Opening
Matthew 20:17-19.
Matt. XX. 17-19.
As Jesus was going up to Jerusalem, he took the twelve disciples aside on the road and said to them, "Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the Scribes. They will condemn him to death and hand him over to the Gentiles to be mocked, flogged, and crucified. On the third day he will be raised."
And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said to them, Behold, we go up to Jerusalem; and the Son of Man shall be betrayed unto the chief priests and unto the Scribes, and they shall condemn Him to death, and shall deliver Him to the Gentiles to mock, and to scourge, and to crucify Him; and the third day He shall be raised.
He does not go up to Jerusalem immediately after leaving Galilee. Instead, He first performs miracles, silences the Pharisees, and teaches His disciples about renouncing possessions: "If you will be perfect," He says, "sell what you have" (Matthew 19:21); about virginity: "He who is able to receive this, let him receive it" (Matthew 19:12); about humility: "Unless you are converted and become as little children, you shall not enter into the kingdom of Heaven" (Matthew 18:3); about the reward for earthly sacrifices: "Whoever has forsaken houses, or brothers, or sisters, shall receive a hundredfold in this world" (Matthew 19:29); and about heavenly rewards: "He shall also inherit eternal life." Only then does He approach the city, and as He is about to go up, He speaks again of His passion. Since the disciples were unwilling for this to happen and likely to forget it, He continually reminds them, training their minds through frequent repetition and lessening their pain.
He goes not up at once to Jerusalem when He has come out of Galilee, but having first wrought miracles, and having stopped the mouths of Pharisees, and having discoursed with His disciples of renouncing possessions: for, if you will be perfect, says He, sell that you have: Matthew 19:21 and of virginity, He that is able to receive, let him receive it: Matthew 19:12 and of humility, For except ye be converted, and become as little children, you shall not enter into the kingdom of Heaven: Matthew 18:3 and of a recompense of the things here, For whoever has forsaken houses, or brethren, or sisters, shall receive an hundredfold in this world: Matthew 19:29 and of rewards there, For he shall also inherit, it is said, eternal life: then He assails the city next, and being on the point of going up, discourses again of His passion. For since it was likely that they, because they were not willing this should come to pass, would forget it, He is continually putting them in remembrance, exercising their mind by the frequency with which He reminded them, and diminishing their pain.
He speaks with them privately, and necessarily so, because it was not appropriate for his teaching about these things to be made public to the many, nor should it have been spoken plainly, since no benefit would come from that. For if the disciples were confused when hearing these things, the crowd would be even more so.
But He speaks with them apart, necessarily; for it was not meet that His discourse about these things should be published to the many; neither that it should be spoken plainly, for no advantage arose from this. For if the disciples were confounded at hearing these things, much more the multitude of the people.
What then? Wasn't it told to the people, you may ask? It was indeed told to the people also, but not so plainly. For He says, "Destroy this Temple, and in three days I will raise it up," and "This generation seeks after a sign, and there shall no sign be given it, but the sign of Jonas," and again, "Yet a little while am I with you, and you shall seek me, and shall not find me."
What then? Was it not told to the people? You may say. It was indeed told to the people also, but not so plainly. For, Destroy, says He, this Temple, and in three days I will raise it up; John 2:19 and, This generation seeks after a sign, and there shall no sign be given it, but the sign of Jonas; Matthew 12:39 and again, Yet a little while am I with you, and you shall seek me, and shall not find me. John 7:33-34
But to the disciples it was not like this. Rather, just as He spoke other things to them more plainly, so He also spoke this more plainly. And for what purpose were these things spoken at all, if the crowd did not understand the meaning of His sayings? So that they might learn afterward that He came to His passion with foreknowledge and by His own will—not in ignorance or by force. But He foretold it to the disciples not only for this reason, but also, as I have said, so that being prepared by anticipation, they might more easily endure the passion and not be thrown into confusion when it came upon them unexpectedly. For this reason, while at the beginning He spoke only of His death, when they had become accustomed and trained to hearing about it, He added the other circumstances as well—for instance, that they would hand Him over to the Gentiles, that they would mock and scourge Him. He did this both for this reason and so that when they saw the sorrowful events take place, they might also expect the resurrection on this basis. For the one who had not concealed from them what would cause pain and what seemed to be a matter of disgrace would reasonably be believed about good things too.
But to the disciples not so, but as the other things He spoke unto them more plainly, so also spoke He this too. And for what purpose, if the multitude understood not the force of His sayings, were they spoken at all? That they might learn after these things, that fore- knowing it, He came to His passion, and willing it; not in ignorance, nor by constraint. But to the disciples not for this cause only did He foretell it; but, as I have said, in order that having been exercised by the expectation, they might more easily endure the passion, and that it might not confound them by coming upon them without preparation. So for this cause, while at the beginning He spoke of His death only, when they were practised and trained to hear of it, He adds the other circumstances also; as, for instance, that they should deliver Him to the Gentiles, that they should mock and scourge Him; as well on this account, as in order that when they saw the mournful events come to pass, they might expect from this the resurrection also. For He who had not cloaked from them what would give pain, and what seemed to be matter of reproach, would reasonably be believed about good things too.
But notice, I ask you, how He also wisely arranges the matter with regard to timing. For He did not tell them at the beginning, lest He disturb them, nor at the very moment itself, lest He confuse them by this as well. Rather, when they had received sufficient proof of His power, when He had given them very great promises concerning eternal life, then He introduces what He had to say concerning these things, weaving it in once and twice and often among His miracles and His teachings.
But mark, I pray you, how with regard to the time also He orders the thing wisely. For neither at the beginning did He tell them, lest He should disquiet them, neither at the time itself, lest by this again He should confound them; but when they had received sufficient proof of His power, when He had given them promises that were very great concerning life everlasting, then He introduces also what He had to say concerning these things, once and twice and often interweaving it with His miracles and His instructions.
