Commentary on the Gospel of Matthew

Above, the Lord treated of arriving at the kingdom by the way of common salvation, and by the way of perfection; and because certain ones believe they arrive there undeservedly, they are therefore repelled. And first those who intend to come on account of the antiquity of time; second, those on account of the origin of the flesh. The second is there: "And Jesus going up to Jerusalem," etc. The first, therefore, is set forth under the parable of the householder and of the hired laborers. First he sets down the parable; second he concludes to that for which the parable is useful, there: "So the last shall be first, and the first last." The parable has two parts. First he treats of the hiring; second of the reward. The second is there: "But when evening was come," etc. Concerning the first, four hirings are set down, which are invitations of the laborers to work. The second is there: "And going out about the third hour," etc. The third is there: "Again he went out about the sixth hour," etc. The fourth is there: "But about the eleventh hour he went out."

Concerning the first he touches on three things. First the one hiring is touched upon; second the ones hired are set down; third the manner of hiring. The second is there: "who went out at the first hour of the morning to hire laborers." The third is there: "And having made an agreement," etc. This householder is God, whose household is the whole world, but especially the rational creature; and he is called householder from the likeness of governance; Wisdom 14:3: "But thou, Father, governest all things by wisdom."

"Who went out at the first hour of the morning to hire laborers into his vineyard." Here he treats of those hired. First it is asked what the vineyard is, who the laborers are, why they are hired. What this vineyard is: according to Chrysostom it is justice, and as many virtues as it produces, so many branches it puts forth; Song of Songs 8:12: "My vineyard is before me." Gregory: by the vineyard the holy Church is signified. Isaiah 5:7: "The vineyard of the Lord of hosts is the house of Israel." And there are diverse branches. But the laborers are those who descended from Adam, that is, all men; Genesis 2:15: "The Lord put Adam in Paradise, to dress it and keep it." For each one ought to work justice, and cultivate it, and have care of his neighbor; Ecclesiasticus 17:12: "God gave to every one commandment concerning his neighbor." Likewise prelates are laborers; Isaiah 61:3: "And they shall be called in it the mighty ones of justice, the planting of the Lord to glorify him." But they are called hired, who ought to work for a reward, and are as it were hirelings; Job 7:1: "The life of man upon earth is a warfare, and his days are like the days of a hireling." For just as the hireling does not immediately receive his wage, but waits, so do we in this life.

But in order to be a good hireling, it is necessary that he labor for the advantage of his lord: so if we labor in the vineyard of the Church, we ought to refer everything to God. Whence 1 Corinthians 10:31: "Do all things for the glory of the Lord." Again, first he cultivates, and afterward eats: and so it is fitting that we first cultivate and prepare the salvation of others, and afterward seek temporal things; above, chapter 6:33: "Seek first the kingdom of God, and all these things shall be added unto you"; Luke 17:8: "Gird thyself, and serve me, till I eat and drink, and afterward thou shalt eat and drink." Again, thirdly it is required that he be occupied the whole day in labor: thus let the cultivator of the Lord's vineyard spend but little time on those things which pertain to himself, but it is necessary that we spend the whole time in the service of God; 1 Corinthians 15:58: "Abounding always in the work of the Lord." Again, he is ashamed to appear before his lord unless he has done well; so also here one ought not to appear before the Lord except with a good work; Exodus 23 and 34:20: "Thou shalt not appear before me empty."

But let us see what the morning is. The whole time of this age is one day; Psalm 89:4: "A thousand years are as yesterday, which is past." The diverse hours are the diverse ages. The first is from Adam to Noah, and in that time the Lord admonished, both through messengers and through apparitions, to go into the vineyard of justice. Or it can be said that the whole life of man is one day. The morning of this day is boyhood. For boyhood is green like the grass; whence some are called from boyhood, just as Jeremiah, Daniel, and John the Baptist were called from boyhood. Therefore he says, "who went out at the first hour of the morning," etc.

Next the manner of the hiring is determined, whence he says: "And having made an agreement with the laborers for a penny a day." By this penny is signified eternal life, because that penny was worth ten ordinary pennies. Again, it had the likeness of the king impressed upon it. Whence what is signified by this penny consists in the observance of the Decalogue; above, chapter 19:17: "If thou wilt enter into life, keep the commandments." Again, it has the likeness of God; 1 John 3:2: "When he shall appear, we shall be like to him."

