Bible Verses and Early Church Commentary | Historical Christian Faith

¹ For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. ² And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. ³ And he went out about the third hour, and saw others standing idle in the marketplace, ⁴ And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. ⁵ Again he went out about the sixth and ninth hour, and did likewise. ⁶ And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle? ⁷ They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive. ⁸ So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first. ⁹ And when they came that were hired about the eleventh hour, they received every man a penny. ¹⁰ But when the first came, they supposed that they should have received more; and they likewise received every man a penny. ¹¹ And when they had received it, they murmured against the goodman of the house, ¹² Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. ¹³ But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? ¹⁴ Take that thine is, and go thy way: I will give unto this last, even as unto thee. ¹⁵ Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? ¹⁶ So the last shall be first, and the first last: for many be called, but few chosen. ¹⁷ And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them, ¹⁸ 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, ¹⁹ And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again. ²⁰ Then came to him the mother of Zebedee's children with her sons, worshipping him, and desiring a certain thing of him. ²¹ And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom. ²² But Jesus answered and said, Ye know not what ye ask. 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? They say unto him, We are able. ²³ And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: 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. 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. 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.

[AD 220] Tertullian on Matthew 20:1

Else how shall we sing thanks to God to eternity, if there shall remain in us no sense and memory of this debt; if we shall be reformed in substance, not in consciousness? Consequently, we who shall be with God shall be together; since we shall all be with the one God-albeit the wages be various, albeit there be "many mansions", in the house of the same Father having laboured for the "one penny " of the self-same hire, that is, of eternal life; in which (eternal life) God will still less separate them whom He has conjoined, than in this lesser life He forbids them to be separated.

Source: On Monogamy

[AD 253] Origen of Alexandria on Matthew 20:1-16

For the whole of this present life may be called one day, long to us, short compared to the existence of God.

The denarius I suppose here to mean salvation.

The market-place is all that is without the vineyard, that is, without the Church of Christ.

Or, He did not call upon the labourers of the third hour for a complete task, but left to their own choice, how much they should work. For they might perform in the vineyard work equal to that of those who had wrought since the morning, if they chose to put forth upon their task an operative energy, such as had not yet been exerted.

Or; The Lord said to his steward, that is, to one of the Angels who was set over the payment of the labourers; or to one of those many guardians, according to what is written, that The heir as long as he is a child is under tutors and governors. (Gal. 4:2.)

But the first labourers having the witness through faith have not received the promise of God, the lord of the household providing some better thing for us, that they without us should not be made perfect. (Heb. 11:40.) And because we have obtained mercy, we hope to receive the reward first, we, that is, who are Christ's, and after us they that wrought before us; wherefore it is said, Call the labourers, and give them their hire, beginning from the last unto the first.

Perhaps it is to Adam He says, Friend, I do thee no wrong; didst thou not agree with me for a denarius? Take that thine is, and go thy way. Salvation is thine, that is, the denarius. I will give unto this last also as unto thee. A person might not improbably suppose, that this last was the Apostle Paul, who wrought but one hour, and was made equal with all who had been before him.

But this, Why stand ye here all the day idle? is not said to such as having begun in the spirit (Gal. 3:3) have been made perfect by the flesh, as inviting them to return again, and to live in the Spirit. This we speak not to dissuade prodigal sons, who have consumed their substance of evangelic doctrine in riotous living, from returning to their father's house; but because they are not like those who sinned in their youth, before they had learnt the things of the faith.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on Matthew 20:1-16

These then are sent into the vineyard, Go ye also into my vineyard.

And this murmur of the labourers corresponds with the frowardness of this nation, which even in the time of Moses were stiff-necked.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 20:1-16

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.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 20:1

Then He adds also a parable, as training those who had fallen short to a great forwardness.

What is to us the intent of this parable? For the beginning does 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 says not this, but that they shall be equal to them that are approved, and have labored much. For you have 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 means 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.

[AD 420] Jerome on Matthew 20:1-16

Or, all that were called of old envy the Gentiles, and are pained at the grace of the Gospel.

A denarius bears the figure of the king. You have therefore received the reward which I promised you, that is, my image and likeness; what desirest thou more? And yet it is not that thou shouldest have more, but that another should have less that thou seekest. Take that is thine, and go thy way.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 20:1-12

Chapter 20, Verse 1 onwards: The kingdom of heaven is like a landowner who went out early in the morning to hire workers for his vineyard. After agreeing to pay them the usual daily wage, he sent them into his vineyard. Going out again at about the third hour, he saw others standing idle in the marketplace and said to them, 'You also go into the vineyard, and I will give you whatever is right.' So they went. Again he went out about the sixth and ninth hour and did the same. At about the eleventh hour, he went out and found others standing around, and he said to them, 'Why are you standing here idle all day?' They said to him, 'Because no one has hired us.' He said to them, 'You also go into the vineyard.' When evening came, the owner of the vineyard said to his foreman, 'Call the workers and pay them their wages, beginning with the last ones hired and going on to the first.' So when those hired at about the eleventh hour came, each one received a denarius. But when the first came, they thought that they would receive more; and they themselves also received each a denarius. And receiving it, they murmured against the householder, saying: These last have worked one hour, and you have made them equal to us, who have borne the burden of the day and the heat? But answering one of them, he said: This parable or similitude of the kingdom of heaven is understood from the things that have been set forth. For it is written before it: Many will be first who will be last, and the last first. Not deferring to time but to faith. And he said that the householder went out early in the morning to hire laborers for his vineyard and agreed to pay them a denarius for their work. Then he went out again around the third hour and saw others standing idle in the marketplace, and he promised to pay them what is just, not a denarius. He also did the same at the sixth hour and the ninth hour. And the eleventh hour workers also found others standing idle all day long, and sent them into the vineyard. And when it was evening, the owner of the vineyard instructed his steward to begin paying the workers, starting with the last ones hired and ending with the first ones hired; and all were equally incited against the last ones, accusing the father of the household of unfairness. Not because they received less than what was agreed upon, but because they wanted to receive more than those upon whom the steward had shown his mercy. It seems to me that the first hour belongs to the workers Samuel, Jeremiah, and John the Baptist, who can say with the Psalmist: 'You are my God from my mother's womb' (Psalm 22:11). The third hour belongs to those who began to serve God from their youth. The sixth hour belongs to those who took up the yoke of Christ in mature age. The ninth hour belongs to those who are already declining towards old age. And the eleventh hour belongs to those in their final old age. Yet all receive the same reward, although the labor is different. There are those who explain this parable in a different way. The first hour is said to represent the time from Adam and the other patriarchs to Noah; the third, from Noah to Abraham and the giving of circumcision to him; the sixth, from Abraham to Moses, when the Law was given; the ninth, from Moses to the prophets; the eleventh, from the apostles to the Gentile people, whom everyone envies. Therefore, understanding this itself after the eleventh hour, when it was near the setting of the sun and towards evening, John the Evangelist speaks: My little children, it is the last hour (1 John 2:13). And at the same time, consider that the injustice of the head of the household, which everyone equally accuses the eleventh hour workers of, they do not understand in themselves. For if the head of the household is unjust, he is not unjust in one, but in all: because the worker who was sent to the vineyard in the third hour did not work as much as the one who was sent in the first hour. Similarly, the worker who was sent in the sixth hour worked less than the one in the third hour; and the worker in the ninth hour worked less than the one in the sixth hour. Therefore, every backward calling is envied by the peoples, and is twisted in the grace of the Gospel. Hence, the Savior concludes the parable, saying: The first will be last, and the last first. Thus, the Jews are turned from head to tail, and we are changed from tail to head.

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 20:1-16

(de Spir. et Lit. 24.) Or; The lesser are therefore taken as first, because the lesser are to be made rich.

(de Sanc. Virg. 26.) Because that life eternal shall be equal to all the saints, a denarius is given to all; but forasmuch as in that life eternal the light of merits shall shine diversely, there are with the Father many mansions; so that under this same denarius bestowed unequally one shall not live longer than another, but in the many mansions one shall shine with more splendour than another.

Source: Catena Aurea by Aquinas

[AD 533] Remigius of Rheims on Matthew 20:1-16

To establish the truth of this saying, There are many first that shall be last, and last first, the Lord subjoins a similitude.

A denarius was a coin anciently equal to ten sesterces, and bearing the king's image. Well therefore does the denarius represent the reward of the keeping of the decalogue. And that, Having agreed with them for a denarius a day, is well said, to show that every man labours in the field of the holy Church in hope of the future reward.

Or, the Lord Jesus Christ Himself is the master of the household, and also the steward, like as He is the door, and also the keeper of the door. For He Himself will come to judgment, to render to each man according to that he has done. He therefore calls His labourers, and renders to them their wages, so that when they shall be gathered together in the judgment, each man shall receive according to his works.

By this one to whom his answer is given, may be understood all the believing Jews, whom he calls friends because of their faith.

That is, take thy reward, and enter into glory. I will give to this last, that is, to the gentile people, according to their deserts, as to thee.

By the eye is understood his purpose. The Jews had an evil eye, that is, an evil purpose, seeing they were grieved at the salvation of the Gentiles. Whereto this parable pointed, He shows by adding, So the first shall be last, and the last first; and so the Jews of the head are become the tail, and we of the tail are become the head.

Source: Catena Aurea by Aquinas

[AD 604] Gregory the Dialogist on Matthew 20:1-16

(Hom. in Ev. xix, 1.) Or; The Master of the household, that is, our Maker, has a vineyard, that is, the Church universal, which has borne so many stocks, as many saints as it has put forth from righteous Abel to the very last saint who shall be born in the end of the world. To instruct this His people as for the dressing of a vineyard, the Lord has never ceased to send out His labourers; first by the Patriarchs, next by the teachers of the Law, then by the Prophets, and at the last by the Apostles, He has toiled in the cultivation of His vineyard; though every man, in whatsoever measure or degree he has joined good action with right faith, has been a labourer in the vineyard.

(ubi sup.) The morning is that age of the world which was from Adam and Noah, and therefore it is said, Who went out early in the morning to hire labourers into his vineyard. The terms of their hiring He adds, And when he had agreed with the labourers for a denarius a day.

(ubi sup.) The third hour is the period from Noah to Abraham; of which it is said, And he went out about the third hour; and saw others standing in the market-placeidle.

(ubi sup.) He that lives to himself, and feeds on the delights of the flesh, is rightly accused as idle, forasmuch as he does not seek the fruit of godly labour.

(ubi sup.) The sixth hour is that from Abraham to Moses, the ninth that from Moses to the coming of the Lord.

(ubi sup.) The eleventh hour is that from the coming of the Lord to the end of the world. The labourer in the morning, at the third, sixth, and ninth hours, denotes the ancient Hebrew people, which in its elect from the very beginning of the world, while it zealously and with right faith served the Lord, ceased not to labour in the husbandry of the vineyard. But at the eleventh the Gentiles are called. For they who through so many ages of the world had neglected to labour for their living, were they who had stood the whole day idle. But consider their answer; They say unto him, Because no man hath hired us; for neither Patriarch nor Prophet had come to them. And what is it to say, No man hath hired us, but to say, None has preached to us the way of life,

(ubi sup.) They get alike a denarius who have wrought since the eleventh hour, (for they sought it with their whole soul,) and who have wrought since the first. They, that is, who were called from the beginning of the world have alike received the reward of eternal happiness, with those who come to the Lord in the end of the world.

