Afterfeast of the Dormition of the Theotokos

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.

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.

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.

And he said to them: behold, we go up to Jerusalem, etc. Here is noted the firmness of his resolve; hence behold, i.e., I am of the same resolve and of the same will, because I do not change. Sirach 27:12: a fool is changed as the moon, but a wise man continues as the sun in his wisdom. Likewise, it was by his own will. Isaiah 53:7: he was offered because it was his own will. He indicates the place, because Jerusalem. Luke 13:33: it is not fitting that a prophet perish outside of Jerusalem. And why? Because it was the place of the Law and of the priesthood, and both were fitting for Christ; because just as a true priest ought to offer sacrifice for the people, so also Christ offered a victim for the world. Likewise, through his passion he acquired his kingdom. Likewise, Jerusalem is interpreted as "vision of peace." Colossians 1:20: making peace through the blood of his cross, both as to the things that are on earth and the things that are in heaven. Next, the passion is foretold. And he frequently recalled his passion, in order to bring it back to memory. And he touches on three things pertaining to the passion, because he suffered from a disciple the betrayal -- and the Son of man shall be betrayed, namely, by a disciple. Concerning this betrayal, see below at 27:10, and Psalm 40:10: he who ate my bread has greatly supplanted me. Likewise, from the chief priests and the Scribes, the condemnation; hence, and they shall condemn him to death. Job 34:17: how can you condemn him who is so just? Wisdom 2:20: let us condemn him to a most shameful death.

(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.

(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.

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 show 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.

And they shall deliver him to the Gentiles, because the Jews delivered him into the hands of the Gentiles. Hence Pilate said: your own nation and your chief priests have delivered you to me. And he touches on three things that they did to him, against the three things that men most desire, namely, honor, rest, and life. Against honor, he was mocked; hence he says, to be mocked. Jeremiah 20:7: I am made a derision all the day; and Psalm 37:12: my friends and my neighbors have drawn near and stood against me. Against rest, he was scourged; hence, and to be scourged. Isaiah 50:6: I have given my face to those who struck me, and my cheeks to those who plucked them. Likewise, against the third, he was killed; hence, and to be crucified. Philippians 2:8: Christ became obedient for us unto death, even the death of the cross. Then he treats of the resurrection: and the third day he shall rise again. This, however, God the Father did. Hence, Acts 2:24: whom God has raised up, having loosed the sorrows of hell, inasmuch as it was impossible that he should be held by it. And on the third day. According to Augustine, it was signified that his single death destroyed our double death. Hosea 6:3: he will revive us after two days, and on the third day he will raise us up.

The literal sense of this is that the mother begged the Lord for the sake of her two sons. But the spiritual sense is deeper and full of symbolic significance: Think of the analogy as that between the disciples of John the Baptist and the apostles. Both [groups] suffered. Both [groups] were to die. They were the two sons of Israel who were struggling against the Pharisees. After John had suffered and died, some of his disciples came to inquire of the Lord. The supplication is that both [groups] of these callings might be equally treated in the kingdom, since both [groups] believed in the gospel of Christ.

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.

Therefore there follows the explication of the petition: and he said to her: say that these my two sons may sit, the one on your right hand, and the other on your left, in your kingdom. But there is a question: whence had this woman conceived this idea? She had heard about the passion and the resurrection; hence she had conceived something carnal, that immediately with glory he ought to be in Jerusalem; therefore she wished to ask for preeminence for her sons. Likewise, she had heard that the twelve were going to judge; therefore she wished to set her sons above the others, and thus she understood it literally. And it should be known that James and John were honored more by Christ after Peter; therefore they wished to exclude Peter. Chrysostom says otherwise, that she asked for something spiritual, and in this she was to be praised, because mothers ask more for temporal things than spiritual things. Hence, if a mother sees her son sinning, she does not grieve as much as when she sees him sick. Hence by the right hand spiritual things are signified, and earthly things by the left. Or we can understand by the right and left the active life and the contemplative life; therefore she asks that these sons be perfected in both lives. Song of Songs 2:6: his left hand is under my head, and his right hand shall embrace me.

