Homily LXV.
Homily LXV.
Matthew Chapter 20, Verse 17-Matthew Chapter 20, Verse 19
"And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them, Behold, we go up to Jerusalem; and the Son of Man shall be betrayed unto the chief priests and unto the Scribes, and they shall condemn Him to death, and shall deliver Him to the Gentiles to mock, and to scourge, and to crucify Him; and the third day He shall be raised."
He 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: "(1) and of virginity, "He that is able to receive, let him receive it:"(2) and of humility, "For except ye be converted, and become as little children, ye shall not enter into the kingdom of Heaven:"(3) and of a recompense of the things here, "For whoso hath forsaken houses, or brethren, or sisters, shall receive an hundredfold in this world:"(4) 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 lie, "this Temple, and in three days I will raise it up;"(5) and, "This generation seeketh after a sign, and there shall no sign be given it, but the sign of Jonas; "(6) and again, "Yet a little while am I with you, and ye shall seek me, and shall not find me."(7)
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 fore-knowing it, He came to His passion, and willing it; not in ignorance, nor by constraint But to the disciples not for this cause only did He foretell it; but, as I have said, in order that having been exercised by the expectation, they might more easily endure the passion, and that it might not confound them by coming upon them without preparation. So for this cause, while at the beginning He 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;(8) 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.(9)
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?"(10)
What then may we say? That He should die indeed they knew, albeit they knew not clearly the mystery of the Incarnation.(11) 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.
2. Yet none of these things made them take courage, and this when they were continually hearing about His resurrection. For together with His death this also especially troubled them, to hear that men should "mock and scourge Him," and the like. For when they considered His miracles, the possessed persons whom He had delivered, the dead whom He had raised, all the other marvellous works which He was doing, and then heard these things, they were amazed, if He who doeth these works is thus to suffer. Therefore they fell even into perplexity, and now believed. now disbelieved, and could not understand His sayings. So far at least were they from understanding clearly what He said, that the sons of Zebedee at the same time came to Him, and spake to Him of precedence. "We desire," it is said, "that one should sit on Thy right hand, and one on Thy left "(12) 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,"(13) 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 tenors. For, "Are ye able," saith He, "to drink of the cup that I drink of?"(14)
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."(15)
And Christ saith to them, "What would ye? "(16) 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?"(17) 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."(18) 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."(19) 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."
3. Having first elevated their souls, and made them of a higher character, and having rendered them such as sorrow could not subdue, then He reproves their request.
But what 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?(20) And of the angels He saith, who maketh His angels spirits;" but unto the Son, 'Thy throne, O God.'"(21)
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 explain, 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."(22) 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.(23) 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.
4. 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,(24) and his entering into the tomb,(25) 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."(26)
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.(27)
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."(28) 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(29) over them, and their great ones exercise authority upon them, but it shall not be so among you;(30) 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;"(31) 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."
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