But another evangelist says that He brought in the prophets also as witnesses (Luke 18:31), and another one says that even they themselves did not understand His words, but the saying was hidden from them, and that they were amazed as they followed Him.
But another evangelist says, that He brought in the prophets also as witnesses; Luke 18:31 and another again says, that even they themselves understood not His words, but the saying was hid from them, and that they were amazed as they followed Him.
Surely then, someone might say, the benefit of the prediction is taken away. For if they did not know what they were hearing, they could not look for the event, and not looking for it, they could not be trained by their expectations.
Surely then, one may say, the benefit of the prediction is taken away. For if they knew not what they were hearing, neither could they look for the event, and not looking for it, neither could they be exercised by their expectations.
I'll point out something else even more puzzling than this: If they didn't understand, how could they have been distressed? After all, another evangelist says they were distressed. So if they didn't know what He meant, how could they be distressed? How could Peter say, "Far be it from You, Lord! This shall never happen to You"?
But I say another thing also more perplexing than this: If they did not know, how were they sorry. For another says, they were sorry. If therefore they knew it not, how were they sorry? How did Peter say, Be it far from You. This shall not be unto You? Matthew 16:22
What then can we say? They knew that He would die, though they did not clearly understand the mystery of the Incarnation. Neither did they clearly know about the resurrection, nor what He was going to accomplish; and this was hidden from them.
What then may we say? That He should die indeed they knew, albeit they knew not clearly the mystery of the Incarnation. Neither did they know clearly about the resurrection, neither what He was to achieve; and this was hid from them.
For this reason they also felt grief. They had known of some people who were raised from the dead by others, but they had never known of anyone who raised himself up again, and who raised himself in such a way that he would not die anymore.
For this cause also they felt pain. For some they had known to have been raised again by other persons, but for any one to have raised up himself again, and in such wise to have raised himself as not to die any more, they had never known.
They did not understand this, even though it was said often. In fact, they did not even clearly know what this very death itself was or how it would happen to Him. This is also why they were amazed as they followed Him, but not only for this reason. It seems to me that He amazed them even by speaking about His passion.
This then they understood not, though often said; nay nor of this self-same death did they clearly know what it was, and how it should come on Him. Wherefore also they were amazed as they followed Him, but not for this cause only; but to me at least He seems even to amaze them by discoursing of His passion.
Yet none of these things gave them courage, even though they were constantly hearing about His resurrection. For along with His death, what especially troubled them was hearing that people would mock and scourge Him, and similar things. When they considered His miracles—the demon-possessed people He had freed, the dead He had raised, and all the other amazing works He was doing—and then heard these predictions, they were astonished that He who does such works should suffer in this way. They therefore fell into confusion, sometimes believing, sometimes disbelieving, and could not understand His words. So far were they from clearly understanding what He said that the sons of Zebedee at the same time came to Him and spoke to Him about precedence. "We want one of us to sit on Your right hand and one on Your left," they said. How then does this Gospel writer say that their mother came to Him? Most likely both things happened. That is, they brought their mother with them to make their request more persuasive and in this way to succeed with Christ.
2. Yet none of these things made them take courage, and this when they were continually hearing about His resurrection. For together with His death this also especially troubled them, to hear that men should mock and scourge Him, and the like. For when they considered His miracles, the possessed persons whom He had delivered, the dead whom He had raised, all the other marvellous works which He was doing, and then heard these things, they were amazed, if He who does these works is thus to suffer. 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 spoke to Him of precedence. We desire, it is said, that one should sit on Your right hand, and one on Your left. How then does this evangelist say, that their mother came to Him? It is probable both things were done. I mean, that they took their mother with them, with the purpose of making their entreaty stronger, and in this way to prevail with Christ.
To prove that what I'm saying is true—that the request actually came from them and they put their mother forward because they were ashamed—notice how Christ directs His words to them.
For in proof that this is true, as I say, and the request was rather theirs, and that being ashamed they put forward their mother, mark how Christ directs His words to them.
To understand this better, let's consider first what they are asking for, what their state of mind is, and what moved them to make this request. So what moved them to this? They saw that they were honored above the rest of the disciples and expected that because of this they would obtain this request as well. But what exactly are they asking? Listen to another evangelist who makes this clear. For "because He was near to Jerusalem, and because they thought the kingdom of God should immediately appear," they asked these things. They supposed that this kingdom was at hand, visible, and that by obtaining what they asked for, they would avoid any painful experiences. They were not seeking this position only for its own sake, but as if they would also escape hardships by obtaining it.
But rather let us learn, first, what do they ask, and with what disposition, and whence they were moved to this? Whence then were they moved to this? They saw themselves honored above the rest, and expected from that they should obtain this request also. But what can it be they ask? Hear another evangelist plainly declaring this. For, Because He was near, it is said, to Jerusalem, and because they thought the kingdom of God should immediately appear, Luke 19:11 they asked these things. For they supposed that this was at the doors, and visible, and that having obtained what they asked, they would undergo none of the painful things. For neither for its own sake only did they seek it, but as though they would also escape the hardships.
Therefore Christ first leads them away from these thoughts by commanding them to expect slaughter, dangers, and the most extreme terrors. For he says, "Are you able to drink of the cup that I drink of?" Matthew 20:22
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 you able, says He, to drink of the cup that I drink of? Matthew 20:22
But no one should be troubled that the apostles were in such an imperfect state. For the cross had not yet been accomplished, nor had the grace of the Spirit been given yet. But if you want to learn about their virtue, observe them after these events, and you will see them rise above every passion. For He reveals their deficiencies with this purpose: so that afterward you might know what kind of men they became by grace.