(ubi sup.) Or; To bear the burden and heat of the day, is to be wearied through a life of long duration with the heats of the flesh. But it may be asked, How can they be said to murmur, when they are called to the kingdom of heaven? For none who murmurs shall receive the kingdom, and none who receives that can murmur.

(ubi sup.) Or because the old fathers down to the Lord's coming, notwithstanding their righteous lives, were not brought to the kingdom, this murmur is theirs. But we who have come at the eleventh hour, do not murmur after our labours, forasmuch as having come into this world after the coming of the Mediator, we are brought to the kingdom as soon as ever we depart out of the body.

(ubi sup.) And because the attainment of this kingdom is of the goodness of His will, it is added, Is it not lawful for me to do what I will with mine own? For it is a foolish complaint of man to murmur against the goodness of God. For complaint is not when a man gives not what he is not bound to give, but if he gives not what he is bound to give; whence it is added, Is thine eye evil because I am good?

(ubi sup.) There be very many come to the faith, yet but few arrive at the heavenly kingdom; many follow God in words, but shun Him in their lives. Whereof spring two things to be thought upon. The first, that none should presume ought concerning himself; for though he be called to the faith, he knows not whether he shall be chosen to the kingdom. Secondly, that none should despair of his neighbour, even though he see him lying in vices; because he knows not the riches of the Divine mercy.
Or otherwise. The morning is our childhood; the third hour may be understood as our youth, the sun as it were mounting to his height is the advance of the heat of age; the sixth hour is manhood, when the sun is steady in his meridian height, representing as it were the maturity of strength; by the ninth is understood old age, in which the sun descends from his vertical height, as our age falls away from the fervour of youth; the eleventh hour is that age which is called decrepit, and doting.

They then who have neglected till extreme old age to live unto God, have stood idle to the eleventh hour, yet even these the master of the household calls, and oftentimes gives them their reward before other, inasmuch as they depart out of the body into the kingdom before those that seemed to be called in their childhood.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 20:1-16

But when they had rendered their day's task, at the fitting time for payment, When even was come, that is, when the day of this world was drawing to its close.

Source: Catena Aurea by Aquinas

[AD 1274] Pseudo-Chrysostom on Matthew 20:1-16

The Master of the household is Christ, whose house are the heavens and the earth; and the creatures of the heavens, and the earth, and beneath the earth, His family. His vineyard is righteousness, in which are set divers sorts of righteousness as vines, as meekness, chastity, patience, and the other virtues; all of which are called by one common name righteousness. Men are the cultivators of this vineyard, whence it is said, Who went out early in the morning to hire labourers into his vineyard. For God placed His righteousness in our senses, not for His own but for our benefit. Know then that we are the hired labourers. But as no man gives wages to a labourer, to the end he should do nothing save only to eat, so likewise we were not thereto called by Christ, that we should labour such things only as pertain to our own good, but to the glory of God. And like as the hired labourer looks first to his task, and after to his daily food, so ought we to mind first those things which concern the glory of God, then those which concern our own profit. Also as the hired labourer occupies the whole day in his Lord's work, and takes but a single hour for his own meal; so ought we to occupy our whole life in the glory of God, taking but a very small portion of it for the uses of this world. And as the hired labourer when he has done no work is ashamed that day to enter the house, and ask his food; how should not you be ashamed to enter the church, and stand before the face of God, when you have done nothing good in the sight of God?

For in this world men live by buying and selling, and gain their support by defrauding each other.

Or; The idle are not sinners, for they are called dead. But he is idle who works not the work of God. Do you desire to be not idle? Take not that which is another's; and give of that which is your own, and you have laboured in the Lord's vineyard, cultivating the vine of mercy. It follows, And he said unto them, Go ye also into my vineyard. Observe that it is with the first alone that He agrees upon the sum to be given, a denarius; the others are hired on no express stipulation, but What is right I will give you. For the Lord knowing that Adam would fall, and that all should hereafter perish in the deluge, made conditions for him, that he should never say that he therefore neglected righteousness, because he knew not what reward he should have. But with the rest He made no contract, seeing He was prepared to give more than the labourers could hope.

These two hours are coupled together, because in the sixth and ninth it was that He called the generation of the Jews, and multiplied to publish His testaments among men, whereas the appointed time of salvation now drew nigh.

For what is our hiring, and the wages of that hiring? The promise of eternal life; for the Gentiles knew neither God, nor God's promises.

Consider, He gives the reward not the next morning, but in the evening. Thus the judgment shall take place while this world is still standing, and each man shall receive that which is due to him. This is on two accounts. First, because the happiness of the world to come is to be itself the reward of righteousness; so the award is made before, and not in that world. Secondly, that sinners may not behold the blessedness of that day, The Lord saith unto his steward, that is, the Son to the Holy Spirit.

For we always give more willingly, where we give without return, seeing it is for our own honour that we give. Therefore God in giving reward to all the saints shows himself just; in giving to us, merciful; as the Apostle speaks, That the Gentiles might glorify God for his mercy; (Rom. 16:9.) and thence it is said, Beginning from the last even unto the first. Or surely that God may show His inestimable mercy, He first rewards the last and more unworthy, and afterwards the first; for of His great mercy He regarded not order of merit.

And this not with injustice. For he who was born in the first period of the world, lived no longer than the determined time of his life, and what harm was it to him, though the world continued after his leaving it? And they that shall be born towards its close will not live less than the days that are numbered to them. And how does it cut then labour shorter, that the world is speedily ended, when they have accomplished their thread of life before? Moreover it is not of man to be born sooner or later, but of the power of God. Therefore he that is born first cannot claim to himself a higher place, nor ought he to be held in contempt that was born later. And when they had received it, they murmured against the goodman of the house, saying. But if this we have said be true, that both first and last have lived their own time, and neither more nor less; and that each man's death is his consummation, what means this that they say, We have borne the burden and heat of the day? Because to know that the end of the world is at hand is of great force to make us do righteousness. Wherefore Christ in His love to us said, The kingdom of heaven shall draw nigh. (Matt. 4:2.) Whereas it was a weakening of them to know that the duration of the world was to be yet long. So that though they did not indeed live through the whole of time, they seem in a manner to have borne its weight. Or, by the burden of the day is meant the burdensome precepts of the Law; and the heat may be that consuming temptation to error which evil spirits contrived for them, stirring them to imitate the Gentiles; from all which things the Gentiles were exempt, believing on Christ, and by compendiousness of grace being saved completely.

Their complaint was not that they were defrauded of their rightful recompense, but that the others had received more than they deserved. For the envious have as much pain at others' success as at their own loss. From which it is clear, that envy flows from vain glory. A man is grieved to be second, because he wishes to be first. He removes this feeling of envy by saying, Didst thou not agree with me for a denarius?

Or; He says the first shall be last, and the last first, not that the last are to be exalted before the first, but that they should be put on an equality, so that the difference of time should make no difference in their station. That He says, For many are called, but few chosen, is not to be taken of the elder saints, but of the Gentiles; for of the Gentiles who were called being many, but few were chosen.

Source: Catena Aurea by Aquinas

[AD 1274] Glossa Ordinaria on Matthew 20:1-16

(non occ. sed vid. Raban.) Or, if you choose, the Father saith unto the Son; for the Father wrought by the Son, and the Son by the Holy Spirit, not that there is any difference of substance, or majesty.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 20:2

What then does the parable mean? For it is necessary first to make this clear; then we will unravel the other point. By the vineyard he means the commandments of God, and the time of working refers to the present life. The workers—those called to the task at different times: early, at the third hour, at the sixth, at the ninth, at the eleventh—are those who have come forward at different ages and lived justly.

Source: THE GOSPEL OF MATTHEW, HOMILY 64.3

[AD 444] Cyril of Alexandria on Matthew 20:2

He gives to all “their single denarius,” which is the grace of the Spirit, perfecting the saints in conformity with God and impressing the heavenly stamp on their souls and leading them to life and immortality.

Source: FRAGMENT 226

[AD 444] Cyril of Alexandria on Matthew 20:3-5

Avoiding ambition, the Lord speaks about another householder, being himself the householder and the regulator of the kingdom of heaven. By “day” he means the whole age during which at different moments since the transgression of Adam he calls just individuals to their pious work, defining rewards for them for their actions. And so “around the first hour” are those at the time of Adam and Enoch; “at the third hour” those in the time of Noah and Shem and the righteous descending from them, for the second time is also the second calling, when the laws were also different. The workers called “at the sixth hour” are those in the time of Abraham, the time of the institution of the circumcision; those “at the eleventh hour” are those just before Christ’s advent. In their time alone the question is asked, “What are you doing standing the whole day idle?” for they do not have the hope of the Lord. They were godless in the world and idle in every good work; they are like those “standing idle in the market place,” not groping in search of anything at all but running through their whole life to no purpose. The Lord admonishes them, “Why do you stand idle?” They answer, “No one has hired us; for neither Moses nor any of the holy men spoke to the Gentiles but to Jerusalem alone.” Nevertheless the lord sends them too into the vineyard. There are five callings so that he may show that at each time there were sensible people and aimless ones, like the five wise virgins and the five foolish ones, according to their particular times. Some were found worthy, and some in their folly thought little of the coming age. At the end of life, which is evening (for the time after Christ’s sojourn until the consummation is the time after the eleventh hour, as John says: “It is the last hour”), the householder orders their wages to be given, beginning with the last. The householder should be considered the Father using the Son as manager, not as a subsidiary but as colleague; for he orders and regulates everything through him, whatever he wishes.

Source: FRAGMENT 226

[AD 444] Cyril of Alexandria on Matthew 20:7-8

The last ones, receiving the generosity of the Master instead of troubles, are first to receive their reward, since all those after the Lord’s coming have become—through baptism and the union with the Spirit—“sharers in God’s nature” and are called sons of God.… For the prophets too have become sharers in the Spirit, but not in the same way as the faithful, since the Holy Spirit is in some way like a leaven for the souls of the faithful and changes the entire man to another condition of life. And so we have become “participants in God’s nature,” and openly we cry “Abba, Father.” The more ancient peoples did not receive the same grace. So Paul too says, “For you did not receive a spirit that makes you a slave again to fear, but you received the Spirit of sonship.” The ancients then received a spirit of slavery without the honor of adoption. Since therefore we really are first to receive a denarius, we must of necessity be said to be honored above the rest.

Source: FRAGMENT 226

[AD 1107] Theophylact of Ohrid on Matthew 20:7

The kingdom of heaven is Christ, Who is likened to a man inasmuch as Christ took on our form. He is the householder, as He is Master of the house, that is, of the Church. This Christ, then, went out from the bosom of the Father and hired laborers into the vineyard, namely, into the study of the Scriptures and into the doing of the commandments. Or, He hired each one to labor in the vineyard which is his own soul. He hires one in the morning, that is, in his childhood; another, at the third hour, in his youth; others at the sixth and ninth hours, when they are twenty five or thirty years of age, or simply, in their manhood; and others at the eleventh hour, in their old age. For there are many who came to believe even as old men. Or, in another manner as well, the day is this present age, for in it we labor as if for one day. The Lord, then, called at the first hour those living at the time of Enoch and Noah; at the third hour, those living at the time of Abraham; at the sixth hour, those living at the time of Moses; at the ninth hour, those living at the time of the prophets; at the eleventh hour, namely, at the close of the age, the Gentiles, who had been idle from every good work. No one had hired them because no prophet had been sent to the Gentiles.

