Lecture 2 — Ascent to Jerusalem

^20:17^ And Jesus going up to Jerusalem, took the twelve disciples apart, and said to them: [n. 1651]

^20:18^ Behold we go up to Jerusalem, and the Son of man will be betrayed to the chief priests and the scribes, and they will condemn him to death, [n. 1651]

^20:19^ and will deliver him to the gentiles to be mocked, and scourged, and crucified, and on the third day he will rise again. [n. 1652]

^20:20^ Then the mother of the sons of Zebedee came to him with her sons, adoring and asking something of him. [n. 1654]

^20:21^ He said to her: what do you wish? She said to him: say that these my two sons may sit, the one on your right hand, and the other on your left, in your kingdom. [n. 1656]

^20:22^ And Jesus answering, said: you do not know what you ask. Can you drink the chalice that I will drink? They say to him: we can. [n. 1657]

^20:23^ He said to them: my chalice indeed you will drink; but to sit on my right or left hand, is not mine to give to you, but to those for whom it is prepared by my Father. [n. 1660]

^20:24^ And the ten hearing it, were moved with indignation against the two brothers. [n. 1662]

^20:25^ But Jesus called them to him, and said: you know that the princes of the gentiles lord it over them; and those who are the greater, exercise power upon them. [n. 1665]

^20:26^ It will not be so among you, but whoever wishes to be the greater among you, let him be your minister, [n. 1668]

^20:27^ and he who wishes to be first among you, will be your servant. [n. 1669]

^20:28^ Even as the Son of man has not come to be ministered to, but to minister, and to give his life as a redemption for many. [n. 1670]

^20:29^ And when they went out from Jericho, a great multitude followed him. [n. 1671]

^20:30^ And behold, two blind men sitting by the way side, heard that Jesus passed by, and they cried out, saying: O Lord, Son of David, have mercy on us. [n. 1673]

^20:31^ And the multitude rebuked them, that they should hold their peace. But they cried out the more, saying: O Lord, Son of David, have mercy on us. [n. 1676]

^20:32^ And Jesus stood, and called them, and said: what do you wish that I do to you? [n. 1677]

^20:33^ They say to him: Lord, that our eyes be opened. [n. 1678]

^20:34^ And Jesus having compassion on them, touched their eyes. And immediately they saw, and followed him. [n. 1679]

1650. In the preceding part, the Lord drove away those intending to arrive at glory due to temporal oldness; here he drives away the one who intends to arrive due to carnal origin.

First, then, the occasion for the request is set down;

second, the request;

third, the response.

The occasion was the declaration of Christ’s passion. And

first, he declares the place;

second, the passion;

third, the resurrection.

1651. It says, and Jesus going up to Jerusalem. Above, it was said that having left Galilee he came into Judea, and did not go up immediately to Jerusalem, but rather went up after a while, as his passion drew near (Matt 19:1); hence it says, and Jesus going up, i.e., when he was ready to go up. Jerusalem was a high place.

Took the twelve disciples apart. And why does he say apart? For two reasons. First, because he wished to show them great things, so they were not to be communicated to all; it is given to you to know the mysteries of the kingdom of heaven (Matt 13:11). Again, for the sake of avoiding scandal, because men who were not yet perfect would have been turned away by it if they had heard of his death; women would have been provoked to tears. Again, one should know that Judas had not yet conceived evil, so the Lord did not drive him away from the fellowship.

And said to them: behold we go up to Jerusalem. Here the firmness of his intention is indicated; hence, behold, i.e., I am of the same intention, and of the same will, for I am not changed; a holy man continues in wisdom as the sun: but a fool is changed as the moon (Sir 27:12). Again, by his own will; he was offered because it was his own will (Isa 53:7).

He touches upon the place: **Jerusalem; it cannot be that a prophet perish, out of Jerusalem (Luke 13:33). And why? Because it was the place of the law and the priesthood, and both belonged to Christ. For as a true priest had to sacrifice for the people, so also Christ offered a victim for the world. Again, by the passion he acquired a kingdom. Again, Jerusalem is interpreted as ‘vision of peace’; making peace through the blood of his cross, both as to the things that are on earth, and the things that are in heaven (Col 1:20).