Next he treats of the second hiring: "And going out about the third hour," etc. If we take the one day as the whole age, just as the first hour signifies the time from Adam to Noah, so the second signifies from Noah to Abraham. Before the promises concerning Christ were made, then through angels he admonished many, and he also had many who admonished others. But if we take the life of one man, the third hour is adolescence, for just as at the third hour of the day the sun begins to grow warm, so in adolescence the sun of understanding begins to shine forth. Again, then it begins to grow warm; James 1:11: "It has risen with burning heat." And he found these in the marketplace, and idle. This marketplace is the present life. Now the marketplace is called the place in which there is litigation; it is called the marketplace in which buying and selling takes place, and it signifies the present life, which is full of litigation, of buying and selling; 1 John 5:19: "The whole world is seated in wickedness." And these were idle, because they had already lost a part of their life: for not only those who do evil are called idle, but also those who do not do good. And just as the idle do not attain the end, so neither do these. The end of man is eternal life; he therefore who works in the manner in which he ought will have it, if he has not been idle; Ecclesiasticus 33:29: "Idleness hath taught much evil." And he says to them: "Go you also into my vineyard." Because God rewards according to justice; 1 Kings 26:23: "The Lord will render to every man according to his justice."

With these he did not agree about the penny. Why with the first, and not with these? The reason is, according as it is referred to the age of the world. Because Adam was going to sin, he could therefore be excused if he had not known his reward; but he knew it, because he tasted. Again, to him who has his senses better, the truth becomes more known. Since therefore Adam had better senses, the truth became more truly known to him. But with the others he did not agree, because he always pays more than he promises. Isaiah 64:4 and 1 Corinthians 2:9: "The eye hath not seen, besides thee, what things thou hast prepared for them that love thee." Again, the first were hired for the whole day. Therefore they ought to have the whole wage; hence a day's penny is promised to them, which will be the full reward. But another does not give the whole to God; therefore he does not agree with him, because it could be that he will work more fervently, and thus be rewarded more; or so negligently, that he will not merit. Therefore he says: "And whatsoever shall be just, I will give you," because if they recover the time that was lost, they will have the full reward; 1 Corinthians 3:13: "Every man's work shall be manifest, the day of the Lord shall declare it." Again, he invited the first to go, but these went of their own accord; because in children there is no discretion, therefore if they do any good, it seems to be more from the Holy Spirit than from discretion; but in adolescence a man is moved by his own counsel. Again, of the first it is said that he sent them; of these, that they went of their own accord.

"Again he went out about the sixth and the ninth hour." According as the day is called the age, so the sixth hour was from Abraham to David, and the ninth from David to Christ. But why does he join the two hours together? Because then the people was distinguished, namely the Jewish and the gentile. Whence it can be said that the sixth hour is youth, because just as at midday the sun is at its perfection, so is man in youth. But the ninth hour is old age; and he joins these two together, because the manner of living is the same in both.

"But about the eleventh hour he went out." The fourth hiring is set down; and he does three things. First he reproves; second he excuses; third they are invited. The second is there: "They say to him: Because no man hath hired us." The third is there: "Go you also into my vineyard." He says therefore: "But about the eleventh hour he went out." The ninth hour is the time of Christ. Whence it is said in 1 John 2:18: "Little children, it is the last hour." And Hebrews 1:1: "God, speaking of old to the fathers in the prophets, has spoken to us in the Son in these last days." Isaiah 52:6: "Behold I myself that spoke, behold I am here." Or it can be called old age, or decrepit age, because some persist in sin even to a decrepit age. Psalm 89:6: "In the evening let it fall down, grow hard, and wither."

"And he found others standing." The others he found in the marketplace; these he did not. The reason is, according to the Philosopher, that there is a difference between the young and the old, because the young are wholly in hope, the old not in hope, but in memories. Whence the first are found in the marketplace as it were wishing to acquire; but these are found standing, as it were not wishing to acquire, but to preserve what has been acquired. Again, he saw the first, and did not rebuke them; but these he saw, and rebuked them, because at first they are still weak, and the passions dominate in them, therefore they are to be excused for not spending their time in the service of God; but the old abound in senses, therefore he rebukes them: "Why stand you here all the day idle?" Proverbs 12:11: "He that followeth idleness is very foolish"; and 28:19: "He that followeth idleness shall be filled with poverty."

