John Chrysostom

How then should this become possible? If thou cast away what thou hast, if thou empty thyself of thy wealth, if thou refrain from the wicked desire. For in proof that He does not refer it to God alone, but that to this end He said it, that thou shouldest know the vastness of the good work, hear what follows. For when Peter had said, "Behold, we have forsaken all, and followed Thee," and had asked, "What shall we have therefore?" having appointed the reward for them; He added, "And every one who hath forsaken houses, or lands, or brothers, or sisters, or father, or mother, shall receive an hundred fold, and shall inherit eternal life." Thus that which is impossible becometh possible. But how may this very thing be done, one may say, to forsake these? how is it possible for him that is once sunk in such lust of wealth, to recover himself? If he begin to empty himself of his possessions, and cut off what are superfluous. For so shall he both advance further, and shall run on his course more easily afterwards.

Do not then seek all at once, but gently, and by little and little, ascend this ladder, that leads thee up to Heaven. For like as those in fevers having acrid bile abounding within them, when they cast in thereon meats and drinks, so far from quenching their thirst, do even kindle the flame; so also the covetous, when they cast in their wealth upon this wicked lust more acrid than that bile, do rather inflame it. For nothing so stays it as to refrain for a time from the lust of gain, like as acrid bile is stayed by abstinence and evacuations.

But this itself, by what means will it be done? one may say. If thou consider, that whilst rich, thou wilt never cease thirsting, and pining with the lust of more; but being freed from thy possessions, thou wilt be able also to stay this disease. Do not then encompass thyself with more, lest thou follow after things unattainable, and be incurable, and be more miserable than all, being thus frantic.

"Then answered Peter and said unto Him, Behold, we have forsaken all, and followed Thee; what shall we have therefore?"

All which? O blessed Peter; the rod? the net? the boat? the craft? These things dost thou tell me of, as all? Yea, saith he, but not for display do I say these things, but in order that by this question I may bring in the multitude of the poor. For since the Lord had said, "If thou wilt be perfect, sell that thou hast, and give to the poor, and thou shalt have treasure in Heaven;" lest any one of the poor should say, What then? if I learn, that thou art made in no respect inferior by this: Peter asks, that thou mayest not learn from Peter and doubt (for indeed he was imperfect as yet, and void of the Spirit), but that, having received the declaration from Peter's Master, thou mayest be confident.

For like as we do (we make things our own often when speaking of the concerns of others), so did the apostle, when he put to Him this question in behalf of all the world. Since that at least he knew with certainty his own portion, is manifest from what had been said before; for he that had already received the keys of the Heavens, much more might feel confidence about the things hereafter.

But mark also how exactly his reply is according to Christ's demand. For He had required of the rich man these two things, to give that he had to the poor, and to follow Him. Wherefore he also expresses these two things, to forsake, and to follow. "For behold we have forsaken all," saith he, "and have followed Thee." For the forsaking was done for the sake of following, and the following was rendered easier by the forsaking, and made them feel confidence and joy touching the forsaking.

And this is not said that you should sit supinely, and let alone what may seem impossibilities; but considering the greatness of righteousness, you should strive to enter in with entreaty to God.

(Hom. lxiv.) What was this all, O blessed Peter? The reeds, your net, and boat. But this he says, not to call to mind his own magnanimity, but in order to propose the case of the multitude of poor. A poor man might have said, If I have nought, I cannot become perfect. Peter therefore puts this question that you, poor man, may learn that you are in nothing behind. For he had already received the kingdom of heaven, and therefore secure of what was already there, he now asks for the whole world. And see how carefully he frames his question after Christ's requirements: Christ required two things of a rich man, to give what he had to the poor, and to follow Him; wherefore he adds, and have followed thee.