[AD 407] John Chrysostom on Matthew 20:9

So what was the point of this parable and what does it want to accomplish? To make those who convert in their extreme old age more earnest and to make them better and not to let them think they have less. He introduces others who are angry over the rewards of these elders, not so as to show them pining or eaten with envy—far from it—but to show that the elders enjoy such great honor as even to cause envy in others. This we too often do when we say, “The fellow criticized me because I thought you worthy of such great honor,” when we have not been criticized and do not really wish to abuse him but just to show him how large a gift the other enjoyed. But why did he not hire them all at once? As far as concerned him, he did hire all. But if all did not listen at the same time, the time difference was caused by the inclinations of those called. And so some are called early, some at the third hour, some at the sixth, some at the ninth hour and some at the eleventh when they were about to obey. Paul also makes this same point when he says, “When it pleased him, separating me from my mother’s womb.” When did it please him? When Paul was ready to obey. For God wished it even from the beginning, but Paul would not yield; then it pleased him when he too was ready to obey. In this way too Christ called the thief, though he was able to call him even earlier, but he would not have obeyed. For if Paul at the beginning would not obey, how much less would the thief have obeyed. Some may say, “No one hired us.” As I said, we should not busy ourselves too much about every detail in the parables. But here it is not the master of the house who said this but those workers; he does not contradict them, not so as to perplex them but to draw them to him. For that he called all—as far as concerned him—to him from the first, even the parable shows when it says that “he went out early in the morning to hire.”

Source: THE GOSPEL OF MATTHEW, HOMILY 64.3

[AD 444] Cyril of Alexandria on Matthew 20:10

Among these [workers] the first seem to have toiled more than the last as having been subject longer to the devil’s fanaticism—sin and death and corruption not yet being overpowered. If examined on an equal basis, the matter supposes that more is owed to the earlier workers, because they lived their life when death and the devil ruled; for this is “the burden of the day and the scorching heat,” when not even the dew of the Spirit was present to help men to righteousness.

Source: FRAGMENT 226

[AD 604] Gregory the Dialogist on Matthew 20:11

But we can ask why those who were called, even though late, to the kingdom are said to murmur. No one who murmurs receives the kingdom of heaven, and no one who receives it can murmur. Our ancestors up to the Lord’s coming, however righteous their lives, were not let into the kingdom until he came down, who by his death opened up the paradise that had been closed to the human race. Their murmuring means that they lived in such a way as to obtain the kingdom and yet were kept for a long time from obtaining it.… We who come at the eleventh hour do not murmur after our labor, and we receive a denarius. After our Mediator’s coming into the world, we are led to the kingdom as soon as we leave the body. We obtain with no delay what our ancestors obtained only after waiting a long time.

Source: FORTY GOSPEL HOMILIES 19.4

[AD 407] John Chrysostom on Matthew 20:12

What does this parable wish us to understand? For what is said at the beginning does not agree with what is said at the end but appears totally at odds. For in the first part he shows all enjoying the same rewards and not some being thrown out and some being brought in. And yet he himself, both before the parable and after the parable, said the opposite, that “the first will be last and the last first,” that is, first before the original first; [those who worked all day] do not stay first but become last. To show what this means, Jesus adds, “For many are called, but few are chosen”; so in a double way he criticizes one group and encourages and consoles the other. The parable does not say this, but it says that they will be equal with the just and those who have toiled much. “You have made them equal to us,” it says, “who have carried the burden and the heat of the day.”

Source: THE GOSPEL OF MATTHEW, HOMILY 64.3

[AD 407] John Chrysostom on Matthew 20:12

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 you have 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, Did you not agree with me for a penny? Take what is yours, and go your way; I will give unto the last even as unto you. Is your 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 learned 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 you 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. Galatians 1:15 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 has 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 does 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.

[AD 407] John Chrysostom on Matthew 20:13

But the question is whether the first ones, who were righteous and pleased God and who shone brightly from their labors through the whole day, at the end are possessed by the lowest vice, envy and jealousy. For they saw the others enjoying the same rewards and said, “These last ones worked only one hour, and you have made them equal to us, who bore the weight and the heat of the day.” Even though they were not going to be penalized or to suffer any loss of their own pay, with these words they were angry and displeased at the blessing others received. That was proof of envy and jealousy. And what is more, the master of the house, in justifying and defending himself to the speaker, convicts him of wickedness and the lowest envy, saying, “Did you not agree with me for a denarius? Take what belongs to you and go; I choose to give to this last as I give to you. Is your eye wicked because I am good?”

Source: THE GOSPEL OF MATTHEW, HOMILY 64.3

[AD 420] Jerome on Matthew 20:13

(Verse 13.) Friend, I do not harm you. I read in a certain book that this friend who is rebuked by the head of the household is understood as the first hour worker, the prototype, and those who believed at that time.

Did you not come with me from a denarius? A denarius has the figure of a king. Therefore, you have received the reward that I promised to you, that is, my image and likeness: what more do you seek? And it is not so much that you want to receive more yourself, but rather that you desire that no one else receive anything, as if the merit of the reward would be diminished by sharing it with another.

Source: Commentary on Matthew

[AD 407] John Chrysostom on Matthew 20:14

What then is to be understood from these words? From other parables also it is possible to see the same point. The son who was righteous is shown to have suffered from this same fault when he saw his prodigal brother enjoying great honor, even more than himself. So just as the one group received greater reward in being the first to receive it, so the other group was more highly honored by the abundance of the gifts; and to these that righteous son bears witness.What then can we say? In the kingdom of heaven there is no one who justifies himself or blames others in this way; perish the thought! That place is pure and free from envy and jealousy. For if the saints when they are here give their lives for sinners, how much more do they rejoice when they see them there enjoying rewards and consider their blessings to be their own. For what reason then did he use this figure of speech? A parable is being told, and it is not necessary to examine everything in a parable to the letter. But when we have learned the point of the parable as composed, we should reap this harvest and not be overly particular about further details.

Source: THE GOSPEL OF MATTHEW, HOMILY 64.3

[AD 420] Jerome on Matthew 20:14-15

(Verse 14, 15) Take what is yours and go. I want to give to this last worker the same as I give to you. Or is it not lawful for me to do what I want with my own money? Is your eye evil because I am good? So the last will be first, and the first last. For many are called, but few are chosen.

Source: Commentary on Matthew

[AD 604] Gregory the Dialogist on Matthew 20:15

The householder said to them, “I wish to give to this last one as I give even to you.” And since the obtaining of his kingdom comes from his good will, he properly adds, “Or am I not allowed to do what I wish?” It is always foolish to question the goodness of God. There might have been reason for loud complaint if he did not give what he owed but not if he gives what he does not owe. And so he adds, “Or is your eye evil because I am good?”But no one should boast of his work or of his time, when after saying this Truth cries out: “So the last will be first and the first last.” We know what good things we have done and how many they are; we do not know with what exactitude our judge on high will investigate them. Indeed, we must all rejoice exceedingly to be even the last in the kingdom of God.

Source: FORTY GOSPEL HOMILIES 19.4

[AD 220] Tertullian on Matthew 20:16

"The Lord (beholdeth and) knoweth them that are His; " and "the plant which (my heavenly Father) hath not planted, He rooteth up; " and "the first shall," as He shows, "be last; " and He carries "His fan in His hand to purge His threshing-floor.

Source: The Prescription Against Heretics

[AD 220] Tertullian on Matthew 20:16

We have indeed, likewise, a second font, (itself withal one with the former, ) of blood, to wit; concerning which the Lord said, "I have to be baptized with a baptism," when He had been baptized already. For He had come "by means of water and blood," just as John has written; that He might be baptized by the water, glorified by the blood; to make us, in like manner, called by water, chosen by blood. These two baptisms He sent out from the wound in His pierced side, in order that they who believed in His blood might be bathed with the water; they who had been bathed in the water might likewise drink the blood. This is the baptism which both stands in lieu of the fontal bathing when that has not been received, and restores it when lost.

Source: On Baptism

[AD 407] John Chrysostom on Matthew 20:16

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 does 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 does 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 among 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.

Wherefore I entreat you let us use much diligence both to stand in the right faith, and to show forth an excellent life. For unless we add also a life suitable to our faith, we shall suffer the extremest punishment.

And this the blessed Paul showed even from times of old, when he said, that They did all eat the same spiritual meat, and did all drink the same spiritual drink: and added, that they were not saved; for they were overthrown in the wilderness. And Christ declared it even in the evangelists, when He brought in some that had cast out devils and prophesied, and are led away to punishment. And all His parables also, as that of the virgins, that of the net, that of the thorns, that of the tree not bringing forth fruit, demand virtue in our works. For concerning doctrines He discourses seldom, for neither does the subject need labor, but of life often or rather everywhere, for the war about this is continual, wherefore also so is the labor.

And why do I speak of the whole code. For even a part of it overlooked brings upon one great evils; as, for instance, almsgiving overlooked casts into hell them that have come short in it; and yet this is not the whole of virtue, but a part thereof. But nevertheless both the virgins were punished for not having this, and the rich man was for this cause tormented, and they that have not fed the hungry, are for this condemned with the devil. Again, not to revile is a very small part of it, nevertheless this too casts out them that have not attained to it. For he that says to his brother, You fool, shall be in danger of hell fire. Matthew 5:22 Again, even continence itself is a part, but nevertheless, without this no one shall see the Lord. For, Follow peace, it is said, and holiness, without which no man shall see the Lord. Hebrews 12:14 And humility too in like manner is a part of virtue; but nevertheless though any one should fulfill other good works, but have not attained to this, he is unclean with God. And this is manifest from the Pharisee, who though abounding with numberless good works, by this lost all.

But I have also something more than these things to say again. I mean, that not only one of them overlooked shuts Heaven against us, but though it be done, yet not in due perfection and abundance, it produces the selfsame effect again. For unless your righteousness shall exceed the righteousness of the Scribes and Pharisees, you shall not enter into the kingdom of Heaven. Matthew 8:20 So that though thou give alms, but not more than they, you shall not enter in.

And how much did they bestow in alms? One may ask. For this very thing, I am minded to say now, that they who do not give may be roused to give, and they that give may not pride themselves, but may make increase of their gifts. What then did they give? A tenth of all their possessions, and again another tenth, and after this a third, so that they almost gave away the third part, for three-tenths put together make up this. And together with these, first fruits, and first born, and other things besides, as, for instance, the offerings for sins, those for purification, those at feasts, those in the jubilee, those by the cancelling of debts, and the dismissals of servants, and the lendings that were clear of usury. But if he who gave the third part of his goods, or rather the half (for those being put together with these are the half), if then he who is giving the half, achieves no great thing, he who does not bestow so much as the tenth, of what shall he be worthy? With reason He said, There are few that be saved.

5. Let us not, then, despise the care of our life. For if one portion of it despised brings so great a destruction, when on every hand we are subject to the sentence of condemnation, how shall we escape the punishment? And what manner of penalty shall we not suffer? And what manner of hope of salvation have we, one may ask, if each of the things we have numbered threatens us with hell? I too say this; nevertheless, if we give heed we may be saved, preparing the medicines of almsgiving, and attending to our wounds.

