Sic erant novissimi primi, et primi novissimi. Hic concludit id pro quo tota parabola inducta est. Et primo ponit conclusionem; secundo removet falsam opinionem. Dicit sic erunt novissimi primi. Dupliciter potest legi secundum Chrysostomum; idest novissimi primis aequabuntur, ita quod non erit differentia; et hoc respondet huic quod dictum est quod singuli receperunt singulos denarios, nec erit differentia secundum tempus. Vel aliter, idest illi qui sunt novissimi, erunt primi; Deut. XXVIII, 44: advena erit super te, et erit in caput, tu in caudam. Vel aliqui qui erant primi, propter negligentiam fient novissimi: et hoc praecedenti respondet, quia inceperunt a novissimis. Sed posset aliquis dicere: nonne omnes primi salvabuntur?
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Dicit: multi sunt vocati, pauci vero electi, quia qui fide credunt, omnes vocati sunt; sed illi electi, qui bona opera faciunt, et isti sunt pauci, ut supra VII, 14: arcta est via, quae ducit ad vitam, et pauci sunt qui inveniunt eam.
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In parte praecedenti repulit dominus intendentes venire ad gloriam propter temporis antiquitatem, hic repellit eum, qui intendit venire propter carnis originem. Primo ergo ponitur occasio petitionis; secundo petitio; tertio responsio. Occasio fuit denuntiatio passionis Christi. Et primo denuntiat locum; secundo passionem; tertio resurrectionem. Dicit et ascendens Iesus Ierosolymam et cetera. Supra XIX, 1 dictum est, quod relicta Galilaea venit in Iudaeam, et non statim ascendit Ierosolymam, sed postmodum imminente passione; unde dicit et ascendens, idest cum erat in promptu ascendendi. Ierosolyma erat locus altus. Accepit duodecim discipulos secreto et cetera. Et quare dicit secreto? Propter duo. Primo quia magna eis ostendere volebat, ideo omnibus non erant communicanda; Sup. XIII, 11: vobis datum est nosse mysterium regni caelorum. Item propter vitandum scandalum, quia viri qui nondum perfecti erant, aversi fuissent ab eo, si audissent mortem eius; mulieres provocatae fuissent ad lacrimas. Item sciendum quod Iudas nondum malum conceperat; ideo dominus eum a societate non repulit.
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Et ait illis: ecce ascendimus Ierosolymam et cetera. Hic notatur firmitas sui propositi, unde ecce, idest sum in eodem proposito, et in eadem voluntate, quia non mutor; Eccli. XXVII, v. 12: stultus ut luna mutatur, sapiens autem in sapientia manet sicut sol. Item propria voluntate; Is. LIII, 7: oblatus est, quia ipse voluit. Tangit locum, quia Ierosolymam; Lc. XIII, v. 33: non capit prophetam perire extra Ierusalem. Et quare? Quia erat locus legalis et sacerdotalis: et utrumque conveniebat Christo; quia sicut sacerdos verus debebat immolare pro populo, sic et Christus hostiam obtulit pro mundo. Item per passionem regnum acquisivit. Item Ierosolyma interpretatur visio pacis; ad Col. I, 20: pacificans per sanguinem crucis eius sive quae in terris, sive quae in caelis sunt. Consequenter praenuntiatur passio. Et frequenter commemoravit suam passionem, ut eam reduceret ad memoriam. Et tangit tria ad passionem pertinentia, quia passus est a discipulo traditionem et filius hominis tradetur, scilicet a discipulo. De ista traditione habetur infra XXVII, 10 et in Ps. XL, 10: qui edebat panes meos, magnificavit super me supplantationem. Item a principibus sacerdotum et Scribis condemnationem; unde et condemnabunt eum morte; Iob XXXIV, 17: quomodo tu eum, qui iustus est, in tantum condemnas? Sap. II, 20: morte turpissima condemnemus eum. Et tradent eum gentibus, quia Iudaei in manus gentium eum tradiderunt; unde dixit Pilatus: gens tua et pontifices tui tradiderunt te mihi. Et tria tangit quae fecerunt ei, contra tria quae maxime appetunt homines, scilicet honorem, quietem et vitam. Contra honorem, illusus est; unde dicit ad illudendum; Ier. XX, v. 7: factus sum in derisum tota die; et in Ps. XXXVII, 12: amici mei et proximi mei adversum me appropinquaverunt et steterunt. Contra quietem, flagellatus est; unde ad flagellandum; Is. l, 6: faciem meam dedi percutientibus, et genas meas vellentibus. Item contra tertium, occisus; unde et crucifigendum; ad Phil. II, 8: Christus factus est pro nobis obediens usque ad mortem, mortem autem crucis.
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Deinde agit de resurrectione et tertia die resurget. Hoc autem fecit Deus pater; unde Act. II, 24: quem Deus suscitavit, solutis doloribus Inferni, iuxta quod impossibile erat teneri illum ab eo. Et tertia die. Secundum Augustinum significatum est quod suum simplum destruxit nostrum duplum; Os. cap. VI, 3: vivificabit nos post duos dies, et die tertia suscitabit nos. Tunc accessit ad eum mater filiorum Zebedaei. Hic ponitur petitio occasionata. Et primo ponitur petitio in generali; secundo explicatur, ibi at illi et cetera.
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Dicit ergo tunc accessit ad eum mater filiorum Zebedaei. Filii isti fuerunt Ioannes et Iacobus, mater eorum fuit Salome: unde Salome nomen est mulieris. In Marco habetur quod filii petierunt, hic habetur quod mater; sed verum est quod mater petiit inducta a filiis. Adorans, quia cum humilitate petiit: sciebat enim quod semper Deo placet humilis deprecatio; Ps. ci, 18: respexit in orationem humilium. Et Iudith IX, 1: et prosternens se domino, clamabat ad dominum. Et petens aliquid, dari ab eo: idest rogo te ut des id quod volo: et haec petitio non est admittenda, et qui hoc concedit, fatue concedit. Legitur de Herode, quod istud concessit filiae Herodiadis, et non revocavit. Salomon autem matri concessit; sed quia sapiens fuit, incautum promissum revocavit. Ideo Christus sapientior his noluit concedere nisi exprimeretur; supra XII, 42: et ecce plusquam Salomon hic.
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Ideo sequitur explicatio petitionis et ait illi: dic ut sedeant hi duo filii mei, unus ad dexteram tuam, et unus ad sinistram, in regno tuo. Sed est quaestio, unde haec mulier hoc conceperat. Audierat de passione et resurrectione, unde aliquid carnale conceperat, quod statim cum gloria deberet esse in Ierusalem; ideo petere voluit filiis suis eminentiam. Item audierat quod duodecim erant iudicaturi; ideo praeponere suos volebat, unde ad litteram intelligebat. Et sciendum quod Iacobus et Ioannes magis honorabantur a Christo post Petrum; ideo Petrum voluerunt excludere. Aliter dicit Chrysostomus, quod ista petiit aliquid spirituale, et in hoc fuit laudanda, quia matres plus petunt temporale quam spirituale; unde mater si videat filium peccantem, non tantum dolet, quantum si videt infirmantem. Unde per dexteram spiritualia significantur, terrena per sinistram. Vel possumus intelligere per dexteram et sinistram activam vitam et contemplativam; ideo petit istos perfici in utraque vita; Cant. c. II, 6: laeva eius sub capite meo, et dextera illius amplexabitur me. Respondens autem Iesus dixit. Hic ponitur responsio; deinde murmur aliorum, ibi et audientes decem indignati sunt de duobus fratribus. Et circa primum tria facit. Primo increpat eorum stultitiam; secundo examinat eorum promptitudinem, ibi potestis bibere calicem quem ego bibiturus sum? Tertio repellit petitionem, ibi sedere autem ad dexteram meam, vel sinistram, non est meum dare vobis. Sed quid est? Ipsi non petebant, sed mater. Novit dominus quod illa petebat inducta ab illis, ideo eis respondet, sicut supra XVI, 23 dixerat dominus Petro: nescis quid dicis. Nescitis quid petatis; quasi dicat: temporalia non debetis petere, sed excellentiam spiritualem. Vel si intelligerent spirituale, petebant quod super omnem creaturam haberent eminentiam, quia sedere a dextris nulli creaturae convenit, ut habetur ad Hebr. I, 13: ad quem Angelorum dixit aliquando: sede a dextris meis? Unde sedere a dextris excedit omnem creaturam. Vel aliter, secundum Hilarium: nescitis quid petatis; quia iam concessi vobis quod petitis, quia dictum est supra XIX, 28: sedebitis super sedes duodecim et cetera. Vel aliter: nescitis, quia vocavi vos ad dexteram, et vos petitis quod unus sit ad sinistram? Vel Diabolus sicut per mulierem ad sinistram traxerat hominem, volebat istos per mulierem reducere ad sinistram; sed hoc non potuit, ex quo salus per mulierem facta est. Vel nescitis quia de praemio contenditis sine merito praecedente. Ideo considerare debetis, quod ad praemium non venitur nisi per meritum; ideo volo vos primo examinare si potestis pati et cetera.
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Unde dicit potestis bibere calicem, quem ego bibiturus sum? Hic examinat eos, et provocat eos ad passionem leviter, quia passionem nominat calicem. De isto dicitur in Ps. CXV, 13: calicem salutaris accipiam; et sequitur: pretiosa in conspectu domini mors sanctorum eius. Et dicitur calix, quia inebriat. Item dicit quem ego bibiturus sum; I Petr. II, 21: Christus passus est pro nobis, vobis relinquens exemplum ut sequamini vestigia eius. Dicunt ei: possumus. Et quare sic respondent? Propter tria. Primo ex amore ad Christum, quia ita adhaerebant Christo, quod mors eos ab ipso separare non posset, sicut dixit Petrus infra XXVI, 35: et si oportuerit me mori tecum, non te negabo. Item ex ignorantia, quia vires suas non considerabant, quia quibus aliquando ante factum videtur leve, in ipso actu deficiunt. Item dixerunt ex cupiditate assequendi quod petierant. Unde credebant statim assequi quod petebant, ideo statim concedunt possumus hoc ex cupiditate. Consequenter repellit petitionem. Et primo futuram passionem praenuntiat; secundo respondet ad petitionem.
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Dicit ergo calicem meum bibetis. Sed quid est? Verum est quod Iacobus bibit; unde in Act. XII, 2: occidit autem Iacobum fratrem Ioannis gladio. Sed Ioannes est mortuus sine calice passionis. Sed dicendum quod non bibit usque ad mortem, sed flagellatus fuit, in oleo positus, et relegatus. Item multas poenas passus est, et sic non fuit immunis a potu calicis. Sedere autem ad dexteram. Hic respondet ad petitionem gloriae. Si dixisset dominus: dabo vobis, tristati essent alii. Si negasset, ipsi effecti essent tristes; ideo dixit sedere autem ad dexteram meam, vel sinistram, non est meum dare vobis; sed quibus paratum est a patre meo. Ex hoc loco argumentati sunt Ariani, quod non est aequalis dignitas patris et filii. Hieronymus et alii exponunt quod ipse dat cum patre. Unde vult dicere non est meum dare vobis, quasi dicat: eminentia dignitatis non datur personae, sed merito, et hoc secundum praedestinationem divinam. I Cor. II, 9: oculus non vidit, nec auris audivit, nec in cor hominis ascendit quae praeparavit Deus diligentibus se. Io. XIV, 3: si abiero, et paravero vobis locum et cetera. Unde ex quo parat pater, et ipse. Vel non est meum dare vobis, sine meritis, sed personis ex merito acquirentibus, sed meum ex praedestinatione, quae est mihi a patre meo. Et Augustinus sic: Salome erat soror matris Christi: et quia credebant impetrare per personam magis coniunctam, ideo credebant quod deberet eis dare, quia coniuncti ei erant secundum carnem. Sed in ipso in una persona erant duae naturae; unde dicit non est meum, scilicet secundum potestatem quam habeo a patre, ideo dabo secundum quod disposuit pater meus.
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Audientes decem indignati sunt de duobus fratribus. Supra dominus repressit indiscretam petitionem discipulorum; hic ponit indignationem aliorum. Et primo ponitur indignatio; secundo reprimitur verbo; tertio facto. Secunda ibi Iesus autem vocavit eos ad se, et ait; tertia ibi sicut filius hominis non venit ministrari, sed ministrare. Considerandum quod sicut ex quadam elatione duo fratres superiores esse volebant, sic ex quadam elatione isti indignati sunt. Prov. I, 10: inter superbos semper sunt iurgia. Sed quare de duobus fratribus? Quia non ipsi petierunt, sed mater. Sed intellexerunt discipuli ex verbis domini quod mater petierat ad vocem eorum. Sed quare non ante sunt indignati? Dicit Chrysostomus quod reverebantur magistrum, unde expectabant sententiam domini; sed quando audierunt magistrum reprehendentem, tunc indignati sunt. Consequenter reprehendit eos. Et primo ponit in medium exemplum gentilium; secundo docet exemplum non esse sequendum, ibi scitis quia principes gentium dominantur eorum; tertio ponit quod est imitandum, ibi non ita erit inter vos. Dicit ergo Iesus autem vocavit eos, dans humilitatis exemplum. Supra XI, 29: discite a me, quia mitis sum et humilis corde. Et ait: scitis quia principes gentium dominantur eorum. Apud Iudaeos gentiles abominabiles erant, ut habetur supra XVIII, 17: sit tibi sicut ethnicus et publicanus. Unde horrorem incutit principes gentium dominantur eorum, ut notetur quod hoc exemplum non est imitandum.
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Sed notandum quod duplex est praeeminentia, scilicet dignitatis et potestatis: et utramque tangit cum dicit principes gentium dominantur eorum et cetera. Illi sunt principes qui ex officio praesunt. Sed quid est? Numquid dominari est malum? Dominari aliquando dicitur pro praeesse; et sic non accipitur hic: aliquando prout correlative se habet ad servum, unde idem est quod serviliter sibi servum subiicere; et sic sumitur hic. Principes enim instituti sunt ad hoc ut bonum procurent subditis; si vero volunt eos in servitutem redigere, tunc abutuntur, quia utuntur liberis ut servis: liber enim est qui est causa sui, servus qui causa alterius. Et quia hoc consuetum est apud gentiles, et adhuc est apud aliquos, ideo dicit principes gentium dominantur eorum, idest in servitutem redigunt subditos. Ez. XXII, 27: principes tui in medio eius quasi lupi rapaces. Item aliqui habent eminentiam non in dignitate, sed in potestate, ut aliqui nobiles. Et consuetum est quod qui potestatem habent, non utuntur ad beneficium, sed potestatem exercent in eos, scilicet ad opprimendum, non ad iustitiam. Sed dominus illam consuetudinem non vult in Ecclesia sua; ideo dicit non ita erit inter vos, idest non debet aliquis esse inter vos quasi dominativus; I Petr. V, 3: neque ut dominantes in cleris. Sed quicumque.
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Contra haec duo facit duo, sed quicumque voluerit inter vos maior fieri; et istud refertur ad secundum dictum scilicet et qui maiores sunt potestatem exercent inter eos; idest sic desideret quis habere praesidentiam in Ecclesia spiritus sancti, ut sit sicut minister; I Petr. IV, 10: unusquisque sicut accepit gratiam in alterutrum illam administrantes, sicut boni dispensatores, ut quantum plus habebis, plus in utilibus expendas. Ideo qui voluerit maior fieri inter vos, idest in Ecclesia, fiat ut minister, idest ministret in necessitate aliorum.
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Quantum autem ad id quod dicitur principes gentium dominantur eorum; dicit: et quicumque voluerit inter vos primus esse, erit vester servus; idest, si aliquis desiderat habere primatum in Ecclesia, sciat quod illud non est habere dominium, sed servitutem. Servi enim est quod totum se ad servitium domini impendat: sic praelati Ecclesiae totum quicquid habent, quicquid sunt, subditis debent; I ad Cor. IX, 19: cum essem liber ex omnibus, omnium me servum feci; II ad Cor. IV, 5: nos autem servos vestros per Iesum. Unde secundum Chrysostomum miserum est. Ita ergo dictum est, quod non est agendum secundum consuetudinem gentilium. Quia ergo possent dicere, quid sequemur?
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Dicit, sequimini me: et ostendit se ministrum dicens sicut filius hominis non venit ministrari, sed ministrare. Sed contra. Nonne habetur supra IV, 11, quod accesserunt Angeli et ministrabant ei? Unde Io. XII, 2 dicitur quod Martha ministrabat. Dico quod licet ministratum fuerit ei, non tamen ad hoc venit. Sed ad quid? Ut ipse ministraret, idest abundantiam gloriae aliis impenderet. Apostolus Rom. XV, 8: dico autem Christum Iesum ministrum fuisse circumcisionis. Et in Lc. XXII, 27: ego sum in medio vestrum sicut qui ministrat. Sed dices: est ne servus, cum sit princeps? Ita. Servus enim dicitur qui accipitur in pretium: et ipse fecit se pretium, et dedit se redemptionem pro multis; unde venit ministrare, et dare animam suam, idest vitam corporalem, redemptionem pro multis. Non dicit pro omnibus, quia quantum ad sufficientiam, pro omnibus; quantum vero ad efficientiam, pro multis, scilicet pro electis. Unde Io. XV, 13: maiorem caritatem nemo habet ut animam suam ponat quis pro amicis suis. Ier. XII, 7: dedi dilectam animam meam in manibus inimicorum eius. Et egredientibus illis ab Iericho secuta est eum turba multa. Repressa est indignatio discipulorum verbo, hic reprimit facto, ministerium in aliquos exercendo. Et primo ponitur devotio aliorum; secundo Christi miseratio, ibi et stetit Iesus, et vocavit eos. Circa primum primo ponitur devotio turbae; secundo caecorum, ibi ecce duo caeci et cetera.
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Dicit ergo et egredientibus illis ab Iericho, secutae sunt eum turbae multae; quia multi sequebantur, ideo erat dominus sollicitus, sicut multa seges est sollicitudo colligentis. Sed secundum mysterium Iericho defectus dicitur, et significat defectum mundi. Unde nisi venisset dominus ad istos defectus, homines non venissent ad eum. Unde secutae sunt eum turbae, quasi oves eius; Io. X, 27: oves meae vocem meam audiunt, et sequuntur me.
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Sequitur devotio caecorum et ecce duo caeci et cetera. Et primo ponitur devotio. Secundo constantia, ibi turba autem increpabat eos ut tacerent. Sed hic est quaestio, quia in Lc. XVIII, 35 legitur, quod unus caecus fuit tantum qui occurrit ei, et hic dicitur quod duo, qui domino exeunte de Iericho occurrerunt ei in exitu. Sed Marcus convenit cum Luca, quod erat tantum unus, et ita Matthaeus discrepat ab utroque. Augustinus dicit quod iste caecus, de quo Lucas scribit, fuit alius ab his, quia occurrit ei antequam intraret Iericho. Sed Marcus et Matthaeus dicunt quod egrediente de Iericho; sed quod Marcus non dixerit duo, sicut Matthaeus, ratio est, quia unus erat magis notus et famosus, et propter famam miraculum erat magis famosum. Et hoc patet, quia nominat eum quod vocatur Barthimaeus, et non nominantur in Scriptura nisi homines multum noti. Per istos caecos significantur duo populi, scilicet populus Iudaeorum et populus gentilium, qui sedebant secus viam, quae est Christus. Is. XXX, 21: haec est via, ambulate per eam. Vel significantur conversi ex utroque populo, qui sedent secus viam, idest Christum; Io. XIV, 6: ego sum via, veritas et vita. Audierunt per praedicationem, quod transiret secundum naturam humanam Iesus, ut mortem subiret, ut curaret infirmos, ideo exclamaverunt dicentes: domine, miserere nostri fili David. Causa exauditionis non fuit altitudo vocis, sed fervor devotionis. Ps. CXIX, 1: ad dominum cum tribularer clamavi, et exaudivit me. Item fatentur ipsum esse Deum et hominem: Deum, quia dicunt: domine. Ps. XCIX, 3: scitote quoniam dominus ipse est Deus. Et petunt quod est proprium Deo, scilicet miserere nostri. Ps. CXLIV, v. 9: miserationes eius super omnia opera eius. Item dicunt eum ex semine David: et in hoc confitentur humanitatem. Consequenter ponitur constantia eorum. Et primo ponitur impedimentum; secundo constantia.