There follows: "You are my friends." O how great is the mercy of our Creator! We are not worthy to be servants, and we are called friends. How great is the dignity of men to be friends of God! But you have heard the glory of this dignity; hear also the labor of the struggle: "If you do what I command you." "You are my friends, if you do what I command you." As if He were saying openly: You rejoice at the height; consider by what labors one arrives at the height. Surely when the sons of Zebedee, through the intervention of their mother, sought that one should sit at the right hand of God and the other at the left, they heard: "Can you drink the cup that I am about to drink?" They were already seeking the place of exaltation; the Truth calls them back to the way by which they might come to exaltation. As if it were said: The place of exaltation already delights you, but first let the way of labor exercise you. Through the cup one reaches majesty. If your mind desires what pleases, first drink what causes pain. Thus, thus through the bitter cup of affliction one arrives at the joy of salvation.

For there are two kinds of martyrdom: one in the mind, another in the mind together with action. And so we can be martyrs even if we are not slain by any sword of persecutors. For to die at the hands of a persecutor is martyrdom in open deed; but to bear insults, to love one who hates us, is martyrdom in hidden thought. For that there are two kinds of martyrdom, one in hidden deed, another in public, the Truth testifies, who asks the sons of Zebedee, saying: "Can you drink the cup that I am about to drink?" When they immediately answered Him: "We can," the Lord at once replied, saying: "You shall indeed drink my cup." For what do we understand by the cup except the suffering of the Passion? Of which He says elsewhere: "Father, if it be possible, let this cup pass from me." And the sons of Zebedee, that is, James and John, did not both die through martyrdom, and yet both heard that they would drink the cup. For John did not end his life through martyrdom, yet he was a martyr, because the suffering that he did not undergo in body he preserved in mind. Therefore, by this example, we too can be martyrs without the sword, if we truly guard patience in our soul.

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.

(Verse 22) But Jesus answered and said: You do not know what you ask. The mother asks, and the Lord speaks to the disciples, understanding her prayers to come from the will of the children.

Can you drink the cup that I am about to drink? They said to him: We can. In the Holy Scriptures, we understand the cup to represent suffering, as it is written: Father, if it is possible, let this cup pass from me (Matt. XXVI, 39). And in the psalm: What shall I render to the Lord for all the things he has rendered to me? I will take the cup of salvation, and will call upon the name of the Lord (Ps. CXV, 3 et seqq.); and immediately it explains what this cup is: Precious in the sight of the Lord is the death of his saints.

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 show what is the cup, Precious in the sight of the Lord is the death of his saints.

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.

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.

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.

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.

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?

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.

But Jesus answered and said, Ye know not what ye ask. 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? They say unto Him, We are able. He turns away from the mother and converses with the sons in order to show that He was not unaware that they had pushed her forward. Jesus says to them, "Ye know not what ye ask," that is, you ask for something so great as to amaze even the angelic powers. Then directing them away from such thoughts, He instead exhorts them to face dangers. He asks the question, knowing full well the answer, in order to compel them to reveal their wound of pride by their answer, and so that they might undertake in earnest to fulfill their promise. For this is what He is saying: since no one can share in My kingdom if he does not also share in My sufferings, tell Me if you are able to suffer such things as these. For the cup means martyrdom and one's own death, at the same time showing that it is an easy thing, like drinking a cup of wine, and that we too ought to embrace martyrdom as easily. He also makes clear that He Himself approaches death gladly. For just as one who drinks a cup of wine is overwhelmed by sleep, so he who drinks the cup of martyrdom is weighed down by the sleep of death. He also calls His death a baptism, as it is the cleansing of us all. They readily promised everything, not knowing what they were saying, but only to obtain what they wanted.