For oil does not so strengthen a body, as benevolence at once strengthens a soul, and makes it invincible to all and impregnable to the devil. For wheresoever he may seize us, his hold then slips, this oil not suffering his grasp to fix on our back.

With this oil therefore let us anoint ourselves continually. For it is the cause of health, and a supply of light, and a source of cheerfulness. But such a one, you will say, has talents of gold so many and so many, and gives away nothing. And what is that to you? For thus shall you appear more worthy of admiration, when in poverty you are more munificent than he. It was on this ground Paul marvelled at the Macedonians, not because they gave, but because even though they were in poverty they gave.

Look not then at these, but at the common Teacher of all, who had not where to lay His head. Matthew 8:20 And why, you say, does not this and that person do so? Do not judge another, but deliver yourself from the charge against you. Since the punishment is greater when thou at the same time blamest others, and yourself doest not, when judging other men, you are again yourself also subject to the same judgment. For if even them who do right He permits not to judge others, much more will He not permit offenders. Let us not therefore judge others, neither let us look to others who are taking their ease, but unto Jesus, and from thence let us draw our examples.

Why! Have I been your benefactor? Why! Did I redeem you, that you look to me? It is another who has bestowed these things on you. Why do you let go your Master, and look unto your fellow-servant? Heardest thou not Him saying, Learn of me, for I am meek and lowly in heart? Matthew 11:29 And again, He that would be first among you, let him be servant of all: and again, Even as the Son of Man came not to be ministered unto, but to minister. Matthew 20:27-28 And after these things again, lest taking offense at them who are remiss among your fellow-servants, thou continue in contemptuousness; to draw you off from that, He says, I have made myself an example to you, that as I have done, you should do also. John 13:15 But have you no teacher of virtue among those persons that are with you, neither such a one as to lead you on to these things? More abundant then will be the praise, the commendation greater, when not even being supplied with teachers you have become one to be marvelled at.

For this is possible, nay very easy, if we be willing: and this they show, who first duly performed these things, as for instance, Noah, Abraham, Melchizedeck, Job, and all the men like them. To them it is needful to look every day, and not unto these, whom you never cease emulating, and passing about their names in your assemblies. For nothing else do I hear you saying everywhere, but such words as these; Such a one has bought so many acres of land; such a one is rich, he is building. Why do you stare, O man, at what is without? Why do you look to others? If you are minded to look to others, look to them that do their duty, to them that approve themselves, to them that carefully fulfill the law, not to those that have become offenders, and are in dishonor. For if you look to these, you will gather hence many evil things, falling into remissness, into pride, into condemnation of others; but if you reckon over them that do right, you will lead yourself on unto humility, unto diligence, unto compunction, unto the blessings that are beyond number.

Hear what the Pharisee suffered, because he let pass them that do right, and looked to him that had offended; hear and fear.

See how David became one to be marvelled at, because he looked to his ancestors that were noted for virtue. For I am a stranger, says he, and a sojourner, as all my fathers were. For this man, and all that are like him, let pass them that had sinned, and thought of those who had approved themselves.

This do thou also. For you are not set to judge of the negligences of which others have been guilty, nor to inquire into the sins which others are committing; you are required to do judgment on yourself, not on others. For if we judged ourselves, it is said, we should not be judged, but when we are judged, we are chastened of the Lord. 1 Corinthians 11:31-32 But you have reversed the order, of yourself requiring no account of offenses great or small, but being strict and curious about the offenses of others.

Let us no more do this, but leaving off this disorderly way, let us set up a tribunal in ourselves for the sins committed by ourselves, becoming ourselves accusers, and judges, and executioners for our offenses.

But if it be your will to be busy about the things of other men also, busy yourself about their good works, not their sins, that both by the memory of our negligences and by our emulation for the good works they have done, and by setting before ourselves the judgment-seat from which no prayers can deliver, wounded each day by our conscience as by a kind of goad, we may lead ourselves on to humility, and a greater diligence, and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ; with whom be to the Father, together with the Holy Ghost, glory, might, honor, now and always, and world without end. Amen.

[AD 420] Jerome on Matthew 20:16

(Verse 16.) Is your eye evil because I am good? So the last shall be first, and the first last. For many are called, but few are chosen. This is the same meaning as the parable of the prodigal son in Luke, where the older son envies the younger and does not want to receive him when he returns and accuses the father of injustice. And so that we may know that this is the meaning we have said, the title and the end of this parable agree. So the last shall be first, and the first last. For many are called, but few are chosen.

Source: Commentary on Matthew

[AD 604] Gregory the Dialogist on Matthew 20:16

But what follows after this is dreadful. For many are called, but few are chosen; many come to the faith, and only a few are brought to the heavenly kingdom. See how many have gathered for today’s celebration; we fill the church! But yet who knows how few may be numbered in the flock of God’s elect. All voices shout “Christ,” but not everyone’s life shouts it. Many follow God with their voices but flee from him by their conduct. Paul says, “They profess that they know God, but they deny him by their deeds”; and James, “Faith without works is worthless”;29 and the Lord says through the psalmist, “O Lord my God, you have multiplied your wonderful works, and in your thoughts there is none who shall be likened to you. I declared and spoke of them. They exceed number.” At the Lord’s call the faithful were increased more than he could count, because they also come to the faith who do not belong to the number of the elect. In this world they mingle with the faithful through their confession of faith, but in the next they do not merit to be counted in the ranks of the faithful because of their wicked way of life. The sheepfold of our holy church receives goats together with lambs, but as the Gospel bears witness, when the judge comes he will separate the good from the evil as a shepherd sets the sheep apart from the goats. Those who are subject to the pleasures of their bodies here cannot be counted as sheep there. The judge will separate from the ranks of the humble those who now exalt themselves on the horns of pride. Those who share the heavenly faith in this life but seek the earth with their whole desire cannot obtain the kingdom of heaven.

Source: FORTY GOSPEL HOMILIES 19.5

[AD 1107] Theophylact of Ohrid on Matthew 20:16

Evening means the end of the world. Therefore at the end each one receives his penny, which is the gift of the Holy Spirit re-fashioning man into the image of God and making him a sharer in the divine nature. Those who lived before Christ’s incarnation labored more, because death was not yet then destroyed, nor the devil crushed, but sin still had its full vitality. But we who by the grace of Christ have been made righteous through baptism receive power to conquer our opponent who has already been cast down and slain by Christ. Also, according to the first interpretation, those who believed in their youth have a greater labor than those who approached in old age, for the youth, warring with passions, must bear the burden of anger and the heat of desires, while the old man is in tranquility. Nevertheless, all are deemed worthy of the one gift of the Holy Spirit. The parable, then, teaches us that it is possible even in old age to repent and obtain the kingdom, for this is the eleventh hour. Surely the saints are not envious of those who receive the same reward? Far from it. But this shows here that the good things given to the righteous are so great as to even incite one to envy.

[AD 253] Origen of Alexandria on Matthew 20:17-19

Judas was yet among the twelve; for he was perhaps still worthy to hear in private along with the rest the things which his Master should suffer.

Meditating then of this, we ought to know that often even when there is certain trial to be undergone, we ought to offer ourselves to it. But forasmuch as it was said above, When they persecute you in one city, flee ye to another, (Mat. 10:23.), it belongs to the wise in Christ to judge when the season requires that he shun, and when that he go to meet dangers.

There is no mention that the disciples either said or did any thing upon hearing of these sufferings that should thus come upon Christ; remembering what the Lord had said to Peter, they were afraid they should have had the like or worse addressed to themselves. And yet there be scribes who suppose that they know the divine writings, who condemn Jesus to death, scourge Him with their tongues, and crucify Him herein, that they seek to take away His doctrine; but He, vanishing for a season, again rises to appear to those who received His word that it could be so.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 20:17-19

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.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 20:17

He goes not up at once to Jerusalem when He has 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 you will be perfect, says He, sell that you have: Matthew 19:21 and of virginity, He that is able to receive, let him receive it: Matthew 19:12 and of humility, For except ye be converted, and become as little children, you shall not enter into the kingdom of Heaven: Matthew 18:3 and of a recompense of the things here, For whoso has forsaken houses, or brethren, or sisters, shall receive an hundredfold in this world: Matthew 19:29 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.

[AD 420] Jerome on Matthew 20:17-19

He had often told His disciples of His passion, but because it might have slipped out of their recollection by reason of the many things they had heard in the mean while, now when He is going to Jerusalem, and going to take His disciples with Him, He fortifies them against the trial, that they should not be scandalized when the persecution and shame of the Cross should come.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 20:17-19

(Ver. 17 seqq.) And Jesus, going up to Jerusalem, took his twelve disciples aside privately, and said to them: Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and scribes, and they will condemn him to death, and deliver him to the Gentiles to be mocked, and scourged, and crucified, and on the third day he will rise again. He had often told this to his disciples, but because they were engaged in many disputes among themselves, they could easily forget what they had heard. So, as he was about to go to Jerusalem and take the apostles with him, he prepared them for the trial, so that they would not be scandalized when persecution and the ignominy of the cross come.

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 20:17-19

(de Civ. Dei, xviii. 49.) In His Passion we see what we ought to suffer for the truth, and in His resurrection what we ought to hope in eternity; whence it is said, And shall rise again the third day.

(de Trin. iv. 3.) For one death, that namely of the Saviour according to the body, was to us a salvation from two deaths, both of soul and body, and His one resurrection gained for us two resurrections. This ratio of two to one springs out of the number three; for one and two are three.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 20:17-19

For Judas delivered the Lord to the Jews, and they delivered Him to the Gentiles, that is to Pilate, and the Roman power. To this end the Lord refused to be prosperous in this world, but rather chose to suffer affliction, that He might show us, who have yielded to delights, through how great bitterness we must needs return; whence it follows, To mock, and to scourge, and to crucify.

Source: Catena Aurea by Aquinas

[AD 1274] Pseudo-Chrysostom on Matthew 20:17-19

For the salvation of men entirely rests upon Christ's death; nor is there any thing for which we are more bound to render thanks to God, than for His death. He imparted the mystery of His death to His disciples for this reason, namely, because the more precious treasure is ever committed to the more worthy vessels. Had the rest heard of the passion of Christ, the men might have been troubled because of the weakness of their faith, and the women because of the tenderness of their nature, which such matters do commonly move to tears.

That word Behold, is a word of stress, to bid them lay up in their hearts the memory of this present. He says, We go up; as much as to say, Ye see that I go of My free-will to death. "When then ye shall see Me hang upon the cross, deem not that I am no more than man; for though to be able to die is human; yet to be willing to die is more than human.

For when sorrow comes at a time we are looking for it, it is found lighter than it would have been, had it taken us by surprise.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 20:18

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, says He, this Temple, and in three days I will raise it up; John 2:19 and, This generation seeks after a sign, and there shall no sign be given it, but the sign of Jonas; Matthew 12:39 and again, Yet a little while am I with you, and you shall seek me, and shall not find me. John 7:33-34

But to the disciples not so, but as the other things He spoke unto them more plainly, so also spoke 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 spoke 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 you, 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 says, that He brought in the prophets also as witnesses; Luke 18:31 and another again says, 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 says, they were sorry. If therefore they knew it not, how were they sorry? How did Peter say, Be it far from You. This shall not be unto You? Matthew 16:22

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.