20:31
Dicit ergo turba autem increpabat eos ut facerent, ut possibile erat, quia in ista turba aliqui erant qui venerabantur Christum, et hi increpabant eos, quia vile reputabant quod viles personae ad tantum virum accederent. Illi vero qui Christo derogabant, increpabant, quia audiebant id quod audire nolebant: dolebant enim quod vocabant eum filium David. Ier. XXIII, 5: suscitabo David servum meum. Mystice significatur quod aliqui excaecati per peccatum, clamant ad dominum miserere nostri. Sed turba cogitationum carnalium et hominum carnalium increpant eos venire ad Christum. Iob XX, 2: ideo cogitationes variae succedunt sibi, et mens in diversa rapitur. Sed homo contra hoc debet esse constans et viriliter pugnare et laborare, sicut docet apostolus II ad Tim. II, 3: labora sicut bonus miles Christi Iesu. Sed verbum Dei non alligatur verbis hominum; et ideo sequitur at illi magis ac magis clamabant. Et stetit Iesus. Hic ponitur misericordia domini, et ostenditur, quia stetit. Et quare stetit? Quia via lapidosa erat et cavernosa; ideo stare voluit, quia si procederent, forte laedi possent. Secundum mysterium, quia veniendo in mundum commovit ad petendum, sed salutem dedit stando. Unde per incarnationem homines promoventur, sed per eum docentem et perseverantem sanantur.
20:32
Sequitur vocavit eos. Sed quare vocavit? Ut alii facerent eis viam; et significat illos quos dominus vocat per praedestinationem. Ad Rom. VIII, 29: quos praescivit et praedestinavit. Item exquirit voluntatem quid vultis ut faciam vobis? Non petiit ut ipse sciret, sed ut daret intelligere quod pie petentibus satisfecit. Ps. CXLIV, 19: voluntatem timentium se faciet.
20:33
Dicunt illi: domine, ut aperiantur oculi nostri. Et hoc est iustum, ut quilibet peccator hoc petat. Ps. CXVIII, 18: revela oculos meos, et considerabo mirabilia tua. Et alibi Ps. XII, 4: illumina oculos meos. Confitebantur Deum, dicendo domine, et hominem, vocando filium David. Ideo misertus est eorum. Omnia enim ex sua misericordia facit. Thren. III, v. 22: misericordia domini est, quod non sumus consumpti.
20:34
Tetigit oculos eorum, et confestim viderunt. In hoc quod tetigit oculos eorum et confestim viderunt, tangitur humanitas et divinitas Christi: quod enim tetigit, opus fuit humanitatis; sed quod statim illuminavit, fuit opus divinitatis. Ipse dominus tangit per gratiam, sed illuminat per gloriam; Ps. CXLIII, 5: tange montes, et fumigabunt. Sequitur et secuti sunt eum. Unde non fuerunt ingrati. Multi enim antequam habeant beneficium, sequuntur dominum, sed accepto beneficio dimittunt eum, contra illud Eccli. XXIII, 38: magna est gloria sequi dominum.
20:1
The kingdom of God is like to an householder. THAT is, the kingdom of heaven is as if a householder went out early in the morning to hire labourers into his vineyard. The Evangelist does not compare the kingdom of heaven to a man, but to a householder. He declares the men to resemble labourers, and the work in one to resemble that in the other ; that is, what happens in the kingdom of heaven is compared to what happens in the vineyard ofthe householder. We have shown this from Bishop Hugo, who was the best, and perhaps the first, to explain the parable thus. The kingdom of heaven means here either the Church militant only, as many think, or the Church both militant and triumphant, as others explain it. For in the militant Church the labourers are hired, and in the triumphant the penny is paid. The whole parable to verse 16 is easy there being only two points in it which have any difficulty : one, What is the object ofthe whole parable? that is, to what end it was given ; the other, What are its necessary and, as it were, peculiar parts, which add to the meaning, and how they are to be understood ? Some Catholics even think that Christ in the parable only intends to show that God, contrarily to all opinion, will give to some more and to others less than they expected. But there seems no need of any other explanation than that of the Evangelist himself. He had said in the former chapter : " Many that are first shall be last, and the last shall be first ". He added immediately a parable, and this is what it means : that many who had been first should be last, and many that had been last should be first. This is clear from the last verse of the parable, in which Christ repeats the same words : " So shall the last be first, and the first last " (verse 16). It confirms this opinion that in the Greek and in many MS. Latin copies the causal particle " for " (enim, yap) is placed at the beginning of the first verse : " For the kingdom of heaven is like," so that this chapter ought not to be distinguished from the preceding, lest the subject contained therein should be broken off; but rather from the following verse (17), where Christ begins a new subject. Whoever first divided the chapters did not see this. It was so far from the intention of Christ to teach that the glory of all the blessed would be equal because it is bestowed, not according to merits, but freely, that, in fact, He showed the entire contrary, that the glory of all would not be equal, because it is not bestowed freely but according to merits ; and that which is given according to merits is not given equally to all, but more is given to some and less to others, according to the merits of each. This is plainly shown, first, by the proposition, to prove which the whole parable is introduced. The proposition is : " Many that are first shall be last, and the last first ". The subject of merits and reward gave occasion to the parable. For Christ had said to the young man : " If thou wilt be perfect, go, sell all thou hast " (this is to merit), " and thou shalt have treasure in heaven " (this is reward). S.Peter had said : " We have left all things and have followed Thee " ; that is, he sought a reward for his merits. Christ answered, " Amen, I say to you ". He promised that reward. He added a general saying : " Whoever hath left house or brethren," and this is also merit ; " one hundred fold ". This, again, is reward. He added immediately : " And many that are first ". He signifies, therefore, that many who are first shall be last, because although they came first to the vineyard they laboured less, and therefore merited a less reward. Again, the beginning of the parable refutes those mentioned above. " He went out early in the morning to hire labourers." A labourer is one who works for the reward which he has merited by his labour ; and "to hire " is a word of justice, that is, of merit and reward. For we hire on a compact, according to desert ; and verse 2 : " Having agreed with the labourers for a penny a day, he sent them into his vineyard ". To make agreement for a penny is justice and not grace only. Besides, the house holder said in verse 4 : " Go into my vineyard, and I will give you what shall be just ". He could not more clearly state the justice of merit and reward. But here, as afterwards, we will say that he promised less than to the first labourers, with whom he made agreement for a penny a day. But he promised to those, not a penny, but whatever was just. To this the steward (verses 13, 14) answered the labourer who complained : " Friend, I do thee no wrong ; didst thou not agree with me for a penny ? Take what is thine, and go thy way." What is this " I do thee no wrong " but " I have given thee what is just " ? What is " Take what is thine " but " Take what is just ; take what is owed thee ; take what thou hast merited, and go " ? As the labourers in the vineyard merit properly and truly their day's penny, so they who labour in the Church of God truly merit eternal life. The end of the parable is that the reward of eternal life answers not to the time each has laboured, but to his labour and work performed. For it often happens that one man may only labour for a single hour, and do as much as another in a whole day, and will therefore receive an equal reward, that is, the same penny, in the same sense clearly as the Wise Man ( Wisdom w. 13) : " Being made perfect in a short space, he fulfilled a long time " ; and thus no one should boast of the length of his service, for " many that are first shall be last ". It may, however, be asked why the same penny is given to all ? for this appears to show an equality in glory- Christ only desired to teach us that some can do more in a short than others in a long time. But why, then, did the householder not give more than a penny to those who came at the eleventh hour, if the last were to be the first ? These were preferred to the others, in that when they had come the last, they received their penny first of all. They received the same penny, then, because they had laboured as much in one hour as the others had done through the whole day. They received it first, because this was a part of their great praise by which they gained the first place ; because they had worked in in one hour as much as the rest in many. For equal work deserves equal payment ; greater diligence and shorter time merit the first place. It may be objected that this is said in verse 14 : "I will give to this last even as to thee," and in verse 15 : " Is it not lawful for me to do what I will ? " It appears from these words as if the penny were given, not of merit and justice, but only at the will of the house holder. This was not the reason of his reply, but he wished to maintain the dignity of his position. It-did not become the person of a householder to inform a simple labourer why he should give the same to the last as to the first, but to speak as his master: Sic volo sic jubeo. For wise masters, if their servants ask them why they order this or that though they may have the best reason for what they do, are not used to give account of their actions, but simply to state their will. " Why dost thou direct this to be done ? '* " Because I please." And this wise householder did not wish to put the man who complained to shame, by explaining why he gave as much to the last as to the first, namely, because they had done as much as the others. This, as S. Chrysostom has said, would have been to take an indirect notice of the negligence of himself, and those others who came first. Pertinently to this place Theophylact, in his Commentary on the Romans (ix. 19), has observed that God, when dealing with men who are not evil and unteachable, does give account of His actions, but when dealing with the evil and ill-disposed only declares His will, such men not being worthy of His giving them any kind of account. Of this there are innumerable examples in Scripture, some of which Theophylact produces, and this one among them ; for because this labourer complained unreasonably, and with malice, the master answered as he did : " Take what is thine ". But in the preceding chapter, when Christ was conversing with the Apostles and others more teachable, He explained why a less reward should be given to some and a greater to others. For to those who only kept the commandments He promised eternal life (verse 17), but to those who sold all they had and gave to the poor and followed Him, like the Apostles, He promised treasure inheaven, that is, a greater and more excellent glory (xix. 21) ; and a greater still to the Apostles, who had not only left all things, but were to be the first preachers of the Gospel (verse 28), with a less glory to those who had given up less — house or brother (verse 29). So far we have explained the object of this parable to which all its particular sayings tend. The other difficulty is, What are its proper and necessary parts ? and what is the meaning of each ? For, as has often been said, and as S. Chrysostom teaches, in every parable there are some parts peculiar to it, and, in a sense, necessary, without which the conclusion cannot stand. Others, as it were adjuncts and, as they may be termed, ornaments (emblematd), either for the explanation or the ornamentation of the whole. In this parable there are apparently eight necessary parts, i. The householder who hired the labourers into his vineyard. Most authorities suppose that he was God, whose is the vineyard, and of whom Christ says : " My Father is the husbandman " (S. John xv. i) ; and as another parable says in the following chapter (verses 28, 33) ; vS. Mark xii. i ; vS. Luke xiii. 6 ; and as in the Prophets, God everywhere calls His people a vineyard — as Isa. iii. 14; v. I, 2, 3, 4, 5, 6", 7; xxvii. 2; xxxii. 12; Jer. u. 21 ; xii. 10; Ezek. xvii. 6, 7, 8 ; Joel i. 7, 12. So S. Irenaeus (w. 70), S. Athanasius, or whoever was the author of The Questions (lib. u.), S. Gregory (Horn, xix. in Evangel.\ Bede (Comment, in loc.}. Others think Him to be Christ, who is always going out into this world as into a market-place, to hire labourers into His vineyard — for it was He who formerly appeared to the Patriarchs and spoke to the Prophets. So say S. Hilary (Can. xx. on S. Matt.}, The Author (Horn, xxxiv.), Theophylact (in loc.). Either opinion is probable. 2. The second part of the parable is the day, in the morning of which the householder went into the market place, and in the evening of which he paid the labourers. Many think that this day includes all the time from the beginning to the end of the world, as S. Irenaeus (w. 70), Origen (Tract, x. on S. Matt.\ S. Hilary (Can. xx.), S. Gregory (Horn. xix. in Evangel^], Bede (in loc.\ and others. This opinion receives confirmation from the certain fact that the evening signifies the day of the last judgment, when to each will be given his penny, that is, his reward according to his works ; and as the evening is the last day of judgment, the morning will be the beginning of the world, and the day whatever time may intervene between the two. Some think the day to be not the whole of this time, but the period from the first to the second Advent, as S. Athanasius (Quast. 52). Others, again, take it for the entire life of each man, as Christ signified when He said, " Walk while you have the light" (S. John xii. 35 and ix. 4), meaning that death was our night. So S. Jerome and S. Chrysostom understand it ; and Origen seems to prefer this meaning to any other. Certainly the words do not apply to the age of the world in which each man was called, but to that part of his own life in which he was called. 3. The third part is the vineyard, which some explain of the justice and commandments of God, to observe which is the object of our calling, as S. Irenaeus, S. Chrysostom, and others. S. Athanasius (Quast. 52) and Theophylact hold it to be our souls, which every man is ordered to cultivate. Some understand the Church, as Origen and S. Gregory (Horn. xix. in Evangel.}, which appears to be the most likely idea of any. 4. The fourth is what is the meaning of each of the hours. They who take the day for the whole age of the world explain the first hour to be the time from Adam to Noah : the third that from Noah to Abraham : the sixth that from Abraham to Moses : the ninth that from Moses to Christ : the eleventh that from Christ to the end of the world. S. John appears to allude to this when he says that "this is the last hour" (Ep. i. n, 18) ; so S. Hilary, The Author, S. Gregory, Theophylact, and others. S. Jerome refers to, but does not approve, this opinion. Some under stand the different hours to signify the different stages of each man's life — the first hour, infancy : the third, puberty : the sixth, manhood : the ninth, the decline to old age : the eleventh decrepitude. For some are called from their first infancy and their very birth, as Samuel, Jeremiah, John the Baptist ; others at other ages. So say S. Basil (Regul. brev. Interrog., ccxxiv.). S. Jerome, Bede, Euthymius, Fulgentius, Theophylact, and others accept this view. The different hours do undoubtedly signify, not the different periods of the world, but those of each man's life, because the meaning of the whole parable is that some accomplish more in a short time than others do in a longer. To prove this the question is not at what age of the world each man was called, but at what period of his life. What the particular hours signify should not, perhaps, be enquired into too closely, lest we narrow the meaning too much ; for this necessarily belongs to the meaning of the parable, as explained above. That Christ named these five was not of necessity, but of custom, and to adorn the parable. For the Jews, like many other nations, divided the day, from the rising to the setting of the sun, into twelve equal parts, or hours, as Christ said (S. John xi. 9) ; so that the first hour was at the rising sun and the beginning of the day, the third half-way to noon, the sixth noon, and the ninth half-way between noon and sunset, the eleventh one hour before sunset. The whole day again was subdivided into four parts, of three hours each, as the night into four watches, each of which consisted of three hours ; and this is why in Scripture the first, third, sixth, and ninth hours are mentioned more frequently than the others, as they contained the chief portions of the day. Christ also mentioned them here, not to signify any new mystery, but, as before said, to show that some were called by God earlier and others later. It will be asked, why Christ did not then name four but five hours. The answer is obvious. He pleased by mention of the first quarter of the day and of the last to show that some were called at the beginning and some at the close of their lives. 5. The fifth part is the market-place into which the householder is said to have £one out to hire the labourers. Origen and S. Augustin rightly understand the whole world which is outside the Church, in which men are either wholly idle or are absorbed in secular business, and are called thence into the Church as into the vineyard. 6. The sixth part is the penny, which signifies beyond doubt salvation and eternal life. S. Irenaeus says that a penny was given because it had the image of the king on it, and they who are saved (Rom. viii. 29) are to be made conformable to the image of His Son (Philipp. iii. 21). This seems allegorical. The reason why a penny was given rather than any other coin may probably have been that a penny was perhaps the usual payment for a day's labour, as is stated (xviii. 28). S. Chrysostom asks why the householder made agree ment for the penny with those only whom he hired in the morning, but simply said to the others, " What shall be just I will give you ". Christ spoke probably according to the general custom ; for we do not fix a price to any labourers but to those whom we hire in the morning to do a full day's labour ; and if any come later in the day we make no certain promise, but merely assure them of some payment. S. Chrysostom, also, and Euthymius ask why God did not call them all in the morning. They reply that all were called, but all, as Origen says, were not willing tocome ; but it is shown that all who came the householder hired. God therefore calls all in the early morning, as He has said by the Prophet Jeremiah (vu. 13 ; xi. 7, 8 ; xxxv. 15). S. Chrysostom thinks that their excuse, " No man hath hired us," was said to justify themselves, and not as being true, which appears to be very probable. For Christ in His parables describes men as they are, and the slothful and the idle always excuse themselves in this manner, when the truth is, that they do not seek employment, because they are not willing to work. Thus, if we ask a robust young mendicant why he does not seek for work rather than beg, he will reply that he wishes for nothing else, but he can find no master. He does not find a master because he does not seek one, and he does not seek one because he will not work. S. Chrysostom thinks that the householder did not blame these men for their falsehood, because he would not accuse them, and make them sad, that he might the more easily induce them to work for him. The more obvious answer might be that the householder, though representing God, was not God, but man, and therefore could not know whether the men were speaking truly or not. Christ said what was probable, and the labourers excused themselves, and the householder answered them. 7. The seventh part is the evening, when the penny was paid. No one doubts that this signifies the end of the world, and the time of the final judgment. But this, it may be said, does not appear to agree with what was said above, that the day does not mean all this world, but the life of each man in it. If this be so, the evening is not the end of the world, but the close of each man's life. Though there appear to be this difference, it comes to the same thing, because there will be men even to the end of the world, and the day is the life of each, and the evening is the death of each. The last evening will be the end of the world, when all who are then living will die together, or be caught up into the heavens, as S. Paul tells us in I T/tess. w. 17. 8. The eighth part is, that the householder commanded, when the payment was made, that those who came last should be paid first. This is of especial consequence to the understanding of the parable. The meaning plainly is, that they who came at the eleventh hour were preferred to the others, and made first, because they had laboured as much in one hour as the rest in the whole day. The payment was not made, as S. Chrysostom thinks, from the generosity of the householder, and not from the deserts of the labourers, as the words show : " I will give you what shall be just ". He said this, not only to those who were hired at the third hour (verse 4), but also to those hired at the eleventh, as the Greek version (verse 7) shows, and as the sense requires, and as is to be understood from verse 4. These are the points of the parable which have a necessary meaning. The others are of less consequence. Such are, why five hours of the day are mentioned? Why the men were found idle in the market-place? Why they were not hired ? Why the householder is said to have had a steward ? For we should hardly seek in the kingdom of heaven, of which the parable is a kind of description, who the steward was, though Christ may seem to be such, who will render to every man his reward, as Isaiah says (xl. 10 ; Ixii. 10; Apoc. xxii. 12). Though S. Irenaeus (w. 70) says that the Spirit is He, for, as S. Paul writes (i Cor. xii. n), " All these things one and the same Spirit worketh, dividing to every man severally, as He will ". Of the same kind are the questions why a penny and no other coin was given ? why they who came first murmured ? For it is not meant that any who received eternal life would murmur, because others would receive glory, for there is no murmuring in heaven. But either nothing is meant, and this is related only in pursuance of the general custom in such cases, and to preserve the consistency of the narrative : or to show, as S. Chrysostom thinks, that the meaning might be, that they who came last would receive a reward so great that, if it were possible for the blessed to murmur, they would murmur at it, as in verses 14, 1 5. " Is it not lawful for me to do what I will with mine own ? " as the Greek reads, and as probably the Latin ought to read. These words, as has been said before, are not intended to show that God, of His mere will, and with no regard to justice, will give us eternal life ; but they are said because it is credible that the householder would answer thus if any labourer complained without reason ; or they may mean simply that God is not to account to us for giving more to some and less to others. If we enquire into these and other points of the same kind too closely, we shall not only lose our labour, but we shall incur the danger of following what is void of truth, or is without meaning, or at least is nothing to the purpose. For whoever seeks for that which does not exist, sometimes imagines what he is looking for, and will believe what is false rather than nothing. The human mind must be held in check or it will be led astray by its own subtlety, beyond all reason, and on matters of no consequence.
20:16
For many are called, but fezu chosen. It may appear strange why Christ added these words, for they hardly appear to be in harmony with what has gone before. In the early part of the parable He spoke only of those who would be saved, for all had received the penny, — that is, eternal life ; but He speaks here of those who when called were not all saved, but most of whom were lost. Christ appears, from some special case, to have urged a general conclusion. He had shown by the parable that all would not receive an equal reward, but many of the last would be first and the first last, because not all who were called and came to the vineyard laboured with the same diligence. He concludes now that not all who were called will receive the same reward, because many would not come, as has been shown from Origen, S. Chrysostom, and Euthymius ; so in the previous chapters from the case of the rich young man who was hindered by his riches, and would not follow evangelical counsels, He concluded generally of, all rich men, and, from the observance, not of counsels, but of precepts, declared that it is difficult for a rich man to enter heaven. It is not meant that all are not called, for He calls all, who came into the world to call sinners to repentance (ix. 13). For all were sinners, and He calls all who died for all. Why, then, did Christ not say " all " but " many " ? Because the all are many, and He desired to oppose many to a few, not all to none, as S. Paul said to the Romans (v. 19). For through the disobedience of one man not only many but all were made sinners, as he had said before (verses 12, 18). He said soon after, " Through the disobedience of one man many were made sinners," to oppose many to one, and to add force not only to the assertion, but to his own period. In the same manner Christ here uses the words "many" and "few"; by "many" meaning "all". This is shown by the subsequent parable of the marriage (chap. xxii.). Not only were all called to the marriage, — the lame, the blind, and those in the highways, — but they were even compelled to come in, and yet Christ concludes the parable in the same words, amany," "few," where it is certain that He opposes "many" not to all, but to a few : "For all were called ".