He therefore said not the Gentiles and the whole world, but, the tribes of Israel, because the Apostles and the Jews had been brought up under the same laws and customs. So that when the Jews should plead that they could not believe in Christ, because they were hindered by their Law, the disciples will be brought forward, who had the same Law. But some one may say, What great thing is this, when both the Ninevites and the Queen of the South will have the same? He had before and will again promise them the highest rewards; and even now He tacitly conveys something of the same. For of those others He had only said, that they shall sit, and shall condemn this generation; but He now says to the disciples, When the Son of Man shall sit, ye also shall sit. It is clear then that they shall reign with Him, and shall share in that glory; for it is such honour and glory unspeakable that He intends by the thrones. How is this promise fulfilled? Shall Judas sit among them? By no means. For the law was thus ordained of the Lord by Jeremiah the Prophet, I will speak it upon my people, and upon the kingdom, that I may build, and plant it. Bui if it do evil in my sight, then will I repent we of the good which I said I would do to them; (Jer. 18:9.) as much as to say, If they make themselves unworthy of the promise, I will no more perform that I promised. But Judas showed himself unworthy of the preeminence; wherefore when He gave this promise to His disciples, He did not promise it absolutely, for He said not, Ye shall sit, but, Ye which, have followed me shall sit; at once excluding Judas, and admitting such as should be in after time; for neither was the promise confined to them only, nor yet did it include Judas who had already shown himself undeserving.

Or; He holds out rewards in the future life to the Apostles, because they were already looking above, and desired nothing of things present; but to others. He promises things present.

But when He says, He that has forsaken wife, it is not to be taken of actual severing of the marriage tie, but that we should hold the ties of the faith dearer than any other. And here is, I think, a covert allusion to times of persecution; for because there should be many who would draw away their sons to heathenism, when that should happen, they should be held neither as fathers, nor husbands.

"Verily, I say unto you, that ye which have followed me, in the regeneration when the Son of Man shall sit on the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel."

What then, one may say, shall Judas sit there? By no means. How, then, doth He say, "Ye shall sit on twelve thrones?" How shall the terms of the promise be fulfilled?

Hear how, and on what principle. There is a law ordained of God, recited by Jeremiah, the prophet to the Jews, and in these words: "At what instant I shall speak a sentence concerning a nation and kingdom, to pluck up and destroy; if that nation turn from their evil deeds, I also will repent of the evils, which I thought to do unto them. And at what instant I shall speak concerning a nation and kingdom to build and to plant it; and if they do evil in my sight, that they obey not my voice, I also will repent of the good, which I said I would do unto them."

For the same custom do I observe with respect to the good things as well, saith He. For though I spake of building up, should they show themselves unworthy of the promise, I will no longer do it. Which sort of thing was done with respect to man upon his creation, "For the dread of you," it is said, "and the fear of you shall be on the wild beasts," and it came not to pass, for he proved himself unworthy of the sovereignty, even as did Judas also.

For in order that neither at the denunciations of punishment any men should despair and become more hardened, nor by the promises of good things be rendered causelessly more remiss, He remedies both these evils, by that which I have before mentioned, saying in this way: Though I should threaten, do not despair; for thou art able to repent, and to reverse the denunciation, like the Ninevites. Though I should promise any good thing, grow not remiss because of the promise. For shouldest thou appear unworthy, the fact of my having promised will not advantage thee, but will rather bring punishment. For I promise thee being worthy.

Therefore even then in His discourse with His disciples He did not promise to them simply, for neither did He say, "you," only, but added, "which have followed me," that He might both cast out Judas, and draw towards Him those that should come afterwards. For neither to them only was it said, nor to Judas any more, when he had become unworthy.

Now to the disciples He promised things to come, saying, "Ye shall sit on twelve thrones," for they were now of a higher stamp, and sought after none of the things of the present world, but to the rest He promises also what are here.

But what is, "Judging the twelve tribes of Israel?" This is, "condemning them." For they are not surely to sit as judges, but like as He said the Queen of the South should condemn that generation, and the Ninevites shall condemn them; so now these also. Therefore He said not, the nations, and the world, but the tribes of Israel. For since both the Jews alike and the apostles had been brought up under the same laws, and customs, and polity; when the Jews said, that for this cause they could not believe in Christ, because the law forbade to receive His commandments, by bringing forward these men, who had received the same law, and yet had believed, He condemns all those; like as even already He had said, "therefore they shall be your judges."

And what great thing doth He promise them, it may be said, if what the Ninevites have and the Queen of the South, this these are to have also? In the first place He had promised them many other things before this, and after this doth promise them, and this alone is not their reward.