[AD 420] Jerome on Matthew 20:19-31

(Verse 19 onwards) And as they were departing from Jericho, a great crowd followed him. And behold, two blind men sitting by the roadside, heard that Jesus was passing by, and they cried out, saying: Lord, have mercy on us, Son of David. But the crowd rebuked them, telling them to be silent. Yet they cried out even more, saying: Lord, have mercy on us, Son of David. There were many robbers in Jericho who used to attack and harm those who were coming in and going out of Jerusalem; therefore the Lord came to Jericho with his disciples, to heal the wounded and to bring a large crowd with him. Finally, after they want to leave from Jericho, a large crowd followed him. If he had stayed in Jerusalem and never descended to the lowly things, the crowd would still be sitting in darkness and in the shadow of death until today. But there were also two blind men by the road. He calls blind those who could not yet speak: In your light we will see light (Ps. XXXV, 10). Along the road, because they seemed to have knowledge of the Law: but they were ignorant of the way, which is Christ: whom most understand as the Pharisees and Sadducees, and others as both the people, the old Testament and the New: because one, following the written Law, was blind without Christ. Because they could not see by themselves, they heard the proclamations of the Savior, and confessed him as the son of David. But if both blind men are referred to the Jewish people, what follows, 'The crowd rebuked them,' should be understood in relation to the Gentiles: whom the Apostle warns not to boast and be arrogant against their own root (Rom. 11); but since they themselves were grafted in by the error of those before them from the wild olive tree into the good olive tree, they should by no means envy the salvation of those before them. Have mercy on us, O son of David. They are reproached by the crowds, and yet they do not remain silent: but rather they repeat the same thing more frequently, so that they may show the desire for the fullness of true light.

Source: Commentary on Matthew

[AD 856] Rabanus Maurus on Matthew 20:19

For Judas delivered the Lord to the Jesus, and they delivered Him to the Gentiles, that is to Pilate, and the Roman power. To this end the Lord refused to be prosperous in this world, but rather chose to suffer affliction, that Hemight show us, who have yielded to delights, through how great bitterness we must needs return; whence it follows, “To mock, and to scourge, and to crucify.”

[AD 220] Tertullian on Matthew 20:20

Then to every conqueror the Spirit promises now the tree of life, and exemption from the second death; now the hidden manna with the stone of glistening whiteness, and the name unknown ( to every man save him that receiveth it); now power to rule with a rod of iron, and the brightness of the morning star; now the being clothed in white raiment, and not having the name blotted out of the book of life, and being made in the temple of God a pillar with the inscription on it of the name of God and of the Lord, and of the heavenly Jerusalem; now a sitting with the Lord on His throne,-which once was persistently refused to the sons of Zebedee. Who, pray, are these so blessed conquerors, but martyrs in the strict sense of the word? For indeed theirs are the victories whose also are the fights; theirs, however, are the fights whose also is the blood.

Source: Scorpiace

[AD 253] Origen of Alexandria on Matthew 20:20-23

There is no mention that the disciples either said or did any thing upon hearing of these sufferings that should thus come upon Christ; remembering what the Lord had said to Peter, they were afraid they should have had the like or worse addressed to themselves. And yet there be scribes who suppose that they know the divine writings, who condemn Jesus to death, scourge Him with their tongues, and crucify Him herein, that they seek to take away His doctrine; but He, vanishing for a season, again rises to appear to those who received His word that it could be so.

For if in an earthly kingdom they are thought to be in honour who sit with the king, no wonder if a woman with womanish simplicity or want of experience conceived that she might ask such things, and that the brethren themselves being not perfect, and having no more lofty thoughts concerning Christ's kingdom, conceived such things concerning those who shall sit with Jesus.

For when sin is destroyed, which reigned in men's mortal bodies, with the entire dynasty of malignant powers, Christ shall receive exaltation of His kingdom among men; that is, His sitting on the throne of His glory. That God disposes all things both on His right hand and on His left, this is that there shall be then no more evil in His presence. They that are the more excellent among such as draw near to Christ, are they on His right hand; they that are inferior, are they on His left hand. Or by Christ's right hand look if you may understand the invisible creation; by His left hand the visible and bodily. For of those who are brought nigh to Christ, some obtain a place on His right hand, as the intelligent, some on His left hand, as the sentient creation.

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.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on Matthew 20:20-23

They know not what they ask, because there was no doubt of the future glory of the Apostles; His former discourse had assured them that they should judge the world.

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, 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.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 20:20

Yet none of these things that he had done caused them to be courageous, even when they were continually hearing about his resurrection. It troubled them deeply to hear not only about his death but about him being mocked and scourged and the like. For when they considered his miracles just done, the possessed persons whom he had delivered, the dead whom he had raised, all the other marvelous works which he was doing, and then heard about his death, they were amazed, if it should be the case that he who did these works would then be destined to suffer. Therefore they fell even deeper into bewilderment. They 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 simultaneously came to him and spoke to him of precedence. “Command that these two sons of mine may sit, one at your right hand and one at your left, in your kingdom.”

Source: THE GOSPEL OF MATTHEW, HOMILY 65.2

[AD 407] John Chrysostom on Matthew 20:20

It seems that both the mother and the two sons of Zebedee together came to him, with the purpose of making their supplication stronger and in this way to prevail with Christ. Mark well how Christ responds to them, and you will see better through their motive, since the request was doubtless their own, but they put forward their mother to make it.

Source: THE GOSPEL OF MATTHEW, HOMILY 65.2

[AD 407] John Chrysostom on Matthew 20:20-23

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.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 20:20-21

(Verse 20, 21.) Then the mother of the sons of Zebedee came to him with her sons, bowing down and asking something of him. He said to her, 'What do you want?' She replied to him, 'Command that these two sons of mine may sit, one at your right hand and one at your left, in your kingdom.' From this, we can infer that the mother of the sons of Zebedee has the expectation that when the Lord says, 'The Son of Man will be delivered to the chief priests and scribes, and they will condemn him to death, and deliver him to the Gentiles to be mocked and scourged and crucified,' and when he announces the shame of the passion to the disciples who fear it, she desires the glory of the triumphant one. This, as I understand it, was the reason why, after everything the Lord had said, the woman believed that he would immediately begin ruling after the resurrection. And she desired this to be fulfilled in the first coming, what is promised in the second coming, and with feminine eagerness she longs for his presence, forgetting about the future. But when the Lord asks and she requests, 'What do you want?', it is not out of ignorance but is said from her perspective, who was to be scourged and crucified, just as with the woman with the issue of blood, 'Who touched me?' (Luke 8:15). And about Lazarus: Where have you laid him (John 11:34)? In the Old Testament as well: Adam, where are you (Genesis 3:9)? And: I will go down and see if they have indeed done all according to the outcry that has come to me; if not, I will know (Genesis 18:21). However, the mother of the sons of Zebedee, driven by feminine error and a sense of piety, requested without knowing what she was asking for. And it is not surprising if this is attributed to ignorance; as it is said about Peter, when he wanted to make three tabernacles, not knowing what he was saying (Mark 9).

Source: Commentary on Matthew

[AD 420] Jerome on Matthew 20:20-23

The Lord having concluded by saying, And shall rise again the third day; the woman thought that after His resurrection He should forthwith reign, and with womanish eagerness grasps at what is present, forgetful of the future.

And no wonder, if she is convicted of inexperience, seeing it is said of Peter, Not knowing what he said. (Luke 9:33.)

By the cup in the divine Scriptures we understand suffering, as in the Psalm, I will take the cup of salvation; (Ps. 116:13, 15.) and straightway He proceeds to show what is the cup, Precious in the sight of the Lord is the death of his saints.

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, (Acts 12:2.) while John ended his life by a peaceful death. 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.

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

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Matthew 20:20-23

(Cons. Ev. ii. 64.) What Matthew has here represented as being said by the mother, Mark (Mark 10:35) relates that the two sons of Zebedee spake themselves, when she had presented their wish before the Lord; so that from Mark's brief notice it should rather seem, that they, and not she, had said that which was said.

(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.

Source: Catena Aurea by Aquinas

[AD 533] Remigius of Rheims on Matthew 20:20-23

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.

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.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 20:20-23

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?

Source: Catena Aurea by Aquinas

[AD 1274] Pseudo-Chrysostom on Matthew 20:20-23

This mother of the sons of Zebedee is Salome, as her name is given by another Evangelist (Mark 15:40; 16:1.), herself truly peaceful, and the mother of sons of peace. From this place we learn the eminent merit of this woman; not only had her sons left their father, but she had left her husband, and had followed Christ; for He could live without her, but she could not be saved without Christ. Except any will say that between the time of the Apostle's calling, and the suffering of Christ, Zebedee was dead, and that thus her sex helpless, her age advanced, she was following Christ's steps; for faith never grows old, and religion feels never weary. Her maternal affection made her bold to ask, whence it is said, She worshipped Him, and desired a certain thing of Him; i. e. she did Him reverence, requesting that what she should ask, should be granted her. It follows, He said unto her, What wouldest thou? He asks not because He knows not, but that by its very statement, the unreasonableness of her petition might be shown, She saith unto him, Grant that these my two sons may sit.

Or otherwise. We affirm not that this woman's request was a lawful one; but this we affirm, that it was not earthly things, but heavenly things that she asked for her sons. For she felt not as ordinary mothers, whose affection is to the bodies of their children, while they neglect their minds; they desire that they should prosper in this world, not caring what they shall suffer in the next, thereby showing themselves to be mothers of their bodies only, but not of their souls. And I imagine that these brethren, having heard the Lord prophesying of His passion and resurrection, began to say among themselves, seeing they believed; Behold, the King of heaven is going down to the realms of Tartarus, that He may destroy the king of death. But when the victory shall be completed, what remains but that the glory of the kingdom shall follow?

He that gave Himself to man, how shall He not give them the fellowship of His kingdom? The supineness of the petitioner is in fault, where the graciousness of the giver is undoubted. But if we ourselves ask our master, perchance we wound the hearts of the rest of our brethren, who though they can no longer be overcome by the flesh, seeing they are now spiritual, may yet be wounded as carnal. Let us therefore put forward our mother, that she may make her petition for us in her own person. For though she be to be blamed therein, yet she will readily obtain forgiveness, her sex pleading for her. For the Lord Himself, who has filled the souls of mothers with affection to their offspring, will more readily listen to their desires. Then the Lord, who knows secrets, makes answer not to the words of the mother's petition, but to the design of the sons who suggested it. Their wish was commendable, but their request inconsiderate; therefore, though it was not right that it should be granted to them, yet the simplicity of their petition did not deserve a harsh rebuke, forasmuch as it proceeded of love of the Lord. Wherefore it is their ignorance that the Lord finds fault with; Jesus answered and said unto them, Ye know not what ye ask.

For ofttimes the Lord suffers His disciples either to do or to think somewhat amiss, that from their error He may take occasion to set forth a rule of piety; knowing that their fault harms not when the Master is present, while His doctrine edifies them not for the present only, but for the future.

