---
title: "Catena Aurea: The Four Gospels"
author: "Thomas Aquinas"
translator: "John Henry Newman (ed.)"
languages: [en]
shelf: "Commentaries"
section: 188 of 394
url: https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/188/
cite: "Thomas Aquinas, tr. John Henry Newman (ed.), Catena Aurea: The Four Gospels, section 188. Scriptura (scriptura.si), https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/188/"
---

# Catena Aurea: The Four Gospels

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

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

## 188. Mark 10 · 3 of 4

Source: https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/188/ · cite a paragraph as https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/188/#p-N

[¶0] Ver. 35. And James and John, the sons of Zebedee, come unto Him, saying, "Master, we would that thou shouldest do for us whatsoever we shall desire."36. And He said unto them, "What would ye that I should do for you?"37. They said unto Him, "Grant unto us that we may sit, one on Thy right hand, and the other on Thy left hand, in Thy glory."38. But Jesus said unto them, "Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with?"39. And they said unto Him, "We can." And Jesus said unto them, "Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized:40. But to sit on My right hand and on My left hand is not mine to give; but it shall be given to them for whom it is prepared."

[¶1] Chrysostom: The disciples hearing Christ oftentimes speaking of His kingdom, thought that this kingdom was to be before His death, and therefore now that His death was foretold to them, they came to Him, that they might immediately be made worthy of the honours of the kingdom.

[¶2] Wherefore it is said, "And James and John, the sons of Zebedee, came unto Him, saying, Master, we would that Thou shouldest do for us whatsoever we shall desire."

[¶3] For ashamed of the human weakness which they felt, they came to Christ, taking Him apart from the disciples; but our Saviour, not from ignorance of what they wanted to ask, but from a wish of making them answer Him, puts this question to them; "And He said unto them, What would ye that I should do for you?"

[¶4] Theophylact: Now the abovementioned disciples thought that He was going up to Jerusalem, to reign there, and then to suffer what He had foretold. And with these thoughts, they desired to sit on the right hand and the left hand.

[¶5] Wherefore there follows: "They said unto Him, Grant unto us that we may sit, one on Thy right hand, the other on Thy left hand, in Thy glory."

[¶6] Augustine, de Con. Evan., ii, 64: Matthew has expressed that this was said not by themselves, but by their mother, since she brought their wishes to the Lord; wherefore Mark briefly implies rather that they themselves, rather than their mother, had used the words.

[¶7] Chrysostom: Or we may fitly say that both took place; for seeing themselves honoured above the rest, they thought that they could easily obtain the foregoing petition; and that they might the more easily succeed in their request, they took their mother with them, that they might pray unto Christ together with her.

[¶8] Augustine: Then the Lord both according to Mark, and to Matthew, answered them rather than their mother. For it goes on: "But Jesus said unto them, Ye know not what ye ask."

[¶9] Theophylact: It will not be as ye think, that I am to reign as a temporal king in Jerusalem, but all these things, that is, these which belong to My kingdom, are beyond your understanding; for to site on My right hand is so great a thing that it surpasses the Angelic orders.

[¶10] Bede: Or else, they know not what they ask, who seek from the Lord a seat of glory, which they do not yet merit.

[¶11] Chrysostom: Or else He says, "Ye know not what ye ask"; as if He said, Ye speak of honours, but I am discoursing of wrestlings and toil; for this is not a time of rewards, but of blood, of battles, and dangers.

[¶12] Wherefore He adds, "Can ye drink of the cup that I drink of, and be baptized with the baptism that I am baptized withal?"He draws them on by way of question, that by communication with Himself, their eagerness might increase.

[¶13] Theophylact: But by the cup and baptism, He means the cross; the cup, that is, as being a potion by Him sweetly received, but baptism as the cause of the cleansing of our sins. And they answer Him, without understanding what He had said; wherefore it goes on: "And they said unto Him, We can;" for they thought that He spoke of a visible cup, and of the baptism of which the Jews made use, that is, the washings before their meals.

[¶14] Chrysostom: And they answered thus quickly, because they expected that what they had asked would be listened to; it goes on: "And Jesus said unto them, Ye shall indeed drink of the cup that I drink of, and with the baptism that I am baptized withal shall ye be baptized;" that is, ye shall be worthy of martyrdom, and suffer even as I.