But let no man be troubled at the apostles being in such an imperfect state. For not yet was the cross accomplished, not yet the grace of the Spirit given. But if you would learn their virtue, notice them after these things, and you will see them superior to every passion. For with this object He reveals their deficiencies, that after these things you might know what manner of men they became by grace.
It's clear from this that they were asking for nothing spiritual and had no thought of the heavenly kingdom. But let's also see how they approach Him and what they say. The text says, "We want You to do for us whatever we ask of You." Mark 10:35
That then they were asking, in fact, for nothing spiritual, neither had a thought of the kingdom above, is manifest from hence. But let us see also, how they come unto Him, and what they say. We would, it is said, that whatsoever we shall desire of You, You should do it for us. Mark 10:35
And Christ says to them, "What do you want?" not because He didn't know, but so that He might force them to answer and expose the wound, and then apply the medicine. But they, out of shame and embarrassment, because they had come to do this under the influence of a human passion, took Him aside privately from the disciples and asked Him. For they went ahead, it is said, so that it would not be noticeable to them, and then said what they wanted. For it was their desire, as I suppose, because they had heard "You shall sit on twelve thrones," to have the first place among those seats. And they knew that they had an advantage over the others, but they were afraid of Peter, and so they say, "Command that one sit on your right hand, one on your left"; and they press Him, saying, "Command."
And Christ says to them, What would ye? Mark 10:36 not being ignorant, but that He may compel them to answer, and lay open the wound, and so apply the medicine. But they out of shame and confusion of face, because under the influence of a human passion they had come to do this, took Him privately apart from the disciples, and asked Him. For they went before, it is said, so that it might not be observable to them, and so said what they wished. For it was their desire, as I suppose, because they heard, You shall sit on twelve thrones, to have the first place of these seats. And that they had an advantage over the others, they knew, but they were afraid of Peter, and say, Command, that one sit on Your right hand, one on Your left; and they urge Him, saying, Command.
What then does He say? Showing that they asked for nothing spiritual, and that if they had truly known what they were asking, they would not have dared to ask for so much, He says, "You know not what ye ask"—how great it is, how marvelous, how surpassing even the powers above. After that He adds, "Are you able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with?" Do you see how He immediately drew them away from their assumption by framing His response from the opposite direction? For you, He says, are talking to me about honor and crowns, but I am talking to you about conflicts and labors. For this is not the time for rewards, nor will that glory of mine appear now, but the present time is one of slaughter, wars, and dangers.
What then says He? Showing, that they asked nothing spiritual, neither, if they had known again what they were asking, would they have ventured to ask for so much, He says, You know not what ye ask, how great, how marvellous, how surpassing even the powers above. After that He adds, Are you able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? Do you see, how He straightway drew them off from their suspicion, by framing His discourse from the contrary topics? For you, He says, talk to me of honor and crowns, but I to you of conflicts and labors. For this is not the season for rewards, neither shall that glory of mine appear now, but the present time is one of slaughter, and wars, and dangers.
And see how, by the way He phrases His question, He both urges and attracts them. For He did not say, "Are you able to be killed? Are you able to pour out your blood?" but rather, "Are you able to drink of the cup?" Then to attract them to it, He says, "Which I shall drink of," so that by their sharing with Him in it they might be made more ready.
And see how by the form of His question, He both urges and attracts them. For He said not, Are you able to be slain? Are you able to pour forth your blood? but how? Are you able to drink of the cup? Then to attract them to it, He says, Which I shall drink of, that by their fellowship with Him in it they might be made more ready.
And He calls it a baptism again, showing that the world would receive a great cleansing from the things that were being done.
And a baptism again calls He it; showing that great was the cleansing the world was to have from the things that were being done.
They said to Him, "We are able." Out of their eagerness they immediately agreed to it, not even understanding what they were saying, but hoping to hear what they had asked for.
They say unto Him, We are able. Matthew 20:22 Out of their forwardness they straightway undertook it, not knowing even this which they were saying, but looking to hear what they had asked.
What does He say then? "You shall drink indeed of my cup, and be baptized with the baptism that I am baptized with." He was foretelling great blessings to them. His meaning is: you will be counted worthy of martyrdom, and you will suffer the same things I suffer; you will end your life through a violent death, and in these things you will share with me. But to sit on my right hand and on my left is not mine to give—rather, it will be given to those for whom it has been prepared by my Father.
What then says He? You shall drink indeed of my cup, and be baptized with the baptism that I am baptized with. Great blessings did He foretell to them. His meaning is, you shall be counted worthy of martyrdom, and shall suffer these things which I suffer; you shall close your life by a violent death, and in these things you shall be partakers with me; But 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 of my Father.
After first lifting up their souls and giving them a nobler character, and making them the kind of people who could not be overcome by sorrow, He then corrects their request.
3. Having first elevated their souls, and made them of a higher character, and having rendered them such as sorrow could not subdue, then He reproves their request.
But what does this present saying mean? There are actually two points that raise questions for many people: first, whether it is even prepared for anyone to sit on His right hand; and second, whether the Lord of all does not have the power to grant it to those for whom it is prepared.
But what can be this present saying? For indeed there are two points that are subjects of inquiry to many: one, if it be prepared for any to sit on His right hand; and then, if the Lord of all has not power to bestow it on them for whom it is prepared.
What does this saying mean? If we solve the first question, then the second will also become clear to those asking. What is the answer? No one will sit on His right hand or on His left. That throne is inaccessible to everyone—not only to human beings, saints, and apostles, but even to angels, archangels, and all the powers in heaven.
What then is the saying? If we solve the former point, then the second also will be clear to the inquirers. What then is this? No one shall sit on His right hand nor on His left. For that throne is inaccessible to all, I do not say to men only, and saints, and apostles, but even to angels, and archangels, and to all the powers that are on high.