But Jesus answering, said. Here the response is set forth; then the murmuring of the others, at and the ten hearing it, were moved with indignation against the two brothers. And regarding the first, he does three things. First, he rebukes their foolishness; secondly, he examines their readiness, at can you drink the chalice that I shall drink? Thirdly, he repels the petition, at to sit on my right or left hand is not mine to give to you. But what is this? They did not ask, but the mother did. The Lord knew that she was asking at their prompting; therefore he answers them, just as above at 16:23 the Lord had said to Peter: you do not know what you are saying. You know not what you ask; as if to say: you ought not to ask for temporal things, but for spiritual excellence. Or, if they understood it spiritually, they were asking to have preeminence over every creature, because to sit at the right hand befits no creature, as is stated in Hebrews 1:13: to which of the angels has he ever said: sit on my right hand? Hence, to sit at the right hand exceeds every creature. Or otherwise, according to Hilary: you know not what you ask, because I have already granted you what you ask, since it was said above at 19:28: you shall sit on twelve thrones, etc. Or otherwise: you know not, because I have called you to the right, and you ask that one be on the left? Or, the devil, just as through a woman he had drawn man to the left, wished to draw these men back to the left through a woman; but he could not do this, since salvation was accomplished through a woman. Or you know not, because you contend about the reward without preceding merit. Therefore you should consider that one does not come to the reward except through merit; therefore I wish first to examine you, whether you can suffer, etc. Hence he says, can you drink the chalice that I shall drink? Here he examines them and gently provokes them to suffering, because he calls the passion a chalice. Of this it is said in Psalm 115:13: I will take the chalice of salvation; and there follows: precious in the sight of the Lord is the death of his saints. And it is called a chalice because it inebriates. Likewise he says, that I shall drink. 1 Peter 2:21: Christ suffered for us, leaving you an example that you should follow his steps. They say to him: we can. And why do they answer thus? For three reasons. First, from love for Christ, because they adhered to Christ so closely that death could not separate them from him, as Peter said below at 26:35: even if I should have to die with you, I will not deny you. Likewise, from ignorance, because they did not consider their own strength; for those to whom something seems easy before the fact fail in the very act. Likewise, they spoke from desire of obtaining what they had asked. Hence they believed they would immediately obtain what they sought, and therefore they readily concede: we can, and this from desire.

(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.

when the mother of John and James asked the Lord that one of them should sit on His right hand and the other on His left hand in His Kingdom, He answered her saying: It is not mine to give, but it is for those for whom it has been prepared by my Father; that is, the gift of God is extended to all, the rising again from the dead, and becoming incorruptible, and immortal and immutable—but to be preferred in honour to another, this is not a gift, but what is prepared by God for those who believe and act aright.

And again to the mother of James and John, who asked that the one of them should sit at His right hand and the other on the left in His kingdom, He answered, saying: It is not mine to give, but for whom it has been prepared by my Father. Those that are worthy, therefore, shall obtain these things before I bestow them whether on your sons or on others that are worthy.

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.

It is asked how the sons of Zebedee, namely, James and John, drank the cup of martyrdom when Scripture says that such an apostle as James was beheaded by Herod, but John ended life with a natural death. But if we read the ecclesiastical histories, we see it related that even John himself for the sake of martyrdom was sent into a vat of boiling oil and from there proceeded as an athlete to win the crown of Christ. Immediately he was sent away to the island of Patmos. So we shall see that the spirit of martyrdom was not lacking and that John drank the cup of confession, which even the three boys in the furnace of fire drank, although their persecutor did not shed blood.

"To sit at my right and at my left is not mine to grant to you, but to those for whom it has been prepared by my Father" must be understood as follows: the kingdom of heaven does not belong to the one giving but to the one receiving. "For there is no respecting of persons with God." But whoever has proven himself in such a way that he is made worthy of the kingdom of heaven will receive what has been prepared, not for a person but for a life. If therefore you are such that you pursue the kingdom of heaven which my Father has prepared for the triumphant and victorious, you also will receive it. Others wish that it was spoken about Moses and Elijah, whom they had seen speaking with him a little earlier on the mountain, but this view does not seem at all plausible to me. The names of those sitting in the kingdom of heaven are not spoken, lest the rest be considered excluded by the few who are named.

(Ver. 23.) He said to them: 'You will indeed drink my cup. But to sit at my right hand and at my left is not mine to give you, but it is for those for whom it has been prepared by my Father.' It is questioned how James and John, the sons of Zebedee, drank the cup of martyrdom, when the Scripture narrates that only James the Apostle was beheaded by Herod (Acts XII): but John ended his life by his own death. But if we read the ecclesiastical histories, in which it is reported that he himself, on account of martyrdom, was sent into a vat of boiling oil, and from there as an athlete proceeded to receive the crown of Christ, and was immediately banished to the island of Patmos, we will see that the spirit for martyrdom was not lacking, and that John drank the cup of confession: which three young men also drank in the fiery furnace (Dan. III), although the persecutor did not shed blood. But what he says: to sit at my right hand and my left, is not mine to give to you, but to those for whom it has been prepared by my Father, it is to be understood as follows: The kingdom of heaven is not about giving, but about receiving. For there is no partiality with God (Acts 10:34): but whoever presents themselves in such a way as to become worthy of the kingdom of heaven, will receive what has been prepared not for individuals, but for life. Therefore, if you are among those who will attain the kingdom of heaven, which my Father has prepared for the triumphant and victorious, you will also receive it. Others want to interpret the saying about Moses and Elijah, whom they had seen talking with him on the mountain a little while ago, but it does not seem so to me. For the names of those who are seated in the kingdom of heaven are not spoken; lest, with a few being named, the others are thought to be excluded.