Their excuse follows: "They say to him: Because no man hath hired us." If we refer this to the state of the age, then these signify the gentile people, who serve not God, but idols. But they are excused, because they did not have prophets as the Jews did; whence Psalm 147:20: "He hath not done in like manner to every nation, and his judgments he hath not made manifest to them." Or, according as it is referred to the age of man, it is signified that to some the occasion of returning to God is not given until old age. And the reason is, because all things have their time. Or it can happen from the divine dispensation, because to them that love God, all things work together unto good, Romans 8:28. Whence the Lord knew that if he had called them earlier, they would not have stood firm. They are hired, then, when they consent, and rise again more effectively; whence he says: "Go you also into my vineyard." Whence although they be decrepit, yet he wills all to be saved, 1 Timothy 2:4. Again, to the first he promised a reward, to these he did not, because to those it was owed, since they had served him from the morning; but to these it is owed from mercy alone. Wisdom 4:13: "Being made perfect in a short space, he fulfilled a long time."

"Now when evening was come," etc. Here he treats of the reward. And first the reward is set down; second the murmuring; third the response. Concerning the first he does two things. First the time is set down; second the person committing; third the person to whom it is committed. The time is set down: "When evening was come," etc. And it can be understood either of the end of a lifetime, or of the end of the age. Psalm 29:6: "In the evening weeping shall have place," because the light of the world fails. And it is called evening, because in this world the judgment shall come to pass.

"The lord of the vineyard said to his steward." The lord is the whole Trinity. He said to the steward, that is, to Christ. And to him is given the power of raising up, the power of judging, and the order of judgment is touched upon. The power is touched upon: "Call the laborers," that is, raise up the dead; John 5:28: "All that are in the graves shall hear the voice of the Son of God." The power of judging: "Give them their hire," that is, be a judge; whence he gives him the power of judging; John 5:27: "He hath given him power to do judgment, because he is the Son of man."

Next the order is touched upon, "beginning from the last even to the first." And this can be turned back to the age of the world. "Beginning from the last," namely from those who have been imbued with the sacraments. Whence a greater grace was given to them than to the first; Ephesians 3:5: "In other generations it was not known, as it is now revealed to his holy apostles." Whence it was conferred upon them more abundantly, although some person in the Old Testament may have had, as to some particular, a greater grace; John 7:39: "The Spirit was not yet given, because Jesus was not yet glorified" — not because the Holy Spirit had not been given at all, but because then it was given more abundantly. Or it can be turned back to the age of man, because those who are of decrepit age die more quickly, and are rewarded more quickly. Or it can be that from fervor they recover the thing previously lost, as is read of the thief. As to both, Chrysostom says that a man does more liberally what he does out of mercy than what he does in another way; therefore a certain gratification and joy is designated; Luke 15:10: "There is joy in heaven upon one sinner doing penance."

Then follows the execution: "When therefore they were come that came about the eleventh hour" — whether Christians, or men in decrepit age — they received each a penny. The Apostle, 1 Corinthians 3:8: "Every man shall receive his own reward, according to his own labor." "But when the first also came" (do not turn this back to the time of the age, for they were the Jews) "they thought that they should receive more," because they had more in the other age. "But they also received each a penny," because they each had their own robe.

But what is this? Shall not all have glory equally? I say that as to one respect the reward will be equal, as to another it will not: because beatitude can be considered as to its object, and thus the beatitude of all is one; or as to the participation of the object, and thus not all will participate equally, because they will not see so clearly; John 14:2: "In my Father's house there are many mansions." And it is like as if many go to the water, and one carries a larger vessel than another: the river presents the whole of itself, yet not all draw off equally; so he who has his soul more widened by charity will receive more, etc. Ecclesiasticus 11:24: "The blessing of God hastens unto the reward of the just, and his advancement bears fruit in swift honor."

"And receiving it, they murmured against the master of the house, saying: These last have worked but one hour," etc. Above the reward was set down; here the murmuring of certain ones is set down. But here there is a twofold question, because it says that receiving each his penny, they murmured. By the penny is understood eternal life. Is it then to be believed that anyone, having received the reward, murmurs? For it does not seem so, because then there would be sin there, as is had in 1 Corinthians 10:10: "Neither do you murmur." Chrysostom says that force is not to be put upon what is said, but upon that for the sake of which it is said. Whence it is to be understood that the reward will be so great that, if it were possible, they would murmur. Or it can be understood as taking place in this world. Gregory says that this reckoning is nothing other than the reward being deferred, because the saints who came last immediately received the prize, but the first waited long; whence 2 Corinthians 6:13: "Having the same recompense, I speak as to my children, be you also enlarged," etc. Whence those murmur, because they did not receive it immediately; but these do not, because they received it immediately.