At any rate, Paul presents it as a unique privilege belonging to the Only-Begotten, saying, "To which of the angels did He ever say, 'Sit at my right hand?'" (Hebrews 1:13). And concerning the angels He says, "He makes His angels spirits," but to the Son, "Your throne, O God" (Hebrews 1:7-8).
At least Paul puts it as a peculiar privilege of the Only-Begotten, saying, To which of the angels said He at any time, Sit on my right hand? Hebrews 1:13 And of the angels He says, who makes His angels spirits; but unto the Son, 'Your throne, O God.' Hebrews 1:7-8
So how does Jesus say, "To sit on my right hand and on my left is not mine to give," as if there actually are people who will sit there? Not that there really are such people—certainly not! Rather, He answers according to the thoughts of those asking the favor, adapting His response to their level of understanding. They didn't know about that exalted throne or His sitting at the Father's right hand—how could they, when they didn't even understand things far simpler than these that were taught to them every day? They were focused on just one thing: securing the highest honors, standing ahead of everyone else, and making sure no one else would rank above them in His presence. As I've said before, since they had heard about twelve thrones without understanding what that meant, they asked for the first place.
How then says He, To sit on my right hand and on my left is not mine to give, as though there are some that should sit there? Not as though there are; far from it; but He makes answer to the thoughts of them who ask the favor, condescending to their understanding. For neither did they know that lofty throne, and His sitting at the right hand of the Father; how should they, when even the things that were much lower than these, and were daily instilled into them, they understood not? But they sought one thing only, to enjoy the first honors, and to stand before the rest, and that no one should stand before them with Him; even as I have already said before, that, since they heard of twelve thrones, in ignorance what the saying could mean, they asked for the first place.
What Christ is saying, then, is this: You will indeed die for me and be killed for the sake of the gospel, and you will share with me in the passion. But this alone is not enough to guarantee you the first seat or to ensure that you occupy the first place. For if someone else should come who has the martyrdom along with all the other parts of virtue far more abundantly than you, I will not set aside the one who is distinguished by his good works and give the first honors to you simply because I love you now and prefer you to the rest.
What therefore Christ says is this: You shall die indeed for me, and shall be slain for the sake of the gospel, and shall be partakers with me, as far as regards the passion: but this is not sufficient to secure you the enjoyment of the first seat, and to cause that you should occupy the first place. For if any one else should come, together with the martyrdom, possessed of all the other parts of virtue far more fully than you, not because I love you now, and prefer you to the rest, therefore shall I set aside him that is distinguished by his good works, and give the first honors to you.
He did not say this directly so as not to cause them pain, but He hinted at the same thing indirectly, saying, "You shall drink indeed of my cup, and you shall be baptized with the baptism that I am baptized with; but to sit on my right hand and on my left, this is not mine to give, but it shall be given to those for whom it is prepared."
But thus indeed He did not say it, so as not to pain them, but darkly He intimates the self-same thing, saying, You shall drink indeed of my cup, and you shall be baptized with the baptism that I am baptized with; but to sit on my right hand and on my left, this is not mine to give, but it shall be given to those for whom it is prepared.
But for whom is it prepared? For those who could become distinguished by their works. Therefore He did not say, "It is not mine to give, but my Father's," lest anyone should say that He was too weak or lacking in vigor for their recompense. But how did He say it? "It is not mine, but of those for whom it is prepared."
But for whom is it prepared? For them who could become distinguished by their works. Therefore He said not, It is not mine to give, but my Father's, lest any should say that He was too weak, or wanting in vigor for their recompense; but how? It is not mine, but of those for whom it is prepared.
To make what I'm saying clearer, let me explain it with an illustration. Suppose there was a master of the games, and many excellent combatants entered the contest. Imagine that two of the combatants who were most closely connected with the master of the games came to him and said, "Make us crowned and proclaimed," relying on their good-will and friendship with him. If he were to say to them, "This is not mine to give, but it shall be given to those for whom it is prepared, through their labors and their toils," would we condemn him as powerless? Certainly not. Instead, we would approve of him for his justice and for showing no partiality. Just as we would not say that he failed to give the crown because he lacked the power to do so, but rather because he did not want to corrupt the law of the games or disturb the proper order of justice—in the same way, I would say that Christ said this to compel them, after receiving the grace of God, to place their hopes of salvation and approval on the proof of their own good works.
And in order that what I say may be more plain, let us work it on an illustration, and let us suppose there was some master of the games, then that many excellent combatants went down to the contest, and that some two of the combatants that were most nearly connected with the master of the games were to come to him and say, Cause us to be crowned and proclaimed, confiding in their good-will and friendship with him; and that he were to say to them, This is not mine to give, but it shall be given to them for whom it is prepared, by their labors, and their toils; should we indeed condemn him as powerless? By no means, but we should approve him for his justice, and for having no respect of persons. Like then as we should not say that he did not give the crown from want of vigor, but as not wishing to corrupt the law of the games, nor to disturb the order of justice; in like manner now should I say Christ said this, from every motive to compel them, after the grace of God, to set their hopes of salvation and approval on the proof of their own good works.
Therefore He says, For whom it is prepared. For what, He says, if others should appear better than you? What if they should do greater things? For shall you, just because you have become my disciples, therefore enjoy the first honors, if you yourselves should not appear worthy of the choice?
Therefore He says, For whom it is prepared. For what, says He, if others should appear better than you? What, if they should do greater things? For shall you, because you have become my disciples, therefore enjoy the first honors, if you yourselves should not appear worthy of the choice?