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.

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 show 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.

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.

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.

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.

For God knows all things beforehand, both past and present at once, and everything which is going to happen in the future up to the end of the world. He sees them as already present, because in and through Him all things hold together [Colossians 1:17]. Indeed, just as today the emperor takes in with a glance those who race and who wrestle in the area, but does not thereby make himself responsible for the victory of the winners or the failure of the losers-the zeal, or in other cases the slackness, of the contestants being cause of their victory or defeat-understand with me that it is just so with God Himself. When He endowed us with free will, giving commandments to teach us instead how we must oppose our adversaries, He left it to the free choice of each either to oppose and vanquish the enemy, or to relax and be miserably defeated by him. Nor does He leave us entirely to ourselves-for He knows the weakness of human nature-but rather is present Himself with us and, indeed, allies Himself with those who choose to struggle, and mysteriously imbues us with strength, and Himself, not we, accomplishes the victory over the adversary. This the earthly emperor is unable to do, since he is himself also a man, and is rather in need himself of assistance, just as we require it, too.

God, on the other hand, Who is mighty and invincible, becomes, as we just said, an ally of those who willingly choose to do battle with the enemy, and He establishes them as victors over the cunning of the devil. He does not, however, compel any who do not so choose to this war, in order that He not destroy the power of choice which is proper to our reasoning nature, made according to His own image, and bring us down to the level of unreasoning brutes. Thus God, as we have explained, sees us all at once as if in an arena, just like the earthly emperor looks down on the athletes in competition. But, while the latter does not know who will lose and who will win until he sees the outcome of their contest and, though he may prepare the victors' crowns beforehand, he still does not know to whom he is going to present them; the King of Heaven, on the other hand, knows from before the ages exactly who the victors and vanquished are going to be. This is why He said to those who asked Him if they could sit at His right hand and His left in His glory: "It is not mine to give to you" (Matthew 20:23), but that it will be given instead to those for whom it was prepared. - "Second Ethical Discourse"

And He saith unto them, Ye shall drink indeed of My cup, and be baptized with the baptism that I am baptized with: but to sit at My right hand, and at My left, is not Mine to give, but it shall be given to them for whom it is prepared by My Father. "You will bear witness even unto martyrdom, this I know" - and so it happened. For James was killed by Herod, and John was condemned by Trajan for bearing witness to the Word of Truth. "But to sit is not Mine to give, but it shall be given to those for whom it is prepared." That is, if one can be found who, along with bearing witness, also possesses every other virtue, that man will receive the gift. It is prepared for him who has labored, just as wreathes are prepared for those who contest in the games. When a foot race is held, sponsored by the king, and a man who did not even compete in the race approaches the king and says, "O holder of the games, give the wreath to me, though I did not compete," the king would answer him, "It is not for me to give out the wreath freely. For it goes to him for whom it has been prepared, that is, to him who ran and won the victory." So Christ here says, "I am not able to freely grant you to sit at My right hand. For it belongs to others who have labored for it and for them it has been prepared." You might ask, then, "Are there some who will sit?" Learn, that no one will sit there in the kingdom, for that is the prerogative of the divine nature alone. For to which of the angels said He at any time, "Sit thou at My right hand?" (Heb. 1:13. See Ps. 109:1). But John and James supposed that the Lord had said this, and they asked for such a seat, not understanding that to sit on the twelve thrones means they would be glorified on account of their virtue.