Or, Ye know not what ye ask; as much as to say, I have called you to My right hand away from My left, and now you wilfully desire to be on My left. Hence perhaps they did this through the mother. For the devil betook him to his well-known tool the woman, that as he made prey of Adam by his wife, so he should sever these by their mother. But now that the salvation of all had proceeded from a woman, destruction could no longer enter in among the saints by a woman. Or He says, Ye know not what ye ask, seeing we ought not only to consider the glory to which we may attain, but how we may escape the ruin of sin. For so in secular war, he who is ever thinking of the plunder, hardly wins the fight; they should have asked, Give us the aid of Thy grace, that we may overcome all evil.

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.

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.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on Matthew 20:21

The literal sense of this is that the mother begged the Lord for the sake of her two sons. But the spiritual sense is deeper and full of symbolic significance: Think of the analogy as that between the disciples of John the Baptist and the apostles. Both [groups] suffered. Both [groups] were to die. They were the two sons of Israel who were struggling against the Pharisees. After John had suffered and died, some of his disciples came to inquire of the Lord. The supplication is that both [groups] of these callings might be equally treated in the kingdom, since both [groups] believed in the gospel of Christ.

Source: Commentary on Matthew 20.11

[AD 407] John Chrysostom on Matthew 20:21

How then does 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 near, it is said, to Jerusalem, and because they thought the kingdom of God should immediately appear, Luke 19:11 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.

[AD 1107] Theophylact of Ohrid on Matthew 20:21

The sons of Zebedee, James and John, were thinking that if the Lord went to Jerusalem, He would rule over a temporal kingdom. For they heard Him say continually, "We go up to Jerusalem." They fell, then, to human weakness and persuaded their mother to approach Him, as they themselves were afraid to approach openly. For they too approached secretly, as Mark says (Mk. 10:35), writing that James and John came to Him, meaning that they approached Him secretly and by themselves.

[AD 407] John Chrysostom on Matthew 20:22

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, says He, to drink of the cup that I drink of? Matthew 20:22

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 you would learn their virtue, notice them after these things, and you will see them superior to every passion. For with this object He reveals their deficiencies, that after these things you might 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 You, You should do it for us. Mark 10:35

And Christ says to them, What would ye? Mark 10:36 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 had 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, You 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 Your right hand, one on Your left; and they urge Him, saying, Command.

What then says 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 says, You 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? Do you see, how He straightway drew them off from their suspicion, by framing His discourse from the contrary topics? For you, He says, 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 says, 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. Matthew 20:22 Out of their forwardness they straightway undertook it, not knowing even this which they were saying, but looking to hear what they had asked.

[AD 420] Jerome on Matthew 20:22

(Verse 22) But Jesus answered and said: You do not know what you ask. The mother asks, and the Lord speaks to the disciples, understanding her prayers to come from the will of the children.

Can you drink the cup that I am about to drink? They said to him: We can. In the Holy Scriptures, we understand the cup to represent suffering, as it is written: Father, if it is possible, let this cup pass from me (Matt. XXVI, 39). And in the psalm: What shall I render to the Lord for all the things he has rendered to me? I will take the cup of salvation, and will call upon the name of the Lord (Ps. CXV, 3 et seqq.); and immediately it explains what this cup is: Precious in the sight of the Lord is the death of his saints.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 20:22

They say unto Him, We are able. He turns away from the mother and converses with the sons in order to show that He was not unaware that they had pushed her forward. Jesus says to them, "Ye know not what ye ask," that is, you ask for something so great as to amaze even the angelic powers. Then directing them away from such thoughts, He instead exhorts them to face dangers. He asks the question, knowing full well the answer, in order to compel them to reveal their wound of pride by their answer, and so that they might undertake in earnest to fulfill their promise. For this is what He is saying: since no one can share in My kingdom if he does not also share in My sufferings, tell Me if you are able to suffer such things as these. For the cup means martyrdom and one’s own death, at the same time showing that it is an easy thing, like drinking a cup of wine, and that we too ought to embrace martyrdom as easily. He also makes clear that He Himself approaches death gladly. For just as one who drinks a cup of wine is overwhelmed by sleep, so he who drinks the cup of martyrdom is weighed down by the sleep of death. He also calls His death a baptism, as it is the cleansing of us all. They readily promised everything, not knowing what they were saying, but only to obtain what they wanted.

[AD 407] John Chrysostom on Matthew 20:23

What then says He? You 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, you shall be counted worthy of martyrdom, and shall suffer these things which I suffer; you shall close your life by a violent death, and in these things you 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 has 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 on my right hand? Hebrews 1:13 And of the angels He says, who makes His angels spirits; but unto the Son, 'Your throne, O God.' Hebrews 1:7-8

How then says 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 says is this: You 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 you 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, You shall drink indeed of my cup, and you 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 says, For whom it is prepared. For what, says He, if others should appear better than you? What, if they should do greater things? For shall you, because you have become my disciples, therefore enjoy the first honors, if you yourselves should not appear worthy of the choice?

For that He Himself has power over the whole, is manifest from His having the entire judgment. For to Peter too He speaks thus, I will give you the keys of the Heavens. And Paul also makes this clear where he says, 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. 2 Timothy 4:8 But the appearing was of Christ. But that no one will stand before Paul, is surely clear to every one.

And if He has 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.

[AD 420] Jerome on Matthew 20:23

It is asked how the sons of Zebedee, namely, James and John, drank the cup of martyrdom when Scripture says that such an apostle as James was beheaded by Herod, but John ended life with a natural death. But if we read the ecclesiastical histories, we see it related that even John himself for the sake of martyrdom was sent into a vat of boiling oil and from there proceeded as an athlete to win the crown of Christ. Immediately he was sent away to the island of Patmos. So we shall see that the spirit of martyrdom was not lacking and that John drank the cup of confession, which even the three boys in the furnace of fire drank, although their persecutor did not shed blood.

Source: COMMENTARY ON MATTHEW 3.20.23

[AD 420] Jerome on Matthew 20:23

“To sit at my right and at my left is not mine to grant to you, but to those for whom it has been prepared by my Father” must be understood as follows: the kingdom of heaven does not belong to the one giving but to the one receiving. “For there is no respecting of persons with God.” But whoever has proven himself in such a way that he is made worthy of the kingdom of heaven will receive what has been prepared, not for a person but for a life. If therefore you are such that you pursue the kingdom of heaven which my Father has prepared for the triumphant and victorious, you also will receive it. Others wish that it was spoken about Moses and Elijah, whom they had seen speaking with him a little earlier on the mountain, but this view does not seem at all plausible to me. The names of those sitting in the kingdom of heaven are not spoken, lest the rest be considered excluded by the few who are named.

Source: COMMENTARY ON MATTHEW 3.20.23

[AD 420] Jerome on Matthew 20:23

(Ver. 23.) He said to them: 'You will indeed drink my cup. But to sit at my right hand and at my left is not mine to give you, but it is for those for whom it has been prepared by my Father.' It is questioned how James and John, the sons of Zebedee, drank the cup of martyrdom, when the Scripture narrates that only James the Apostle was beheaded by Herod (Acts XII): but John ended his life by his own death. But if we read the ecclesiastical histories, in which it is reported that he himself, on account of martyrdom, was sent into a vat of boiling oil, and from there as an athlete proceeded to receive the crown of Christ, and was immediately banished to the island of Patmos, we will see that the spirit for martyrdom was not lacking, and that John drank the cup of confession: which three young men also drank in the fiery furnace (Dan. III), although the persecutor did not shed blood. But what he says: to sit at my right hand and my left, is not mine to give to you, but to those for whom it has been prepared by my Father, it is to be understood as follows: The kingdom of heaven is not about giving, but about receiving. For there is no partiality with God (Acts 10:34): but whoever presents themselves in such a way as to become worthy of the kingdom of heaven, will receive what has been prepared not for individuals, but for life. Therefore, if you are among those who will attain the kingdom of heaven, which my Father has prepared for the triumphant and victorious, you will also receive it. Others want to interpret the saying about Moses and Elijah, whom they had seen talking with him on the mountain a little while ago, but it does not seem so to me. For the names of those who are seated in the kingdom of heaven are not spoken; lest, with a few being named, the others are thought to be excluded.

Source: Commentary on Matthew

[AD 1022] Symeon the New Theologian on Matthew 20:23

For God knows all things beforehand, both past and present at once, and everything which is going to happen in the future up to the end of the world. He sees them as already present, because in and through Him all things hold together [Colossians 1:17]. Indeed, just as today the emperor takes in with a glance those who race and who wrestle in the area, but does not thereby make himself responsible for the victory of the winners or the failure of the losers-the zeal, or in other cases the slackness, of the contestants being cause of their victory or defeat-understand with me that it is just so with God Himself. When He endowed us with free will, giving commandments to teach us instead how we must oppose our adversaries, He left it to the free choice of each either to oppose and vanquish the enemy, or to relax and be miserably defeated by him. Nor does He leave us entirely to ourselves-for He knows the weakness of human nature-but rather is present Himself with us and, indeed, allies Himself with those who choose to struggle, and mysteriously imbues us with strength, and Himself, not we, accomplishes the victory over the adversary. This the earthly emperor is unable to do, since he is himself also a man, and is rather in need himself of assistance, just as we require it, too.

God, on the other hand, Who is mighty and invincible, becomes, as we just said, an ally of those who willingly choose to do battle with the enemy, and He establishes them as victors over the cunning of the devil. He does not, however, compel any who do not so choose to this war, in order that He not destroy the power of choice which is proper to our reasoning nature, made according to His own image, and bring us down to the level of unreasoning brutes. Thus God, as we have explained, sees us all at once as if in an arena, just like the earthly emperor looks down on the athletes in competition. But, while the latter does not know who will lose and who will win until he sees the outcome of their contest and, though he may prepare the victors’ crowns beforehand, he still does not know to whom he is going to present them; the King of Heaven, on the other hand, knows from before the ages exactly who the victors and vanquished are going to be. This is why He said to those who asked Him if they could sit at His right hand and His left in His glory: “It is not mine to give to you” (Matthew 20:23), but that it will be given instead to those for whom it was prepared. - "Second Ethical Discourse"

[AD 1107] Theophylact of Ohrid on Matthew 20:23

"You will bear witness even unto martyrdom, this I know" — and so it happened. For James was killed by Herod, and John was condemned by Trajan for bearing witness to the Word of Truth. "But to sit is not Mine to give, but it shall be given to those for whom it is prepared." That is, if one can be found who, along with bearing witness, also possesses every other virtue, that man will receive the gift. It is prepared for him who has labored, just as wreathes are prepared for those who contest in the games. When a foot race is held, sponsored by the king, and a man who did not even compete in the race approaches the king and says, "O holder of the games, give the wreath to me, though I did not compete," the king would answer him, "It is not for me to give out the wreath freely. For it goes to him for whom it has been prepared, that is, to him who ran and won the victory." So Christ here says, "I am not able to freely grant you to sit at My right hand. For it belongs to others who have labored for it and for them it has been prepared." You might ask, then, "Are there some who will sit?" Learn, that no one will sit there in the kingdom, for that is the prerogative of the divine nature alone. For to which of the angels said He at any time, "Sit thou at My right hand?" (Heb. 1:13. See Ps. 109:1). But John and James supposed that the Lord had said this, and they asked for such a seat, not understanding that to sit on the twelve thrones means they would be glorified on account of their virtue.

[AD 253] Origen of Alexandria on Matthew 20:24-28

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.