Hilary and Jerome say thus: sometimes Scripture speaks of the whole number of the people, sometimes in the person of the good, sometimes of the wicked, as it is said in Jeremiah 26:8, that all the people rose up against him, and all the people delivered him. Here "all the people" is taken for a part of the people. So in the first time some were good, and not all; therefore something is attributed by reason of the good, something by reason of the wicked — not that they murmured then, but before, because the Jewish people murmured against the gentile, that he should be made equal to them.

There is also another question. What is it that he says: "who have borne the burden of the day and the heats"? For they did not bear it, except so much as they lived, and likewise the moderns. What then is it that is said? A threefold answer is given. The first answer is, that hope which is deferred afflicts the soul. There were some at the beginning of the world who bore the burden, because they knew their reward was deferred; therefore they are said to have borne the burden of the day. Or it can be referred to the Jews, who bore the burdens of the law, of which burden Peter says, Acts 15:10: "This is the burden which neither we, nor our fathers, were able to bear." But the gentiles did not bear such a burden, because they were not subject to the law. Or, according to Gregory, because the first men lived a longer time, whence they lived nine hundred years, therefore they bore a heavier burden.

"But he answering, said to one of them." Here the reproof is set down. And first he shows his justice and his mercy; second, the equity of the reward. Concerning the first, three things. First he denies injustice; second he brings in the pact; third he brings in the reward that was made. He says therefore: "But he answering, said to one of them" — and add: and to all, because they all had one cause — he said, "Friend." He calls him friend, because he had drawn him to himself. Deuteronomy 4:37: "He chose their seed after them." "I do thee no wrong," because what is mine I give to this one, not what is thine; therefore I do thee no wrong. Job 8:3: "Doth God pervert judgment?" Then he calls to mind the pact: "Did not thou agree with me for a penny?" That is, for obtaining salvation. Genesis 15:1: "I am the Lord... thy reward shall be exceeding great." "Take what is thine," that is, what thou hast from my promise, "and go" — into glory; 2 Timothy 1:12: "I know whom I have believed, and I am certain that he is able to keep that which I have committed unto him against that day." Some expound it thus: "Take what is thine," that is, damnation for thy murmuring, "and go," into eternal fire. But this cannot be, because it says that they received each a penny.

Next he sets down the mercy bestowed, saying: "But I will also give to this last, even as to thee." And concerning this he does two things. First he sets down the mercy; second the faculty of showing mercy. "But I will" to this last, that is, to the gentile, "give even as to thee." Romans 3:9: "What then? Do we excel? Not at all." But these might say, thou canst not. But rather he says: "Or is it not lawful for me to do what I will?" Because it is lawful for each one to do his will with what is his own. For if he were the debtor of another, it would not be lawful for him to do so; likewise if he were under another; but he himself is lord, therefore he can give more. For a bailiff cannot give anything, except according to merits; but a king can, without merits; so God, who is the lord of all, can, Psalm 113:11: "He hath done all things whatsoever he would"; Romans 9:19: "Who resisteth his will?"

Here it should be noted that in that which is given out of mercy, there is no acceptance of persons, because of that which is purely mine, I can give to whom I will, without acceptance of person. Whence he says: "Is thy eye evil, because I am good?" It is clear that the preceding murmur was not from any defect of the lord, but arose because mercy had been bestowed on another — therefore it arose from mercy and goodness; but he is properly evil who grieves at goodness. Therefore he says: "Is thy eye evil, because I am good?" — in that toward thee I have shown justice, toward another mercy? But it is clear that this is from goodness. And above, 6:22: "If thy eye be single, thy whole body shall be lightsome." Of the goodness of the Lord, in Psalm 72:1: "How good is God to Israel, to them that are of a right heart."

"So shall the last be first, and the first last." Here he concludes that for which the whole parable was brought forward. And first he sets down the conclusion; second he removes a false opinion. He says: "So shall the last be first." This can be read in two ways, according to Chrysostom: that is, the last shall be made equal to the first, so that there will be no difference; and this corresponds to what was said, that each received his own penny, nor will there be a difference according to time. Or otherwise, that is, those who are last will be first; Deuteronomy 28:44: "The stranger shall be over thee, and he shall be the head, and thou shalt be the tail." Or some who were first will become last on account of negligence; and this corresponds to what preceded, because they began from the last.

But someone might say: shall not all the first be saved? He says: "Many are called, but few are chosen," because all who believe by faith are called; but those are chosen who do good works, and these are few, as above, 7:14: "Narrow is the way that leadeth to life, and few there are that find it."