For it is clear that He Himself has power over everything, since He has complete authority over judgment. He speaks to Peter in this way as well: I will give you the keys of the Heavens. And Paul also makes this clear when he says, Henceforth is laid up for me the crown of righteousness, which the Lord, the righteous judge, will give me in that day; and not to me only, but unto all them also which have loved His appearing. 2 Timothy 4:8 But the appearing was Christ's. And surely it is clear to everyone that no one will stand before Paul.
For that He Himself has power over the whole, is manifest from His having the entire judgment. For to Peter too He speaks thus, I will give you the keys of the Heavens. And Paul also makes this clear where he says, Henceforth is laid up for me the crown of righteousness, which the Lord, the righteous judge, will give me in that day; and not to me only, but unto all them also which have loved His appearing. 2 Timothy 4:8 But the appearing was of Christ. But that no one will stand before Paul, is surely clear to every one.
And if He has expressed these things somewhat obscurely, do not be surprised. For by teaching them in a hidden way, He accomplishes both these purposes: He leads them on without their rudely pressing Him without reason or cause for the first honors (since they felt this from a human passion), and He avoids giving them pain through the obscurity.
And if He has expressed these things somewhat obscurely, marvel not. For to lead them on by hidden instruction, not to be rudely pressing Him without object or cause for the first honors (for from a human passion they felt this), and not wishing to give them pain, by the obscurity He effects both these objects.
Then the ten were moved with indignation concerning the two. When? When He had reproved them. As long as the judgment was Christ's, they were not moved with indignation. But seeing the two preferred, they were satisfied and kept silent out of reverence and honor to their Master.
Then were the ten moved with indignation with respect to the two. Then. When.? When He had reproved them. So long as the judgment was Christ's, they were not moved with indignation; but seeing them preferred, they were contented, and held their peace, out of reverence and honor to their Master.
And even though they were troubled in their minds, they did not dare speak out. And when they experienced some human weakness regarding Peter—at the time when Christ gave the didrachmas—they did not give in to anger but only asked, "Who then is greatest?" But since here the request came from the disciples themselves, they are moved with indignation. And not even here are they immediately moved with indignation when the disciples asked, but rather when Christ had reproved them and had said they would not enjoy the first honors unless they showed themselves worthy of them.
And if they were vexed in mind, yet they dared not utter this. And when they had some feeling of human weakness towards Peter, at the time that He gave the didrachmas, they did not give way to anger, but asked only, Who then is greatest? But since here the request was the disciples ', they are moved with indignation. And not even here are they straightway moved with indignation, when they asked, but when Christ had reproved them, and had said they should not enjoy the first honors, unless they showed themselves worthy of these.
Do you see how they were all in an imperfect state when both these two were lifting themselves up above the ten, and the ten were envying the two? But, as I said, show me them after these events, and you will see them freed from all these passions. Listen at least to how this same John, who now came to Him for these things, everywhere yields the first place to Peter, both in addressing the people and in working miracles, in the Acts of the Apostles.
4. Do you see how they were all in an imperfect state, when both these were lifting themselves up above the ten, and those envying the two? But, as I said, show me them after these things, and you will see them delivered from all these passions. Hear at least how this same John, he who now came to Him for these things, everywhere gives up the first place to Peter, both in addressing the people, and in working miracles, in the Acts of the Apostles.
And he does not hide Peter's good deeds, but records both the confession that Peter openly made when everyone else was silent, and his entering into the tomb, and he places the apostle before himself. For, because both of them stayed with Him at His crucifixion, removing any basis for his own praise, he says, "That disciple was known to the high priest."
And he conceals not Peter's good deeds, but relates both the confession, which he openly made when all were silent, John 6:68-69 and his entering into the tomb, John 20:6 and puts the apostle before himself. For, because both continued with Him at His crucifixion, taking away the ground of his own commendation, he says, That disciple was known unto the high priest. John 18:15
But James did not survive for a long time. From the beginning, he was so greatly filled with zeal and so completely forsook all human concerns and ascended to an indescribable height that he was immediately put to death. In every respect, they became excellent after these things.
But James survived not a long time, but from the beginning he was so greatly filled with warmth, and so forsook all the things of men, and mounted up to an height unutterable, as straightway to be slain. Thus, in all respects, they after these things became excellent.
But then, they were moved with indignation. What then does Christ say? He called them to Him, and said, "The princes of the Gentiles exercise dominion over them." For, since they were disturbed and troubled, He soothes them by His call before His word, and by drawing them near Him. For the two, having separated themselves from the company of the ten, had stood nearer to Him, pleading their own interests. Therefore He brings these also near Him, and by this very act, and by exposing and revealing it before the rest, He soothes the passion both of the one and of the other.
But then, they were moved with indignation. What then says Christ? He called them unto Him, and said, The princes of the Gentiles exercise dominion over them. For, as they were disturbed and troubled, He soothes them by His call before His word, and by drawing them near Him. For the two having separated themselves from the company of the ten, had stood nearer Him, pleading their own interests. Therefore He brings near Him these also, by this very act, and by exposing and revealing it before the rest, soothing the passion both of the one and of the other.
Jesus does not correct them now in the same way as before. Earlier, He brought little children into their midst and commanded them to imitate their simplicity and humility. Here He reproves them more sharply by using the opposite approach, 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. Whoever will be great among you, let him be a servant to all, and whoever will be first, let him be last of all." He shows that this feeling—loving the first place—is characteristic of heathens. This passion is tyrannical and continually hinders even great men, so it requires a more severe rebuke. Therefore He strikes more deeply into them, shaming their inflamed souls by comparing them to the Gentiles. He removes both the envy of the ten and the arrogance of the two, essentially saying: Do not be moved with indignation as though you have been insulted. Those who seek the first places in this way actually harm and disgrace themselves most, for they are among the last. Matters with us are not like matters in the world outside. The princes of the Gentiles exercise dominion over them, but with me, even the last person is first.