20:17
And going up. " Going up " does not mean here, as man)/ even of the Jewish Rabbis think, that Jerusalem was the highest spot in the whole earth ; but it means in Syriac and Chaldee, the language used by Christ, simply " to go ". S. Mark relates it as follows : " And they were in the way going up to Jerusalem, and Jesus went before them ; and they were astonished, and following, were afraid ". The readiness of Christ to go to His death, and the wonder of the Apostles, and their fear for themselves, are signified. They marvel at His going to Jerusalem with so much courage and firmness, when He had often warned them that He should undergo many sufferings (xvi. 21 ; xvii. 12). They feared for Him and for themselves. Christ went before to show the Apostles the way to the cross, and to teach them how readily, when the need arose, they should endure death ; as S. Paul, a true disciple of His, says (Acts xxi. 13), and as Origen observed.
Took. " Separated ;" as chap. xvi. 22. Christ would not inform the disciples before the people, lest the matter should beknown publicly, and either His death be hindered, or it should appear to be brought about by Himself. We may translate the Greek word Trape\ape by aggressus : He approached them to speak to them, as has been said before, and as is in accordance with this passage.
20:18
Behold. This word appears here to be a particle indicative of a time near at hand.
20:19
And they shall deliver Him to the Gentiles. To Pilate and the Romans. There is an antithesis here between Jews and Gentiles, as if between friends and enemies. As if it were said : " The Jews will not be content to punish the Son of man ipsi per se, but they will give Him over to His enemies that He may be punished the more severely and be put to death ". For it was not lawful for them to put anyone to death (S. John xviii. 3 1 ; 5. Luke xviii. 34). It is not to be supposed from this that they did not understand the words of Christ that He was going to His death, but that they did not comprehend the mystery of His death, and our redemption by it. For if they had literally not understood His words, they would not have been astonished at His going nor have dreaded His death, as S. Mark says (x. 32). We may enquire why Christ said these words to the Apostles as He approached Jerusalem. S. Chrysostom says that it was to strengthen them, and to teach them patience and constancy.
20:20
Then. Then, that is, when she saw that His death was at hand, she sought about, like the friends of a dying man, for a share of His inheritance. This was the cause of her desiring them to be near Christ, and to obtain the first place for them in His kingdom : namely, what He had said of His closely impending death, as S. Jerome, Euthymius, and Bede have observed.
The mother of the sons of Zebedee. Salome, as The Author observes, and as is found by a comparison of SS. Matthew and Mark ; for her whom S. Matthew calls the mother of the sons of Zebedee, S. Mark calls Salome (vid. S. Matt, xxvii. 56; 5. Mark xv. 40). Who they were is stated by S. Matthew (x. 2). S. Mark (x. 35) says that "James and John, the sons of Zebedee, came to Him saying, Master, we desire that whatsoever we shall ask, Thou wouldst do it for us ". This seems opposed to S. Matthew, but it is not really so, for their having asked it through their mother is not contrary to their being said to have asked it themselves ; as S. Augustin (De Consens., u. 64), S. Chrysostom (Horn. Wi.) reply. There is a similar example in chap. viii. 5, where S. Matthew says that a centurion came to Christ and asked Him to heal his servant, whilst S. Luke (vu. 3) says that he did not come himself in person, but that he came through his friends. It is uncertain whether the Apostles persuaded their mother to seek this honour from Christ ; as if a woman, and, as many think, a relative of Christ — for Salome is supposed to have been a sister of the Virgin Mary — would more easily obtain such a request, and her sons would escape the charge of immodesty and the ill-will of the other Apostles, if what they asked were not asked by them for themselves, but by their mother for them. So think many of the early Fathers — S. Augustin (De Consens., u. 64), S. Chrysostom, The Author, Theophylact, Euthymius, S. Gregory (Horn, xxvii. in Evangel.}, and others. Some think, with great probability, that Salome, as their mother, asked it of her own motherly impulse, and without any concert on their part (S. Hilary, Can. xx. on S. Matt. ; S. Ambrose, De Fide, v. 3). The argument of some, that the mother of these Apostles was secretly instigated by them because Christ answered them and not her, is easily answered. " You know not what you ask." " Can you drink the chalice I shall drink " (verse 22). S. Ambrose and S. Jerome offer with pleasing piety to excuse Salome. The former says : "Consider what she asked with her sons, and for them. She was their mother indeed, and in her anxiety for the advancement of her sons, she showed a degree of importunity somewhat immoderate no doubt, but quite to be pardoned. And shewas a mother advanced in years, of a devout disposition, deprived of her comfort, who at a time when she might have been aided or maintained by the exertions of her sons, suffered them to go from her, and preferred to her own pleasure the reward of their following Christ. Again, although it were an error it was a pious error. For a mother's longings know not patience. Although desirous of obtaining her wish, she was urged by a venerable cupidity which was not of gold, but of grace ; nor was her petition an unbecoming one, for it was not for herself, but for her children. Consider the mother, think of the mother." S. Jerome adds : " The mother of the sons of Zebedee erred by a womanly error, and from piety ; not knowing what she asked ". The Author excuses them because they asked for nothing temporal, or carnal, or of worldly ambition, but only for spiritual perfection. S. Ambrose says the same of their mother. Adoring. npocrfcvvovcra. Bowing herself, or bending her knee, to gain the favour and good-will of Christ.
And asking something. The word " something " would seem to imply that the request was not a slight one, but was for something of consequence. So the Greeks say, rl elvai, " it is something" ; that is, something of value. It was for this reason, probably, that the Evangelist says that she came kneeling, to show that her request was an unusual one. Why did she not say what she desired at once ? Because she wished to explain herself first, and therefore she did not state at once what she sought for, but asked Christ in general terms to grant it, as we find in 5. Mark x. 35. This was not said by the sons, but by their mother, as shown before. The mother came suppliantly and said, " I would that Thou wouldst give me whatever I ask ". For they who desire a thing, but are in doubt whether they will obtain it, do not speak out at once, lest they should be refused. So the mother of Solomon asked her son not to put her to confusion (3 Kings u. 20).
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What wilt thou. " The mother asks," says S. Jerome, " and the Lord speaks to the disciples, understanding that their request came from her sons. But " (as said before) " Christ answered the sons, not the mother, because, if not at their suggestion, yet for their good, the request was made."
Say. A Hebraism for command, order, direct. So (chap. viii. 8) " only say the word ".
That they may sit. Some, among whom is Euthymius, think that Salome was moved to ask this by the words of Christ (chap. xix. 28) : " You shall sit on twelve seats ". For when she knew that all the Apostles would sit around Christ in the kingdom of God, she wished her two sons to sit, the one on the right hand and the other on the left. Euthymius thinks that she feared Peter, whom she saw preferred to the other Apostles in everything.
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You know not what you ask. Many thought that Christ said this, because they sought carnal and not spiritual things ; as if Christ were to hold atemporal rule like the kings of this world who have princes at their side, of whom he is held the most honourable who sits nearest to him (the king) ; and others, as S. Chrysostom, Euthymius, and Theophylact, take it, that they sought for spiritual not carnal gifts, and that Christ said : " You know not what you ask," because they asked for something greater and better than they knew. Others, again, say that they asked for spiritual gifts, that they might excel the other Apostles in goodness and desert, but not in their proper order ; " looking for the triumph before the victory," as The Author says. The words, " are you able," would rather seem to confirm this, as if to show them by what means they might be placed at Christ's right hand and left. " You know not what you ask " is as if what they asked were good indeed, but not properly understood by them ; the places they sought for being to be earned, not by prayers, but by desert. All these suggestions have reason : the last, perhaps, the most. Can you drink the chalice that I shall drink. It is clear that Christ refers to His passion and death— which He calls a "chalice," as in chap. xxvi. 39 ; 5. Mark xiv. 36 ; 5. Luke xxii. 42 ; 5. John xviii. 1 1 ; but why He calls them a chalice is not evident. S. Chrysostom, Euthymius, and Theophylact think that it was because He underwent death as willingly as one would drink a cup of wine. The word " chalice " is probably derived from the custom of a criminal having to drink a cup of poison, as in the case of Socrates. So Ps. cxv. 13: "I will take the chalice of salvation, and I will call upon the name of the Lord," that is, I will endure death willingly, and call upon the name of the Lord. So it is understood by Origen and S. Jerome. There is also another metaphor of the chalice in Scripture from the ancient custom of the Jews, by which the father of the family, or his most honoured guest, mixed the wine, according to his pleasure, and gave to some more and toothers less. Thus a better portion fell to some and a worse to others. In this sense, the lot of each man as sent by God, good or bad, is called in Scripture a chalice, as in Ps. xv. 5 ; xxii. 5, which speak of good : Ps. x. 7 ; Ixxiv. 8; li. 17, of evil; and in many other places of Scripture. The same thing is signified by another metaphor. For baptism is also put for suffering and death, as Christ speaks in 5. Luke xii. 50. Hence martyrdom is also called baptism, a metaphor taken probably from those who are sunk into the sea to destroy them ; for, in the Greek, baptism means submerging. Christ did not put this question to the Apostles from ignorance, but according to the custom of men who ask a general who is looking on to a triumph whether he can defeat the enemy. Ke shows by what means they can arrive at the way to such honour, both by His words and by His example. By His words, as when He said, "Are you able ? " and by His example, as when He said, " The chalice that I shall drink ". He acted as a good leader, encouraging His followers to fight. So S. Paul (Rom. viii. 17 ; Philipp. u. 5, 6, 7, 8 ; 2 Tim, u. 5).
We can. Some, as S. Chrysostom, Theophylact, and Euthymius, think that as the disciples made their petitions rashly and CH.XX. 23.] THE SONS OF ZEBEDEE. l8l ambitiously, so they answered in the same manner. Others say, that as they asked for they knew not what before, so now they promised what they did not understand ; not that they did not understand that Christ spoke of His death, but that they did not know what it was to die. Perhaps they answered, neither rashly nor ignorantly, but with love and truth, that they were prepared to die for Christ, as the result proved. Their subsequent flight with the other Apostles can very easily be explained. They were unable to assist Christ in any way, and we read that S. John, one of the two sons of Zebedee, followed Him even to the cross.
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My chalice , indeed, you shall drink. It is questioned by Origen, S. Jerome, and S. Chrysostom, how the two sons of Zebedee drank the chalice of Christ ? S. James, we know, was put to death by Herod (Acts xii. 2), but we do not find that S. John was martyred, and he has been supposed to be alive even now. They answer that the exile of John was in the place of martyrdom, and that he was thrown into boiling oil at Rome. Thus, his will was not wanting for martyrdom, but martyrdom for his will. But when Christ said, " My chalice you shall drink," He did not necessarily foretell that they should meet death for Him, but only that He would give them permission to drink of His chalice, but that to sit on His right hand and on His left could only be given to those for whom it was prepared by His Father. He appears by these words to oppose these two things to each other : to grant them to drink of His chalice ; and to permit them to sit on His right hand and on His left. But to sit on My right or left hand is not Mine to give to you , but to them for w/iom it is prepared. The Arians frequently apply this text to prove that the power of Christ is less than that of the Father. They were answered, among others, by S. Epiphanius (Her., Ixix.), S. Ambrose (De Fide, v. 3), S. Augustin (De Trinitat.,\. 12), and S. Cyril (Thesaurus, TL. 5). They answer the Arians in three ways. Some say that Christ spoke these words, not as God, but as man, as He spoke many others; e.g., S.John xiv. 28 : " The Father is greater than I ". S. Augustin says that the word " Mine " does not mean power, but office, and that Christ did not mean that it was not in His power to do this but in His office, as He had not come upon earth to give away crowns but to incite to conflict. This may be so, but it does not appear to be the true meaning of the words. The true meaning of them is that expressed by S. Ambrose, S. Epiphanius, and S. Cyril, as above ; by S.Chrysostom (Horn. Ixvi.), and by S.Jerome in his Commentary (in loc). They say that Christ does not deny that it is His power and office to give this, but that He will give it only to those for whom it is prepared by the Father. The sum is that there is no comparison between Christ and the Father, as the Arians suppose, as if the Father had power but the Son had not, but a comparison only between the persons to whom such honour should be given ; which cannot be given to all, but only to those for whom it is prepared by the Father. This is the force of the word " you," as if Christ had said, " It is not Mine to give to you because you ask it, or because you are My kindred, and who have not yet merited it, but it will be given to those for whom it is prepared by My Father," that is, to those who have merited it, and, as explained by Remigius (In S. Thomas), " it will not be given to the proud and ambitious, which you are, but to the humble, for whom it is prepared by My Father ". " If a king," say the above Fathers, " gave a crown to the victor in the stadium, and held it in his hand, but one who had not only not conquered, but had not even run in the race for it, should ask it of him, the king would rightly reply, ' You could have run, but the crown is not mine to give, but it is for those for whom it is prepared, that is, for those who have conquered '." The king would not say that he could not give it, as it was his, but .that he ought not to give it except to the victorious, for whom he intended it. S. Cyril supposes another case. " If a man should ask something unjust of a just judge, the latter would rightly answer that he could not do it ; not that he had not the power, but that he ought not to do it." Hence follows the great necessity of the word vobis, " to give to you," though it is not read in most Greek copies, nor is found in any ancient Greek author that I know of, nor is cited by S. Augustin (De Trin., i. 12). It is enough that the ancient version has it, that S. Jerome and S. Ambrose read it, and that the sense requires it ; but even if it were not found, the meaning would not be changed, for S. Chrysostom, S. Cyril, Theophylact, and Euthymius, who do not read it, agree in the same opinion. Christ was so far, indeed, from meaning that it was not His office to distribute the rewards, that He rather declares that to do this was part of it ; for when He said that it was not His to give to all, but to those who merited and were worthy of it, He showed that He would be the judge and the distributor of rewards, as in 5. John v. 22 ; 5. Luke xxii. 29, 30 ; and 5. Matt. xix. 28. He promised the Apostles that they should sit with Him upon twelve seats as if He were about to grant them this. " Why, then," it will be said, " did He add, ' but for whom it is prepared by My Father/ as if He opposed Himself to the Father ? " He did not say without reason, " It is not Mine to give, but My Father's " ; but He said, " For whom it is prepared by My Father," not that He might have it supposed that He was not able to give it, but His Father was, but that He was notable to give it to others than those for whom it was prepared by His Father, as S. Chrysostom has rightly observed. But why, then, did He say, " For whom it is prepared by My Father," rather than " by Me," as if He ascribed more power to His Father than to Himself? The answer is obvious. It was said by an attribution common in Scripture, in which, although all opera externa, as theologians say, are common to the Three Persons, yet some are attributed to one Person and some to another, as if proper and peculiar to them. Thus power and providence are ascribed to the Father, wisdom to the Son, grace and its gifts to the Holy Ghost ; because, therefore, esse is prepared, esse was predestinated. But predestination is a kind of providence which is ascribed to the Father rather than to the Son ; for we do not find in Scripture that the Son, or Holy Spirit, but that the Father alone, predestinates.
For whom it is prepared. The explanation of S. Chrysostom, which Theophylact also approves, is wonderful — that this is given to none, man nor angel ; for no one can possibly come to sit on the right or left hand of Christ, who, as S. Paul says to the Ephesians (i. 20, 21), was placed at the right hand of the Father in the heavenly places, above all principality and power, and virtue and dominion, and every name that is named, not only in this world, but also in that which is to come (Ephes. i. 20, 21). Wonderful also is the opinion of S. Hilary, who explains the passage of Moses and Elias, the one of whom will sit on the right, the other on the left. Wonderful that of Euthymius, " For whom it is prepared," that is, for SS. Peter and Paul, who laboured more than all. It is evident that Christ described no particular individuals, and regarded not persons, but merits.
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And the ten hearing it were moved with indignation against the two brethren. The Author and Euthymius think that the ten were not less ambitious than the others, because they were indignant CH.xx.25.] THE SONS OF ZEBEDEE. 185 at the request. But S. Chrysostom piously excused them, because the Holy Ghost had not yet been poured into them, by whom all human vices of this kind are purged away.
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But Jesus called them to Him. It would appear that the two sons of Zebedee, with their mother, had come to Christ apart and secretly, that the other disciples might not know it, and asked the first place of honour, but the other Apostles either overheard their words, or conjectured from the answer of Christ what the two had asked, and were indignant, and began to murmur. Christ therefore called them, and taught them that He knew their thoughts and words, though unexpressed, and He corrected their indignation, as He had corrected the petitions of the others.
You know. The meaning of Christ seems to be : " Do you not know that what you do is the act of ambitious rulers ? and not of all these, but of those of the Gentiles, among whom not virtue, nor justice, nor dignity, but ambition, violence, tyranny, obtain kingdoms and principalities ; and where the rulers seek what is useful and honourable, not for their people, but for themselves ? " Such appears to be the opinion of Euthymius. Christ does not abrogate the authority of kings and princes, for S. Paul (Rom. xiii. I ; Titus iii. i) and S. Peter (i, iii. 13, 14) teach that all power is of God, and that even a bad ruler is to be obeyed for His sake. Much less does He take away the ecclesiastical authority by which S. Peter (Acts v. 5, 10) punished Ananias and Sapphira, and S. Paul (i Cor. v. 5 ; i Tim. i. 20) gave over wicked men to Satan, and which He commended to S. Timothy (i, w. 12). He only signifies that the Apostles, who are called to govern the Church, ought not to follow the ambition and tyranny of the rulers of the Gentiles. Christ does not speak of any rulers whatever, but only of the Gentile princes, who were more cruel and ambitious than those of the Jews who were given by God and were restrained by His fear and worship. So S. Peter (i, v. 3) warns those who are over the Church not to oppress the clergy. Lastly, He would have the Apostles to be such as S. Paul describes himself (2 Cor. xii. 14, 15).
Exercise power upon them. " Exercise power." Dominantur eorum. In eos. A Grecism and Hebraism. Our version follows both — the former in reading eorum for eos, and the latter in adopting} not the grammatical, but the natural gender.
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And to give His life a redemption for many. Christ states here what good pastors of the Church ought to do ; for " the good shepherd layeth down his life for the sheep " (S. John x. 1 1). There were, in S. Augustin's time, a body of heretics, then called Predestinatians, who, like Calvin and his followers, held that Christ was not born and did not die for all men, but only for those who were to be saved, or the predestined. Godeschalcus, in the time of Lothario, in France, held this error, He was opposed by Hincmar, Bishop of Rheims. They founded their opinion on 5. Matt. xxvi. 28 : "This is My blood of the New Testament, which shall be shed for many, unto remission of sins," and Heb. ix. 28 : "Christ was offered once to exhaust the sins of many ". But what can be plainer than the words of S. Paul (i Tim. u. 6 ; 2 Cor. v. 14, 15). But why did Christ here, and in S. Mark x. 45, not say that He came to give His life for the redemption of all, but for many ? Why did He say that He shed His blood for many, and why did S. Paul say Christ was offered once to exhaust the sins of many ? The reasons'may be : 1. Either "many" is here used for "all," the part for the whole, as the Greeks use the word vroXXot to express an infinite number, and the Latins multitude to express all — omnes. 2. Or, more probably, Christ regarded, not His own will, but the fruit of His suffering. For, if we regard His will, He died for all men, without any single exception, as the Scriptures cited above demonstrate. But, if we consider the fruit of His death, He did not come for all, because all were not willing to share in it. So we see that Christ sometimes prayed for all, even for the reprobate and for those who crucified Him (S. Luke xxiii. 34), to show that He wished and would have all men to be saved. At other times He prayed only for the elect (S. John xvii. 9). This is how the question is answered by S. Jerome.