And besides even in this He intimated by the way something more than these things. For of those He simply said, "The men of Nineveh shall rise up and condemn this generation," and, "The Queen of the South shall condemn it;" but concerning these, not merely thus, but how? "When the Son of Man shall sit upon the throne of His glory, then shall ye also sit upon twelve thrones," saith He, declaring, that they also shall reign with Him, and partake of that glory. "For if we suffer," it is said, "we shall also reign with Him." For neither do the thrones signify a sitting (in judgment), for He alone is the one that shall sit and judge, but honor and glory unspeakable did He intimate by the thrones.

To these then He spake of these things, but to all the rest of eternal life and an hundredfold here. But if to the rest, much more to these too, both these things, and the things in this life.

"For every one," He saith, "that hath forsaken brethren, or sisters, or father, or mother, or wife, or children, or lands, or house, for my name's sake, shall receive an hundredfold in this world, and shall inherit eternal life."

For lest any after having heard the word "ye," should suppose this a thing peculiar to the disciples (I mean now the enjoying the greatest and first honors in the things to come), He extended the word, and spread the promise over the whole earth, and from the things present establishes the things to come also. And to the disciples also at the beginning, when they were in a more imperfect state, He reasoned from the things present. For when He drew them from the sea, and took them from their trade, and commanded them to forsake the ships, He made mention not of Heaven, not of thrones, but of the things here, saying, "I will make you fishers of men;" but when He had wrought them to be of higher views, then after that He discourses of the things to come also.

And this surely came to pass; for when they had left a fishing rod and a net, they possessed with authority the substances of all, the prices of the houses and the lands, and the very bodies of the believers. For often did they choose even to be slain for their sake, as Paul also bears witness to many, when he saith, "If it had been possible ye would have plucked out your eyes, and given them to me." But when He saith, "Every one who hath forsaken wife," He saith not this, for marriages to be broken asunder for nought, but as He saith concerning one's life, "He that loseth his life for my sake shall find it," not that we should destroy ourselves, neither that while yet here we should part it from the body, but that we should prefer godliness to all things; this too He saith also with respect to wife and brethren.

But He seems to me here to intimate also the persecutions. For since there were many instances both of fathers urging their sons to ungodliness, and wives their husbands; when they command these things, saith He, let them be neither wives nor parents, even as Paul likewise said, "But if the unbelieving depart, let him depart."

"For the kingdom of Heaven," He said, "is like to a man that is an householder, which went out early in the morning to hire laborers into his vineyard. And when he had agreed with them for a penny a day, he sent them into his vineyard."

"And at the third hour he saw others standing idle, and to them too he said, Go ye also into the vineyard, and whatsoever is right I will give you. And about the sixth and ninth hours he did likewise. And about the eleventh hour, he saw others standing idle, and saith unto them, Why stand ye here all the day idle? But they say unto him, No man hath hired us. He saith unto them, Go ye also into my vineyard, and whatsoever is right, ye shall receive."

"So when even was come, the lord of the vineyard saith unto his steward, Call the laborers, and give them their hire, beginning from the last unto the first. And when they came that were hired about the eleventh hour, they received every man a penny. And the first supposed that they should receive more, and they received likewise every man a penny. And when they had received it, they murmured against the good man of the house, saying, These last have wrought but one hour, and thou hast made them equal unto us that have borne the burden and heat of the day. But he answered one of them, and said, Friend, I do thee no wrong; didst thou not agree with me for a penny? Take that thine is, and go thy way; I will give unto this last also, even as unto thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? Thus the last shall be first, and the first last: for many are called, but few chosen."

What is to us the intent of this parable? For the beginning doth not harmonize with what is said at the end, but intimates altogether the contrary. For in the first part He shows all enjoying the same, and not some cast out, and some brought in; yet He Himself both before the parable and after the parable said the opposite thing. "That the first shall be last, and the last first," that is, before the very first, those not continuing first, but having become last. For in proof that this is His meaning, He added, "Many are called, but few chosen," so as doubly both to sting the one, and to soothe and urge on the other.

But the parable saith not this, but that they shall be equal to them that are approved, and have labored much. "For thou hast made them equal unto us," it is said, "that have borne the burden and heat of the day."

What then is the meaning of the parable? For it is necessary to make this first clear, and then we shall clear up that other point. By a vineyard He meaneth the injunctions of God and His commandments: by the time of laboring, the present life: by laborers, them that in different ways are called to the fulfillment of the injunctions: by early in the morning, and about the third and ninth and eleventh hours, them who at different ages have drawn near to God, and approved themselves.