[¶15] Bede: A question is raised, however, how James and John drank the cup of martyrdom, or how they were baptized with the baptism of the Lord, when the Scripture relates, that only James the Apostle was beheaded by Herod whilst John finished his life by a natural death. But if we read ecclesiastical histories, in which it is related, that he also on account of the witness which he bore was cast into a cauldron of burning oil, and was immediately sent away to the island of Patmos, we shall then see that the spirit of martyrdom was in him, and that John drank the cup of confession, which the Three Children also drank in the furnace of fire, though the persecutor did not spill their blood.

[¶16] It goes on: "But to sit on My right hand and on My left hand is not mine to give, but it shall be given to them for whom it is prepared."

[¶17] Chrysostom: Where two questions are raised, one is, whether a seat on His right hand is prepared for any one; the other, whether the Lord of all has it not in His power to give it to those for whom it is prepared. To the first then we say, that no one sits on His right hand or on His left, for that throne is inaccessible to a creature.

[¶18] How then did He say, "To sit on My right hand or on My left is not mine to give you," as though it belonged to some who were to sit there? He however answers the thoughts of those who asked Him, condescending to their meaning; for they did not know that lofty throne and seat, which is on the right hand of the Father, but sought one thing alone, that is, to possess the chief place, and to be set over others. And since they had heard it said of the Apostles, that they were to sit on twelve thrones, they begged for a place higher than all the rest, not knowing what was said. To the second question we must say, that such a gift does not transcend the power of the Son of God, but what is said by Matthew, "it is prepared by My Father," [[Mat 20:23]] is the same as if it were said, "by Me," wherefore also Mark did not say here, by My Father.

[¶19] What therefore Christ says here is this, Ye shall die, He says, for Me, but this is not enough to enable you to obtain the highest place, for if another person comes possessing besides martyrdom all other virtues, he will possess much more than you; for the chief place is prepared for those, who by works are enabled to become the first. Thus then the Lord instructed them not to trouble themselves vainly and absurdly for high places; at the same time He would not have them made sad.

[¶20] Bede: Or else, it is not mine to give to you, that is, to proud persons, for such as yet they were. It is prepared for other persons, and be ye other, that is, lowly, and it is prepared for you.

[¶21] Ver. 41. And when the ten heard it, they began to be much displeased with James and John.42. But Jesus called them to Him, and saith unto them, "Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them.43. But so shall it not be among you: but whosoever will be great among you, shall be your minister:44. And whosoever of you will be the chiefest, shall be servant of all.45. For even the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many."

[¶22] Theophylact: The other Apostles are indignant at seeing James and John seeking for honour; wherefore it is said, "And when the ten heard it, they began to be much displeased with James and John." For being influenced by human feelings, they were moved with envy; and their first displeasure arose from their seeing that they were not taken up by the Lord; before that time they were not displeased, because they saw that they themselves were honoured before other men. At this time the Apostles were thus imperfect, but afterwards they yielded the chief place one to another.

[¶23] Christ however cures them; first indeed by drawing them to Himself in order to comfort them; and this is meant, when it is said, "But Jesus called them to Him"; then by shewing them that to usurp honour, and to desire the chief place, belongs to Gentiles.

[¶24] Wherefore there follows: "And saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship; and their great ones exercise authority over them." The great ones of the Gentiles thrust themselves into the chief place tyrannically and as lords. It goes on: "But so shall it not be among you."

[¶25] Bede: In which He teaches, that he is the greater, who is the less, and that he becomes the lord, who is servant of all: vain, therefore, was it both for the one party to seek for immoderate things, and the other to be annoyed at their desiring greater things, since we are to arrive at the height of virtue not by power but by humility.

[¶26] Then He proposes an example, that if they lightly regarded His words, His deeds might make them ashamed, saying, "For even the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many."

[¶27] Theophylact: Which is a greater thing than to minister. For what can be greater or more wonderful than that a man should die for him to whom he ministers? Nevertheless, this serving and condescension of humility was His glory, and that of all; for before He was made man, He was known only to the Angels; but now that He has become man and has been crucified, He not only has glory Himself, but also has taken up others to a participation in His glory, and ruled by faith over the whole world.

[¶28] Bede: He did not say, however, that He gave His life a ransom for all, but for many, that is, for those who would believe on Him.