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And behold two blind men. It is doubtful whether S. Matthew describes the same events as that in 5. Mark x. 46 and 5. Luke xviii. 35. They relate the cure of three blind men by Christ near Jericho. Some, as Eustathius, think the history that of three different events, because S. Matthew speaks of two blind men, S. Mark and S. Luke of one ; and S. Mark says that he cast off his garments, and leaped up and came to Christ, of which the other Evangelists make no mention. Others think the accounts histories of two events (S. Augustin, De Consens., u. 65, and Quasi. Evangelic. , u. 48 ; Bede, Strabus, and De Lyra, in loc.~). For what S. Matthew and S. Mark describe as one history, S. Luke describes as if it were a different one. The former two Evangelists say that the cure took place when Christ had gone out from Jericho ; but S. Luke says that Christ was drawing near that city. These accounts seem to the above authorities so diverse that they think it impossible that they can apply to the same event. Theophylact seems to consider more rightly that the three accounts form one history. For all the events were so similar that it cannot be thought that they could have been different miracles. All the Evangelists say that it happened in the last journey from Galilee to Jerusalem ; all put it in the same place, the neighbour hood of Jericho ; all say that the blind man or men sat by the wayside by which Christ passed, and that all the men cried out in the same words, " Thou Son of David, have mercy on us " ; all were ordered by the crowd to hold their peace ; all cried out the more vehemently ; all say that Christ stood and called the blind men to Him, and that He asked them all the same question, "What will ye that I do to you?" There could not possibly have been so many similar circumstances in two or three different histories. As to what S. Matthew says, that there were two blind men, and S. Mark and S. Luke only one, S. Augustin properly says that there were two, as S. Matthew says, but one was of higher rank than the other and better known, and therefore S. Mark and S. Luke mentioned him only. This conjecture is strengthened by the fact that S. Mark gives his name and that of his father, as if he were a man well known to all, calling him Bar, the son of Timseus. We have a similar expression in chap. viii. 28, where S. Matthew says that the two demoniacs were healed by Christ, in the region of the Gerasines, when S. Mark (v. 2) and S. Luke (viii. 27) speak only of one. It is a more difficult question how S. Matthew (here) and S. Mark (x. 46) say that this happened when Christ was going out of Jericho, but S. Luke (xviii. 35) says that it was when He was approaching the city. The Greek will not admit the explanation of those who say that the words mean when He was going out thence, but was still near it, for the Greek is ev rco eyyl&w avrov els 'Jept^o), when He was drawing nigh to Jericho to enter it. Their conjecture appears much more probable, that the blind man of higher rank, of whom S. Mark and S. Luke make mention, when Christ was drawing near the city, sat down by the wayside and cried out to Christ as He passed by, "Jesus, thou Son of David, have mercy on me"; but Christ would not heal him then, that He might heal the other two afterwards at the same time. That the blind man again sat by the wayside, because he knew that Christ would go out that way, and he cried out again with the other in the same words, and that they were then called by Christ and healed. Nor is there any difficulty in the fact that S. Matthew and S. Mark say that the miracle was performed when Christ went out, and S. Luke when He drew near ; nor in S. Mark's account of the blind man's casting away his garment, and in S. Matthew's relating that Christ touched his eyes, which the other Evangelists do not mention : for one Evangelist often relates a circumstance which the others pass over.
Thou Son of David. Why Christ was so addressed, especially by those who sought some benefit from Him, has been explained in the Preface.
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And the multitude rebuked them that they should hold their peace. Not, we must believe, in any bad spirit, but in love, and with the desire that the men should not be troublesome to Christ by their clamour. So say The Author and Euthymius.
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Touched their eyes. Why Christ did this has been explained on chap. viii. 3. S. Mark, however, and S. Luke add that Christ said, " Thy faith hath made thee whole ". How this is to be under stood has been fully explained on chap. ix. 2.
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v. 1 simile est (enim) regnum coelorum homini patrifamilias etc. i. e. simile quid accidit in regno coelorum, in regno Dei, in regno messiano quodtempus etsaeculorum consummationem aeternitatemque complectitur, quale est quod fecit paterfamilias quidam etc. ; qui exiitprimo mane conducere operarios in vineam suam; merces pro labore diurno constituitur denarius v. 2 ; de denario vide 18,28 ; eo pretio operarios pro die conduci etiam in talmude saepius enuntiatur (cf. Wetsten. ad h. 1.) ; pariter Tacitus scribit de militibus, denis in diem assibus animam et corpus aestimari utsingulos denarios mererent postulare milites 1 (Annal. 1,17), i. Ab anno 217 a. Ch. denarius non deccin sed sedecim assibus computabatur; stipeneodero modo Tob. 5,15 LXX promittit Tobias socio itineris filii TTJS ^[xspa^; est autem drachma nummus argenteus eiusdem cum denario ponderis. Igitur parabola in mercede assignata ad vitae consuetudinem est adaptata. Apud Hebraeos horae diei numerabantur ab ortu solis ad occasum erantque semper duodecim; proinde tempore aestatis et hiemis inaequales. Operarios summo mane convenire in forum et exspectare , ut ad laborem conducantur, etiam hodie adhuc in regione oriental! ab itinerantibus observatum est ; pariter alios per diem stare otiosos in foro et rogatos cur non laborarent idem dare responsum : quianemonos conduxit (cf. FiL). Exit paterfamilias circa horam tertiam post solis ortum, iterumque circa horam sextam, nonam, imdecimam et quos invenit otiosos in foro mittit in vineam. Vespere omnes eandem recipitmt mercedem. Cum a novissimis incipiatur, quibus denarius solvitur, primi qui pondus diei et aestus portaverant i. e. diem integrum etiam in summo calore operi impenderant , sperabant se plus accepturos. At, uti conventio facta erat, denarium singuli reeeperunt. Murmurantes ea de re herus compescit, quia id singulis tribuat de quo convenerant; proinde nulli inferat iniuriam; dein suum. asserit ius de suis rebus disponendi neque esse cur quis invideat, si ipse liberalis ac benignus esse veiit. Narratio est satis clara et simplex. Pauca de dictione notanda sunt ; v. 2 <ju(;/pwvav ex, ^/ivapt'ou; cum pretium graece genetivo exprimatur, h. videtur significare id ex quo conventio orta sit vel conditionem dicere et causam ex qua vel secundum quam conventum sit inter illos; TYIV -flp'pav alii explicant accnsativum temporis; sed ad quid turn refertur? vix aliter poterit referri nisi ad ffu[x<pwvvfcrai; , ad quod verbum additur T?IV -^e'pav ut magis determinetur, de quo conventum sit ; ergo fere : quod attinet ad diem , id quod graece accusative enuntiari potest;
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v. 8 cum sero factum esset o^iag &e yevo^evvii; , vespere , ad solis occasum ; procurator, smTpoTCo? , villicus , est servus cui cura et administratio rei domesticae familiaris vel praedii commissa est, ergo oixovo^o?; redde illis mercedem TOV p-icOo'v quam scil. herus dare apud se singulis constituit; incipiens a novissimis qui ultimi hora undecima , igitur una hora ante solis occasum laborare incipiebant usque adprimos pergens scil. in danda mercede; explica ap?a^vo<; ita ut modo quern dicunt praegnante continuatio actionis subintelligatur eodem verbo expressa;
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v. 12 hi (non sine contemptu et indignatione) novissimi una hora fecerunt sTroivicav laborarunt , prout TCoiefv raro quidem adhibetur, sic ut Ruth 2,11 LXX TTOU <*?; ubi fecisti opus, ubi laborasti? of. Schleusner, Thes. IV p. 391 eodemque sensu explicant Schegg , Schanz , Keil, Weiss, in qua vocealii contemptum quendam significari arbitrantur (Wetsten.}, cum non dicant epya^eaOai, et explicant, uti Act. 15,33; 18,23. 2 Cor. 11, 25 et iam Eccl. 6,12 LXX verbum TVOIEIV usurpatur, tempus insumere : per unam horam manere (cf. Am. Fil. Meyer}; contra quarri acceptionem excipi potest eo sensu verbum solere coniungi cum aliqua loci significatione ; vide insuper Tob. .10,7 LXX lac. 4,13 neque aliter Act. .20,3 (woivfcjai; re piva? Tpet? , cum immediate praecedat v)X6ev t? TVJV EX>.aa); v. 13 amice, groups; qui ^Taipos appellatur non est semper etiam cpfXos; hoc loco adhibetur, ut suavi modo increpatio fiat; latini dicerent : bone vir, vel mi homo (Rosenmuller}', cf. 22,12;
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v. 15 an oculus tuus nequam est; homo liberalis et benevolus solet apud ludaeos dici vir boni oculi ; avarus aut malevolus et invidus vir mali oculi; vide Deut. 15,9. Prov. 22,9; 23,6; 28,22 (Calm. Lamy}. Iam de sensu parabolae. Paterfamilias qui operarios conducit in vineam suam est Deus qui homines invitat et vocat ad salutis negotium curandum et ad laborandum pro regno suo. Parum interest utrum in vinea opus legis et obedientiam (S. Hil.} an Ecclesiam designari censeas (S. Br. Cat. Maid.} ; vocantur enim ut id faciant quod Deus ab iis exigit. Comparatio apte sumitur a vinea , quia praeter alia iam regnum Dei yetus , domus Israel , vineae parabola erat propositum (Deut: 32,32. Is. 5,2seq. ler. 2,21. Ez. 15,2. Os. 10,1). Quinque ilia tempora quibus exiit paterfamilias a multis duplici ratione explicantur et de variis mundi aetatibus et de vario tempore quo alii et alii gratia Dei ad opus salutis evocantur. Et priore quidem modo mane mundi fuisse dicunt ab Adam usque ad Noe , horam tertiam a Noe usque ad Abraham , sextain ab Abraham usque ad Moysen, nonam a Moyse usque ad adventum Domini , undecimam ab adventu Domini usque ad finem mundi ; Deum enim ad erudiendam plebem suam quasi ad excolendam vineam nullo tempore destitisse operarios mittere. Altero modo mane intelligitur hominis pueritia, cum Deus hominem iam tenera aetate vocat ad suum servitium, hora tertia autem adolescentia , sexta hora aetas matura, nonaaetas provectior, undecima ultima senectus, cum alii aliis temporibus gratia Dei e peccatis et tepiditate erepti ad Dei cultum et salutis suae studium transferantur. Ita duplici modo exponunt Orig. Hil. (in comment, et in Ps. 129 n. 11) Gregorius (horn. 19 in evang. n. 1. 2; M. 76, 1154 etc.), Theoph. Bed. Rab. Alb. Thorn. Calm.; alii primo vocatos intelligent ludaeos , reliquos hora tertia , sexta , nona , undecima gentes (lans.}; alii demum tempora ilia ad vitam hominum qui alii alia vitae aetate a Deo vocentur referenda esse censent (cf. S. Chrys. Basilius (reg. brev. 224; M. 31,1229), Euth. Br. Fab. Maid. Arn. Fil. itemqueS. Augustinus serm. 49,2; M. 38,320). . Atque hanc de variis humanae vitae aetatibus sententiam parabola contineri certain videtur. Nam omnis in fine vis et significatio in eo reponitur, ut et ii qui per totum diem laborarunt et ii qui solum per horas novem vel sex vel tres vel per unam operi incumbebant eandem recipiant mercedem. Proinde diuturnitas et brevitas laboris et temporis debet ob oculos haberi. lam vero evidens est minime dici posse eos qui a tempore Moysi usque ad Christum vocati sint ad Dei servitium omnes diutius laborasse quam ii qui post Christum ad Dei cultum accesserint. Omni quippe tempore et mundi aetate alii alio vitae suae tempore ad vitam Deo placentem convertuntur. Quare ut Christus doceat fieri posse ut qui diu et qui brevi operati sint eandem reportent mercedem , nihil omnino refert qua mundi aetate vocentur ad laborem, verum solummodo, quo aetatis suae quisque tempore vocetur. Erg y o ilia de variis mundi aetatibus sententia, quam etiam S. Irenaeus (adv. haer. 4,36 n. 7; M. 7,1097) propohit, ad parabolam quae integra spectanda est apta non est. Id vero hire ex variis illis horis colligitur Deum frequenter homines gratia sua praeveniente et excitante ad conversionem invitare efc stimulare (Cai.}, idque certis temporibus efficacius (lans.}. qui murmurabant accipiunt denarium ; in explications eum cum indignatione repudiant; in parabola distributio denarii est finis laboris et diei; in explications autem evadit initium laboris et diei quo quisque Christi doctrinam in vitam et opus deducere debet; etc. Alii in parabola cernunt exprimi minas contra eos qui vocati a Deo ad vitam sanctam non ita mores componunt ut digni sint quos Deus faciat electos (Fil.). Sed cum omnes in fine diei eandem recipiant mercedem neque quisquam propter pigritiam reprehendatur, difficile intelligitur quid haec sibi velit sententia. Idem diei debet de sententia Maid., priores illos negligenter laborasse, novissimos. vero tantum una bora operis fecisse, quantum alii toto die fecerint; de qua re nihil in parabola indicator; e contra cum dicant se pondus diei et aestus portasse neque herus .contradicat neque eos de desidia reprehendat neque ex desidia eorum suum agendi modum declaret, ilia opinio contra parabolam in medium profertur. Insuper non constituisset herus denarium diurnum, mercedem satis magnam, pro labore adeo parvo qui una hora fieri posset. Satis quoque mirum esset fingere omnes quamvis aliis et aliis horis inceperint laborare tamen aequalem laborem fecisse ideoque eadem mercede esse donates. Quare ex aequalitate laboris diversis temporibus praestiti eadem mercedis aequalitas nequit declarari. Cum itaque etiam hora undecima vocentur et mercede donentur, non est ullus pro peccatore desperationis locus (S. Br.} et in decrepita quo cf tie senecttite licet resipiscere coelumque assequi (Theoph. Euth.}. Denarium quern oinnes accipiunt aliqui explicant vitam aeternam quae eo quod sit aeterna pro omnibus sit aequalis 1 , quamvis pro singulis merces vitae aeternae in particular! sit valde di versa (cf. Sylv.) vel notari eandem beatitudinem genericam et obiectivam , soil, eandem divinam essentiam quae sit obiectum beatitudinis et gloriae , quamvis visio ac fruitio sit dispar (S, Thorn. Lap.) et similiter quoque Euth. oinnes fieri salvos et in ea re consistere aequalitatem quamvis non habeant aequalem gloriam. At facile perspicitur hanc explicationem parabolae non aptari. Nam ex ea necessario sequitur contrarium eius 1 quod in parabola proponitur. Quod enini in ea explicatione accipiunt non est idem , sed valde diversum , quia fruitio obiecti beatitudinis est ipsa merces , haec autem fruitio et participatio statuitur pro sing-ulis di versa et eorum meritis accommodaia. Si autem talis est eorum remuneratio, iam non fieri potest, ut murmurent et dicant priores : hos novissimos pares nobis fecisti. Quare necessario tenendum est eandem mercedem dari cunctis i. e. eandem beatitudinem subiectivam , idem omni ex parte praemium vi parabolae declarari , proinde supponi eos qui una hora laborarint idem acquisivisse meritum quod ii sibi oompararunt qui per totum diem debito modo operi incumbebant. Dico debito modo; nain priores illos valde fuisse desides vel una hora ab ultimis tantum operis praestitum esse quantum a reliquis supponi nequit, ut supra iam dixi. Dein pariter assumendum est ex veritatibus aliunde notis Deum dare mercedem secundum merita ab unoquoque acquisita. Ex liisce autem necessario sequitur meritum uniuscui usque reputari et aestimari non ex diuturnitate temporis, sed ex alio fonte ex quo fieri potest , ut qui brevi laboraverit eundem dignitatis gradual et eandem meriti mensuram habeat cum alio qui diu operatus sit. Ergo docemur hac parabola talem fontem et normam sub esse actionibus. Quis autem sit iste fons quo actionibus praeclara quaedam dignitas obveniat dubitari nequit. Est scil. principium illud supernaturale quo operibus praestantia supernaturalis communicatur, gratia scil. Dei, quae quo maior ac copiosior pro Dei liberalitate atque arbitrio singulis confertur, eo digniora evadunt opera ex ea gratia prodeuntia vel ea inforrnata. Hanc internam gratiam Deus pro occultis providentiae consiliis uberiorem vel minus uberem largitur; qnare in coelesti patria varii quoque exsistunt gradus gloriae. Ad hanc gratiam. internam quae in diversis di versa est aequalitatem mercedis in temporis diversitate refert 5. Hier. scribens : non tempori defert Dominus , sed fidei, itemque S. Pasch. : non temporis a Domino differentia praedicatur, sed fidei merita distinguuntur; neque aliter Alb. qui explicat : huic novissimo devotio voluntatis temporis spatium breviavit, et 5. Thorn, qui idem ex maiore fervore declarat; maior autem fervor maiore gratia oritur; Deus enim respicit, ut Dion, ait, ad interiorem fervoremet rectam intentionem cordisque munditiem. Ostendit itaque Christus ilia aequalitate mercedis ex gratia Dei, quam Deus pro sua libertate ac bonitate maiorem atque ampliorem concedit cui vult, fieri ut consunanatus in brevi expleat tempora multa; proinde in regno Dei non laborem externum tempusque diuturnum, sed internum fervorem ex gratia prodeuntem operibus suam conferre dignitatem. Quam acceptionem Fonck quoque sequitur (p. 318. 323). Denarium plerique explicant de mercede vitae aeternae, ita ut tempus vespertinum quo merces penditur operariis sit finis vitae temporalis et ingressus in aeternitatem. Idque.recte. Sed num aliqui murmurabunt accipientes vitam aeternam? vel num aliis invidebunt eandem secum mercedem et gloriam? Minime gentium. Sed haec murmuratio ad solam pertinet parabolam et necessario in parabola eratinducenda, ut responsioni heri opportunitas daretur. Ea autem responsione explicatur id quod ad doctrinam pertinet Dominum de suis donis ac gratiis liberrime disponere neque cuiquam inferre iniuriam si pro lubitu alteri plus minus alteri attribuat. Insuper ilia reprehensione quae murmurantibus fit serio et graviter admonemur quale nefas sit cuiquam donum divinitus acceptum invidere vel aegre ferre si qui prae nobis gratiis divinis amplioribus exornentur. Adnotat S. Chrys. ista murmuratione nullatenus ostendi beatos tangi invidia, sed ea solum ad modum parabolae demonstrari bonorum quae Deus confert excellentiam et divinam nobis pandi ea occasione benignitatem (Theoph. Euth.}; alii qui quinque ilia tempora de mundi aetatibus accipiuntin murmuratione adumbrari censent quandoque quod prisci illi sancti diu ad percipiendum regnum dilati sunt et post longa inferni tempora ad gaudia regni pervenerunt '(S: Greg. Rab.) . Coiicluditur parabola
20:16
v. 16 sic erunt novissimi primi et primi novissimi; sensus esse nequit is quern lans. assignat eos scil. qui ex primis evadant novissimi non esse in numero beatorum sed reiectos esse; nam in parabola recipiunt mercedem quae ex conventione statuta est pro labore diurno. Cum autem omnes aequalem accipiant, sensus erit : qui primi vocati sunt aequiparantur novissimis , quamvis diutius laborarint et diei ponclus efc aestus portaverint, et qui ultimo loco, vocati sunt aequiparantur primis et eandem quam primi accipiunt mercedem, quamquam solum per unam lioram opus fecerunt'. Nemo itaque glorietur de diuturnitate laboris et molestia quam in opere Domini sustinuerit neque sibi animo superbo de eminentiore dignitate blandiatur; facile enim e venire potest, nt alius, quern ultimo loco consistere putat et parum vel nihil pro regno Dei effecisse censet , tamen vir sit maioris vel aequalis coram Deo meriti ideoque in reddenda mercede praeferatur. Eo quoque modo novissimi dici possunt saepe evadere primi, quia ante primes beatitudine potiuntur, .sicut latro poenitens ante Petrum in paradisum introivit (5. Greg. Cai.} et qui in ultimo vitae termino convertuntur, prius ad gloriam pervenire possunt quam alii qui a teneris Deo servierunt et etiam diu adhuc in vita mortali retinebuntur. Praeterea fieri potest ut qui in extrema vita uberiore gratia agunt poenitentiam , brevi omnes expient ac deleant poenas temporales peccatorum ideoque cito ad gloriam perveniant neque in purgatorio retineatur, dum alii gratia minore donati post longam vitam sat multa habeant quae in purgatorio luere oporteat. Vis itaque et siguificatio parabolae quae hac sententia exponitur generatim in eo est, ut manifestetur Deo non deesse ea quibus sine ulla iustitiae vel promissionum laesione pro sua liberalitate efficere possit, ut qui solum brevi in eins seryitio vixerint tamen egregium sanctitatis et gloriae gradnm attingant. Inde derivatur applicatio multiplex : qui primi sunt et aestimantur in ordine liierarchico, in dignitatibns saeculi, in divitiis, in iaude liominum, evadere possunt novissimi coram Deo; contra qui despecti sunt et sine ulla dignitate ultimo loco consistunt in terra, in coelo evadere possunt primi etc, Ad sententiam generalem quidem neque tamen ad hanc parabolam accommodatur quod hoc loco scribit 5. Hier. : ludaei de capite vertimtur in caudam et nos de cauda mutamur in caput (sim. Bed. Rab.}\ accommodatur autem quod monet S. Greg. : nemo se de opere, nemo de tempore extollat, cum Veritas clamet : sic erunt novissimi primi et primi novissimi ; ecce enim etsi iam scimus quae vel quanta bona egimus, adhuc supernus iudex qua stibtilitate haec examinet ignoramus; et quidem gaudendum cuique summopere est in regno Dei esse vel ultimum (horn. 19 in evang. n. 4; M. 76,1157). Valet igitur et valeat illud Christi : cum feceritis omnia quae praecepta sunt vobis, dicite : servi inutiles sumus; quae debuimus facere fecimus (Luc. 17,10). Minus obvium est cur subdatur : multi enim sunt vocati, pauci vero electi; cum haec pars in compluribus codicibus iisque praestantioribus non legatur (vide lect. var.) a multis expungitur (Ti. W H. Schanz, Keim, Weiss] tamquam perperam ex 22,14 assumpta. At cum tot testes ei suffragium ferant, id audacius videtur; unde cum Arn. Bisp. Schegg , Fil. Keil aliisque retineri debet.' Sed qua ratione hie adnectitur? Schegg ' quidem ea sententia fa cem praeferri ait ad parabolam rite concipiendam : multos eorum qui primi sint et ad regnum coelorum quasi suo iure vocehtur non esse introituros; at cum in parabola omnes accipiant denarium , primes illos mercede privari nullatenus statui potest. Uti particula enim indicatur, ratio redditur vel affertur confirmatio quaedam, cur novissimi evadant primi et primi fiant novissimi. Haec ratio autem in eo est, quia multi quidem vocantur gratiis ordinariis, qui bus ex sua parte non pro virili respondent, pauci vero ad gratias omnino sublimes quibus egregie cooperantur pro Dei liberali consilio eliguntur. Servatur itaque, ut Cai. dicifc , in vocatis iustitia, in electis prae valet gratia. Aliter Maid. nexum adsiruit, concludi scil. sententia generali non omnes quivocati sint mercedem accepturos quia plerique vocati nolint venire ; sic Christus 19,23 ex occasione unius adolescentis qui divitiis suis impeditns evangelica consilia sequi noluerat generalem sententiam de omnibus divitibus et non iam de consiliorum sed de praeceptorum observations conclusit difficile esse in regnum coelorum introire divitem . Sed prior necteiidi modus qui arctius ad antecedentia pertinet praeferendus est. Alii in his quoque verbis, uti 19,30 simili modo, apostolos moneri volunt,-ne nimium sibi confidant propterea quia omnia reliquerint; esse scil. sensum : merito dico : erunt novissimi primi etc. , ab hac enim aequalitate , .qua primi eodem censu ot ordine habebuntur quo novissinri eximentur pauci, quia ex multis vocatis pauci erunt electi (Am. Meyer}. Sed ex parabola qua demonstratur praestantia gratiae ad opus salutis sin'gulari dignitate vestiendum nonpqteritiure inferri plerosque eandem mercedis et beatitudinis mensuram accepturos et fore in gloria aequales. Debet enim in explicatione p.arabolae ob oculos haberi ad quam doctrinam illustrandam assumatur neque possunt reliqua omnia pari modo ad vitam transferri; ex eo enim quod in parabola omnes eandem accipiunt mercedem , nemo potest concludere etiam in coelo omnes fore pares in gloria. Hie valet quod monet S. Chrys. : non oportet in parabolis onmia ad litteram explorare, sed cum scopum parabolae didicimus (TOV GKOTCOV $1' ov cruveTs'Gvi) hunc decerpere nee cetera curiosius examinare . Illi ex theologis scholasticis qui ponunt duos ordines electorum et praedestinatorum, unum communem eorum qui ex praevisione meritorum electi sunt ad gloriam, alterum eorum qui ad gloriam electi sunt ante praevisa merita, quandoque ad hanc sententiam provocant et paucos electos vocant eximie praedestiriatos ; tales paucos esse beatissimam Yirginem, apostolos aliosque paucos, qui sint electi ad gloriam eximiam ante merita praevisa ; priores vero esse longe plures ideoque dici de iis qui ex praevisione meritorum ad gloriam eliguntur : multi sunt vocati. De qua re vide Lap. ad h. 1. Verum planum est neque in parabola neque in hac sententia quidquam enuntiari quo ilia sententia commendetur; illam praeter alios satis refutat Vasquez i . part, disput. 90. Placet adscribere quam clare de scopo parabolae Snares loquatur : intentio Christi est ostendere non semper praemium gloriae mensurari antiquitate vocationis nee diuturnitate laboris, sed habere apud Deum aliam rationem altiorem, fundatam quidem in voluntate sua et dominio, salva tamen semper ratione iustitiae in redditione praemii... Respexit ad radicem gratiae a quaprovenit, ut brevi tempore aliquis habeat maiora merita, quia Deus sua voluntate praevenit maiore et abundantiore gratia quos vult (de Deo uno et trino, lib. 2 cap. 20 n. 12. 17). Explicatione proposita patet falso asseri a.Iulicherin verbis : sic erunt novissimi primi etc. contineri infelicem acceptionem ipsius evangelista^, qui omnia funditus eversum iri, fore ut ima summis misceantur indicare velit. Contra eum vide quae adnotat Fonck p. 317. 322.