In the preceding part the Lord rejected those intending to come to glory on account of the antiquity of time; here he rejects one who intends to come on account of fleshly origin. First, therefore, the occasion of the petition is set forth; second, the petition; third, the response. The occasion was the announcement of Christ's passion. And first he announces the place; second the passion; third the resurrection. He says, "And Jesus going up to Jerusalem," etc. Above, in chapter 19:1, it was said that having left Galilee he came into Judea, and did not immediately go up to Jerusalem, but afterward, with the passion drawing near; hence he says "going up," that is, when he was on the point of going up. Jerusalem was a place set high up. "He took the twelve disciples apart," etc. And why does it say "apart"? For two reasons. First, because he wished to show them great things, and so they were not to be shared with all; above, in chapter 13:11: "To you it is given to know the mystery of the kingdom of heaven." Also, in order to avoid scandal, because the men who were not yet perfect would have been turned away from him if they had heard of his death; the women would have been provoked to tears. Also, it should be known that Judas had not yet conceived his evil intent, and so the Lord did not exclude him from the company. "And he said to them, Behold, we go up to Jerusalem," etc. Here the firmness of his resolve is noted; hence "behold," that is, I am in the same resolve and in the same will, because I am not changed; Ecclesiasticus 27:12: "A fool is changed as the moon, but a wise man remains steadfast as the sun." Also, by his own will; Isaiah 53:7: "He was offered because it was his own will." He touches on the place, "to Jerusalem"; Luke 13:33: "It cannot be that a prophet perish outside of Jerusalem." And why? Because it was a place of the Law and of the priesthood, and both were fitting for Christ; because just as the true priest had to offer sacrifice for the people, so also Christ offered a victim for the world. Also, through his passion he acquired his kingdom. Also, Jerusalem is interpreted "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 called his passion to mind, so as to bring it back into memory. And he touches three things pertaining to the passion, for he suffered from a disciple's betrayal — "and the Son of Man shall be betrayed," namely by a disciple. Of this betrayal we have below in chapter 27:10, and in Psalm 40:10: "He that did eat my bread, hath greatly supplanted me." Also, from the chief priests and scribes, condemnation; hence "and they shall condemn him to death"; Job 34:17: "How dost thou condemn him that is just so severely?" Wisdom 2:20: "Let us condemn him to a most shameful death." "And shall deliver him to the Gentiles," because the Jews delivered him into the hands of the Gentiles; hence Pilate said: "Thy own nation, and thy chief priests, have delivered thee up to me." And he touches on three things that were done to him, against the three things that men most desire, namely honor, rest, and life. Against honor, he was mocked; hence he says "to mock"; Jeremiah 20:7: "I am become a laughingstock all the day"; and Psalm 37:12: "My friends and my neighbours have drawn near, and stood against me." Against rest, he was scourged; hence "to scourge"; Isaiah 50:6: "I have given my face to them that struck me, and my cheeks to them that plucked them." Also, against the third, killed; hence "and to crucify"; 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." Now this God the Father did; hence Acts 2:24: "Whom God hath raised up, having loosed the sorrows of hell, according as it was impossible that he should be holden by it." "And the third day": according to Augustine, it is signified that his single day destroyed our double; Hosea 6:3: "He will revive us after two days: on the third day he will raise us up."

"Then came to him the mother of the sons of Zebedee." Here is set forth the occasioned petition. And first the petition is set forth in general; second it is explained, at "But he said to her," etc. He says therefore, "Then came to him the mother of the sons of Zebedee." These sons were John and James, their mother was Salome — hence Salome is the woman's name. In Mark it is stated that the sons asked, here it is stated that the mother did; but the truth is that the mother asked, induced by her sons. "Adoring," because she asked with humility, for she knew that a humble supplication is always pleasing to God; Psalm 101:18: "He hath had regard to the prayer of the humble." And Judith 9:1: "And prostrating herself before the Lord, she cried to the Lord." "And asking something," "to be given her by him," that is, I ask you to give what I want; and this petition is not to be granted, and whoever grants it grants foolishly. We read of Herod, that he granted such a thing to the daughter of Herodias, and did not revoke it. Solomon granted his mother's request; but because he was wise, he revoked the incautious promise. Therefore Christ, wiser than these, was unwilling to grant it unless it were expressed; above, chapter 12:42: "And behold, a greater than Solomon here." So there follows the explanation of the petition, "and she said: Say that these my two sons may sit, the one on thy right hand, and the other on thy left, in thy kingdom." But there is a question: whence had this woman conceived this? She had heard of the passion and resurrection, and so had conceived something carnal, namely that immediately with glory he was to be in Jerusalem; therefore she wished to ask preeminence for her sons. Also, she had heard that the twelve were to judge; and so she wanted to place her own first, taking it thus according to the letter. And it should be known that James and John were more honored by Christ after Peter; therefore they wished to exclude Peter. Chrysostom says otherwise, that she asked for something spiritual, and in this she is to be praised, because mothers seek what is temporal more than what is spiritual; hence a mother, if she sees her son sinning, does not grieve as much as if she sees him sick. Hence by the right hand spiritual things are signified, earthly things by the left. Or we can understand by the right hand and the left the active life and the contemplative; so she asks that these be made perfect in each life; Song of Songs 2:6: "His left hand is under my head, and his right hand shall embrace me."

