---
title: "Catena Aurea: The Four Gospels"
author: "Thomas Aquinas"
translator: "John Henry Newman (ed.)"
languages: [en]
shelf: "Commentaries"
section: 107 of 394
url: https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/107/
cite: "Thomas Aquinas, tr. John Henry Newman (ed.), Catena Aurea: The Four Gospels, section 107. Scriptura (scriptura.si), https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/107/"
---

# Catena Aurea: The Four Gospels

*Thomas Aquinas, tr. John Henry Newman (ed.)*

The four Gospels read through chains of quotations from the Church Fathers.

## 107. Matthew 20 · 3 of 4

Source: https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/107/ · cite a paragraph as https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/107/#p-N

[¶0] Rabanus: They knew not what they asked, for they were asking of the Lord a seat in glory, which they had not yet merited. The honourable eminence liked them well, but they had first to practise the laborious path thereto; "Can ye drink of the cup that I shall drink of?"

[¶1] Jerome: By the cup in the divine Scriptures we understand suffering, as in the Psalm, "I will take the cup of salvation;" [[Psa 116:13]-15 and straightway He proceeds to shew what is the cup, "Precious in the sight of the Lord is the death of his saints."

[¶2] Pseudo-Chrysostom: The Lord knew that they were able to follow His passion, but He puts the question to them that we may all hear, that no man can reign with Christ, unless he is conformed to Christ in His passion; for that which is precious is only to be purchased at a costly price. The Lord’s passion we may call not only the persecution of the Gentiles, but all the hardships we go through in struggling against our sins.

[¶3] Chrysostom: 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?"

[¶4] Remigius: That by such partaking they may burn with the more zeal towards Him. But they, already sharing the readiness and constancy of martyrdom, promise that they would drink of it; whence it follows, "They say unto him, We are able."

[¶5] Pseudo-Chrysostom: Or, they say this not so much out of reliance on their own fortitude, as out of ignorance; for to the inexperienced the trial of suffering and death appears slight.

[¶6] Chrysostom: 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."

[¶7] Origen: Christ does not say, Ye are able to drink of My cup, but looking to their future perfection He said, "Ye shall indeed drink of my cup."

[¶8] Jerome: It is made a question how the sons of Zebedee, James, and John, did drink the cup of martyrdom, seeing Scripture relates that James only was beheaded by Herod, while John ended his life by a peaceful death. [[Act 12:2]] But when we read in ecclesiastical history that John himself was thrown into a cauldron of boiling oil with intent to martyr him, and that he was banished to the isle of Patmos, we shall see that he lacked not the will for martyrdom, and that John had drunk the cup of confession, the which also the Three Children in the fiery furnace did drink of, albeit the persecutor did not shed their blood.

[¶9] Hilary: The Lord therefore commends their faith, in that He says that they are able to suffer martyrdom together with Him; but, "To sit on my right hand and on my left is not mine to give, but for whom it is prepared of my Father."

[¶10] Though indeed, as far as we can judge, that honour is so set apart for others, as that the Apostles shall not be strangers to it, who shall sit on the throne of the Twelve Patriarchs to judge Israel; also, as may be collected out of the Gospels themselves, Moses and Elias shall sit with them in the kingdom of heaven, seeing that it was in their company that He appeared on the mount in His apparel of splendour.

[¶11] Jerome: But to me this seems not so. Rather the names of them that shall sit in the kingdom of heaven are not named, lest that, if some few were named, the rest should think themselves shut out; for the kingdom of heaven is not of him that gives it, but of him that receives it.

[¶12] Not that there is respect of persons with God, but whosoever shall shew himself such as to be worthy of the kingdom of heaven, shall receive it, for it is prepared not for condition, but for conduct.

[¶13] Therefore if you shall be found to be such as to be fit for that kingdom of heaven which My Father has made ready for the conquerors, ye shall receive the same. He said not, Ye shall not sit there, that He might not discourage the two brethren; while He said not, Ye shall sit there, that He might not stir the others to envy.