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v. 17 et ascendens Iesus lerosolymam, iter quod evangelista 19,1 commemoravit Iesus prosequitur, de itinere in urbem ascender e dici solet ; erat enim urbs sita in regione ludaeae editiore; cf. 3 Reg. 12,27. 28. Ps. 121, k. Luc. 2,42; 18,38. loan. 2,13; 5,1 etc.; assumpsit duodecim discipulos secreto , KOCT' $av seorsim, a reliqua scil. comitantium turba; neque enim par erat haec quae illis dicere volebatin vulgus efferri (S. Chrys.}, siquidem non multos id scire oportebat ne offenderentur ; nam si haec audientes discipuli turbabantur, multo magis turbae (Euth.}. Ea voce evangelista studium declarat discipulos singular! ratione docencli; et ait illis v T-/J d^w, uti codices graeci habent et complures it. quoque
20, 17. Et ascendens leaus lerosoly- 20,17. MsXXwv 81 ctva6a(vtv 'Iriaous erit vester servus; 28. sicut Filius homi- 8ouXo;. 28. &arap 6 uio; TOU .nis non venit ministrari, sed ministrare oux rjXOev 8iaxovr)Qrjvoa , aXXa Suxxovvjaai et dare aniinam suam redemptionem pro xou Souvai TYJV ^u-^v auTou Xurpov dcvT\ Dum erant in itinere hierosolyrnitano, Jesus discipulos accuratins edocet de passione. Petitione matris filiorum Zebedaei facta ostendit ilium fore in regno messiano maiorem qui omnium minimum ac servum se praestnerit. Itaque denuo discipulos monitos vult et de sua passione et de animo humili quo opus sit ut quis regni sui particeps fiat. Quo duplici documento iterum iis exponitur cuius indolis regnum' messianum sit, quam Ghristus suo quoque exemplo et consilio egregie illustrat. Quare patet hanc partem esse iungendam antecedentibus, iis scil. quibus peculiari ratione de mimere et animo apostolico erudiuntur. Dixerat Ghristus discipulis antea 16,21 oportere iret in Jerusalem et multa pateretur ; cum iam esset in eo itinere iterate de sua passione sermonem instituit; cf. 17,21;
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v. 18 ecce ascendimus lerosolymam excitat eorum animos ad animadversionem eius quod animis eorum penitus iniixum esse volebat significatque praesens modo esse tempus de, quo aliquando praedixerat (lans.} et Filius hominis tradetur principibus mcerdotum et scribis et condemnabunt eum morte; cf. 16,21 ; saepius eos monet ut discant eum et praescientem et libentem ad passionem venisse , non ignorantem vel coactum ; dein ut exspectatione ilia exercitati facilius passionem ferant , ne si inexspectata accidisset , admodum perturbarentur (S. Chrys.}. Si enim, ut auctor op. imp. notat , totier.s praemoniti de morte eius futura tamen quando comprehensus fuit scandalizati sunt omnes et reliquefunt eum, quanto magis scandalizandi fuerant, si praemoniti non fuissent? A quo tradendus sit nondum indicat; sed cum antea de occisione sola mentionem fecisset, hie iam multo accuratius singula praedicit
20:19
v. 19 et tradent eum gentibus , sententia mortis in eum lata eum adcluxerunt ad Pilatum , magistratum romanum ; quicumque non erant ludaei, gentibus accensebantur; ad quid et quo eventu eum traclituri sint magistratui romano distincte praedicitur ad illudendum et flagellandum et cruel fig endum; explicat species passionum et genus mortis, dum antea solum dixerat oportere multa pati et occidi (16,21 ; 17,22). Haec autem revelat ut sciatur nihil pati nisi quod vomit et praeelegit (Alb.} et quomodo apertius testari potuisset omnia se praescire quae eventura essent ac nihil inopinatum obven- ' turum? quomodo melius suos praemunire potuisset et in illis nostram quoque fidem confirm are quam dura ostendit se voluntarie pati , cum eonscius omnium locum accedit passionis et dum , uti ex Luca 18,31 constat, propter Scripturarum adimpletionem necessarian! suam ostendit passionem (Ians.}1 Solis autem discipulis duodecim haec aperinntur seorsum, quia hi erant Christo familiares simulque delecti , ut postea. primi essent testes et aliqua ex parte participes quoque eius tempestatis. Quo magis imminet tempus passionis, eo explicatius earn praedicit, sed etiam glOriam mox secuturam indicat et tertia die resurget vel ut in codicibus compluribus legitur suscitabitur ', quae lectio eo commendari potest quia suscitatio Christi Deo Patri adscribi solet(Act: 2,24. 32; 3,15 ; 4,10; 5,30; 13,30.33. Rom. 4,24; 8,11; 10,9. 1 Cor. 6,14; 15,15 etc.). Marc. 10,35 petitio de primis sedibus adscribitur loanni et lacobo; quare cum Matthaeus matrem petiisse scribat , intelligere oportet matrem vel a filiis incitatam esse ut peteret vel saltern omnino perspexisse se rem agere filiis gratissimam. Idem elucet ex eo quod Christus petenti matri respondet
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v. 20 tune accessit ad eum mater filiorum Zebedaei cum filiis suis, quaerunt unde petitionis suae occasionem arripuerit. Respondet S. Hier. : quia dixerat Dominus et tertia die resurget, putavit eum mulier post resurrectionem illico regnaturum et hoc quod in secundo adventu promittitur in primo esse complendum et aviditate feminea praesentia cupit, immemor futurorum (sim. Bed. Alb. Lap. Lamy, Calm.} vel etiam ad 19,28 sedebitis et vos super sedes duodecim etc. recurrunt, ut explicent petitionem (S. Pasch. Maid. Lap. Calm. Arn.}. Verum sufficit notio ilia apud ludaeos communis de regno messiano ; Messias a prophetis tamquam rex Israel erat annuntiatus (Euth.); quare ipsa postulatione mulier iiclem suam in Iesum Messiam declarat (cf. Alb.}. Accedit autem maxima reverentia adorans i. e. inclinato corpore ei reverentiam exhibens (Jans. Lap.} et petens aliquid ab eo, ipso corporis habitu et verbis quibus imprimis in genera rogabat ut exaudiretur in re aliqua quam erat postulatura. Id quod clare indicatur Marc. 10,35 : magister, volumus ut quodcumque petierimus facias nobis; solent enim qui aliquid volunt petere quod an impetraturi sint dubitant, non statim quid sibi dari velint declarare, ne si declaraverint negetur; sed generaliter atque confuse dicere : quidquam habeo quod te rogem ; sed velim mihi prius te facturum promittas ; quemadmodum mater Salomonis filium rogat : petitionem unam parvulam ego deprecor a te, rogo, ne confundas faciem meam (3 Reg. 2,20; Maid. sim. lans. Lap. Fil.}. Tali quippe prooemio solent captare animum eius a quo aliquid obtinere volunt eiusque fidem obstringere ne postea fas sitnegare. Et Salomon quidem incaute respondit : pete mater mea, neque enim fas est ut avertam faciem tuam at petitione explicata nullatenus potuit acquiescere. Ghristus autem, sapientior Salomone, sua interrogatione quid vis? particularem extorquet petitionis explicationem ; quaerit, non quod ignoraret , sed ut cogeret respondere et ulcus detegere , ut remedium illi adhiberet (S. Chrys.}] ait illi : die ut sedeant hi duo ftlii mei units ad dexter am et units ad sinistramin regno tuo; quemadmodum enim in mundihuiusce regno summuni honoris locum videntur adepti qui regi in regio habitu sedenti vel negotia aliqua ad regium munus pertinentia administranti assident, ita fiHorum Zebedaei mater, prout iuxta litteram intelligitur, postulasse videtur a Servatore , ut. in ipsius regno constitutus unus a dextris ipsius, alter vero a sinistrirsecleret , et nihil certe mirum erat prae simplicitate et imperitia decrevisse mulierem haec esse postulanda (Orig.}. Se reliquis iam saepius a Domino esse praelatos sciebant, ut 5. Chrys. notat; ita soli cum Petro admissierant,quando Ghristus filiam archisynagogi suscitabat (Marc. 5,37), quando transfigurabatur (Matth. 17,1); timebant vero Petrum; quare primas sedes sibi postulant. Regnum itaque messianum, idque temporale, mox institutum iri exspectabant , in quo pritoas dignitates appetebant. Monet S. Chrys. : nemoturbetnr apostolos sic imperfectos videns; nondum enim crux advenerat, nondum Spiritus gratia data erat ; illos appetiisse aliquid temporale atque ambitione fuisse impulsos cum plerisque dicendura erit (cf. S, Chrys. Theoph. Pasch. Br. Alb. ^f horn. Cat. Lap. Calm, etc.); verum acrius perstringit lans. eorum petitionem, earn crassam et carnalem appellans; modo nimis spiritual! earn concipit Schegg, dum censet matrem amore Iesu succensam nihil aliud postulasse quam ut filii sui essent semper in intima cum Christo societate ac consuetudine neque earn honoris eminentiam rogasse. Inter has extremas sententias media erit seligenda et dicendum cum 5. Hier. : postulat mater errore muliebri et pietatis afFectu ; vide quoque quae supra ex S. Ambrosio allata sunt (cf. Grimm V p. 294). Quid igitur Ghristus? ut ostendat illos nee spirituale quidpiam petere neque si scirent quid hoc esset unquam petere ausuros fuisse ait (S. Chrys.}
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v. 22 nescitis quid petatis etc. Quare dicendum est per matrem filios primassedes a Christo postulasse, uti indicant S. Augustinus scribens illam voluntatem filiorum attulisse ad Dominum (de consensu ev. 2,64) et S. Gregorius filios interveniente matre quaesivisse et auctor op. imp. matrem esse a filiis summissam et similiter S. Hier. Pasch. Lap. Sylv. Arn. Schanz, Fil. etc. Idque satis acute atque ingeniose factum esse S. Pasch. arbitratur : forte ne ulla suspicio quod ipsi hoc petienmt nasceretur, neque invidia inter condiscipulos quod ipsi hoc appeterent oriretur, et si reprehensio qualiscumque esse posset, feminens error levius ferretur. Nam ipse sexus quia proclivis est simm excusat errorem ; et si importunitas ultra quiclpiam applauserit, blandius portatur; magna siquidem vis amoris in matribus , et ideo forte credebat quod Dominus qui maternos animos in amore filiorum impleverat, facilius eius exaudiret affectus . Nomen matris erat Salome , uti ex Matth. 27,56 et Marc. 15,40 colligitur (op. imp. S. Thorn. lans. Maid, etc.) eratque Salome inter mulieres quae suis facultatibus Domino ministrabant (Matth. 27,55. Marc. 15,41); quare lans. opinatur matrem a filiis esse subornatam quia sperassent hac ratione illius preces non facile passuras apud Dominum repulsam, et similiter Tost, in cap. 20 qu. 54. 55. 72. Valde tamen probabile Maid, censet matrem per se pro filiis sollicitam nullius eorum impulsu petiisse et Christ! responsum v. 22 nescitis quid pet'atis etc. satis explicari non quod illi per matrem, sed quod pro illis mater petiisset. Placet ei haec sententia quia non vult de apostolis male iudicare. Ei Calm, adstipulatur. In eadem sententia Maid, affirmat fuisse S. Hil. et Ambrosium, quorum tamen neuter id clare enuntiat. Nam S. RiL solum dicit matrem deprecatam esse Dominum pro filiis; utrum id ex. se sola rogaverit an suadentibus filiis non indicat. S. Ambrosius autem ita matris indolem exhibet et excusat : considerate quae cum filiis et pro filiis petat. Mater est utique cui pro filiorum honore sollicitae immoderatior quidem sed tamen ignoscenda mensura votorum est. Atque mater aetate longaeva, studio religiosa, solatio destituta, quae tune temporis quando vel iuvanda vel alenda foret validae prolis auxilio abesse sibi liberos patiebatur et voluptati suae mercedem sequentium Christum praetulerat filiorum,... haec igitur studio maternae sedulitatis indulgentior obsecrabat Salvatorem : die ut sedeant etc. ; etsi error, pietatis tamen error est; nesciunt enim materna viscera patientiam; etsi voti avara, tamen veniabilis cupiditas, quae non pecuniae est avida sed gratiae, nee inverecunda petitio quae non sibi sed liberis consulebat. Matrem considerate, matrem cogitate. Considerate etiam feminam, hoc est, sexum fragiliorem, quern Dominus propria nondum confirmaverat passione. Considerate, inquam, Evae illius primae mulieris heredem transfusa in omnes immoderatae cupiditatis successione labentem, quam Dominus adhuc proprio sanguine non redemerat, nondum inolitam affectibus omnium immodici contra fas honoris appetentiam suo cruore diluerat. , Hereditario igitur mulier delinquebat errore. Et quid mirum, si mater pro filiorum suorum (honore sollicita fuit) quod est tolerabilius quam pro s.e, quando etiarn apostoli ipsi inter se, sicut legimus, de sui praelatione certabant (de fide 5,5; M. 16,661)? Neque ad honorem apostolorum tuendum opus estasserere ipsos filios Zebedaei non appetiisse ilium honorem. Cum enim Dominus ipse haud semel apostolos doceat humilitatem eosque de contentione praelationis reprehendat, nihil novi eis imputatur si dixerimus eos per matrem rogasse ; eos autem ante adventum Spiritus sancti fuisse imperfectos neque rectam de regno messiano notionem habuisse quis negare poterit? Quare apposite monet S. Chrys. ne quis eorum offendatur imperfectione, considerandum esse, quomodo postea per Spiritum sanctum effecti sint summi virtute. Cum evangelista scribat v. 22 nescitis quid petatzs;sua. mansuetudine illorum tolerat imperfectionem , sojum obiicit ignorantiam ; putabant enim regnum fore pomposum et terrenum; ignorabant quando futurum esset et quid in eo esset sedere proximum Christo; ignorabant quomodo ad regni consortium perveniri posset; arbitrabantur Christum pro libitu familiaritatis gratia primas distribtiere dignitates. Unde ut ab hac imprudenti ambitione animos eorum revocaret et admoneret quid turn illis potius cogitandum esset et qua ratione ad consortium regni ipsius perveniatur, rogat (Ians.}potestis bibere calicem quern ego bibiturus sum? i. e. potestisne eandem mecum sortem subire. , eandem mecum passionem sustinere? quid soil, sibi obventurum esfeet ante resurrectionem iam praedixit ; hoc itaque supplicium suum vocat calicem quern bibiturus esset. Hac enim calicis metaphora satis frequenti in s. litteris certa declaratur sors a Deo homini parata. Desumpta est a veterum ritu quo per patremfamilias aut convivii mocleratorem sua cuique vini portio attribuebatur (lans. Maid.). Indicat itaque Ghristus eum qui ad dignitatem in regno suo et gloriam pervenire voluerit idprimo acpraecipne debereperpendere sitne promptus ac paratus ad crucem , ignominiam , mortem durissimam ac crudelissimam cum Christo sustinendam. Id autem cum nemo suis viribus possit praestare , iam satis innuitur opus esse gratia Dei ut quis ad gloriae cum Christo consortium evehatur. Audacter respondent illi Christo roganti : possumus; eos temere de se esse pollicitos aliqui existimant (lans. Lamy] ; malim dicere eos prae magna consequendi quod optabant aviditate se promptos ac paratos ad omnia obtulisse et sibi satis constantiae et virium adfore sperasse ad omnia sustinenda. Ita enim qui vehementer aliquid exoptant ac desiderant , alacri animo spondent se cuncta quae postulentur subituros et prae nimio desiderio sibi ipsi promittunt vires et studia ad omnia praestanda. Accipit Ghristus et approbat promptam eorum voluntatem, iis similem secum^sortem perpessionum ostendens dum ait
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v. 23 calicem quidem meum bibetis; calicem de martyrio explicant Orig. Chrys. Hier. Theoph. aliique ; et lacobus quidem gladio occisus est ab Herode (Act. 12,2), primus apostolorum qui mortem quam Dominus pro nobis subiit sua morte Domino rependit, loannes etiam varia perpessus est : flagellatus a ludaeis (Act. 5,40. 41), in insulam Patmos exilio relegatus, in ferventis olei dolium immissus (cf. S. Hier. Bed. Br. lans. Cai. etc.). De hoc enim martyrio et Tertullianus referfc (de praescript. cap. 36) quern eius rei testem S. Hier. quoque appellat (adv. lovin. 1,26) et S. Hier. in comment. Matth. .id in ecclesiasticis historiis legi affirmat. Recentiores quidam critici conantur quidem eiusmodi narrationem ad fabulas reiicere contendentes earn debere suam originern verbo Domini de calice et baptismo (Marc. 10,39), Christianos soil, ut verbum Christi in loanne quoque impletum esse ostenderetur illnd martyrii genus excogitasse (cf. Rich. Adalb. Lipsius, die Apokryphen Apostelgeschichten I p. 487). Hanc explicationem perquam futilem esse iam ex eo patet, quia nemo hncusque ostendit quomodo e verbo Domini de calice et baptismo oriri potuerit narratio de dolio olei ferventis. Gum hoc genus martyrii nee usitatum fuerit neque e calice et baptismo derivari possit, veritas eius narrationis merito in dubium vocari nequit, sed potius ex hoc duplice capite egregie confirmatur. At etsi passionis Christi participes futuri suht, nondum sequitur iis etiam priinas sedes concedendas esse. Uti in parabola antecedente de operariis in vinea Chris tus docuit mercedem nou solo labore praestito determinari , verum gratia divina eius dignitatem et praemium potissimum constitui, ita simile quid hoc loco indicat , Deum videlicet eximiam dignitatem et eminentiam tribuere secundum suam liberrimam electionem ac praedestinationem : sedere autem ad dexteram meam vel sinistram non est meum dare (vobis] sed quibus paratum est a Patre meo; in codicibus graecis non legitur vobis et bene omittitur, quia Ghristus sententiam enuntiat generalem. Eo enim modo loquitur quo etiam dicit sibi a Patre datos esse discipulos (loan. 17,6), neminem ad se posse venire , nisi Pater traxerit eum (loan. 6,44), quo Patrem rogat ut quos dederit ipsi servet (loan. 17,11); nam utiin parabola proponitur Dens Pater est rex quifilio suo facitnnptias et vocat invitatos ad nuptias. Simili modo vocatio ad iidem et electio Deo Patri attribui solet (cf. Rom. 8,30. 1 Cor. 1,9; 7,15. 17. Gal. 1,6. 15; 5,8. Eph. 1,11. 1 Thess. 