[¶29] Ver. 46. And they came to Jericho: and as He went out of Jericho with His disciples and a great number of people, blind Bartimaeus, the son of Timaeus, sat by the highway side begging.47. And when he heard that it was Jesus of Nazareth, he began to cry out, and say, "Jesus, Thou Son of David, have mercy on me."48. And many charged him that he should hold his peace: but he cried the more a great deal, "Thou Son of David, have mercy on me."49. And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, "Be of good comfort, rise; He calleth thee."50. And he, casting away his garment, rose, and came to Jesus.51. And Jesus answered and said unto him, "What wilt thou that I should do unto thee?" The blind man said unto Him, "Lord, that I might receive my sight."52. And Jesus said unto him, "Go thy way; thy faith hath made thee whole." And immediately he received his sight, and followed Jesus in the way.

[¶30] Jerome: The name of the city agrees with the approaching Passion of our Lord; for it is said, "And they came to Jericho." Jericho means moon or anathema; but the failing of the flesh of Christ is the preparation of the heavenly Jerusalem.

[¶31] It goes on: "And as He went out of Jericho with His disciples, and a great number of people, blind Bartimaeus, the son of Timaeus, sat by the wayside begging."

[¶32] Bede: Matthew says, that there were two blind men sitting by the wayside, who cried to the Lord, and received their sight; but Luke relates that one blind man was enlightened by Him, with a like order of circumstances, as He was going into Jericho; where no one, at least no wise man, will suppose that the Evangelists wrote things contrary to one another, but that one wrote more fully, what another has left out.

[¶33] We must therefore understand that one of them was the more important, which appears from this circumstance, that Mark has related his name and the name of his father.

[¶34] Augustine, de Con. Evan., ii, 65: It is for this reason that Mark wished to relate his case alone, because his receiving his sight had gained for the miracle a fame, illustrious in proportion to the extent of the knowledge of his affliction. But although Luke relates a miracle done entirely in the same way, nevertheless we must understand that a similar miracle was wrought on another blind man, and a similar method of the same miracle.

[¶35] It goes on: "And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, Thou Son of David, have mercy upon me."

[¶36] Pseudo-Chrysostom:, Vict. Ant. e Cat. in Marc.: The blind man calls the Lord, the Son of David, hearing the way in which the passing multitude praised Him, and feeling sure that the expectation of the prophets was fulfilled. There follows: "And many charged him that he should hold his peace."

[¶37] Origen, in Matt. tom. xvi, 13 [Source note: ed. note: these preceding words of Origen are necessary to make up the sense: "Next observe, that on the blind man’s crying out, Thou Son of David, have mercy upon me, it was they who went before that charged him that he should hold his peace." see [Luk 18:39]]] : As if he said, Those who were foremost in believing rebuked him when he cried, "Thou Son of David," that he might hold his peace, and cease to call Him by a contemptible name, when he ought to say, Son of God, have pity upon me. He however did not cease; wherefore it goes on: "But he cried the more a great deal, Thou Son of David, have mercy upon me;" and the Lord heard his cry; wherefore there follows: "And Jesus stood still, and commanded him to be called."

[¶38] But observe, that the blind man, of whom Luke speaks, is inferior to this one; for neither did Jesus call him, nor order him to be called, but He commanded him to be brought to Him, as though unable to come by himself; but this blind man by the command of our Lord is called to Him.

[¶39] Wherefore it goes on: "And they call the blind man, saying unto him, Be of good comfort, rise, He calleth thee;" but he casting away his garment, comes to Him. It goes on: "And he casting away his garment, rose, and came to Jesus."

[¶40] Perchance, the garment of the blind man means the veil of blindness and poverty, with which he was surrounded, which he cast away and came to Jesus; and the Lord questions him, as he is approaching.

[¶41] Wherefore there follows: "And Jesus answered and said unto him, What will thou that I should do unto thee."

[¶42] Bede: Could He who was able to restore sight be ignorant of what the blind man wanted? His reason then for asking is that prayer may be made to Him; He puts the question, to stir up the blind man’s heart to pray.

[¶43] Chrys., Hom. in Matt., 56: Or He asks, lest men should think that what He granted the man was not what he wanted. For it was His practice to make the good disposition of those who were to be cured known to all men, and then to apply the remedy, in order to stir up others to emulation, and to shew that he who was to be cured was worthy to obtain the grace.

[¶44] It goes on: "The blind man said unto Him, Lord, that I may receive my sight."