And not as before, so now also does He check them. For whereas before He brings little children into the midst, and commands to imitate their simplicity and lowliness; 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; showing that such a feeling as this is that of heathens, I mean, to love the first place. For the passion is tyrannical, and is continually hindering even great men; therefore also it needs a severer stripe. Whence He too strikes deeper into them, by comparison with the Gentiles shaming their inflamed soul, and removes the envy of the one and the arrogance of the other, all but saying, Be not moved with indignation, as insulted. For they harm and disgrace themselves most, who on this wise seek the first places, for they are among the last. For matters with us are not like matters without. 'For the princes of the Gentiles exercise dominion over them,' but with me the last, even he is first.
He isn't just saying these things without reason. You can see proof of His words in the things He has done and suffered. In fact, He has done something even greater. Though He is King of the powers above, He was willing to become man and submitted to being despised and treated shamefully. And He wasn't satisfied with even these things, but went so far as to come to death. Therefore, He says,
And in proof that I say not these things without cause, by the things which I do and suffer, receive the proof of my sayings. For I have myself done something even more. For being King of the powers above, I was willing to become man, and I submitted to be despised, and despitefully entreated. And not even with these things was I satisfied, but even unto death did I come. Therefore, He says,
Even as the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many. Matthew 20:28 For I did not even stop at this, He says, but I even gave my life as a ransom; and for whom? For enemies. But if you are abused, it is for yourself, whereas I suffered for you.
Even as the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many. Matthew 20:28 For not even at this did I stop, says He, but even my life did I give a ransom; and for whom? For enemies. But thou if you are abused, it is for yourself, but I for you.
Do not be afraid, as if your honor is being torn down. No matter how much you humble yourself, you cannot descend as far as your Lord did. Yet His descent became the ascent of all and made His own glory shine forth. Before He was made man, He was known among angels only; but after He was made man and was crucified, far from lessening that glory, He gained additional glory besides—namely, that which comes from the knowledge of the world.
Be not then afraid, as though your honor were plucked down. For however much you humble yourself, you cannot descend so much as your Lord. And yet His descent has become the ascent of all, and has made His own glory shine forth. For before He was made man, He was known among angels only; but after He was made man and was crucified, so far from lessening that glory, He acquired other besides, even that from the knowledge of the world.
Do not be afraid that your honor is being diminished if you humble yourself, for in this way your glory is actually lifted higher and becomes greater. This is the door of the kingdom. Let us not go the opposite way, and let us not fight against ourselves. For if we desire to appear great, we will not be great, but will instead become the most dishonored of all.
Fear not then, as though your honor were put down, if you should abase yourself, for in this way is your glory more exalted, in this way it becomes greater. This is the door of the kingdom. Let us not then go the opposite way, neither let us war against ourselves. For if we desire to appear great, we shall not be great, but even the most dishonored of all.
Do you see how everywhere He urges them by the opposite things, giving them what they desire? For in the preceding parts we have also shown this in many instances, and He did this in the cases of the covetous and of the vain-glorious. For why, He says, do you give alms before men? So that you may enjoy glory? You must then not do so, and you will surely enjoy it. Why do you lay up treasures? So that you may be rich? You must then not lay up treasures, and you will be rich. Even so here too, why do you set your heart on the first places? So that you may be before others? Choose then the last place, and then you will enjoy the first. So that if it is your will to become great, do not seek to become great, and then you will be great. For the other way is to be little.
Do you see how everywhere He urges them by the opposite things, giving them what they desire? For in the preceding parts also we have shown this in many instances, and in the cases of the covetous, and of the vain- glorious, He did thus. For wherefore, He says, do you give alms before men? That you may enjoy glory? You must then not do so, and you shall surely enjoy it. Wherefore do you lay up treasures? That you may be rich? You must then not lay up treasures, and you shall be rich. Even so here too, wherefore do you set your heart on the first places? That you may be before others? Choose then the last place, and then you will enjoy the first. So that if it be your will to become great, seek not to become great, and then you will be great. For the other is to be little.
Do you see how He drew them away from the disease by showing them that on the one hand they fail to achieve their goal through it, and on the other hand they gain by doing the opposite? He did this so they might flee the one and pursue the other.
5. Do you see how He drew them off from the disease, by showing them both from thence failing of their object, and from hence gaining, that they might flee the one, and follow after the other.
He also reminded them about the Gentiles so that He could again show that this thing is disgraceful and should be rejected.
And of the Gentiles, too, He for this cause reminded them, that in this way again He might show the thing to be disgraceful and to be abhorred.
For the arrogant person is necessarily base, and, on the contrary, the lowly-minded person is high. For this is the height that is true and genuine, and does not exist merely in name or in form of address. And that which comes from external sources exists only by necessity and fear, but this is like God's. Such a person, even if admired by no one, remains high; just as again the other person, even if courted by all, is the basest of all people. And the one is an honor given out of necessity, which is why it easily passes away; but the other comes from principle, which is why it continues steadfast. For this reason we also admire the saints, because though they were greater than all, they humbled themselves more than all. Therefore even to this day they continue to be high, and not even death has brought down that height.
For the arrogant is of necessity base, and, on the contrary, the lowly-minded is high. For this is the height that is true and genuine, and exists not in name only, nor in manner of address. And that which is from without is of necessity and fear, but this is like to God's. Such a one, though he be admired by no one, continues high; even as again the other, though he be courted by all, is of all men the basest. And the one is an honor rendered of necessity, whence also it easily passes away; but the other is of principle, whence also it continues steadfast. Since for this we admire the saints also, that being greater than all, they humbled themselves more than all. Wherefore even to this day they continue to be high, and not even death has brought down that height.