4,7; 5,24 etc.). Loquitur itaque Christus, utS. Augustinus dicit (de Trinit. 1,12; M. 42,838); secimdum formam servi, secundum quod constitutus in humana natura opus a Patre sibi datum perficit. Alias quippe etiam de se dicit omnia quae Patris sint sua quoq'ue esse (loan. 17,10) et : et ego dispono vobis sicut disposuit mini Pater meus regnum , ut edatis et bibatis super mensam meam in regno meo et sedeatis super thronos (Luc. 22,29. 30). Opera autem potentiae et providentiae solent attribui Patri; ad providentiam vero spectat praedestinatio et' paratum esse est idem ac praedestinatum esse; neque unquam, ut Maid, notat, legimus in Scriptura Filium aut Spiritum sanctum quemquam praedestinasse , sed Patrem. Aliter exemplo rem declarat S. Chrys. : ponamus esse quendam agonothetam deinde multos athletas optimos in hoc certamen descendere et accedentes duos athletas agonothetae maxime familiares dicere : fac ut coronemur et promulgemur, eius amicitiae et benevolentiae fidentes; ilium vero respondere : non est meum hoc dare sed quibus ob labores et sudores paratum est; num ergo ilium nullius esse potentiae iudicabimus? nequaquam; sed ob iustitiam aequitatemque laudabimus (sim. Theoph. Euth.). Gum Ariani hoc loco abusi sint ad negandam consubstantialitatem Filii cum Patre quo sensu etiam in op. imp. haec verba detorquentur Patres multi sunt in hoc loco vindicando (cf. S. Aug., de Trinit. 1,12; Ambr., de fide 5,6; alios vide apud Maid.}, Christum non indicare se id facere non possessed non esse officii sui ut id faciat, quia non venisset in hunc mundum ut coronas daret , sed lit invitaret ad pugnam ; vel : non est meum, qui veni humilitatem docere, qui veni non ministrari s^d ministrare, qui iustitiam servo, non gratiam. Vel, ut lans. exponit, non esi meum dare, quemadmodum vos putatis esse in manu mea, ut sell, pro libitu dare possim ratione consanguinitatis (complures quippe putabant Salomen fuisse sororem matris Domini) aut familiaritatis; quoniam enim illi putabant Ghristo liberum esse more regum huius mundi praeferre aliis et exaltare in regno suo quos vellet, Dominus, quo ostenderet et consortium regni et praeeminentiam in regno suo non contingere pro humano beneplacito, sed pro divino ac proinde iusto, nee restare ut iam de novo ilia aliquibus addicantur, sed iam olim immutabiliter quibusdam esse parata, asserit non esse suum dare quod petebatur, sed illud eorum esse quibus non adhuc erat parandum, sed iam erat paratum. Minus bene Maid., omnem fere vim reponit in illo vobis quod Graeci non legunt et comparationem fieri vult non inter Christum et Patrem, sed inter personas quibus huiusmodi honor dari possit : non est meum dare vobis ideo quia petitis aut cognati mei estis, vobis qui nondum meruistis, vobis qui estis superbi et ambitiosi , sed quibus paratum est a Patre meo, id est qui meruerint, qui humiles sint. Censet S. Hit. eos quibus paratum sit sedere ad dextram et sinistram esse Moysen et Eliam , quippe qui Christum venientem in regno suo (in transfiguratione) comitati sint; alii de Petro et Paulo cogitarunt; alii demum statuunt neminem ita esse sessurum, cum soli Filio dictum sit : sede a dextris meis, angeli autem omnes Patri et Christo adstent tamquam ministri; Christum vero attemperasse suam responsionem petitioni et intelligentiao discipulorum et per sessiones eiusmodi significasse praeeminentiam in regno. suo (cf. S. Chrys. Cyr. Theoph. lans.}. Advertuiit etiam Christum ita loqui, ut neque neget neque affirmet illos consecuturos esse talem honorem, ne scil. illos tristitia afficiat aut alios exclusos esse asserere videatur. Quemadmodum itaque Ghristus 11,25 et 16,17 revelationem .veritatis ad Patrem auctorem refert, ita hie quoque Patris esse dicit dignitatem, etelectionem conferre inregno suo. Qua responsione iam debuit exstingui omnis inter apostolos aemulatio aut invidia. At illi turn adhuc erant imperfect!; unde
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v. 24 et audientes decem indignati sunt de duobus fratribus; cum in narratione nihil indicetur ex quo concludi possit matrem adiisse Iesum .seorsum , dicendum erit ipsam petitionem ab aliis esse auditam. Aliis quandoque placet petitionem secreto esse factam , Christum vero alta voce respondisse et discipulos ex eius verbis collegisse quid rogatum esset , id quod subtilius fictum esse videtur. Putant quoque ex eo quod dicatur
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v. 25 Iesus vocavit eos ad se discipulos cum petitio offerretur a Christo abfuisse ; at sane satius est cogitare quod in v. 24 indicatur eos audita petitione inter se suam de fratribus indignationem expressisse et dum inter se conquererentur, alios ab aliis et a Christo paululum recessisse. Indignantur autem, quia et ipsi ambitiosi erant et quod sibi unusquisque affectabat, id ab illis peti et reliquis quasi adimi aegre ferebant (cf. S. Chrys. Theoph. Br. Alb. Cai. lans. Lap. Calm. etc.). Satis itaque indicabant se 'doctrinam Christi supra traditam 18,2 seq. nondum bene intellexisse neque in opus deduxisse. Humilis magister et mitis nee cupiditatis immodicae duos arguit postulantes nee decem reliquos indignationis increpat et livoris, sed tale ponit exemplum quo doceat eum maiorem esse qui minor fuerit et illurn dominum fieri qui omnium servus sit (S. flier.}; rationem igitur et viam docet qua magnus aliquis et prior apud Deum evadat (Orig.}, ideoque docet frustra illos immoderata quaesivisse et alios doluisse super maiorum desiderio, cum ad summitatem virtutum nonpotentia sed humilitate perveniatur (S. Hier.}', v. 25 Iesus autem vocavit eos ad se, qui scil. ut fieri solet, bini vel terni inter se de duorum petitione murmurant , et.ait: scitis quia princ'ipes gentium dominantur eorum, jtaTaxupieuouciv non contenti subditis suis dominari '/tupieusiv , duriter ipsis imperare (jtpaTeiv) volentes, xaToaupieuouciv (Orig.}', dominantur eorum phrasis est graeca, non latina(Lamy], uti saepius in vulgata verba auxiliari, dominari, implere, regnare cum genetivo. iunguntur (cf. Kaulen, Handbuch zur Vulg. p. 223 seq.) et qui maiores sunt, [/.eyflftot, magnates, potestatem exercent in eos jcaTeEoucrio^oucnv contra eos insurgentes stia abutuntur potestate; includit enim xara usum potestatis tyrannicum (cf. Grig. fans.), imperium dure exercitum, Ostendit itaque Chfistus, ut5. Chrys. notatillud ad gentium morem accedere, cum primi gradus appetantur ; quapropter acriore plaga utitur, 'dum ex gentium comparatione tumentem animum pudefacit et horum irividiam, illorum arrogantiam succidit, ac si dicereK* ne indignemini quasi contumelia affecti; seipsos maxime laedunt et dedecore afficiurit qui primattim ambiunt: nam ultimum locum occupant . Ilia enim ambitione se gentibus aequabant a quibus qiiam longissime abesse oportebat. Quare v..
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26 non ita erit inter vos; sed quicumque voluerit inter vos . maior fieri, sit vester minister
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v. 27 et qui voluerit inter vos primus esse, erit vester servus aliam viam ac prorsus contrariam iis assignat si ambitioni suae vere satisfacere volunt. Ad veram sublimitatem et primatum si pertingere voluerint , cunctis humiliter se subdant eisque inserviant. Haec est ratio verae apud Deum magnitudinis. Gonvenienter Christus loquitur ita ad curandum apostolorum morbum qui appetebant primatum ; ostendit iis quid sit illud ex sua mente et institutione quod appetunt si primatum desiderant; proinde "etiam clocet, quomodo qui aliquam prae aliis dignitatem vel primatum in Ecclesia consecutus sit, se gerere debeat et animo demisso omnibus praesto esse ac servire oporteat. Quare a contrario exemplum proposuit regum ac principum mundi qui fastu et tyrannide in subditos agunt , dum principes regni sui esse vult omnium ministros , adiutores, servos, qui proinde ab omni superbia et vana gloria alieni , non sibi , sed aliorum commodis et utilitati subserviant et cura sedula subditorum bonum promoveant et prompte et humiliter et sedulo , ut servos decet, eorum necessitatibus ac saluti consulant et provideant. Ad quod obsequium ut animentur, demum suum ipsius exemplum in medium affert. qui, cum sit Dominus ac magister, non solum obsequia verum vitam ipsam in aliorum salutem et commodum impendit
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v. 28 sicut Films hominis non venit ministrari sed ministrare ct dare animam suam, vitam suain , redemptionem pro multis, 7vUTpov clicitur pecunia quae pretii loco datur ad redimendum ab hoste captivum, ad servum liberandum, vel mulcta quae iudici penditur ad vitam redimendam. Morte sua Christus pro nobis solvit divinae iustitiae mulctam; hoc pretio nbs redemit ab ira clivina et morte aeterna; uncle : emptiestis pretio magno (1 Cor. 6,20; 7,23), noncorruptibilibus auro vel argento redempti estis, sed pretioso sanguine quasi agni immaculati Christi et incontaminati (1 Petr. 1,18. 19). Christus venit, mundum ingressus est et officii gerendi causa in publicum prodiit (cf. 11,18. 19), ut ministraret aliis , ut eos doceret eorumque saluti inserviret; ministravit in spiritualibus praeprirais, sed etiam in temporalibus, dum morbos sanaret, alimenta in deserto praeberet , pedes apostolorum lavaret. Demum non solum servitia, sed se ipsum impendit pro aliis, quia bonus pastbr dat animam suam pro ovibus suis. Hoc suo exemplo quo inter apostolos versatur simul efficaciter ad oculum demonstrat qualis naturae et indolis suum regnum futurum sit qualesve discipulos habere velit et quales in suo regno principes ac primates. Quod autem dicit dare pro multis, commode explicatur, non quantum ad sufficientiam , sed quantum ad efficientiam (S. Thorn.}', voluit enim Christus eum mortis suae fructum declarare qui revera obtinebituu; iam non omnes, sed multi revera salvi in aeternum erunt; pro multis itaque Mrpov ita solutum est, ut reipsa ab ira Dei redempti 'beatitudine fruantur. Ceterumpro omnibus Cnristum mortem oppetiisse, aliis locis clarissime enuntiatur; vide 2 Cor. 5,14. 1 Tim. 2,6. 1 loan. 2,2 : ipse est propitiatio pro peccatis nostris, non pro nobis autem tantum sed etiam pro totius mundi. In voce av-ri vicaria declaratur satisfactio, quam Christus nostro loco praestitit dans vitam suam tamquam sacrificium propitiatorium pro nobis. Sunt qui avri rco'X'X&v explicant pro omnibus (Euth.Ians. Lap. Calm.; sed fans. Lap. etiam priorem explanationem proponunt) ita quidem quandoque 01 rcoX^ot explicatur "(cf. Rom. 5,15. 19 coll. 5,12. 18); hoc loco autem et dictio est alia (sine articulo) et Christus idem dicit quod loan. 17,20 et 10,15 : animam pono pro ovibus meis i. e. eos vult designare qui fructum mortis suae pro se in aeternum percipiunt, pro quibus igitur cledit vitam suam cum effectu. non in pretio ou [/.eta Xu-cpoiv TTO Insuper Ley. 19,20. xa\ 8tri Xu-cpoi< ou XeXutpwTou; Num. 3,46. 48; 15,18. Ceterum Xurpa a Graecis quoque explicari TOC UTTEP alx(*^twv.xpy5|*Ta vide apud Schlemner, Thes. Ill p. 477. Quare ipsi quoque protestantes (Keil, Weiss] illam adulteratam notionem reii-
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v. 29 et eyredientibus illis ab lericho secuta est eum turbo, multa; erat enim, ut Alb. bene monet, prope tempus paschale , ideoque viae in lerusalem maxime frequentatae. Quare etiarn in comitatu Iesu turbae solito inaiores erunt cogitandae (quare lectio ilia turbae multae etc. si rem spectas satis esset probabilis) , quia et fania Iesu et festi occasio plures ut convenirent effecit ;
In h.ac parte ea describuntur quae ultimis vitae publicae diebtis evenerunt , passio et mors Christ! eiusque resurrectio. Vide quae dixi I p. 18. Christus a caecis salutatur filius David; ita caeci quasi praeeunt populo qui mox in sollemni ingressu Iesu in urbem eadem appellatione eum honorat et Messiam proclamat. Postquam saepius apostolis annuntiaverat quid in urbe esset subiturus perpessionum , haec salutatio a caecis et populo oblata quae erat fidei eorum professio , debuit apostolis verba Ghristi de passione potius reddere etiam magis obscura et aenigrnatica. S. Lucas narrat, cum Iesus appropinquaret lericho caecum esse sanatum (18,35), S. Marcus autem cum proficisceretur de lericbo (10,46), et S. Matthaeus duos caecos esse a Domino lumine oculorum donates cum e lericho esset egressus. Cetera plane similia sunt in eorum narrationibus : omnes referunt caecum sedisse iuxta viam qua Christus praeteribat, clamasse iisdem verbis, a turba iussum esse tacere, efc clamasse vehementius, Christum stetisse et ad se vocasse*, interrogasse etc. (cf. Maid.}. Quaeritur itaque, cum tails sit et dissimilitude et similitude , referturne unus eventus apud omnes an alius et alius. Tres esse sanationes diversas Orig. Euth. tenent; quae tamen sententia certe relinquenda est. Nam prof ecto narratio Matthaei et Marci plane ea.dem est ; solum eo differt quod Marcus de uno caeco quern Bartimaeum appellat, Matthaeus de duobus refert. Simile cernis in narratione de duobus daemonia habentibus in regione Gerasenorum apud Matthaeum 8,28 et de uno apud Marcum 5,2. Uti complures censent , Marcus unum nominavit qui in ilia civitate notissimus et famosissimus erat, ut S. Augustinus dicit; id enim ex hoc satis apparet quod et nomen eius et patris eius Marcus commemorat, quod in tot superius sanatis a Domino non facile occurrit , nisi cum lairum archisynagogum etiam nomine expressit, cuius filiam resuscitavit Iesus (Marc. 5,22). In quo etiam magis iste sensus apparet, quia et ille archisynagogus utique in loco isto nobilis fuit. Procul dubio itaque Bartimaeus iste Timaei films ex aliqua magna felicitate deiectus notissimae ac famosissimae miseriae fuit quod non solum caecus, verum etiam mendicus sedebat. Hinc est ergo quod ipsum solum voluit commemorare Marcus, cuius illuminatio tarn claram famam huic miraculo comparavit quam erat illius nota'calamitas . Ita ille (de cons, evang. 2,65. 125) et similiter Alb. Thorn. Maid. lans. Lap. Calm. Arn: Fil. } a. qua explicatione vix differfc quod Schegg vult, unum ilium quia evasisset discipulus Christi notus et insignis, in catechesi esse commemoratum , alterum autem qui. non tarn arete Christo discipulisque adhaesisset esse paulatim oblivioni traditum, ideoque a Marco unum ilium commemorari de quo in catechesi Petri audierit, vel, ut Grimm V p. 305 dicit, unum qui in EccLesia insignis et notus erat. Propter cliversitatem temporis locique alii duas sanationes statuendas esse existimant, unam ex Luca, dum.Christus appropinquaret urbi, alteram dum proficisceretur ab urbe ex Matthaeo et Marco; itaS.Aug. (1. c. n. 126), lans. Calm. Lamy, Arn. Bisp. Polzl, Comely, Introd. Ill p. 295. In qua sententia probabilius assumitur, unum sanatum, cum appropinquaret Dominus, alterum nomine Bartimaeum proficiscente Iesu de lericho, et Matthaeum , qui saepius conditiones et adiuncta eventuum non adeo accurate effort , duas has sanationes adeo similes una narratione comprehendisse. Quae sententia certe improbabilis dici nequit. Tempus baud multum aberat paschale. Turbae iam incipiebant ascendere in lerusalem. Integra m igiturviam quae in. urbem ducebat prope civitates occupatam fuisse amendicis, caecis , claudis etc. satis est probabile. Quarelesum et ingTedientcm lericho et egredientem invenisse caecos nemo hire negabit. Neque quod duo eum nomine filii David salutaverint et sanationem petierint inusitatum dici potest (cf. 8,27). Aliis tamen similitude in minimis quibusque, in turba increpante, in clamore inde valentiore etc. adeo magna videtur, ut duo eventus nequeant statui ; dicunt cum Maid. : omnia sunt adeo similia , ut non videantur di versa esse posse miracula . Et S. Ambrosius quidem nullam esse. inter narrationem Matthaei et Lucae distantiam ex ratione mystica probat ; nam cum in hoc uno typus populi gentilis sit, qui sacramento dominico recipit amissi luminis claritatem, nihil interest utrum in uno medicinam an in duobus accipiat; quoriiam ex Cham et laphet Noe filiis originem ducunt , in duobus caecis duos generis sui praetendebant auctores . Utique tali rationi alii non acquiescunt. Sunt qui opinentur appropinquare esse idem ac prope esse; ac proinde Christum etiam cum egrederetur ab iirbe tamen prope fuisse (Ians.}\ quam explicationem Maid, merito ex graeco repudiat ev TW eyyie'tv aurov dc, lept^w i. e. cum appropinquaret in lericho, ut ingrederetur in lericho. Quare alii rem ita coniponunt, caecum in ingressu urbis petiisse; verum cum praeter turbam non audiretur et Christus se audire dissimularet , ppstea cum Christus e domo Zachaei egrederetur ac de urbe proficisceretur simul cum alio caeco denuo a Christo cum clamore sanationem efflagitasse ; ita Maid. Lap. Schanz, 'Fil. Existimat Keil Lucam hanc nelrrationem praemisisse ideo, ut sine ulla interruptione adnectere posset conversion! Zachaei parabolas illas (Luc. 19,1-27 et similiter Grimm^l p. 303). Sed cur turn scribit ev TCO syyt^eiv etc.? lime videt et omnis contentiosus saltern cum admonitus fuerit, vel tacenclo vel etiamsi tacere noluerit, cogitando sibi ipse respondet . Sed Schegg non dubitat asserere discrimen narrationis ex eo ortum esse, quia ipsa traditio de loco et tempore sanationis facta sit obscura et incerta et dubia. Verum ex notione recta inspirationis ea explicatio quaerenda est qua narratio evangelistae vera comprobetur ita utnulla violentiaverbiseius inferatur. Perperamstatuit#b^zm. hanc narration em esseeandem ac9, 27-31. Christus illo itinere, de. quo 19,1 mentio facta est, ex Peraea tendit Jerusalem versus (20,17) et venitin civitatem I'ericho in civitatem palmarum, quae a lordane teste losepho (de bel.1. iud. It., 8. 3) distat stadiis sexaginta, ab Jerusalem autem centum quinquaginta; urbem ipsam losephus appellat felicissimam (eu^atp-ovecTarriV oucrav), Quomodo in urbeadZachaeidomumdiverterit, S. Lucas narrat. S. Matthaeusidunum agit ut Iesum filium David agnitum et coram turbis salntatum nobis ostendat, quo et festivus in urbem ingressus quasi praeparetur et quae mox subsequitur reiectio atque crucifixio eiusdem filii David magis sit horrori scelusque populi efferat ;