1652. Next, the passion is foretold. And he frequently recalled his passion, in order to drive it into their memory.

And he touches upon three things pertaining to the passion. For he suffered being handed over by a disciple: and the Son of man will be betrayed, namely by a disciple. Below, it speaks of this handing over (Matt 27:10), and in the Psalm, it says, for even the man of peace, in whom I trusted, who ate my bread, has greatly supplanted me (Ps 40:10). Likewise, he suffered condemnation by the chief among the priests and the scribes; hence **and they will condemn him to death. And how do you so far condemn him who is just? (Job 34:17). Let us condemn him to a most shameful death (Wis 2:20). And will deliver him to the gentiles, for the Jews handed him over into the hands of the gentiles; hence Pilate said, your own nation, and the chief priests, have delivered you up to me (John 18:35).

And he touches upon three things which they did to him, against three things which men most desire, namely honor, rest, and life. Against honor, he was mocked; hence he says, **to be mocked. I am become a laughing-stock all the day (Jer 20:7); and, my friends and my neighbours have drawn near, and stood against Me (Ps 37:12). Contrary to rest, he was scourged, hence, **and scourged; I have given my body to the strikers, and my cheeks to those who plucked them (Isa 50:6). Likewise, contrary to the third, he was killed; hence **and crucified. He humbled himself, becoming obedient unto death, even to the death of the cross (Phil 2:8).

1653. Next he treats of the resurrection: and on the third day he will rise again. Now, God the Father did this, hence, whom God has raised up, having loosed the sorrows of hell, as it was impossible that he should be held by it (Acts 2:24). And on the third day. According to Augustine, it signifies that his simple destroyed our double; he will revive us after two days: on the third day he will raise us up (Hos 6:3).

1654. Then the mother of the sons of Zebedee came to him with her sons. Here the request occasioned is set down. And

first, the request is set down in general;

second, it is explained, at who said to her: what do you wish?

1655. It says then, then the mother of the sons of Zebedee came to him. These sons were John and James, and their mother was Salome; hence the woman’s name is Salome. In Mark, it says that the sons asked, while here it says that the mother asked, but the truth is that the mother asked, being prompted by the sons (Mark 10:35). Adoring, because she asked with humility, for she knew that a humble prayer is always pleasing to God; he has had regard to the prayer of the humble (Ps 101:18). And, falling down prostrate before the Lord, she cried to the Lord (Judg 9:1). And asking something of him, i.e., I ask you that you should give what I wish; and this request should not be granted, and the one who grants this grants it foolishly. It is written of Herod that he granted this to the daughter of Herodias, and did not take it back. Now, Solomon granted this to his mother, but because he was a wise man, he took back the reckless promise. For this reason Christ, wiser than these men, did not wish to grant it unless it were expressed; above, **and behold one greater than Solomon is here **(Matt 12:24).

1656. So there follows an explanation of the request: say that these my two sons may sit, the one on your right hand, and the other on your left, in your kingdom.

But there is a question: where did this woman get this question from? She had heard about the passion and resurrection, hence she had thought of something carnal, that he should be in Jerusalem with glory right away. So she wanted to request the eminence of her sons. Likewise, she had heard that the twelve were to be judges, so she wished to set her own sons forward; hence she understood it literally.

And one should know that James and John were honored more by Christ, after Peter; for this reason, they wished to exclude Peter.

Chrysostom says otherwise, that this woman requested something spiritual, and was to be praised for it, for mothers ask rather for temporal things than spiritual; hence if a mother should see her son sinning, she would not sorrow as much as if she saw him sick. Hence spiritual things are signified by the right, earthly things by the left. Or we can understand by the right and left the active life and the contemplative life; so she asked that her sons be perfected in either life. His left hand is under my head, and his right hand will embrace me (Song 2:6).

1657. And Jesus answering, said. Here the response is set down;

then the murmuring of the others, at and the ten hearing it, were moved with indignation against the two brothers.

And concerning the first, he does three things:

first, he reproaches their foolishness;

second, he examines their readiness, at can you drink the chalice that I will drink?

Third, he repels the request, at but to sit on my right or left hand, is not mine to give to you.

1658. But what is this? They did not ask, but the mother. The Lord knew that the woman was asking at their prompting, so he responds to them, as above, the Lord had said to Peter, you do not know what you say (Matt 16:23).

You do not know what you ask, as though to say: you should not ask for temporal things, but for spiritual excellence. Or if they were thinking of spiritual things, they were asking that they should have eminence over every creature, because to sit at the right hand does not belong to any creature, as is said, but to which of the angels said he at any time: sit on my right hand? (Heb 1:13). Hence to sit at the right is above every creature.