Anyone is said to be high either when they are so by greatness of stature, or when they happen to be placed in a high position, and low in the same way, from the opposite conditions.
And if you be minded, let us by reasonings also inquire into this very thing. Any one is said to be high, either when he is so by greatness of stature, or when he has chanced to be set on a high place, and low in like manner, from the opposite things.
Let us see then who fits this description—the boaster or the person who keeps within proper measure—so that you may perceive that nothing is higher than humility and nothing lower than boastfulness.
Let us see then who is like this, the boaster, or he that keeps within measure, that you may perceive that nothing is higher than lowliness of mind, and nothing lower than boastfulness.
The boaster wants to be greater than everyone and claims that no one is equal to him in value. No matter how much honor he receives, he desires more and demands it. He considers that he has received nothing and treats people with complete contempt, yet he still seeks honor from them. What could be more unreasonable than this? This is like a riddle: he wants to be glorified by the very people he holds in no regard.
The boaster then desires to be greater than all, and affirms no one to be equal in worth with him; and how much soever honor he may obtain, he sets his heart on more and claims it, and accounts himself to have obtained none, and treats men with utter contempt, and yet seeks after the honor that comes from them; than which what can be more unreasonable? For this surely is like an enigma. By those, whom he holds in no esteem, he desires to be glorified.
Do you see how the person who wants to be exalted ends up falling down and lying on the ground? The fact that he considers all people to be nothing compared to himself he declares openly, for this is what boasting is. Why then do you throw yourself upon someone who is nothing? Why do you seek honor from him? Why do you surround yourself with such large crowds?
Do you see how he who desires to be exalted falls down and is set on the ground? For that he accounts all men to be nothing compared with himself, he himself declares, for this is boasting. Why then dost cast yourself upon him who is nothing? Why do you seek honor of him? Why do you lead about with you such great multitudes?
Do you see someone who is lowly and placed in a low position? Come then, let us examine the person who is truly high. This person knows what man is—that man is a great thing—and that he himself is the least of all. Therefore, whatever honor he may receive, he considers it great. This person is consistent with himself and is truly high, and he does not shift his judgment. For those whom he considers great, the honors that come from them he also values as great, even if they happen to be small, because he regards those who give them as great. But the boastful person considers those who give the honors to be nothing, yet he reckons the honors bestowed by them to be great.
Do you see one low, and set on a low place. Come then, let us inquire about the high man. This one knows what man is, and that man is a great thing, and that he himself is last of all, and therefore whatever honor he may enjoy, he reckons this great, so that this one is consistent with himself and is high, and shifts not his judgment; for whom he accounts great, the honors that come from them he esteems great also, though they should chance to be small, because he accounts those who bestow them to be great. But the boastful man accounts them that give the honors to be nothing, yet the honors bestowed by them he reckons to be great.
Again, the lowly man is not seized by any passion. No anger can greatly trouble this person, no love of glory, no envy, no jealousy. And what can be higher than the soul that is freed from these things? But the boastful man is held captive by all of them, like a worm crawling in the mud, because jealousy and envy and anger are constantly troubling his soul.
Again, the lowly man is seized by no passion, no anger can much trouble this man, no love of glory, no envy, no jealousy: and what can be higher than the soul that is delivered from these things? But the boastful man is held in subjection by all these things, like any worm crawling in the mire, for jealousy and envy and anger are forever troubling his soul.
Which person, then, is truly exalted? The one who stands above his passions, or the one who is enslaved by them? The one who trembles before them in fear, or the one who remains unconquered and is never captured by them? What kind of bird would we say flies higher? The one that soars above the reach of hunters' hands and arrows, or the one that doesn't even force the hunters to use an arrow because it flies so low to the ground and can never lift itself up? Isn't the arrogant person just like this? For indeed every trap easily catches him as he crawls along the ground.
Which then is high? He that is superior to his passions, or he that is their slave? He that trembles at them and is afraid of them, or he that is unsubdued, and never taken by them? Which kind of bird should we say flies higher? That which is higher than the hands and the arrows of the hunter, or that which does not even suffer the hunters to need an arrow, from his flying along the ground, and from not being able ever to elevate himself? Is not then the arrogant man like this? For indeed every net readily catches him as crawling on the ground.
But if you wish, you can prove this point even from that wicked demon. For what can be lower than the devil, since he exalted himself? What can be higher than the person who is willing to humble himself? For the former crawls on the ground beneath our heel (for he says, "You will tread on serpents and scorpions"), but the latter is placed on high with the angels.
6. But if you will, even from that wicked demon prove thou this. For what can be baser than the devil, because he had exalted himself; what higher than the man who is willing to abase himself? For the former crawls on the ground under our heel (For, ye tread, He says, upon serpents and scorpions), but the latter is set with the angels on high.
But if you want to learn this also from the example of proud men, consider that barbarian king who led such a great army, yet did not even know the things that are obvious to everyone—such as that stone is stone, and that images are just images. For this reason he was inferior even to these things. But the godly and faithful are raised even above the sun. What can be higher than those who rise above even the vaults of heaven, and passing beyond the angels, stand beside the very throne of the King?
But if you desire to learn this from the example of haughty men also, consider that barbarian king, that led so great an army, who knew not so much as the things that are manifest to all; as, for instance, that stone was stone, and the images, images; wherefore he was inferior even to these. But the godly and faithful are raised even above the sun; than whom what can be higher, who rise above even the vaults of heaven, and passing beyond angels, stand by the very throne of the king.