For though the Angels and Martha ministered to Him, (Mat. 4:11), yet did He not come to be ministered unto, but to minister (John 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. 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. 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.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 20:24-28

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.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 20:24

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.

Do you see 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 you will 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, John 6:68-69 and his entering into the tomb, John 20:6 and puts the apostle before himself. For, because both continued with Him at His crucifixion, taking away the ground of his own commendation, he says, That disciple was known unto the high priest. John 18:15

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.

[AD 420] Jerome on Matthew 20:24-28

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.

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.

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.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 20:24

(Verse 24.) And when the ten heard it, they were indignant at the two brothers. The ten apostles did not show indignation towards the mother of the sons of Zebedee, nor did they refer to the boldness of the woman making the request; but to the sons, because they, not understanding their own measure, were inflamed by excessive desire, to whom the Lord had also said: You do not know what you are asking. It is understood either from the Lord's response or from the indignation of the apostles that the sons sent their mother to make great requests.

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 20:24-28

(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.

Source: Catena Aurea by Aquinas

[AD 1274] Pseudo-Chrysostom on Matthew 20:24-28

But as the two had asked carnally, so now the ten are grieved carnally. For as to seek to be above all is blame-worthy, so to have another above us is mortifying to our vanity.

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. 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, showing 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. 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.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 20:25

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.

[AD 407] John Chrysostom on Matthew 20:25

What then does Christ say? “He called them to him, and said, ‘The princes of the Gentiles exercise dominion over them.’ ” He drew them near to him at the very moment when they were disturbed and troubled, and he calms them by his invitation to come near. Picture the two as standing near him. They had already separated themselves from the company of the ten, pleading their own interests. Therefore Jesus brings all of them near him. By this very unifying act he calms the passions of the two and the ten. He exposes and reveals their plea in the presence of all.

Source: THE GOSPEL OF MATTHEW, HOMILY 65.4

[AD 407] John Chrysostom on Matthew 20:25

And now he corrects them, in a different way than before. Whereas before he brought little children into their midst and called them to imitate their simplicity and lowliness, now he admonishes them in a sharper way from the opposite direction. He says, “You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. It shall not be so among you; but whoever would be great among you must be your servant, and whoever would be first among you must be your slave.” Loving the first place is not fitting to us, even though it may be among the nations. Such a passion becomes a tyrant. It continually hinders even great men. So it needs to be treated more severely.Note how deep the Lord strikes into them by comparing them with the heathen, shaming their inflamed soul. At the same time he removes the envy of the one and the arrogance of the other. In effect he is saying, “When you, the ten, are insulted, do not be moved with such indignation. For James and John harm and disgrace themselves most by seeking the first place. That puts them among the last. For eminence within this community is not like status in the world. For the princes of the Gentiles exercise dominion over others, but here the very last is counted first. And if you want proof that I speak truly, look at what I am doing. Look at what I do and suffer. Let the proof of my teaching be my life. For I have done what I commend.” For being King of the powers above, he was willing to become man and submitted himself to be despised and despitefully treated. And not even with this lowliness was he satisfied, but he even came to die.

Source: THE GOSPEL OF MATTHEW, HOMILY 65.4

[AD 420] Jerome on Matthew 20:25-27

(Verses 25 and following) But Jesus called them to Himself and said, 'You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. It is not this way among you, but whoever wishes to become great among you shall be your servant, and whoever wishes to be first among you shall be your slave. Just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.' Therefore, it is in vain that some have sought excessive things, or that others grieve over the longing for their ancestors, since the summit of virtues is reached not through power, but through humility. Finally, he presents his own example, so that if his words were disregarded, they would be ashamed of their actions, and he says:

Source: Commentary on Matthew

[AD 407] John Chrysostom on Matthew 20:26

And not as before, so now also does 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, 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 among 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.

[AD 500] Desert Fathers on Matthew 20:26-28

A hermit was asked, ‘What is humility?’ He answered, ‘Humility is a great work, and a work of God. The way of humility is to undertake bodily labour, and believe yourself a sinner, and make yourself the servant of all.’ A brother said, ‘What does it mean, to be the servant of all?’ He answered, ‘To be the servant of all is not to look at the sins of others, always to look at your own sins, and to pray to God without ceasing.’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 407] John Chrysostom on Matthew 20:27-28

He says, “The Son of man came not to be served but to serve and to give his life as a ransom for many.” It is as if he were saying, “I willed not even to stop at death but even in death gave my life as a ransom. For whom? For enemies. For you. If you are abused, my life is given for you. It is for you. Me for you.”So you need not be too picky if you suffer the loss of your honor. No matter how much it is lowered, you will not be descending as far as your Lord descended. And yet the deep descent of one has become the ascent of all. His glory shines forth from these very depths. For before he was made man, he was known among the angels only. But after he was made man and was crucified, so far from lessening that glory, he acquired further glory besides, even that from his personal knowledge of the world.
So fear not then, as though your honor were put down. Rather, be ready to abase yourself. For in this way your glory is exalted even more, and in this way it becomes greater. This is the door of the kingdom. Let us not then go the opposite way. Let us not war against ourselves. For if we desire to appear great, we shall not be great but even the most dishonored of all.
Do you see how everywhere Jesus encourages them by turning things upside down? He gives them what they desire but in ways they did not expect. In the preceding passages we have shown this in many instances. He acted this way in the cases of the covetous and of the proud. So you can see why he asks whether we are giving our alms to be seen by others. To enjoy glory? Do not do this for glory, and you will enjoy it more. Why do you lay up treasures? To be rich? Try laying up no treasures, and then you will be rich. And in this case, why do you set your heart on sitting in the first place? That you may have the honor before others? Try choosing the last place; then you will enjoy the first. That is how things work in the kingdom. If it is your will to become great, then do not seek greatness and you will become great.

Source: THE GOSPEL OF MATTHEW, HOMILY 65.4

[AD 407] John Chrysostom on Matthew 20:28

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 says,

Even as the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many. Matthew 20:28 For not even at this did I stop, says He, but even my life did I give a ransom; and for whom? For enemies. But thou if you are abused, it is for yourself, but I for you.

Be not then afraid, as though your honor were plucked down. For however much you humble yourself, you cannot descend so much as your Lord. And yet His descent has become the ascent of all, and has made His own glory shine forth. For before He was made man, He was known among 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 your honor were put down, if you should abase yourself, for in this way is your 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.

Do you see 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 says, do you give alms before men? That you may enjoy glory? You must then not do so, and you shall surely enjoy it. Wherefore do you lay up treasures? That you may be rich? You must then not lay up treasures, and you shall be rich. Even so here too, wherefore do you set your heart on the first places? That you may be before others? Choose then the last place, and then you will enjoy the first. So that if it be your will to become great, seek not to become great, and then you will be great. For the other is to be little.

Do you see 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 has brought down that height.

And if you be minded, let us by reasonings also inquire into this very thing. Any one is said to be high, either when he is so by greatness of stature, or when he has chanced to be set on a high place, and low in like manner, from the opposite things.

Let us see then who is like this, the boaster, or he that keeps within measure, that you may perceive that nothing is higher than lowliness of mind, and nothing lower than boastfulness.

The boaster then desires to be greater than all, and affirms no one to be equal in worth with him; and how much soever honor he may obtain, he sets his heart on more and claims it, and accounts himself to have obtained none, and treats men with utter contempt, and yet seeks after the honor that comes from them; than which what can be more unreasonable? For this surely is like an enigma. By those, whom he holds in no esteem, he desires to be glorified.

Do you see how he who desires to be exalted falls down and is set on the ground? For that he accounts all men to be nothing compared with himself, he himself declares, for this is boasting. Why then dost cast yourself upon him who is nothing? Why do you seek honor of him? Why do you lead about with you such great multitudes?

Do you see one low, and set on a low place. Come then, let us inquire about the high man. This one knows what man is, and that man is a great thing, and that he himself is last of all, and therefore whatever honor he may enjoy, he reckons this great, so that this one is consistent with himself and is high, and shifts not his judgment; for whom he accounts great, the honors that come from them he esteems great also, though they should chance to be small, because he accounts those who bestow them to be great. But the boastful man accounts them that give the honors to be nothing, yet the honors bestowed by them he reckons to be great.

Again, the lowly man is seized by no passion, no anger can much trouble this man, no love of glory, no envy, no jealousy: and what can be higher than the soul that is delivered from these things? But the boastful man is held in subjection by all these things, like any worm crawling in the mire, for jealousy and envy and anger are forever troubling his soul.

Which then is high? He that is superior to his passions, or he that is their slave? He that trembles at them and is afraid of them, or he that is unsubdued, and never taken by them? Which kind of bird should we say flies higher? That which is higher than the hands and the arrows of the hunter, or that which does not even suffer the hunters to need an arrow, from his flying along the ground, and from not being able ever to elevate himself? Is not then the arrogant man like this? For indeed every net readily catches him as crawling on the ground.

But if you will, even from that wicked demon prove thou this. For what can be baser than the devil, because he had exalted himself; what higher than the man who is willing to abase himself? For the former crawls on the ground under our heel (For, ye tread, He says, upon serpents and scorpions), but the latter is set with the angels on high.

But if you desire to learn this from the example of haughty men also, consider that barbarian king, that led so great an army, who knew not so much as the things that are manifest to all; as, for instance, that stone was stone, and the images, images; wherefore he was inferior even to these. But the godly and faithful are raised even above the sun; than whom what can be higher, who rise above even the vaults of heaven, and passing beyond angels, stand by the very throne of the king.

And that you may learn in another way their vileness; who will be abased? He who has God for his ally, or he with whom God is at war? It is quite plain that it is he with whom He is at war. Hear then touching either of these what says the Scripture. God resists the proud, but gives grace unto the humble. James 4:6

Again, I will ask you another thing also. Which is higher? He who acts as a priest to God and offers sacrifice? Or he who is somewhere far removed from confidence towards Him? And what manner of sacrifice does the lowly man offer? One may say. Hear David saying, The sacrifice of God is a contrite spirit; a contrite and humbled heart God will not despise.

Do you see the purity of this man? Behold also the uncleanness of the other; for every one that is proud in heart is unclean before God. Besides, the one has God resting upon him, (For unto whom will I look, says He, but to him that is meek and quiet, and trembles at my words), Isaiah 66:2 but the other crawls with the devil, for he that is lifted up with pride shall suffer the devil's punishment. Wherefore Paul also said, Lest, being lifted up with pride, he should fall into the condemnation of the devil. 1 Timothy 3:6

And the thing opposite to what he wishes, befalls him. For his wish is to be arrogant, that he may be honored; but the most contemned of all is this character. For these most of all are laughing stocks, foes and enemies to all men, the most easy to be subdued by their enemies, the men that easily fall into anger, the unclean before God.

What then can be worse than this, for this is the extremity of evils? And what is sweeter than the lowly, what more blessed, since they are longed after, and beloved of God? And the glory too that comes of men, these do most of all enjoy, and all honor them as fathers, embrace them as brothers, receive them as their own members.