"And Jesus answering said." Here the response is set forth; then the murmuring of the others, at "And the ten, hearing it, were indignant at the two brethren." And concerning the first he does three things. First he rebukes their folly; second he examines their readiness, at "Can you drink the chalice that I shall drink?" Third he refuses the petition, at "But to sit on my right or left hand is not mine to give to you." But what of this? They themselves were not asking, but the mother. The Lord knew that she was asking induced by them, and so he answers them, just as above, in chapter 16:23, the Lord had said to Peter, "Thou knowest not what thou sayest." "You know not what you ask"; as if to say: you ought not ask for temporal things, but spiritual excellence. Or, if they understood it spiritually, they were asking that they might have preeminence above every creature, because to sit at the right hand befits no creature, as we have in Hebrews 1:13: "To which of the angels said he at any time: 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 in chapter 19:28: "You shall sit upon twelve seats," etc. Or otherwise: "you know not," because I have called you to the right hand, and you ask that one be at the left? Or, the devil, just as through a woman he had drawn man to the left, wished to lead these men back to the left through a woman; but this he could not do, since salvation was wrought through a woman. Or, "you know not," because you contend about the reward without the merit going before. Therefore you ought to consider that one does not come to the reward except through merit; so I want 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 provokes them gently to the passion, since he calls the passion a chalice. Of this it is said in Psalm 115:13: "I will take the chalice of salvation"; and it continues: "Precious in the sight of the Lord is the death of his saints." And it is called a chalice because it inebriates. Also 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 out of love for Christ, because they clung to Christ in such a way that death could not separate them from him, just as Peter said below, in chapter 26:35: "Yea, though I should die with thee, I will not deny thee." Also out of ignorance, because they did not consider their own strength, for to those to whom something once seemed easy before the deed, they fail in the very act. Also they said it out of desire to obtain what they had asked. Hence they believed they would immediately obtain what they were asking, and so they immediately grant "we can" out of this desire.

Next he refuses the petition. And first he foretells the future passion; second he answers the petition. He says therefore, "My chalice indeed you shall drink." 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 the passion. But it must be said that he did not drink unto death, yet he was scourged, placed in oil, and exiled. Also he suffered many punishments, and so he was not exempt from the drinking of the chalice. "But to sit at my right hand": here he answers concerning the petition for glory. If the Lord had said, "I will give it to you," the others would have been saddened; if he had denied it, they themselves would have been made sad; therefore he said, "But to sit on my right hand or left is not mine to give to you; but to them for whom it is prepared by my Father." From this passage the Arians argued that the dignity of the Father and the Son is not equal. Jerome and others explain that he himself gives it together with the Father. Hence he means to say, "it is not mine to give to you," as if to say: the preeminence of dignity is not given to a person, but to merit, and this according to divine predestination. 1 Corinthians 2:9: "Eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love him." John 14:3: "If I shall go, and prepare a place for you," etc. Hence from what the Father prepares, he himself prepares too. Or, "it is not mine to give to you," without merits, but to persons acquiring it by merit; but "mine" from the predestination which is mine from my Father. And Augustine puts it thus: Salome was the sister of the mother of Christ, and because they believed they would obtain it through a person more closely joined to him, they believed he ought to give it to them, since they were joined 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, and so I will give according to what my Father has disposed.