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v. 30 et ecce duo caeci sedentes secus mam audierunt quia Iesus transiret; cum ergo ex strepitu vocum et pedum intelligerent magnam vim hominum praetereuntem interrogabant quid rei esset; est enim caecorum genus eo curiosius quod oculis careat (lans.), et simulac audierunt Iesum transire, fide armati clamaverunt dicentes : Domine, miserere nostri, fili David! eum itaque Messiam agnoscunt et proclamant ; oratio magnae fidei index et plane Christo digna; quomodo enim ita scivissent eum qui Galilaeus et Nazarenus dicebatur (Luc. 18,37) natum ex semine David, nisi quia certo crediderunt esse Messiam quern sciebant fore filium David? itaque curn alii renuntiarent Iesum Nazarenum transire , ipsi magnificentius de eo sentientes Iesum filium David nominant (lans.)-, vide ad 9,27. Christus vero permittit ut silentium iis imperetur quo fervor eorum appareat et discasillos certe dignos fuisse qui curarentur (S. Chrys.},
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v. 31 turba autem increpabat eos ut tacerent; imperabant silentium in honorem Iesu, ne eum clamore suo molestia afficerent (Euth.}\ videbant sordidas vestes et non considerabant conscientiae claritatem ; ideo vetabant eos non invidenteseissedhonorantes Christum ;indignum enim eis videbatur, ut tales homines vociferarent ad eum; ecce fatua sapientia hominum;"existimabant iniuriam pati magnos viros, si a pauperibus honorarentur; quis enim pauper ausus est divitem pub! ice salutare (op. imp.}*! Ne itaque homines viles et abiecti qualesmendici communiter habentur Christo obstrependo essent molesti, eos tacere iubebant (cf. S. Thorn. lans. Maid. Lap.}. Censet Cai. cum caeci in genere tantum peterent miserere nostri, turbam existimasse eos petere eleemosynam a Iesu ideoque eorum importunitatem incre- ; passe; alii opinantur eorum clamore turbam impeditam esse quominus sermones Domini audiret, idcirco silentium imperari (Dion. Lamy}. Forte alii ex alia causa, uti fit in magna hominum multitudine, eos tacere iubebant. Improbabiletamen esse videtur quod arbitratur 5. Hil. turbam aegre tulisse quod Iesum salutarent filium David, quippe quern ut talem turbae non agnoscerent. At pauperum illorum mendicorum fides et desiderium opem impetrandi minime turbatur, etsi lesfts non statim eos audire videtur et homines eos de clamore reprehehdunt; at illi magis clamabant dicentes : Domine , miserere nostri } fill David! o tenebrae omni lumine claribres, o acutissimus caecitatis aspectus (op. imp.} I Merito monet S. Chrys. nos eoriim exemplo doceri ne petendi finem faciamus, etiamsi Deus donum differat, etiamsi multi abducant; tali enim perseverantia Peuin maxime attrahi; hie igitur vide (pergit ille) quomodo illorum fervorem nee paupertas nee caecitas nee quod non audiantur nee quod a turbis increpentur impedire possint . Ostendi- 'tur autem, ut Alb. loquitur, instantia caecorum in tribus : in increpatione turbarum, in multiplicato clamere et in eiusdem sermonis iteratione. Cum enim Iesum nee videre neque adeum accedere possent, magis vocem intendebant nescii quantum abesset quern appellabant 'et obstrepentis turbae voces superare adnitentes, qua ratione et ardens visus consequendi desiderium et invictum fidei robur declarabant. lesns autem aliquamdia clamantes dissimulat turn ne videatur cupidus edendi miracula causa ostentationis , turn, ut evidentiorem reddat : caecorum fiduciam nosque doceat perseverantia opus esse in orationibus (lans.}. Mox tamen
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v. 32 stetit Iesus et vocdvit eos et ait ; quid vultis ut faciam vobis? ecce quantum oratio potest ; ecce quantum valet clamor mentis, turbam vincit, Christum sistit; clamore tene-' tur qui fortitudine teneri non posset (S. Br.}. Quamquam eos etiam absentes solo voluntatis nutu sanare potuisset , eos tamen ad se vocat ut omnium oculos ad miraculi considerationem converteret essetque miraculum evidentius , eosque interrogat , non quod ignoraret quod cuperent , sed ut illis palam argnoscentibus suum malum et explicantibus desiderium miraculum Uberum esset ab omni calumnia, ne qui dicere possent eos vere caecos non fuisse aut Iesum ostentationis causa pro desiderata $tipe contulisse visum. Solent enim quidam mendici iingere caecitatem quo plus accipiant et fortasse erant in turba complures qui nihil aliud eos petere putabant quam stipem (lans.). Vult Christus ut suum explicent desiderium , simul nos docens velle se ut oratio quoque nostra sit explicatio nostrae voluntatis et indigentiae coramDeo ;
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v. 33 dicunt illi: Domihe ut aperiantur oculi nostril
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v. 34 misertus autem eorum Iesus tetigit oculos eorum, et confestim viderunt; quod tetigit opus fuit humanitatis , sed quod statim illuminavit fuit opus divinitatis (S: Thorn.}. Uti in sacramentis signo externo gratiam adnectit , ita signo externo plerumque etiam sanationes conferre voluit. Simul tali attactu salutifero yim ac virtutem clemonstrat sacrae suae humanitatis ; ceterum vide ad 8,3. Illi autem non reversi sunt ad sedem suam , ut mendicarent , sed dono accepto fuerunt grati animi ; et secuti sunt Sum, magnificantes Deum et omnis plebs ut viclit dedit laudem Deo (Luc. 18,43).
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ὁμοία; eomme x1,. 16; ax lieu de ὡμοιώθη (xvui, 23), dans 16 même sens, pour comparer deux situations, et. non pas le royaume à un homme. Cet homme est qualifié par un substantif comme dans x, 45; xvin, 28. {Introd. p. ex). — ἅμα ne peut être que prépositiom, d'après la tournure classique, comme ἅμα ἔῳ (Thue. 1,48) « avee l'aurore »; dans les papyrus : ἅμα' τῇ ᾿μῇ tosyn (Oxyr: VE, 975, À À. D.; ap. MM.) « au moment où: je ferai ma vendange ». L'adw. πρωΐ est donc:traité ici comme un substantif au datif (ef. Act. xxwtm, 23). — La vigne ‘est très naturellement l’image des régions montagneuses de Juda, et par conséquent le symbole du peuple (Is. v, 4 55.). Mais il l'y ἃ pas à s'arréter à ce symbolisme. Elle est choisie comme nécessitant un travail um peu pressé-au printemps, quand il faut sarcler pour arracher la mauvaise herbe.
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Les travailleurs sans ouvrage se groupent encore à Jérusalem sur une place connue, el on les embauche ordinairement pour la semaine, le lundi matin, en fixant ce qu'en paiera par jour. C'est 16 cas ici, quoique, en fait, pour la simplicité de la parabole, tout se passe en un jour. τὴν ἡμέραν. a: donc le: sens distributif, ez denario diurno, le denier valant un demi-sicle, un peu moins d’un franc. Tobie (v, 45) promet à l'ange δραχμὴν τῆς ἡμέρας et l'entrelien c'était un salaire pour une personne de confiance. Le denier était sans doute le prix normal d’une journée de travail. 3) Les heures se comptent depuis le lever du soleil à l'équinoxe. Il est done environ 9 heures. 1
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Pas de discussian, les ouvriers acceptent la proposition sans marchander: mais cette bonne disposition n’est pas en cause; il faut seulement retenir qu'ils ne devaient pas s'attendre à un denier, mais à la quotité correspondante au temps du travail.
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La parabole évite le bavardage. Cependant, à propos de la onzième: heure, elle laisse entendre que le maître y met de la bonté. Était-il tellement. pressé de finir ce jour-là même? L’excuse des ouvriers dispose à penser qu'il a voulu leur fournir une occasion de travailler.
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αὐτοις (SV) plutôt que οπι. (TH).
Jusqu'à ces derniers temps, le travail en Palestine durait en toute saison jusqu'au coucher du soleil; pendant l'été on donnait deux heures de repos. vers midi. En règle générale, on ne payait que le samedi soir, et l'office de payeur incombait à celui quisurveillait les travaux. C’est 1 ἐπίτροπος dislinct de: "οἰκονόμος dans Gal. 1v, 2, mais qui remplit ici le même rôle. Selon la loi (Dt. xxiv, 15), le salaire est payé chaque jour. δεχάτην ὥραν ἔλαβον ἀνὰ δηνάριον. πρώτων. 9 καὶ ἐλθόντες οἱ περὶ τὴν ἐν χαὶ ἔλαβον τὸ 10 καὶ ἐλθόντες οἱ πρῶτοι ἐνόμισαν ὅτι πκχεῖον λήμψονται" ἀνὰ δηνάριον καὶ αὐτοί. 1 χαβόντες δὲ ἐγόγγυζον χατὰ τοῦ οἰκοδεσπότου Οὗτοι οἱ ἔσχατοι μίαν ὥραν ἐποίησαν, καὶ ἴσους αὐτοὺς ἡμῖν ἐποίησας τοῖς βαστάσασι τὸ βάρος τῆς Ἑταῖρε, οὐχ ἀδικῶ ce οὐχί δηναρίου συνεἀποχριθεὶς ἑνὶ αὐτῶν εἶπεν θέλω δὲ τούτῳ τῷ ἐσχάτῳ δοῦναι ὡς φώγησας μοι; 14 ἄρον τὸ σὸν χαὶ ὕπαγε. καὶ σοί: 10 οὐχ ἔξεστίν μοι ὃ θέλω ποιῆσαι ἐν τοῖς ἐμοῖς; ἢ ὁ ὀφθαλμὸς σου 9. καὶ ελθοντες (TV) plutôt que ελθοντες δὲ (H) ou ελθοντες ouv (8). 15. om. n ἃ. οὐχ (H) plutôt que add. (150). D'ordinaire les ouvriers sont tous groupés, leurs outils sur l'épaule, autour du payeur, installé à une petite table, et, aussitôt payés, ils se hâtent de rentrer chez eux. Pour que les premiers voient combien les derniers reçoivent, il fallait que ceux-ci passent avant. Ce geste nécessaire ne contient assurément pas la eçon de la parabole (v. 16), et Mt. ne s'y est pas mépris. Îl n’en est pas moins vrai que les termes de derniers et de premiers sont prononcés et qu'ils désignent en tout deux catégories. C'est pour la manière d'écrire des Sémites une sorte d'appel verbal au v. 16. — τὸν μισθόν est le denier; le narrateur ne le dit pas plus clairement pour ménager l'intérêt. On voit les premiers travailleurs se présenter en tête, déçus d'être retardés, mais regardant avec une curiosité maligne ce que les autres pourront bien recevoir. — ἀρξάμενος ou ἀρχόμενος était une expression fréquente pour marquer un point de départ (MM), un mot presque superflu avant ἀπό, aussi ἕως n'en tient pas compte; sans quoi il eût fallu ajouter « et allant »
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λήμψονται, futur relatif par rapport à une opinion antérieure : ils crurent un moment qu'ils allaient recevoir (Deb. 8. 849, 2). — τό devant ἀνά, pour reprendre une expression déjà employée. — ἀνὰ δηνάριον est une expression très grecque (cf. Le. 1x, 14; x, 4), MM. citent IG, IV, no 597 τοῖς μὲν πολείταις. ax” ἄνδρα δην(άρια) δ', τοῖς δὲ λοιποῖς ἐλευθέροις ἀν[ὰ]δην(άρια) β᾽ donc deux deniers par tête. Les éditeurs des IG disent l'inscription très récente, mais elle doit être à tout le moins des premiers temps de l'empire (Argos). ἡ
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Le mécontentement des « premiers » ne Va pas jusqu'à rejeter l'argent, comme cela se voit si souvent, dans l'espoir d’avoir davantage. Si syreur. et sin. supposent ἰδόντες au lieu de λαθόντες, c'est sans doute pour adoucir le: scandale de ce murmure aprés avoir reçu la récompense éternelle. Mais de toute façon on ne s’expliquerait pas le murmure si toute l'application de la parabole se terminait ici. 11 faut donc supposer qu’elle a comme deux termes, Le plan divin est désormais connu : Dieu est résolu à ouvrir le royaume aux ouvriers de la dernière heure. Jésus accueille les pécheurs et les réconcilie. Mais c'est précisément ce qui exaspère les Pharisiens. Ils murmurent.
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αὐτοὺς ἡμῖν (TH) Où ἡμῖν αὐτοὺς (SV).
Les « derniers » sont encore nommés. Ils n’ont travaillé qu’une heure, et encore à la fraicheur du soir! ἐποίησαν au sens araméen de travailler, 72Y, aussi ὥραν n’est pas régime actif, mais accusatif de circonstance. Le χαύσων, ordinairement dans les LXX le vent du sud-est (9*7p), est le plus dur au printemps.
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ἑταῖρε comme dans xxu, 12; xxvi, ὅθ. Le maître a lieu d’être mécontent cependant il emploie une expression qui est condescendante, comme lorsqu'un ingénieur dit à un ouvrier : Camarade. Cette prise à partie d'un seul est gaisissante et naturelle; en pareil cas il Υ ἃ toujours quelqu'un qui f fait figure de chef des meneurs.
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ὕπαγε n'est pas malveillant. Persistant malgré tout dans son dessein de justice, le maitre ne veut pas frustrer le réclamant de son dû. On ne saurait donc argumenter de ce mot pour conclure à sa réprobation. Mais n'est-il pas évident que cette disposition ne prépare pas à entrer dans le royaume de Dieu? De nouveau « le dernier », terme qui n'est point là sans räison.
20:16
Avertissement sévère, terminé cependant par une affirmation de bonté, qui invite au repentir. Le sens est: « il m'est bien permis. si done {u murmures, c'est que ma bonté est pour toi une occasion d'exercer l'envie. » ΠῚ n’y a pas lieu de supposer deux disjonelives # (devant οὐκ ἔξεστιν)... #, « serait-ce qu'il ne m'est pas permis, ou serait-ce. » (TS Hetz. Vog.). En effet le maître ne pose la première question que pour la forme, tandis que la seconde.ne touche que trop juste. (Hort om. ἤ 1° avec B D 1. Ζ 6 boh. syrsin.-cur. T°). 1605) C'est pour cela, c'est-à-dire, en tenant compte des faits bien connus. La bonté du Sauveur promet le royaume ἃ ceux qui se convertissent. Les fidèles observateurs de la Loi en murmurent. Qui a raison? Cest le Sauveur, parce que tel est le dessein de Dieu, prouvé par la parabole. Mais alors qu'arrivera-il? que les premiers seront les derniers, autant dire qu'ils ne seront pas reçus, parce qu'ils se refusent à comprendre ce dessein. Telle est bien la pensée de Mt., même d’après Jülicher. Or la parabole elle-même y conduit, par-cette scène d'explication qui en «st le point culminant. Elle met vraiment en jeu ‘ceux contre lesquels est dirigée la parabole, et ceux-là se mettent eux-mêmes en révolte contre le plan de Dieu. L'égalité qu'il leur promettait, ils n'en sont plus dignes. Mieux vaut suivre les détours ingénieux du genre très souple de la parabole que d'en briser la contexture par une analyse trop logique. 46b) Naturellement l'idée de réprobation s'exprime encore beaucoup plus nettement si l’on admet comme authentique πολλοὶ γάρ εἰσι χλητοί, ὀλίγοι δὲ ëxkextol om. par Ν BLZ 33 (?) deux cursifs, bon. sak. On peut estimer que l'omission ‘est trop purement égyptienne, ayant contre elle tous les autres témoins et Origène (Barnabé, 1v, 14 cité par 5. peut viser xx, 14). ‘Cependant il faut convenir que ces mots conviennent beaucoup mieux dans xxnr, 44, d'où ils ont pu être pris. Quoi qu'il en soit, nous croyons pouvoir établir notre interprétation même sur la leçon courte. ‘Ge point de départ est nettement marqué dans les trois synoptiques (cf. Mc, x, 82 s8.; Le. xvnt, 31 s8.). Et c'est aussi dans cette partie que leur accord est le plus étroit, surtout entre Mc. et Mt. L'ordre est le même, sauf -quelques détails qui seront indiqués (xx1, 12 ss.; 20-22). Mt. a tous les traits de Mc. sauf la colère des scribes (Mc. x1, 18), le pardon (Mc. x, 25), l'obole de la veuve (Mc. χα, 41-44). Mais il a d'autres éléments, le trouble de Jérusalem (xt, 10 s.); guérisons (xx1, 14); Jésus défend les enfants (ax, 45 5.}; surtout des paraboles : les deux fils (xxt, 28-32), de festin des noces (&, 4-14); les vierges (&xv, 1-43); les talents {xxv, 44-30); le jugement dernier (xxu, 31-46); un long discours contre les-Pharisiens (xxu, 4-39) au lieu des quelques mots de Mc. (xx, 38-40); quelques passages en plus dans le discours eschatologique (xxiv, 37-44). C’est surtout pour cette partie que se pose la question de la dépendance; cf. Introduction, Ὁ. XLVI 5.
20:17
καὶ αναθαινων (TSV)æt non μελλων δὲ αναθαινειν (Η).
Hort lit μέλλων δὲ ἀναδαίνειν avec B fam. 1, boh. sahk. pes., Origène deux fois dans son commentaire. Il faudrait préférer cette leçon plus distincte de celle de Me.., si elle ne faisait l'effet d'une correction d'après la topographie ;'car, avant Jéricho, Jésus me montait pas encore, ἢ} allait monter. Nous ‘isons donc χαὶ ἀναξαίνων avec tous des autres et Grigène une fois {t. iv, p. 300, citation très longue dans Comm. Jo.). On montait, puisque de terme du voyage, dont Jéricho n’était qu’une étape, était beaucoup plus haut que le point de départ. -— Mt. omet ce que fut le drame silencieux de cette mise en route. 1] ajoute son χατ᾽ ἰδίαν, presque inutile après « les douze ». ἦν τῇ ὁδῷ est au début dans Mc. 65 mots s'expliquent mieux avec la leçon de B. Après ἀναδαίνων ils sont simplemerrt pittoresques. .
20:18
Comme Mc. — εἰς θάνατον, moins difficile que θανάτῳ «est une correction den.