Next, he repels the petition. And first, he foretells the future passion; secondly, he responds to the petition. He says, therefore, you shall indeed drink my chalice. But what of this? It is true that James drank it; hence in Acts 12:2: and he killed James, the brother of John, with the sword. But John died without the chalice of suffering. But it should be said that he did not drink it unto death, but he was scourged, placed in oil, and banished. Likewise, he suffered many punishments, and thus he was not exempt from the drinking of the chalice. But to sit on my right hand. Here he responds to the petition for glory. If the Lord had said, "I will give it to you," the others would have been saddened. If he had refused, they themselves would have been made sad. Therefore he said: but to sit on my right hand or on my left is not mine to give to you, but to those for whom it is prepared by my Father. From this text the Arians argued that the dignity of the Father and the Son is not equal. Jerome and others explain that he gives together with the Father. Hence he means to say, it is not mine to give to you, as if to say: the eminence of dignity is not given to the person, but to merit, and this according to divine predestination. 1 Corinthians 2:9: eye has not seen, nor ear heard, neither has it entered into the heart of man, what things God has prepared for those who love him. John 14:3: if I go and prepare a place for you, etc. Hence, since the Father prepares, he himself also prepares. Or it is not mine to give to you without merits, but to persons who acquire it by merit; but it is mine from predestination, which is mine from my Father. And Augustine says thus: Salome was the sister of the mother of Christ; and because they believed they could obtain their request through a person more closely related, they therefore believed that he ought to give it to them because they were related to him according to the flesh. But in him, in one person, there were two natures. Hence he says, it is not mine, namely, according to the power which I have from the Father; therefore I will give according to what my Father has disposed.

(Verses 25 and following) But Jesus called them to Himself and said, 'You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. It is not this way among you, but whoever wishes to become great among you shall be your servant, and whoever wishes to be first among you shall be your slave. Just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.' Therefore, it is in vain that some have sought excessive things, or that others grieve over the longing for their ancestors, since the summit of virtues is reached not through power, but through humility. Finally, he presents his own example, so that if his words were disregarded, they would be ashamed of their actions, and he says:

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.

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.

He shows here that it is of the Gentiles to desire preeminence; and by this comparison of the Gentiles He calms their troubled souls.

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.

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, showing 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.

As the ten were stirred up when they heard this, He called them to Himself, and by His calling, before any words were spoken, He calmed them. For the sons of Zebedee spoke to Him after they had separated themselves from the others. Therefore He speaks to them all together. Knowing how tyrannical is the pride of status, requiring a severe rebuke, He touches them to the quick by consigning them to the lot of Gentiles and infidels if they would be vainglorious. So He shames them by saying, "Other men are renowned as princes and rulers, and the lust for high position is a passion of the Gentiles; but My disciples are made honorable by their humility. So that he who would be great ought to serve the most inferior in rank; this is the mark of extreme humility."

Next, he reproves them. And first, he sets forth the example of the Gentiles; secondly, he teaches that the example is not to be followed, at you know that the princes of the Gentiles lord it over them; thirdly, he sets forth what is to be imitated, at it shall not be so among you. He says, therefore, but Jesus called them to him, giving an example of humility. Above, 11:29: learn of me, because I am meek and humble of heart. And he said: you know that the princes of the Gentiles lord it over them. Among the Jews, the Gentiles were abominable, as is stated above at 18:17: let him be to you as the heathen and the publican. Hence he strikes horror into them: the princes of the Gentiles lord it over them, so as to indicate that this example is not to be imitated. But it should be noted that there is a twofold preeminence, namely, of dignity and of power; and he touches on both when he says, the princes of the Gentiles lord it over them, etc. Those are princes who by their office are set over others. But what is this? Is it evil to exercise lordship? To exercise lordship is sometimes said of presiding; and it is not taken in that sense here. Sometimes it is taken correlatively with respect to a slave; hence it is the same as to subject someone to oneself in a servile manner; and it is taken in that sense here. For princes were instituted for this purpose: to procure the good of their subjects. But if they wish to reduce them to servitude, then they abuse their office, because they use free men as slaves; for a free man is one who exists for his own sake, a slave one who exists for another's sake. And because this was customary among the Gentiles, and still is among some, therefore he says, the princes of the Gentiles lord it over them, i.e., they reduce their subjects to servitude. Ezekiel 22:27: her princes in the midst of her are like wolves ravening the prey. Likewise, some have preeminence not in dignity but in power, as certain nobles. And it is customary that those who have power do not use it for benefit, but they exercise power over them, namely, for oppression, not for justice.