[¶14] Chrysostom: 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 was prepared;" that is, to those who are made illustrious by their deeds.

[¶15] Remigius: Or otherwise; "It is not mine to give to you," that is, to proud men such as you are, but to the lowly in heart, "for whom it is prepared of my Father."

[¶16] Aug., de Trin., i, 12: Or otherwise; The Lord makes answer to His disciples in His character of servant; though whatever is prepared by the Father is also prepared by the Son, for He and the Father are one.

[¶17] Ver.24. And when the ten heard it, they were moved with indignation against the two brethren.25. But Jesus called them unto him, and said, "Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them.26. But it shall not be so among you: but whosoever will be great among you, let him be your minister;27. And whosoever will be chief among you, let him be your servant:28. Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many."

[¶18] Chrysostom: 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."

[¶19] Jerome: They do not lay it upon the forwardness of the mother who spoke the request, but upon her sons, who, not knowing their measure, burned with so immoderate desires.

[¶20] Chrysostom: 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.

[¶21] Pseudo-Chrysostom: But as the two had asked carnally, so now the ten are grieved carnally. For as to seek to be above all is blameworthy, so to have another above us is mortifying to our vanity.

[¶22] Jerome: But the meek and lowly Master neither charges the two with ambition, nor rebukes the ten for their spleen and jealousy; but, "Jesus called them unto him."

[¶23] Chrysostom: 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."

[¶24] Origen: That is, not content merely to rule over their subjects, they are severe and oppressive. But among you who are Mine these things shall not be so; for as all carnal things are done by compulsion, but spiritual things by free-will, so those rulers who are spiritual ought to rest their power in the love of their subjects, not in their fears.

[¶25] Chrysostom: He shews here that it is of the Gentiles to desire preeminence; and by this comparison of the Gentiles He calms their troubled souls.

[¶26] Pseudo-Chrysostom: Indeed, to desire a good work is good, for it is within our will, and ours is the reward; but to desire a primacy of honour is vanity. For when we attain this we are judged of God, because we know not whether in our precedence of honour we deserve the reward of righteousness. For not even an Apostle will have praise with God, because he is an Apostle, but if he has well fulfilled the duties of his Apostleship; nor was an Apostle placed in honour as an Apostle, for any previous merit of his; but was judged meet for that ministry, on account of the disposition of his mind.

[¶27] For high place courts him who flies from it, and shuns him who courts it. A better life then, and not a more worthy degree, should be our object. The Lord therefore, willing to check the ambition of the two sons of Zebedee, and the indignation of the others, points out this distinction between the chief men of the world, and those of the Church, shewing that the primacy in Christ is neither to be sought by him who has it not, nor envied by him who has it. For men become masters in this world that they may exercise domination over their inferiors, and reduce them to slavery, and rob them, and employ them even to death for their own profit and glory.

[¶28] But men become governors in the Church, that they may serve those who are under them, and minister to them whatever they have received of Christ, that they may postpone their own convenience, and mind that of others, and not refuse even to die for the sake of those beneath them. To seek therefore a command in the Church is neither righteous, nor profitable. No prudent man will voluntarily subject himself to slavery, nor to stand in such peril wherein he will have to render account for the whole Church; unless it be one perchance who fears not God’s judgment, who abuses His ecclesiastical primacy to a secular end, so that He converts it into a secular primacy.

[¶29] Jerome: Lastly, He sets before them His own example, that so should they little weigh His words, His deeds might shame them, whence He adds, "As also the Son of Man cometh not to be ministered unto, but to minister."

[¶30] Origen: For though the Angels and Martha ministered to Him, yet did He not come to be ministered unto, but to minister; [[Mat 4:11]; [Joh 12:2]] yea, His ministry extended so far, that He fulfilled even what follows, "And to give his life a ransom for many," they, that is, who believed on Him; and gave it, i. e. to death.