And so you may learn in another way how worthless they are: who will be brought low? The one who has God as his ally, or the one with whom God is at war? It is completely clear that it is the one with whom He is at war. Listen then to what Scripture says about each of these: "God resists the proud, but gives grace to the humble." (James 4:6)
And that you may learn in another way their vileness; who will be abased? He who has God for his ally, or he with whom God is at war? It is quite plain that it is he with whom He is at war. Hear then touching either of these what says the Scripture. God resists the proud, but gives grace unto the humble. James 4:6
Again, I will ask you something else. Which is higher: the person who serves as a priest to God and offers sacrifice, or the person who is far removed from confidence before Him? And what kind of sacrifice does the humble person offer? Someone might ask. Listen to David saying, "The sacrifice of God is a contrite spirit; a contrite and humbled heart God will not despise."
Again, I will ask you another thing also. Which is higher? He who acts as a priest to God and offers sacrifice? Or he who is somewhere far removed from confidence towards Him? And what manner of sacrifice does the lowly man offer? One may say. Hear David saying, The sacrifice of God is a contrite spirit; a contrite and humbled heart God will not despise.
Do you see this man's purity? Now look at the uncleanness of the other, for everyone who is proud in heart is unclean before God. Furthermore, the one has God resting upon him (for "To whom will I look," He says, "but to him that is meek and quiet, and trembles at my words," Isaiah 66:2), but the other crawls with the devil, for he who is lifted up with pride will suffer the devil's punishment. Therefore Paul also said, "Lest, being lifted up with pride, he should fall into the condemnation of the devil" (1 Timothy 3:6).
Do you see the purity of this man? Behold also the uncleanness of the other; for every one that is proud in heart is unclean before God. Besides, the one has God resting upon him, ( For unto whom will I look, says He, but to him that is meek and quiet, and trembles at my words), Isaiah 66:2 but the other crawls with the devil, for he that is lifted up with pride shall suffer the devil's punishment. Wherefore Paul also said, Lest, being lifted up with pride, he should fall into the condemnation of the devil. 1 Timothy 3:6
The opposite of what he desires happens to him. For he wants to be arrogant so that he may be honored, but this kind of person is actually the most despised of all. Such people are especially objects of ridicule, hostile and antagonistic toward everyone, the easiest to be overcome by their enemies, those who easily fall into anger, and unclean before God.
And the thing opposite to what he wishes, befalls him. For his wish is to be arrogant, that he may be honored; but the most contemned of all is this character. For these most of all are laughing stocks, foes and enemies to all men, the most easy to be subdued by their enemies, the men that easily fall into anger, the unclean before God.
What could be worse than this, since this is the ultimate evil? And what is sweeter than the lowly, what more blessed, since they are desired and beloved by God? These people also enjoy most of all the glory that comes from men, and everyone honors them as fathers, embraces them as brothers, and receives them as their own members.
What then can be worse than this, for this is the extremity of evils? And what is sweeter than the lowly, what more blessed, since they are longed after, and beloved of God? And the glory too that comes of men, these do most of all enjoy, and all honor them as fathers, embrace them as brothers, receive them as their own members.
Let us then become lowly, so that we may be high. For arrogance brings a person utterly low. This brought down Pharaoh. For, "I know not the Lord," he says, and he became inferior to flies and frogs and locusts, and after that he was drowned in the sea with his very arms and horses. In direct contrast to him, Abraham says, "I am dust and ashes," and he prevailed over countless barbarians, and having fallen into the midst of Egyptians, returned bearing a trophy more glorious than the former, and by clinging to this virtue, grew ever higher. Therefore he is celebrated everywhere, therefore he is crowned and proclaimed; but Pharaoh is both earth and ashes, and if there is anything else more worthless than these. For nothing does God so hate as arrogance. For this purpose He has done all things from the beginning, in order that He might root out this passion. Because of this we have become mortal, and are in sorrows and wailings. Because of this we are in toil and sweat and in continual labor mingled with affliction. For indeed it was out of arrogance that the first man sinned, seeking equality with God. Therefore, he did not even continue to possess what he had, but lost even those things.
Let us then become lowly, that we may be high. For most utterly does arrogance abase. This abased Pharaoh. For, I know not, he says, the Lord, Exodus 5:2 and he became inferior to flies and frogs, and the locusts, and after that with his very arms and horses was he drowned in the sea. In direct opposition to him, Abraham says, I am dust and ashes, Genesis 18:27 and prevailed over countless barbarians, and having fallen into the midst of Egyptians, returned, bearing a trophy more glorious than the former, and, cleaving to this virtue, grew ever more high. Therefore he is celebrated everywhere, therefore he is crowned and proclaimed; but Pharaoh is both earth and ashes, and if there is anything else more vile than these. For nothing does God so abhor as arrogance. For this object has He done all things from the beginning, in order that He might root out this passion. Because of this are we become mortal, and are in sorrows, and wailings. Because of this are we in toil, and sweat, and in labor continual, and mingled with affliction. For indeed out of arrogance did the first man sin, looking for an equality with God. Therefore, not even what things he had, did he continue to possess, but lost even these.
Arrogance is like this: far from adding any improvement to our life, it takes away even what we already have. In contrast, humility not only avoids subtracting from what we have, but actually adds to us what we do not have.
For arrogance is like this, so far from adding to us any improvement of our life, it subtracts even what we have; as, on the contrary, humility, so far from subtracting from what we have, adds to us also what we have not.
Let us imitate this virtue, let us pursue it, so that we may enjoy honor in this life and attain the glory to come, through the grace and love for humanity of our Lord Jesus Christ, with whom be glory and power to the Father, together with the Holy Spirit, now and always, and forever and ever. Amen.
This virtue then let us emulate, this let us pursue, that we may both enjoy present honor, and attain unto the glory to come, by the grace and love towards man of our Lord Jesus Christ, with whom be unto the Father glory and might, together with the Holy Ghost, now and always, and world without end. Amen.