But the question is this, whether the first having gloriously approved themselves, and having pleased God, and having throughout the whole day shone by their labors, are possessed by the basest feeling of vice, jealousy and envy. For when they had seen them enjoying the same rewards, they say, "These last have wrought but one hour, and thou hast made them equal unto us, that have borne the burden and heat of the day." And in these words, when they are to receive no hurt, neither to suffer diminution as to their own hire, they were indignant, and much displeased at the good of others, which was proof of envy and jealousy. And what is yet more, the good man of the house in justifying himself with respect to them, and in making his defense to him that had said these things, convicts him of wickedness and the basest jealousy, saying, "Didst thou not agree with me for a penny? Take that thine is, and go thy way; I will give unto the last even as unto thee. Is thine eye evil, because I am good?"

What then is it which is to be established by these things? For in other parables also this self-same thing may be seen. For the son who was approved is brought in, as having felt this self-same thing, when he saw his prodigal brother enjoying much honor, even more than himself. For like as these enjoyed more by receiving first, so he in a greater degree was honored by the abundance of the things given him; and to these things he that was approved bears witness.

What then may we say? There is no one who is thus justifying himself, or blaming others in the kingdom of Heaven; away with the thought! for that place is pure from envy and jealousy. For if when they are here the saints give their very lives for sinners, much more when they see them there in the enjoyment of these things, do they rejoice and account these to be blessings of their own. Wherefore then did He so frame His discourse? The saying is a parable, wherefore neither is it right to inquire curiously into all things in parables word by word, but when we have learnt the object for which it was composed, to reap this, and not to busy one's self about anything further.

Wherefore then was this parable thus composed? what is its object to effect? To render more earnest them that are converted and become better men in extreme old age, and not to allow them to suppose they have a less portion. So it is for this cause He introduces also others displeased at their blessings, not to represent those men as pining or vexed, away with the thought! but to teach us that these have enjoyed such honor, as could even have begotten envy in others. Which we also often do, saying, "Such a one blamed me, because I counted thee worthy of much honor," neither having been blamed, nor wishing to slander that other, but hereby to show the greatness of the gift which this one enjoyed.

But wherefore can it have been that He did not hire all at once? As far as concerned Him, He did hire all; but if all did not hearken at once, the difference was made by the disposition of them that were called. For this cause, some are called early in the morning, some at the third hour, some at the sixth, some at the ninth, some at the eleventh, when they would obey.

This Paul also declared when he said, "When it pleased Him, who separated me from my mother's womb." When did it please Him? When he was ready to obey. For He willed it even from the beginning, but because he would not have yielded, then it pleased Him, when Paul also was ready to obey. Thus also did He call the thief, although He was able to have called him even before, but he would not have obeyed. For if Paul at the beginning would not have obeyed, much more the thief.

And if they say, "No man hath hired us," in the first place as I said we must not be curious about all the points in the parables; but here neither is the good man of the house represented to say this, but they; but he doth not convict them, that he might drive them to perplexity, but might win them over. For that He called all, as far as lay in Him, from the first even the parable shows, saying, that "He went out early in the morning to hire."

From everything then it is manifest to us, that the parable is spoken with reference to them who from earliest youth, and those who in old age and more tardily, lay hold on virtue; to the former, that they may not be proud, neither reproach those called at the eleventh hour; to the latter, that they may learn that it is possible even in a short time to recover all.

For since He had been speaking about earnestness, and the casting away of riches, and contempt of all one's possessions, but this needed much vigor of mind and youthful ardor; in order to kindle in them a fire of love, and to give vigor to their will, He shows that it is possible even for men coming later to receive the hire of the whole day.

But He doth not say it thus, lest again He should make them proud, but he shows that the whole is of His love to man, and because of this they shall not fail, but shall themselves enjoy the unspeakable blessings.