Or in another way, according to Hilary: you do not know what you ask, for I have already granted you what you ask, for it was said above, you also will sit on twelve seats (Matt 19:28). Or in another way, you do not know, for I have called you to the right hand, and do you ask that one should sit at the left? Or the devil, just as he had drawn the man to the left hand through a woman, wished to lead these men back to the left through a woman. But he could not do this, he from whom salvation was accomplished through a woman. Or, you do not know, for you fight over a reward without preceding merit. So you should consider that one only obtains a reward through merit; therefore I want you first to consider whether you are able to suffer.

1659. Hence he says, can you drink the chalice that I will drink? Here he examines them, and incites them lightly toward the passion, for he calls the passion a chalice. It says of this, I will take the chalice of salvation (Ps 115:4), and there follows: precious in the sight of the Lord is the death of his saints. And it is called a chalice because it inebriates. Likewise he says, **that I will drink; Christ also suffered for us, leaving you an example that you should follow his steps (1 Pet 2:21).

They say to him: we can. And why do they respond this way? For three reasons. First, out of love toward Christ, for they were clinging to Christ such that death could not separate them from him, as Peter said below, **even if I must die with you, I will not deny you **(Matt 26:35).

Likewise out of ignorance, since they were not considering their own abilities, for sometimes those to whom it seems easy before the deed fail in the act itself.

Likewise, they spoke out of a desire to obtain what they had requested. Hence they were thinking to obtain what they requested right away, so right away they conceded we can, out of eagerness.

1660. Next he repels the request. And first, he foretells future suffering; second, he responds to the request.

He says then, my chalice indeed you will drink. But what is this? It is true that James drank the chalice; hence, and he killed James, the brother of John, with the sword (Acts 12:2). But John died without the chalice of suffering. But one should say that while he did not drink the chalice even unto death, nevertheless he was scourged, and thrown in boiling oil, and exiled. He also suffered many punishments, and thus was not exempt from the chalice’s draught.

1661. But to sit on my right. Here he responds to the request for glory. If the Lord had said, I will give it to you, the others would have been saddened. If he had denied it, they themselves would have been made sad. For this reason he said, but to sit on my right or left hand, is not mine to give to you, but to those for whom it is prepared by my Father.

The Arians argue from this passage that the Father’s dignity and the Son’s are not equal. Jerome and others explain that he himself gives with the Father. Hence he wanted to say, is not mine to give to you, as though to say: eminence of dignity is not given to a person, but for merit, and this according to the divine predestination. That eye has not seen, nor ear heard, neither has it entered into the heart of man, what things God has prepared for those who love him (1 Cor 2:9). And if I will go, and prepare a place for you (John 14:3). Hence by the fact that the Father prepares, he himself also prepares.

Or, is not mine to give to you, without merits, but to persons who acquire it by merit, but it is mine by predestination, which is given to me from my Father.

And Augustine, this way: Salome was the sister of Christ’s mother, and since they were hoping to obtain what they desired through a person more connected, they thought that he should give it to them, since they were joined to him according to the flesh. But in him, in one person, there were two natures; hence he says it is not mine, namely according to the power which I have from the Father, therefore I will give according as my Father has arranged.

1662. And the ten hearing it, were moved with indignation against the two brothers. Above, the Lord repressed an indiscrete request from disciples; here he sets out the indignation of the others. And

first, the indignation is set out;

second, it is repressed by word;

third, by deed.

The second is at but Jesus called them to him, and said; the third, at even as the Son of man has not come to be ministered to, but to minister.

1663. One should consider that, just as the two brothers wished to be higher out of a certain vainglory, so these men were indignant out of a certain vainglory. Among the proud there are always contentions (Prov 13:10).

But why were they indignant over the two brothers? For they themselves had not asked, but the mother. But the disciples understood from the Lord’s words that the mother had asked as their voice.

But why were they not indignant before? Chrysostom says that they respected the Teacher, hence they were waiting for the Lord’s judgment; but when they heard the Teacher’s reproach, then they were indignant.

1664. Next, he reproaches them. And

first, he sets in their midst the example of the gentiles;

second, he teaches that this example should not be followed, at you know that the princes of the gentiles lord it over them;

third, he sets out what should be imitated, at it will not be so among you.

1665. It says then, but Jesus called them to him, giving an example of humility. Above, **learn from me, because I am meek, and humble of heart **(Matt 11:29).