"And the ten, hearing it, were indignant at the two brethren." Above the Lord had suppressed the ill-considered petition of the disciples; here he sets forth the indignation of the others. And first the indignation is set forth; second it is suppressed by word; third by deed. The second is at "But Jesus called them to him, and said"; the third at "Even as the Son of Man is not come to be ministered unto, but to minister." It should be considered that just as out of a certain elation the two brothers wished to be superior, so out of a certain elation these others were indignant. Proverbs 1:10: "Among the proud there are always quarrels." But why "at the two brethren"? Because it was not they themselves who had asked, but the mother; but the disciples understood from the Lord's words that the mother had asked at their instigation. But why were they not indignant sooner? Chrysostom says that they revered the Master, and so were awaiting the Lord's judgment; but when they heard the Master rebuking, then they were indignant. Then he rebukes them. And first he puts before them the example of the Gentiles; second he teaches that the example is not to be followed, at "You know that the princes of the Gentiles lord it over them"; third 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, in chapter 11:29: "Learn of me, because I am meek and humble of heart." And he says: "You know that the princes of the Gentiles lord it over them." Among the Jews the Gentiles were held in abomination, as we have above in chapter 18:17: "Let him be to thee as the heathen and publican." Hence "the princes of the Gentiles lord it over them" strikes horror, so that it may be noted 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 preside by office. But what of this? Is it evil to rule? "To lord it" is sometimes said in place of "to preside," and so it is not taken here; sometimes it is understood correlatively to "servant," and so it means the same as to subject a servant to oneself in servile fashion, and it is taken in this way here. For princes are instituted so that they may procure good for their subjects; but if they wish to reduce them to servitude, then they abuse their office, because they use as slaves those who are free, for the free man is he who is his own cause, the slave he who is the cause of another. And because this is customary among the Gentiles, and still is among some, he says, "the princes of the Gentiles lord it over them," that is, they reduce their subjects to servitude. Ezekiel 22:27: "Her princes in the midst of her, are like wolves ravening the prey." Also, some have preeminence not in dignity, but in power, as some nobles do. And it is customary that those who have power do not use it for benefit, but exercise power over them, namely to oppress, not to do justice. But the Lord does not wish that custom in his Church; therefore he says, "It shall not be so among you," that is, no one among you ought to be, as it were, a lord over others; 1 Peter 5:3: "Neither as lording it over the clergy." "But whosoever": against these two things he does two things, "but whosoever will be the greater among you," and this refers to the second saying, namely "and they that are the greater exercise power upon them"; that is, let whoever desires to have presidency in the Church of the Holy Spirit so desire it that he be as a minister; 1 Peter 4:10: "As every man hath received grace, ministering the same one to another, as good stewards," so that the more you have, the more you spend on what is useful. Therefore, "he that will be the greater among you," that is, in the Church, let him become as a minister, that is, let him minister to the need of others. But as to what is said, "the princes of the Gentiles lord it over them," he says: "and he that will be first among you shall be your servant," that is, if anyone desires to have primacy in the Church, let him know that this is not to have lordship, but servitude. For it belongs to a servant to devote his whole self to the service of his lord; thus the prelates of the Church owe to their subjects all that they have and all that they are; 1 Corinthians 9:19: "Whereas I was free as to all, I made myself the servant of all"; 2 Corinthians 4:5: "But ourselves your servants through Jesus." Hence, according to Chrysostom, it is a wretched thing. So then it has been said that one is not to act according to the custom of the Gentiles. But since they might say, then what shall we follow? He says, follow me, and shows himself a minister, saying, "Even as the Son of Man is not come to be ministered unto, but to minister." But against this: do we not have above, in chapter 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 unto, he did not come for this. But for what then? That he himself might minister, that is, bestow abundance of glory upon others. The Apostle, Romans 15:8: "Now I say that Christ Jesus was minister of the circumcision." And in Luke 22:27: "I am in the midst of you, as he that serveth." But you will say: is he a servant, seeing he is a prince? Yes. For he is called a servant who is taken as a price; and he himself made himself the price, and gave himself as a redemption for many; hence he came to minister, "and to give his life," that is, his bodily life, "a redemption for many." He does not say "for all," because as to sufficiency, it is for all; but as to efficacy, it is for many, namely for the elect. Hence John 15:13: "Greater love than this no man hath, that a man lay down his life for his friends." Jeremiah 12:7: "I have given my dear soul into the hand of her enemies."