And this chiefly is what it is His will to establish by this parable. And if He adds, that, "So the last shall be first and the first last; for many are called, but few chosen," marvel not. For not as inferring it from the parable doth He say this, but His meaning is this, that like as this came to pass, so shall that come to pass. For here indeed the first did not become last, but all received the same contrary to hope and expectation. But as this result took place contrary to hope and contrary to expectation, and they that came before were equalled by them that followed, so shall that also come to pass which is more than this, and more strange, I mean, that the last should come to be even before the first, and that the first should be after these. So that that is one thing, and this another.

But He seems to me to say these things, darkly hinting at the Jews, and amongst the believers at those who at first shone forth, but afterwards neglected virtue, and fell back; and those others again that have risen from vice, and have shot beyond many. For we see such changes taking place both with respect to faith and practice.

But we ought not to pursue through every particular the circumstances of a parable, but enter into its general scope, and seek nothing further. This then is not introduced in order to represent some as moved with envy, but to exhibit the honour that shall be given us as so great as that it might stir the jealousy of others.

That He called not all of them at once, but some in the morning, some at the third hour, and so forth, proceeded from the difference of their minds1. He then called them when they would obey; as He also called the thief when he would obey. Whereas they say, Because no man hath hired us, we ought not to force a sense out of every particular in a parable. Further, it is the labourers and not the Lord who speak thus; for that He, as far as it pertains to Him, calls all men from their earliest years, is shown in this, He went out early in the morning to hire labourers.

When He says, The first shall be last, and the last first, He alludes secretly to such as were at the first eminent, and afterwards set at nought virtue; and to others who have been reclaimed from wickedness, and have surpassed many. So that this parable was made to quicken the zeal of those who are converted in extreme old age, that they should not suppose that they shall have less than others.

When He says, The first shall be last, and the last first, He alludes secretly to such as were at the first eminent, and afterwards set at nought virtue; and to others who have been reclaimed from wickedness, and have surpassed many. So that this parable was made to quicken the zeal of those who are converted in extreme old age, that they should not suppose that they shall have less than others.

(Hom. lxv.) The Lord leaving Galilee, did not go up straightway to Jerusalem, but first wrought miracles, refuted the pharisees, and taught the disciples concerning perfection of life, and its reward; now when about to go up to Jerusalem, He again speaks to them of His passion.

He had indeed told it, and to many, but obscurely, as in that, Destroy this temple; (John 2:19.) and again, There shall no sign be given it but the sign of Jonas the Prophet. (Mat. 12:39.) But now He imparted it clearly to His disciples.

He forewarns them also in order that they should learn that He comes to His passion wittingly, and willingly. And at the first He had foretold only His death, but now that they are more disciplined, He brings forth yet more, as, They shall deliver him to the Gentiles.

This was added, that when they should see the sufferings, they should look for the resurrection.

He goeth not up at once to Jerusalem when He is 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 thou wilt be perfect," saith He, "sell that thou hast:" and of virginity, "He that is able to receive, let him receive it:" and of humility, "For except ye be converted, and become as little children, ye shall not enter into the kingdom of Heaven:" and of a recompense of the things here, "For whoso hath forsaken houses, or brethren, or sisters, shall receive an hundredfold in this world:" 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.

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? was it not told to the people? you may say. It was indeed told to the people also, but not so plainly. For, "Destroy," saith He, "this Temple, and in three days I will raise it up;" and, "This generation seeketh 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 ye shall seek me, and shall not find me."

But to the disciples not so, but as the other things He spake unto them more plainly, so also spake 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 foreknowing 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 spake 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 mark, I pray thee, 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 saith, that He brought in the prophets also as witnesses; and another again saith, 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, 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.

But I say another thing also more perplexing than this: If they did not know, how were they sorry. For another saith, they were sorry. If therefore they knew it not, how were they sorry? How did Peter say, "Be it far from Thee, this shall not be unto Thee?"

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 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.

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 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 doeth these works is thus to suffer. Therefore they fell even into perplexity, and now believed, now disbelieved, and could not understand His sayings.

They saw the disciples honoured before others, and had heard that ye shall sit upon twelve thrones, (Mat. 19:28.) whereupon they sought to have the primacy of that seat. And that others were in greater honour with Christ they knew, and they feared that Peter was preferred before them; wherefore (as is mentioned by another Evangelist) because they were now near to Jerusalem, they thought that the kingdom of God was at the door, that is, was something to be perceived by sense. Whence it is clear that they sought nothing spiritual, and had no conception of a kingdom above.