[¶31] But since He was alone free among the dead, and mightier than the power of death, He has set free from death all who were willing to follow Him. The heads of the Church ought therefore to imitate Christ in being affable, adapting Himself to women, laying His hands on children, and washing His disciples’ feet, that they also should do the same to their brethren.

[¶32] But we are such, that we seem to go beyond the pride even of the great ones of this world; as to the command of Christ, either not understanding it, or setting it at nought. Like princes we seek hosts to go before us, we make ourselves awful and difficult of access, especially to the poor, neither approaching them, nor suffering them to approach us.

[¶33] Chrysostom: How much soever you humble yourself, you cannot descend so far as did your Lord.

[¶34] Ver. 29. And as they departed from Jericho, a great multitude followed him. 30. And, behold, two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, "Have mercy on us, O Lord, thou Son of David."31. And the multitude rebuked them, because they should hold their peace: but they cried the more, saying, "Have mercy on us, O Lord, thou Son of David."32. And Jesus stood still, and called them, and said, "What will ye that I shall do unto you?"33. They say unto him, "Lord, that our eyes may be opened."34. So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him.

[¶35] Pseudo-Chrysostom: As the proof of the husbandman’s industry lies in the abundance of his crop, so the fulness of the Church is the evidence of an industrious teacher; so it is here said, "And as they departed from Jericho, a great multitude followed him." No one was deterred by the toilsomeness of the journey, for spiritual love feels no fatigue; no one was kept away by the thought of sufferings, for they were going into possession of the kingdom of heaven.

[¶36] For he who has in very deed tasted the reality of heavenly good, has nothing to attach him to earth. In good season these blind men come before Christ, that having their eyes opened, they may go up with Him to Jerusalem as witnesses to His power. They heard the sound of the passers by, but saw not their persons, and having nothing free about them but their voice, because they could not follow Him with their feet, they pursued Him with their voice; "When they heard that Jesus passed by, they cried out, saying, Have mercy on us, O Lord, thou Son of David."

[¶37] Aug., de Cons. Ev., ii, 65: Mark relates this miracle, but speaks of only one blind man. This difficulty is thus explained; of the two blind linen whom Matthew has introduced, one was well known in that city, as appears by Mark’s mentioning both his name, and that of his father. Bartimaeus the son of Timaeus was well known as having sunk from great affluence, and now sitting not only blind, but a beggar. For this reason then it is that Mark chose to mention him alone, because the restoration of his sight procured fame to the miracle, in proportion to the notoriety of the fact of his blindness. Though what Luke relates was done after the same manner, yet his account [[Luk 18:35]] is to be taken of another though similar miracle. That which he gives was done as they drew near to Jericho; this in the other two as they came out of Jericho.

[¶38] "And the multitude rebuked them that they should hold their peace."

[¶39] Pseudo-Chrysostom: For they saw how mean their clothes, and considered not how pure their consciences. See the foolish wisdom of men! They think great men are hurt when they receive the homage of the poor. What poor man dare salute a rich man in public?

[¶40] Hilary: Or, They bid them hold their peace, not from reverence for Christ, but because they were grieved to hear from the blind what they denied, namely, that the Lord was the Son of David.

[¶41] Origen: Or; Those that believed rebuked them that they should not dishonour Him by styling Him merely Son of David, but should rather say, Son of God, have mercy on us.

[¶42] Pseudo-Chrysostom: They were rather encouraged than repelled by this rebuke. For so faith is quickened by being prohibited; and hence is secure in dangers, and in security is endangered; whence it follows, But they cried out the more, saying, "Have mercy upon us, Son of David." They cried out at the first because they were blind, now they rather cried out because they were forbidden to come to the Light.

[¶43] Chrys., Hom., lxvi: Christ suffered them to be forbidden, that their desire might be the more evidenced. Hence learn that though we be repulsed, yet if we come to God with earnestness, of ourselves, we shall obtain that we ask.

[¶44] It follows, "And Jesus stood still, and called them, and said, What will ye that I should do unto you?"