Matthew twenty: Whoever will be greater among you, let him be your minister: and whoever will be first among you, shall be your servant. To this it must be said that servant is said in two ways: either by obligatory subjection, or by perfect humility. The first is repugnant to supreme authority, and no one can simultaneously be bound in subjection to others and preside over governance. The second, however, is not repugnant but most consonant: and it is of this that the Lord speaks, because He teaches the one supremely set over others to imitate Christ above all, who left to others an example of humility especially to be imitated: in sign of which the Supreme Pontiff also writes himself servant of the servants of God. Whence Bernard, in the second book to Eugenius, speaking of humility: "No more splendid gem in all the adornment especially of the Supreme Pontiff; for the more exalted he is above the rest, the more illustrious it appears, even beyond itself."

But the Lord does not wish that custom in his Church; therefore he says, it shall not be so among you, i.e., no one should be among you as a dominator. 1 Peter 5:3: neither as lording it over the clergy. But whoever. Against these two things he sets two things: but whoever will be the greater among you; and this refers to the second statement, namely, and they that are the greater exercise power over them; i.e., let anyone who desires to hold presidency in the Church of the Holy Spirit be as a minister. 1 Peter 4:10: as every man has received grace, ministering the same one to another, as good stewards; so that the more you have, the more you spend it on useful things. Therefore, whoever will be the greater among you, i.e., in the Church, let him be your minister, i.e., let him minister to the needs of others.

Whoever would be first among you shall be your servant: but to make oneself a servant of others is to abase oneself with the greatest abasement: therefore self-emptying and self-abasement belong to evangelical perfection.

A hermit was asked, 'What is humility?' He answered, 'Humility is a great work, and a work of God. The way of humility is to undertake bodily labour, and believe yourself a sinner, and make yourself the servant of all.' A brother said, 'What does it mean, to be the servant of all?' He answered, 'To be the servant of all is not to look at the sins of others, always to look at your own sins, and to pray to God without ceasing.'

As for what is said, the princes of the Gentiles lord it over them, he says: and whoever will be first among you shall be your servant; i.e., if anyone desires to hold primacy in the Church, let him know that this is not to have dominion but servitude. For it belongs to a servant to devote himself entirely to the service of his master; so the prelates of the Church owe everything they have, everything they are, to their subjects. 1 Corinthians 9:19: whereas I was free as to all, I made myself the servant of all. 2 Corinthians 4:5: and ourselves your servants through Jesus. Hence, according to Chrysostom, this is a pitiable thing. So therefore it has been said that one should not act according to the custom of the Gentiles.

(Verse 28) Just as the Son of Man came not to be served, but to serve. Note that we have frequently said that the one who serves is called the Son of Man.

And to give his life as a ransom for many. When he assumed the form of a servant, in order to shed his blood for the world (Philippians 2). He did not say that he would give his life as a ransom for all, but for many, that is, for those who would be willing to believe.

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.

How much soever you humble yourself, you cannot descend so far as did your Lord.

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.

Knowing how tyrannical is the pride of status, requiring a severe rebuke, He touches them to the quick by consigning them to the lot of Gentiles and infidels if they would be vainglorious. So He shames them by saying, "Other men are renowned as princes and rulers, and the lust for high position is a passion of the Gentiles; but My disciples are made honorable by their humility. So that he who would be great ought to serve the most inferior in rank; this is the mark of extreme humility. I Myself show this. I am the Prince and King of those who dwell in the heavens, Who humbled Myself to minister to you for your salvation, and I am your servant to the extent that I even give My life as a ransom for many, that is, for all." For "all" are "many."

Since, therefore, they could say, whom shall we follow? He says, follow me; and he shows himself a minister, saying, even as the Son of man is not come to be ministered unto, but to minister. But on the contrary: is it not stated above at 4:11 that the angels came and ministered to him? Hence, John 12:2 says that Martha ministered. I say that although he was ministered to, he did not come for that purpose. But for what? That he himself might minister, i.e., bestow the abundance of glory on others. The Apostle, Romans 15:8: for I say that Christ Jesus was minister of the circumcision. And Luke 22:27: I am in the midst of you as he who serves. But you will say: is he a servant, since he is a prince? Yes. For a servant is one who is taken as a price; and he made himself the price and gave himself as a redemption for many. Hence, he came to minister, and to give his life, i.e., his bodily life, a redemption for many. He does not say "for all," because as to sufficiency, it was for all; but as to efficacy, for many, namely, for the elect. Hence, John 15:13: greater love than this no man has, that a man lay down his life for his friends. Jeremiah 12:7: I have given my dear soul into the hands of her enemies.