This He says to show either that they sought nothing spiritual, or that had they known for what they asked, they would not have asked that which was so far beyond their faculties.

He says therefore, Can ye drink it? as much as to say, You ask me of honours and crowns, but I speak to you of labour and travail, for this is no time for rewards. He draws their attention by the manner of His question, for He says not, Are ye able to shed your blood? but, Are ye able to drink of the cup? then He adds, which I shall drink of?

Or they offer this in the eagerness of their desire, expecting that for their thus speaking they should have what they desired. But He foretels great blessings for them, to wit, that they should be made worthy of martyrdom. He saith unto them, Ye shall indeed drink of my cup.

Or otherwise. That seat seems to be unapproachable to all, not only men, but Angels also; for so Paul assigns it peculiarly to the Only-Begotten, saying, To which of the Angels said he at any time, Sit thou on my right hand? (Heb. 1:13.) The Lord therefore makes answer, not as though in verity there were any that should sit there, but as condescending to the apprehensions of the petitioners. They asked but this one grant, to be before others near Him; but the Lord answers, Ye shall die for My sake, yet is not that sufficient to make you obtain the first rank. For if there shall come another with martyrdom, and having virtue greater than yours, I will not, because I love you, put him out, and give you precedence. But that they should not suppose that he lacked power, He said not absolutely, It is not Mine to give, but, It is not mine to give to you, but to those for whom it is prepared; that is, to those who are made illustrious by their deeds.

So far at least were they from understanding clearly what He said, that the sons of Zebedee at the same time came to Him, and spake to Him of precedence. "We desire," it is said, "that one should sit on Thy right hand, and one on Thy left." How then doth 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.

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.

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 nigh," it is said, "to Jerusalem, and because they thought the kingdom of God should immediately appear," 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.

Wherefore also Christ in the first place leads them off from these thoughts, commanding them to await slaughter and dangers, and the utmost terrors. For, "Are ye able," saith He, "to drink of the cup that I drink of?"

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 thou wouldest learn their virtue, notice them after these things, and thou wilt see them superior to every passion. For with this object He reveals their deficiencies, that after these things thou mightest know what manner of men they became by grace.

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 Thee, Thou shouldest do it for us."

And Christ saith to them, "What would ye?" 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 were 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, "Ye 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 Thy right hand, one on Thy left;" and they urge Him, saying, "Command."

What then saith 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 saith, "Ye know not what ye ask," how great, how marvellous, how surpassing even the powers above. After that He adds, "Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with?" Seest thou, how He straightway drew them off from their suspicion, by framing His discourse from the contrary topics? For ye, He saith, 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 form of His question, He both urges and attracts them. For He said not, "Are ye able to be slain?" "Are ye able to pour forth your blood?" but how? "Are ye able to drink of the cup?" Then to attract them to it, He saith, "Which I shall drink of," that by their fellowship with Him in it they might be made more ready.

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 say unto Him, We are able." 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 then saith He? "Ye 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, ye shall be counted worthy of martyrdom, and shall suffer these things which I suffer; ye shall close your life by a violent death, and in these things ye 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."

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 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 hath not power to bestow it on them for whom it is prepared.

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 least Paul puts it as a peculiar privilege of the Only-Begotten, saying, "To which of the angels said He at any time, Sit thou on my right hand?" And of the angels He saith, "Who maketh His angels spirits;" but unto the Son, "Thy throne, O God."

How then saith 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 therefore Christ saith is this: "Ye 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 ye 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."

But thus indeed He did not say it, so as not to pain them, but darkly He intimates the self-same thing, saying, "Ye shall drink indeed of my cup, and ye 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 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. 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 saith, "For whom it is prepared." For what, saith He, if others should appear better than you? What, if they should do greater things? For shall ye, because ye have become my disciples, therefore enjoy the first honors, if ye yourselves should not appear worthy of the choice?

For that He Himself hath power over the whole, is manifest from His having the entire judgment. For to Peter too He speaks thus, "I will give thee the keys of the Heavens." And Paul also makes this clear where he saith, "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." But the appearing was of Christ. But that no one will stand before Paul, is surely clear to every one.

And if He hath 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 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 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.