20:19
Comme Me., sauf fa liaison εἰς τό, qui amène deux infinitifs au lieu de deux verbes à la 3epers. du pluriel, le troisième (ἐμπτύσουσιν) étant supprimé, el « tuer » remplacé par « crucifier ». C'est la première fois que Jésus annonce ouvertement qu'il sera crucifié,.et-ce terme ici pourrait appartenir à l'évangé- DANCE liste. Mais Jésus avait souvent parlé de porter sa croix, allusion à ce supplice. Sur la résurrection, la formule de Mt. au lieu de celle de Mc. ; Cf. xvr, 28.
20:20
παρ (TSV) plutôt que ἀπ (H).
Τότε προσῆλθεν, style de Mt. « Les fils de Zébédée » expression d’une saveur ancienne, du temps où ils suivaient ensemble le Sauveur; elle se retrouve encore xxvI, 37, tandis que dans ces deux cas Mc. nomme Jacques et Jean. Leur mère, désignée de la même manière, vint au Calvaire (xxvu, 56), dans un contexte où Mc. dit : « Salomé ». C'était donc sans doute son nom. D'après plusieurs anciens (encore Zahn), elle était sœur de la Mère de Jésus (cf. Comm. Mc. p. 80). On comprendrait ainsi sa prétention. Jésus n'ayant pas de frère, ses cousins devaient avoir les premières places. N'étant pas avec les Douze dans l'entretien secret qui précède, elle ne savait pas que Jésus allait à Jérusalem pour y mourir, ou, si ses fils l'ont poussée, peut-être escomptaient-ils la résurrection. Dans Mc. les deux frères prennent la parole, et demandent ce qu'on nomme une discrétion. Dans Mt. la mère est beaucoup plus respectueuse : elle se prosterne, et c’est cela seulement qui indique sou désir de demander quelque chose.
20:21
Le Sauveur doit donc l'interroger, nouvelle preuve que Mt. n’évite pas de parti pris de lui faire poser des questions ; cf. Introd. p. 1xv. La réponse est pour le fond comme dans Mc., avec la mention nécessaire des fils, ἐξ εὐωνύμων au lieu de ἐξ ἀριστερῶν, βασιλεία au lieu de δόξα.
20:22
Ce qui regarde le baptême manque, ici et au v. suivant. Jésus s'adresse aux deux frères, comme si la prétention avait émané d'eux. Un écrivain aussi conséquent n'aurait pas perdu son propre fil afin de suivre Mc. de plus près. a voulu insinuer que Jésus sait très bien à quoi s’en tenir. La mère n'aurait pas eu besoin d’être poussée par ses fils, mäis elle ne pouvait ignorer leurs désirs, et n’agissait que pour les satisfaire. Le Maître qui lit dans leurs cœurs s'adresse à eux. Il veut cependant les mettre à l'épreuve. Avaient-ils compris qu'il ne serait pas seul à souffrir, et qu'ils seraient associés à ses souffrances? Oui, ils avaient compris; du moins, quand la proposition leur est faite, ils acceptent. — μέλλω πίνειν est plus précis que πίνω, comme μέλλων (de B) au v. 47.
20:23
Sur le prétendu martyre de Jean, cf. Comm. Me., et Gal. sur n, 1. — Mi. ajoute ὑπὸ τοῦ πατρός μου, ce qui semble marquer l'acquiescement du Fils. Les deux frères ont pu comprendre que s'ils buvaient le calice, ils seraient associés à la gloire. Ce qui est réservé, c'est le rang qu'on peut dire suprême, à la droite et à la gauche. Personne n’en doit rien savoir, c’est le secret du Père. Si donc les deux frères et leur mère ont eu, comme il semble bien (ef. Schanz), des ambitions trop humaines, des rêves de gloire et de domination dans un monde nouveau, mais concu selon l'idéal temporel et national, Jésus élève leurs regards plus haut. Chrys. et Jérôme ont soin de dire que les mérites seront récompensés. [15 sont assurément nécessaires pour arriver au royaume. Mais Jésus le caractérise surtout comme un monde où tout sera réglé selon la volonté de son Père, et d’après son libre choix. Quoi de plus propre à soumettre une activité trop personnelle aux desseins de la grâce? 24-98) Il restait cependant à tirer de cette doctrine une règle de conduite pour le temps présent. La lecon ne s'applique pas moins bien à la jalousie des dix qu’à l'ambition des deux. Cf. Comm. Mc.
20:24
καὶ ἀκουσαντες (HV) plutôt que ἀχουσαντες Ge (TS).
ἠγανάχτησαν au lieu de la tournure araméenne de Me. ἤρξαντο ἀγανακτεῖν exactement comme dans Me. v, 17 et Mt. vin, 34. — les deux frères ne sont toujours pas nommés, ce qui indiquerait le même auteur (Ma.) que précédemment.
20:25
ὁ δέ au lieu de καί, εἶπεν au lieu du présent historique λέγει, omission de δοχοῦντες.
20:26
ἐστιν (H) plutôt que εσται (TSV) — αν (Η) ou εαν (TSV).
Comme Mc., avec le futur du commandement, ἔσται, comme au v. suivant, 27. αν (TH) plutôt que εαν (SV). 80 5. υἱὸς (HV) plutôt que υἱὲ (TS).
20:27
ὑμῶν au lieu de πάντων, ce qui.est plus monotone. Mc. «est d'accord avec lui-même, 1x, 35 et Mt. aussi xx, 41.
20:28
καὶ a. εξ (FHV) plutôt que ἡ (8). — om. routo p. euov (H) plutôt que add. (TSV).
ὥσπερ au lieu de καὶ γάρ. Pans les deux manières le Fils de l'homme est celui sur lequel on doit se régler. Sur l'addition qu'on trouve ici-dans D codd. anc. lat. et syreur., cf. RB. 1924, Ὁ. 32 85.
20:29
πολυς (THV) et non om. 5. sûrement par erreur.
La foule suit avant Le miracle; cf. xx, 2. Au sortir d'une ville comme Jéricho, elle ne pouvait manquer, à un moment où Jésus était très en vue, comme le prouvera son entrée à Jérusalem.
20:30
Le cri des aveugles, préludant à celui de la foule au mont des Oliviers, indique bien l'excitation messianique dont avait déjà témoigné la mère des fils de Zébédée. — παράγει au sens intransifif.
20:31
Mc. toujours plus concret, dit πολλοί de ceux qui font taire l'aveugle. Mt. si souvent schématique, aftribue ce reproche à Ia foule, parmi laquelle Jésus devait avoir des partisans. C’est bien sa manière de grouper les acteurs. C'est ainsi que les deux aveugles crient la même chose et répondront aussi la même chose. Un pareil style n’a pas la prétention de reproduire exactement les nuances de la vie.
20:32
Jésus s'arrête, sans doute au niveau des aveugles, les appelle, et aussitôt ils sont censés devant lui. Ce n’est pas la mimique animée de Mc., mais ce n'est pas nou plus l’art méticuleux de Le. qui fait amener son aveugle. Encore une question du Sauveur.
20:33
Les aveugles demandent sous la forme employée pour le miracle par Mt. IX, 30. 3%) Jésus a pitié et touche 165 yeux, deux trails propres à Mt. qui n’a point coutume de parler des sentiments de Jésuë, si ce n’est précisément de sa compassion : rx, 36; χιν, ἐξ; xv, 82. On voit aussi que ML. n'aurait pas évité de parti pris un miracle où Jésus agit par un contact volontaire; d’ailleurs :cf. vin, 3. 49; τα, 29. — ὄμμα ne se trouve qu'ici et Me. vin, 23 dans le N. T., mais pourquoi supposer une dépendance de Mt. (McNeile) par rapport à un texte éloigné de Mc. pour un mot siusité? Peut-être ML.-qui savait mieux s0n propre texte que celui de Mc. at-il voulu varier la formule ἥψατο τῶν ὀφθαλμῶν de re, 29. Rien dans Mt. de la foi dont parle Mc. Les derniers mots de Mt. à canse de « aussitôt », si fréquent dans Mc., pourraient avoir été empruntés à eelui-ci par Mi., mais Mc. dit εὐθύς et Mt. plus souvent comme ici εὐθέως. Mt. x, 5 avait désigné comme un miracle messianique τυφλοὶ ἀναδλέπουσιν. 1. εἰς 2° (TH) plutôt que προς (SV). — om. ο a. Τήσους (TH) ou add. (SV). 5. om. en 2° αὶ πωλον (cf. Hoskier, p. 63) plutôt que add. (THSY). 4.11, ENTRÉE MESSIANIQUE ἃ JÉRUSALEM (Mc. χι, 14-412; Le. x, 28-44; Jo. x, Sur le texte de Le., cf. Comm. — Mt. a en plus de Mc. l’ânesse et le rappel de la prophétie de Zacharie, mais quelques détails en moins.
20:1
… Opposite the works of mercy is depicted the Gospel parable of the vinedressers (Mt. 20:1-18) in the Augustinian interpretation of the six ages of man, which in theological writings are often made to correspond to the six works of mercy. …
20:2
… A d. was presented to him (Mt. 22:19 ff.; Mk. 12:15 ff.; Lk. 20:24), and the Master pointed out the presence of the imperial image and the inscription on it. It was regarded as the daily wage of a laborer (Mt. 20:2, 10). Angelo Penna
20:3
… After the exile the day was divided into four three-hour periods (Mark 15:25) and also into 12 ordinary hours (Matt. 20:3-6); the night comprised three watches (Ex. 14:24; Judg. 7:19), then four in the Roman period (Mark 13:35). The division into weeks (šābhu'ōth) was independent of the lunar course and …
20:4
… God, in fact, is often said to judge with justice because he gives to each his own (see especially the Psalms, e.g., 71, 2; 97, 9); in the parable of the servants it is said: «Go you also into my vineyard and what is just I will give you» (Mt. 20, 4), and masters are exhorted to give their servants «what is just» (Col. 4, 1), threatening grave punishments upon those who defraud the laborers of their just wage (Iac. 5, 4).
20:14
… maintains on both sides the juridical level of possession: each keeps what is his own; material gain comes indirectly from the choice of the things exchanged; once the transaction is completed, the parties consider themselves released from any further debt (Mt. 20:14). In the case of a gift, however, the beneficiary is enriched directly and gratuitously. …
20:16
… Overturning privileges (cf. Mt. 19:30; 20:16), the beatitudes announce, to those who hope for nothing from the world and live in abandonment to God, the new order, the new morality, the new happiness. …
Matthew, Apostle, Evangelist, Saint
written" the expression "many are called, few are chosen" which is read in Mt. 20:16 and 22:14. St. Ignatius has many expressions that agree with M. (cf. especially Ad Polyc., 2:2 with Mt. 10:16). St. Polycarp (Ad Philipp., 7:2) draws from Mt. 26:41. For these and …
The doctrine of Scripture concerning predestination can be summarized in the three points established by St. Robert Bellarmine (De Gratia et libero arbitrio, I, II, chaps. 9-15) and by the Thomists: 1) God has elected certain men (Mt. 20:16; 24:31; Lk. 12:32; Rom. 8:33; Eph. 1:4); 2) God has elected them efficaciously, so that they infallibly attain eternal life (Mt. 24:24; Jn. 6:39 and 10:28; Rom. 8:30); 3) God has chosen …
… In this last sense the phrase "many are called, but few are chosen" (Mt. 20:16, 22:14) was understood in the past, but today it is preferred to explain the word "elect" in the broader meaning of chosen souls who serve God with ardor. …
20:17
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
… completion of his redemptive mission (Mt. 28:18-20; Jn. 15:16). Thus Jesus called "the twelve" (Mk. 3:14; Mt. 10:1), whom he chose from an unspecified number of disciples (Lk. 6:13). "The twelve" was a fixed designation: Mk. 6:7 (Lk. 9:1); Mt. 10:5; 20:17; 26:14, etc.; Acts 6:2; this is proved above all by 1 Cor. 15:5, where Paul speaks of the appearances of the Risen One to "the twelve".
20:18
… Capernaum, where Jesus' answer to Peter lets it be understood that J. did not share the faith of the chief of the Apostles (John 6:70 f.). More than Peter, J. must have been scandalized by the repeated predictions of Jesus' Passion (Matt. 16:21-23; 17:22 f.; 20:18 f.). Then avarice grew in him, which made him a "thief" (John 12:6), and Jesus' reproach at the supper of Bethany must have stung him (John 12:7 f.), where he learned, from the Master's …
20:19
Jesus, as he had foretold his own flagellation (Mt. 20, 19; Mk. 10, 34; Lk. 18, 32), so he also foretold it for his Apostles (Mt. 10, 17, 20, 19), who, in fact, underwent it by order of the Sanhedrin (Acts 5, 40). St. Paul also declares that …
20:20
… Because of their impetuous character the two brothers James and John received from Jesus the nickname "sons of thunder" (v. BOANERGES): Mk. 3:17; they called down fire from heaven upon the Samaritans (Lk. 9:52-56), and they coveted the first places (Mk. 10:35-40; cf. Mt. 20:20-23).
… She was among the pious women who followed Jesus and ministered to him (Mk. 15:40-41; Lk. 8:2-3). She asked Jesus for places of honor for her two sons and was rebuked for it (Mt. 20:20 ff.). …
20:22
John, Apostle, Evangelist, Saint
… Alexandria handed down the story of a disciple of G. who became a brigand (Quis dives salvetur, 42, 7: PG 9, 648 f.). Tertullian informs us of the vat of boiling oil "ex quo Apostolus nihil passus est" (De praescr. 36: PL 2, 49), and so does Jerome (In Mt. 20, 22: PL 26, 146 [149]). …
20:23
John, Apostle, Evangelist, Saint
… 6th year of Trajan." Of his death Tertullian says (De anima, 50: PL 2, 780): "Obiit Ioannes, quem in adventum Domini remmunum frustra fuerat spes"; similarly Hilary (De Trinitate, X, 37: PL 10, 372). Porphyry reproached Christ because his prediction of Mt. 20:23 had not been fulfilled in G., since "we know that G. died without martyrdom" (A. Harnack, Sitzungsberichte Akad. d. Wiss., Berlin 1921, pp. 269, 272, 835).
… On other occasions Jesus alluded to predestination (cf. Mt. 20:23; 22:14; 24:22-24).
20:24
had the juridical effects of Christian Matrimony (Philo, De leg., especially 3, 12, 72), and the effective cohabitation of the spouses (Matt. 1:18; 20:24).
Primacy of Saint Peter and of the Roman Pontiff
… vocation (Jn. 1:35-42; Mk. 1:16-20 and parallel passages, definitive call Mk. 3:13-15; Mt. 10:1; Lk. 6:13 with the list of the Apostles), nor to his ambition, since if the Apostles had occasion to complain about the pretensions of the sons of Zebedee (Mt. 20:24), they never did so about those of Peter. …
20:25
Primacy of Saint Peter and of the Roman Pontiff
… Jesus, who had declared himself the light of the world (Jn. 8:12; 9:5; 12:46), designated the Apostles as the light of the world (Mt. 5:14), nor can the rebuke of Christ to the Apostles who were disputing about primacy in the Kingdom of heaven be opposed (Mt. 20:25-28), because Jesus does not deny power and hierarchy in society, but only points out the duty of charity and humility to those who must command: "Not so among you...".
2. From the beginning of the Christian era to the Middle Ages. - In the Christian teaching of the first centuries and among the Fathers, there prevailed the exhortations to obedience toward public authority, contained in germ in the Gospel (Mt. 20, 25; 22, 21) and more explicitly expressed by St. Paul (Rom., 1, 3, 2) and by St. Peter, who in his first letter (I Pt., 2, 13, 18) counsels submission even toward wicked princes, etiam discolis. …
20:26
… deny himself, take up his cross each day and follow me" (Mt. 16, 24; Lc. 9, 23); and likewise in those that invite to faithful discipleship (Mt. 19, 21), discipleship being a conforming to the master's directives, or that inculcate voluntary service (Mt. 20, 26; Lc. 22, 26). The earthly life of Jesus Christ gave us a perfect example of poverty (II Cor. 8, 9), of chastity (Hebr. 7, 26), of obedience (Phil. 4, 8).
20:28
Agraphon (Greek: "Unwritten Thing"; plural Agrapha)
… 24-30; 33, 12-16, 20). In codex D (cf. A. Merk, Novum Test. gr., 4th ed., Rome 1942, pp. 69, 212) the phrase of Jesus to the Sabbath-breaker (in place of Lk. 6, 5) must be a later invention against the Judaizers, modeled on Mk. 3, 27, and the addition to Mt. 20, 28 is a parallel to Lk. 14, 8-10.
… humanity from sin and from its consequences, and of reconciling the unfaithful children with their heavenly Father (Protr., 6, 1). This came about through the redeeming death of the Lord, which C. expresses with the scriptural term: λύτρον, ransom (Mt. 20:28; Mk. 10:45), or with equivalent terms (Paed., I, 85, 1-2; Strom., IV, 43, 2; Quis dives?, 23, 4; 33, 6; 37, 3-4). That ransom which the Lord gave for the redemption of humanity …
… much fruit (Jn. 12, 24); as his supreme glorification (together with the Resurrection) by the Father (ibid. 13, 31-32; 17, 5; cf. 7, 39); as the hour of the enemies and the power of darkness (Lk. 22, 53); as a giving of his life in redemption for many (Mt. 20, 28); as a fulfillment of prophecies, necessary for J. C. to enter into his glory (Lk. 24, 25-27). The first apostolic catechesis likewise saw in the Passion a fact that happened because …
… 22:19) and his Blood was "shed" ("Hic est Sanguis meus Novi Testamenti, qui pro multis effunditur in remissionem peccatorum": Mt. 26:28), since in biblical style these two expressions, even taken separately (for the traditio corporis cf. Is. 53:12; Mt. 20:28; Rom. 8:32; Gal. 1:4; 2:20; Eph. 5:25; I Tim. 2:6; Tit. 2:14; Hebr. 10:10; for the effusio sanguinis cf. Rom. 3:25; 5:9; Eph. 1:7; I Cor. 14:20; Hebr. 9:7; I Pt. 1:19; I Io. 1:7) …
… in its full sense, emerges clearly from the Gospel, both in Christ's affirmations that he has come for sinners (cf. Matt. 9:13; Mark 2:17), and in the parables of salvation, and in the explicit declaration of the offering of his life for "the many" (Matt. 20:28; Mark 10:45;
… the more so since in some parallel passages of the Synoptics the formula is replaced with "I" (cf. Mt. 5:11 with Lk. 6:22; Mt. 10:32 with Lk. 12:8; Mt. 16:31 with Mk. 8:27 and Lk. 9:18; Mt. 16:21 with Mk. 8:31 and Lk. 9:22; Mt. 19:28 with Lk. 22:29; Mt. 20:28 with Mk. 10:45 and Lk. 22:27).
20:29
In the narrative of Mt. 20:29-34, Jesus heals two blind men. St. Augustine resolved the difficulty (De consensu Evangelist., II, 65 and 125; PL 34, 1111 and 1137 ff.): "Hinc est ergo quod ipsum solum voluit commemorare …
Jericho (Hebrew Yērīkō, Arabic Eriha)
… Jesus too passed through it several times; on his last journey he performed there the healing of the two blind men and accepted the invitation of Zacchaeus (Mt. 20, 29; Lk. 19, 1-5).
… moistens his tongue with his saliva (Mk. 7:33); he lays his hands instead on the eyes of the blind man of Bethsaida (Mk. 8:23) and on the woman bent double (Lk. 13:11-15); he touches the leper (Mt. 8:2-3; Mk. 1:40-42; Lk. 5:12-13), the blind men (Mt. 9:2-3; 20:29-34); but he also restores sight by joining the eyes with earth moistened with saliva (Jn. 9:1-38); the woman with the issue of blood is healed at the simple contact with the Lord's garments; …
20:30
… A group of sarcophagi, on the other hand, presents the scene of the healing of two blind men, according to Mt. 20:30-34, whose eyes the Lord touches and restores to sight; generally the first blind man leans on a staff, while the other guides himself by keeping his hand on the shoulder of the former; …
… It is read often (not in a compound sense) in the Bible (especially in Psalms 6:3; 30:10; 40:5, 11; 55:2; 85:3; 118:29; 122:3; Isa. 33:2; Bar. 3:2; Matt. 15:22; 17:15; 20:30-31). It occurs in the liturgy no earlier than the end of the 4th century in Antioch (St. John Chrysostom, in Mt. hom., 71, 4; PG 58, 666; hom. 6, 1 in I Tim.; PG 62, 530; Constit. …
20:34
… "Moved with pity and having touched his eyes" (Mt. 20:34), Jesus healed him, as a reward for his lively faith, and B. followed the Master: Mk. 10:46-52.
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.