And said: you know that the princes of the gentiles lord it over them. Among the Jews, the gentiles were detestable, as is said above, **let him be to you as the heathen and publican **(Matt 18:17).

1666. Hence he instills horror: the princes of the gentiles lord it over them, so it may be noted that this example should not be imitated.

But one should note that there are two kinds of preeminence, namely the preeminence of dignity and the preeminence of power; and he touches upon both when he says, the princes of the gentiles lord it over them. Princes are those who have power by office.

1667. But what is this? Is it evil to rule?

Sometimes lord it over means to be in control, and it is not taken here in this way. Sometimes lord it over is taken as a correlative to ‘slave,’ so it is the same as to subject a slave to oneself in a servile manner; and it is taken here in this way. For princes are established so that they may attend to the good of those subjected; but if they wish to reduce them to slavery, then they misuse their power, for they treat free men as slaves. For a free man is one who is for himself, while a slave is one who is for another. And since this was the custom among the gentiles, and still is among some, he says, the princes of the gentiles lord it over them, i.e., reduce their subjects to slavery. Her princes in the midst of her, are like wolves ravening the prey to shed blood (Ezek 22:27).

Again, some have eminence not in dignity, but in power, as do some nobles. And it is common that those who have power do not use it for benefit, but lord it over them, i.e., namely for oppression, not for justice.

1668. But the Lord does not want this custom in his Church, so he says, it will not be so among you, i.e., no one should be as it were domineering among you; neither as lording it over the clergy (1 Pet 5:3).

But whoever. Against this he does two things, but whoever wishes to be greater among you, and this is referred to the second thing said, namely and those who are the greater, exercise power upon them, that is, if someone should desire to preside over the Church of the Holy Spirit, that he should be as a minister. As every man has received grace, ministering the same one to another: as good stewards (1 Pet 4:10), that to the extent that you have more, you may expend more on useful things. Therefore, whoever wishes to be greater among you, i.e., in the Church, let him be your minister, i.e., let him minister to the necessities of others.

1669. And with respect to what was said, the princes of the gentiles lord it over them, he says: and he who wishes to be first among you, will be your servant, i.e., if someone desires to have the first place, let him know that this is not to have lordship, but servitude. For it belongs to a servant that he devote his whole self to the service of a lord: thus the prelates of the Church should give whatever they have, whatever they are, to those under them. For whereas I was free as to all, I made myself the servant of all (1 Cor 9:19); ourselves your servants through Jesus (2 Cor 4:5). Hence according to Chrysostom, it is miserable. Thus, therefore, it was said that one should not act according to the custom of the gentiles.

1670. So since they could say, what example will we follow? He says: follow me. And he shows himself a servant, saying, even as the Son of man has not come to be ministered to, but to minister.

On the contrary, does it not say above, that **the angels approached and ministered to him **(Matt 4:11)? Hence John says that Martha ministered to him (John 12:2). I say that, although he was ministered to, yet he did not come for this. But for what did he come? That he himself might minister, i.e., bestow the abundance of glory on others. The Apostle: for I say that Christ Jesus was minister of the circumcision for the truth of God (Rom 15:8). And, but I am in the midst of you, as he who serves (Luke 22:27).

But you say: is he a servant, while he is a ruler? Yes. For ‘servant’ names one who is received as a reward, and he himself made himself a reward, and gave himself as a redemption for many; hence he came to minister, and to give his life, i.e., bodily life, as a redemption for many. He does not say for all, because as regards sufficiency it was for all, but as regards efficacy it was for many, namely for the elect. Hence, greater love than this no man has, that a man lay down his life for his friends (John 15:13). I have given my dear soul into the land of her enemies (Jer 12:7).

1671. And when they went out from Jericho, a great multitude followed him. The indignation of the disciples was repressed by word; here he represses it by deed, exercising a ministry to others. And

first, the others’ devotion is set out;

second, Christ’s compassion, at and Jesus stood, and called them.

Concerning the first,

first, the crowd’s devotion is set out;

second, the blind men’s devotion, at and behold, two blind men.

1672. It says then, and when they went out from Jericho, a great multitude followed him; since many were following, the Lord was solicitous, just as a great harvest is the gatherer’s solicitude. But according to a mystery, Jericho means ‘revolt,’ and signifies the world’s revolt. Hence unless the Lord had come to these revolts, men would not have come to him. Hence the crowds followed him, as though his sheep; my sheep hear my voice: and I know them, and they follow me (John 10:27).