Seest thou 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 thou wilt 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 conceals not Peter's good deeds, but relates both the confession, which he openly made when all were silent, and his entering into the tomb, and puts the apostle before himself. For, because both continued with Him at His crucifixion, taking away the ground of his own commendation, he saith, "That disciple was known unto the high priest."

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 saith 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.

And not as before, so now also doth 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 amongst 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."

"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 saith,

"Even as the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many." "For not even at this did I stop," saith He, "but even my life did I give a ransom; and for whom? For enemies. But thou if thou art abused, it is for thyself, but I for thee."

Be not then afraid, as though thine honor were plucked down. For how much soever thou humblest thyself, thou canst not descend so much as thy Lord. And yet His descent hath become the ascent of all, and hath made His own glory shine forth. For before He was made man, He was known amongst 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.

Fear not then, as though thine honor were put down, if thou shouldest abase thyself, for in this way is thy 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.

Seest thou 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 saith, dost thou give alms before men? That thou mayest enjoy glory? Thou must then not do so, and thou shall surely enjoy it. Wherefore dost thou lay up treasures? That thou mayest be rich? Thou must then not lay up treasures, and thou shalt be rich. Even so here too, wherefore dost thou set thy heart on the first places? That thou mayest be before others? Choose then the last place, and then thou wilt enjoy the first. So that if it be thy will to become great, seek not to become great, and then thou wilt be great. For the other is to be little.

Seest thou 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.

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 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 hath brought down that height.

So long as the judgment of Christ upon this request was in suspense, the other disciples were not indignant; but when they heard Him rebuke them, they were sorrowful; whence it is said, And when the ten heard it, they had indignation against the two brethren.

For when the Lord rebuked them, then they perceived that this request was from the disciples. For though they were grieved in their hearts when they saw them so especially honoured in the transfiguration, they yet dared not so express themselves, out of respect to their teacher.

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.

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

Wherefore doth He ask them? Lest any one should think that when they wish to receive one thing, He giveth them another thing. For indeed it is usual with Him on every occasion, first to make manifest and discover to all the virtue of those He is healing, and then to apply the cure, for one reason, that He might lead on the others likewise to emulation; and for another, that He might show that they were enjoying the gift worthily. This, for instance, He did with respect to the Canaanitish woman also, this too in the case of the centurion, this again as to her that had the issue of blood, or rather that marvellous woman even anticipated the Lord's inquiry; but not so did He pass her by, but even after the cure makes her manifest. Such earnest care had He on every occasion to proclaim the good deeds of them that come to Him, and to show them to be much greater than they are, which He doth here also.

Then, when they said what they wished, He had compassion on them, and touched them. For this alone is the cause of their cure, for which also He came into the world. But nevertheless, although it be mercy and grace, it seeks for the worthy.

But that they were worthy is manifest, both from what they cried out, and from the fact that, when they had received, they did not hasten away, as many do, being ungrateful after the benefits. Nay, they were not like this, but were both persevering before the gift, and after the gift grateful, for "they followed Him."

But let us keep to the things set before us, and let us listen to these blind men, who were better than many that see. For neither having a guide, nor being able to see Him when come near to them, nevertheless they strove to come unto Him, and began to cry with a loud voice, and when rebuked for speaking, they cried the more. For such is the nature of an enduring soul, by the very things that hinder, it is borne up.

But Christ suffered them to be rebuked, that their earnestness might the more appear, and that thou mightest learn that worthily they enjoy the benefits of their cure. Therefore He doth not so much as ask, "Do ye believe?" as He doth with many; for their cry, and their coming unto Him, sufficed to make their faith manifest.

Hence learn, O beloved, that though we be very vile and outcast, but yet approach God with earnestness, even by ourselves we shall be able to effect whatsoever we ask. See, for instance, these men, how, having none of the apostles to plead with them, but rather many to stop their mouths, they were able to pass over the hindrances, and to come unto Jesus Himself. And yet the evangelist bears witness to no confidence of life in them, but earnestness sufficed them instead of all.

These then let us also emulate. Though God defer the gift, though there be many withdrawing us, let us not desist from asking. For in this way most of all shall we win God to us. See at least even here, how not poverty, not blindness, not their being unheard, not their being rebuked by the multitude, not anything else, impeded their exceeding earnestness. Such is the nature of a fervent and toiling soul.