"And when they went out from Jericho, a great multitude followed him." The disciples' indignation was suppressed by word; here he suppresses it by deed, exercising ministry toward certain persons. And first is set forth the devotion of others; second Christ's compassion, at "And Jesus stood, and called them." Concerning the first, first is set forth the devotion of the multitude; second, of the blind men, at "And behold two blind men," etc. He says therefore, "and when they went out from Jericho," great multitudes followed him, because many were following, so the Lord was solicitous, just as a great harvest is a solicitude to the gatherer. But according to the mystical sense, Jericho is said to mean "defect," and signifies the defect of the world. Hence, unless the Lord had come to these defects, men would not have come to him. Hence the multitudes followed him as his sheep; John 10:27: "My sheep hear my voice, and follow me." There follows the devotion of the blind men, "and behold two blind men," etc. And first their devotion is set forth; second their constancy, at "And the multitude rebuked them that they should hold their peace." But here there is a question, because in Luke 18:35 we read that there was only one blind man who met him, and here it says there were two who met him as the Lord was going out of Jericho, at his departure. But Mark agrees with Luke, that there was only one, and so Matthew disagrees with both. Augustine says that this blind man of whom Luke writes was a different one from these, because he met him before he entered Jericho. But Mark and Matthew say that it happened as he was going out of Jericho; but as to why Mark did not say two, as Matthew did, the reason is that one was better known and more famous, and because of his fame the miracle was more famous. And this is clear because he names him, "who is called Bartimaeus," and in Scripture only men who were very well known are named. By these blind men are signified two peoples, namely the people of the Jews and the people of the Gentiles, who were sitting beside the way, which is Christ. Isaiah 30:21: "This is the way, walk ye in it." Or, are signified those converted from either people, who sit beside the way, that is, Christ; John 14:6: "I am the way, and the truth, and the life." They had heard through preaching that Jesus, according to human nature, would pass by, so as to undergo death, so as to cure the sick; therefore they cried out, saying, "Lord, have mercy on us, thou son of David." The cause of their being heard was not the loudness of the voice, but the fervor of devotion. Psalm 119:1: "In my trouble I cried to the Lord: and he heard me." Also they confess that he is both God and man: God, because they say, "Lord"; Psalm 99:3: "Know ye that the Lord he is God." And they ask for what is proper to God, namely "have mercy on us"; Psalm 144:9: "His tender mercies are over all his works." Also they call him of the seed of David, and in this they confess his humanity.

Next is set forth their constancy. And first the obstacle is set forth; second the constancy. He says therefore, "And the multitude rebuked them that they should hold their peace," insofar as it was possible, because in that crowd there were some who revered Christ, and these rebuked them, because they thought it a vile thing that vile persons should approach so great a man. But those who disparaged Christ rebuked them, because they heard what they did not wish to hear, for they were grieved that they called him son of David. Jeremiah 23:5: "I will raise up to David a just branch" — "I will raise up unto David my servant." Mystically it is signified that some, blinded by sin, cry out to the Lord, "have mercy on us." But the crowd of carnal thoughts and carnal men rebukes them for coming to Christ. Job 20:2: "Therefore my thoughts different one from another succeed one another, and my mind is hurried away to different things." But a man ought to be constant against this and fight and labor manfully, as the Apostle teaches in 2 Timothy 2:3: "Labour as a good soldier of Christ Jesus." But the word of God is not bound by the words of men, and therefore there follows, "But they cried out the more."

"And Jesus stood." Here is set forth the mercy of the Lord, and it is shown, for he stood. And why did he stand? Because the road was stony and full of hollows, so he wished to stand, because if they had gone forward, perhaps they could have been hurt. According to the mystical sense, because in coming into the world he moved men to ask, but he gave salvation by standing. Hence through the incarnation men are set in motion, but through him teaching and persevering they are healed. There follows, "and called them." But why did he call them? So that others might make way for them, and this signifies those whom the Lord calls through predestination. Romans 8:29: "Whom he foreknew, he also predestinated." Also he inquires their will: "What will ye that I do to you?" He did not ask so that he himself might know, but so as to give them to understand that he satisfies those who ask devoutly. Psalm 144:19: "He will do the will of them that fear him." "They say to him: Lord, that our eyes be opened." And this is just, that any sinner should ask this. Psalm 118:18: "Open thou my eyes: and I will consider the wondrous things of thy law." And elsewhere, Psalm 12:4: "Enlighten my eyes." They confessed him God, by saying "Lord," and man, by calling him son of David. "Therefore he had mercy on them." For he does all things out of his mercy. Lamentations 3:22: "It is of the Lord's mercies that we are not consumed." "And he touched their eyes, and immediately they saw." In this, that he touched their eyes and immediately they saw, the humanity and divinity of Christ are touched upon: for that he touched was the work of his humanity; but that he immediately gave light was the work of his divinity. The Lord himself touches through grace, but he enlightens through glory; Psalm 143:5: "Touch the mountains, and they shall smoke." There follows, "and they followed him." Hence they were not ungrateful. For many, before they obtain a benefit, follow the Lord, but once the benefit is received they abandon him — contrary to Ecclesiasticus 23:38: "It is a great glory to follow the Lord."