1673. There follows the devotion of the blind men: and behold, two blind men. And

first, devotion is set out;

second, constancy, at and the multitude rebuked them, that they should hold their peace.

1674. But there is a question here, because in Luke it is written that there was only one blind man who ran to meet him (Luke 18:35), and here it says that there were two who, as the Lord was coming out of Jericho, ran to meet him. But Mark agrees with Luke, that there was only one (Mark 10:46), and so Matthew differs from both.

Augustine says that the blind man of whom Luke writes was someone other than these men, because he ran to meet him before he was entering Jericho. But Mark and Matthew say that it was as he was leaving Jericho. But the reason that Mark does not say two men, as Matthew does, is because one was more known and famous, and owing to his fame the miracle was more famous. And this is clear, because he names him who is called Bartimaeus, and only well-known men are named in Scripture.

1675. These blind men signify two peoples, namely the people of the Jews and the people of the gentiles, who were sitting beside the way, which is Christ. This is the way, walk in it (Isa 30:21). Or they signify those converted from either people, who are sitting beside the way, i.e., Christ; I am the way, and the truth, and the life (John 14:6). They had heard through preaching that Jesus was passing by according to human nature, that he might undergo death and cure the sick, so they cried out, saying: O Lord, Son of David, have mercy on us. The reason they were heard was not highness of voice, but fervor of devotion. In my trouble I cried to the Lord: and he heard me (Ps 119:1). Likewise, they confessed him to be God and man: God, for they say **Lord; know that the Lord is God (Ps 99:3). And they ask what is proper to God, namely **have mercy on us. His tender mercies are over all his works (Ps 144:9). Likewise, they claim him to be from the seed of David, and in this they confess his humanity.

1676. Next, their constancy is set down. And first, an impediment is set out; second, their constancy.

It says then, and the multitude rebuked them, that they should hold their peace, as was possible, for there were some in the crowd who held Christ in reverence, and these rebuked them, because they considered it base that base persons should draw near to such a man. Indeed, those who were Christ’s detractors were rebuking them, because they were hearing what they did not want to hear; for they were grieved that they were calling him the Son of David. I will raise up to David a just branch (Jer 23:5).

Mystically it is signified that some men blinded by sin cry out to the Lord, have mercy on us. But a crowd of carnal thoughts and carnal men rebuke them for coming to Christ. Therefore various thoughts succeed one another in me, and my mind is hurried away to different things (Job 20:2). But a man should be firm against this, and fight and labor like a man, as the Apostle teaches, labor as a good soldier of Christ Jesus (2 Tim 2:3).

But the word of God is not bound by the words of men, and for this reason there follows, but they cried out the more.

1677. And Jesus stood. Here the Lord’s mercy is set out, and is shown, for he stood. And why did he stand? Because the road was rocky and full of hollows, so he wished to stand, for if they went forward they might be injured. According to a mystery, because by coming into the world he moved us to ask, but he gave salvation by standing. Hence men are moved forward by the incarnation, but are healed by his teaching and perseverance.

There follows called them. But why did he call? That the others might make way for them, and this signifies those whom the Lord calls through predestination. For whom he foreknew, he also predestined (Rom 8:29). Again, he seeks out their will: what do you wish that I do to you? He does not ask so he himself may know, but that he may give one to understand that he satisfies those who ask piously. He will do the will of those who fear him (Ps 144:19).

1678. They say to him: Lord, that our eyes be opened. And this is just, that any sinner should ask this. Open my eyes: and I will consider the wondrous things of your law (Ps 118:18). And in another place, enlighten my eyes (Ps 12:4). They confessed God by saying, Lord, and man by calling, Son of David.

1679. Therefore, he had compassion on them. For he works all things out of his mercy. The mercies of the Lord that we are not consumed (Lam 3:22). He touched their eyes. And immediately they saw. The humanity and divinity of Christ are touched upon in the fact that he touched their eyes and they saw at once: for that he touched was a work of the humanity, but that he illumined immediately was a work of the divinity. The Lord touches through grace, but illumines through glory; touch the mountains and they will smoke (Ps 143:5).

There follows and followed him. Hence they were not ungrateful. For many follow the Lord before they receive a benefit, but leave him when the benefit is received, contrary to it is great glory to follow the Lord (Sir 23:38).