Let us then become lowly, that we may be high. For most utterly does arrogance abase. This abased Pharaoh. For, I know not, he says, the Lord, Exodus 5:2 and he became inferior to flies and frogs, and the locusts, and after that with his very arms and horses was he drowned in the sea. In direct opposition to him, Abraham says, I am dust and ashes, Genesis 18:27 and prevailed over countless barbarians, and having fallen into the midst of Egyptians, returned, bearing a trophy more glorious than the former, and, cleaving to this virtue, grew ever more high. Therefore he is celebrated everywhere, therefore he is crowned and proclaimed; but Pharaoh is both earth and ashes, and if there is anything else more vile than these. For nothing does God so abhor as arrogance. For this object has He done all things from the beginning, in order that He might root out this passion. Because of this are we become mortal, and are in sorrows, and wailings. Because of this are we in toil, and sweat, and in labor continual, and mingled with affliction. For indeed out of arrogance did the first man sin, looking for an equality with God. Therefore, not even what things he had, did he continue to possess, but lost even these.

For arrogance is like this, so far from adding to us any improvement of our life, it subtracts even what we have; as, on the contrary, humility, so far from subtracting from what we have, adds to us also what we have not.

This virtue then let us emulate, this let us pursue, that we may both enjoy present honor, and attain unto the glory to come, by the grace and love towards man of our Lord Jesus Christ, with whom be unto the Father glory and might, together with the Holy Ghost, now and always, and world without end. Amen.

[AD 420] Jerome on Matthew 20:28

(Verse 28) Just as the Son of Man came not to be served, but to serve. Note that we have frequently said that the one who serves is called the Son of Man.

And to give his life as a ransom for many. When he assumed the form of a servant, in order to shed his blood for the world (Philippians 2). He did not say that he would give his life as a ransom for all, but for many, that is, for those who would be willing to believe.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 20:28

When the ten saw the two being rebuked by the Lord, then they, too, became indignant, revealing that even prior to this they had been annoyed at the honor which these two were given. For they were yet imperfect, the two rising up against the ten, and the ten envious of the two. As the ten were stirred up when they heard this, He called them to Himself, and by His calling, before any words were spoken, He calmed them. For the sons of Zebedee spoke to Him after they had separated themselves from the others. Therefore He speaks to them all together. Knowing how tyrannical is the pride of status, requiring a severe rebuke, He touches them to the quick by consigning them to the lot of Gentiles and infidels if they would be vainglorious. So He shames them by saying, "Other men are renowned as princes and rulers, and the lust for high position is a passion of the Gentiles; but My disciples are made honorable by their humility. So that he who would be great ought to serve the most inferior in rank; this is the mark of extreme humility. I Myself show this. I am the Prince and King of those who dwell in the heavens, Who humbled Myself to minister to you for your salvation, and I am your servant to the extent that I even give My life as a ransom for many, that is, for all." For "all" are "many."

[AD 253] Origen of Alexandria on Matthew 20:29-34

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.

Or; Jesus does not pass on, but stands still, that by His standing His goodness may not pass by, but as from an abiding fount mercy may flow forth upon them.

Figuratively, Jericho is taken to be the world, into which Christ came down. They who are in Jericho, know not how to escape from the wisdom of the world, unless they see not Jesus only coming out of Jericho, but also His disciples. This when they saw, great multitudes followed Him, despising the world and all worldly things, that under His guidance they may go up to the heavenly Jerusalem. The two blind men we may call Judah and Israel, who before the coming of Christ were blind, not seeing the true word which was in the Law and the Prophets, yet sitting by the wayside of the Law and the Prophets, and understanding Him only as after the flesh, they cried to Him who was made of the seed of David according to the flesh.

We also now sitting by the wayside of the Scriptures, and understanding wherein we are blind, if we ask with desire, He will touch the eyes of our souls, and the gloom of ignorance shall depart from our minds, that in the light of knowledge we may follow Him, who gave us power to see to no other end than that we should follow Him.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on Matthew 20:29-34

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.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 20:29

See whence He passed unto Jerusalem, and where He abode before this, with regard to which it seems to me especially worthy of inquiry, wherefore He went not away even long before this from thence unto Galilee, but through Samaria. But this we will leave to them that are fond of learning. For if any one were disposed to search the matter out carefully, he will find that John intimates it well, and has expressed the cause.

[AD 407] John Chrysostom on Matthew 20:29-30

But let us keep to the things set before us. Let us listen to these blind men, who see better than many. They were not able to see the Lord when he came near to them. They had no one to guide them. Yet they tried to come near to him.… Such is the nature of a resolute soul. It is borne up by the very things that hinder it.

Source: THE GOSPEL OF MATTHEW, HOMILY 66.1

[AD 407] John Chrysostom on Matthew 20:29-34

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

(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. It follows, And Jesus stood still, and called them, and said, What will ye that I should do unto you?

But as before this bounty they had been persevering, so after the receiving it they were not ungrateful.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 20:29-34

Jesus stood still, because they being blind could not see their way. About Jericho were many pits, crags, and abrupt precipices; there fore the Lord stands still, that they might come to Him.

He commands that they be called to Him that the multitude may not withhold them; and He asks them what they would, that by their answer, their necessity may be made apparent, and His power be shown in their healing.

The Creator bestows what nature had not given; or at least mercy accords what weakness had withheld.

They then who had sat shut up in Jericho, and knew only to cry with their voice, afterwards follow Jesus, not so much with their feet as in their virtues.

By the two blind men are generally understood the Pharisees and Sadducees.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Matthew 20:29-30

The Lord acted according to their faith. He restored their eyes. He has been healing sickness within, deafness within and deadness within. Now he is healing blindness within. The eyes of the heart are closed. Jesus is passing by so that we might shout to him.What does it mean that Jesus was passing by? He is coming to us in time. Only for a short time is Jesus passing by us. What does it mean that Jesus is passing by? He is acting in a moment that comes to pass. Note how many things he has now done which have already passed by. He was born of the Virgin Mary in time. Is he being born always? As an infant he was nursed. Is he still being nursed? No, he matured through the successive ages of life until he came to adulthood. Is he always growing physically? After infancy came boyhood, after boyhood came youth; after youth he came to full human stature in several developing stages of growth. Even the very miracles that he did have “passed by.” Now we read about them and believe. They were written about so that they might be read later. But when they were occurring they were passing by like all temporal events. Finally, not to dwell long on this, he was crucified. Is he still hanging on the cross? In a similar temporal flow, he was buried, he rose again, he ascended into heaven. Now “he cannot die again; death no longer has mastery over him.” Now his divinity abides forever; yes, even the immortality of his body now shall never pass away. But nevertheless all those things that were done by him in time have passed by, and having passed by they were written down in order to be read and preached to be believed. In all these things then “Jesus was passing by.”

Source: SERMON 88.9

[AD 430] Augustine of Hippo on Matthew 20:29-34

(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 men 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. (Mark 10:46.) Bartimæus the son of Timæus 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 is to be taken of another though similar miracle. (Luke 18:35.) That which he gives was done as they drew near to Jericho; this in the other two as they came out of Jericho. And the multitude rebuked them that they should hold their peace.

(Quæst. Ev. i. 28.) Otherwise; The two blind men sitting by the wayside, denote certain of both nations already by faith coming in to that temporal dispensation, according to which Christ is the way, and seeking to be enlightened, that is, to know something concerning the eternity of the Word. This they desired to obtain from the Lord as He passed by, for the merit of that faith by which He is believed to be the Son of God, to have been born man, and to have suffered for us; for in this dispensation, Jesus, as it were, passes by, for all action is of this world. Also it behoved that they should cry out so loud as to overpower the din of the multitude that withstood them; that is, so to fortify their minds by perseverance and prayer, and mortifying continually the usage of fleshly lusts, (which as a crowd ever beset one that is endeavouring to come to the sight of eternal truth,) and by the straitest painfulness to get the better of the multitude of carnal men who hinder spiritual aspirations.

(Serm. 88, 13.) For bad or lukewarm Christians are an hindrance to good Christians, who seek to perform the commandments of God. Notwithstanding these cry and faint not; for every Christian at his first setting about to live well and to despise the world, has to endure at the first the censures of cold Christians; but if he persevere, they will soon comply, who but now withstood him.

(Quæst. Ev. ii. 28.) Jesus therefore, the same who said, To him that knocketh it shall be opened, hearing them, stands still, touches them, and gives them light. Faith in His temporal incarnation prepares us for the understanding of things eternal. By the passing by of Jesus they are admonished that they should be enlightened, and when He stands still they are enlightened; for things temporal pass by, but things eternal stand still.

Source: Catena Aurea by Aquinas

[AD 510] Epiphanius Scholasticus on Matthew 20:29

We read in Genesis that Noah, a very just man, had three sons, Shem, Ham and Japheth, with whom he entered into the ark at the time of the flood and departed. From these three sons diverse nations were scattered throughout the entire world. For from the first son of Noah descended the patriarch, Abraham, from whom proceeded, whether for good or ill, all the Jewish people. And from the two [other] sons diverse nations were disseminated. Thus these two blind men had the form of the two sons of Noah. They heard that Jesus was passing by. Now is it not certain that the people of the Gentiles believed in the Savior not by seeing, as did the Jews, but by hearing? And what is the meaning of the phrase that he passed by? Does it not suggest that the messianic event was passing by from the Jews to the nations? Did not the Lord himself say, “I came into this world for judgment so that those who do not see may see and those who see may become blind.”

[AD 856] Rabanus Maurus on Matthew 20:29-34

But Jericho, which is interpreted 'the moon,' denotes the infirmity of our changefulness.

But recognizing the rumour of Christ, they desired to be made partakers of Him. Many spake against them; first the Jews, as we read in the Acts; then the Gentiles harassed them by persecution; but yet they might not deprive those who were preordained to life of salvation.

Source: Catena Aurea by Aquinas

[AD 1274] Pseudo-Chrysostom on Matthew 20:29-34

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. 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.

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?

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.

Or; He asks them on account of their faith, that whereas they who were blind confess Christ to be the Son of God, those who had their sight might be put to shame for their esteeming Him only man. They had indeed called Christ Lord, and they had spoken true; but by calling Him the Son of David, they obliterated this their good confession. For indeed by a misuse of words men are called Lords, but none is truly Lord, but God only. When therefore they say, O Lord, thou Son of David, they thus misapply the term to Christ, as esteeming Him man; had they only called Him Lord, they would have confessed His Godhead. When then He asks them, What would ye? they no longer style Him Son of David, but only Lord; They say unto Him, Lord, that our eyes may be opened. For the Son of David cannot open the eyes of the blind, but the Son of God can. So long then as they cried, O Lord, thou Son of David, their cure was delayed; as soon as they said, Lord, only, healing was shed upon them; for it follows, And Jesus had compassion upon them, and touched their eyes, and straightway they saw. He touched them carnally as man, He healed them as God.

On being healed they rendered a high service to Christ; for it follows, And they followed him. For this the Lord requires of thee, according to the Prophet, that thou be careful to walk with the Lord thy God. (Mic. 6:8).

Some interpret that the two blind men are the Gentiles; one sprung from Cham, the other from Japhet; they sat by the way-side, that is, they walked hard by the truth, but they could not find it out; or they were placed in reason, not having yet received knowledge of the Word.

Accordingly Jesus touched the eyes of the Gentile mind, giving them the grace of the Holy Spirit, and when enlightened they followed Him with good works.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 20:31

But Christ suffered them to be rebuked, that their earnestness might the more appear, and that you might learn that worthily they enjoy the benefits of their cure. Therefore He does not so much as ask, Do ye believe? as He does 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.

[AD 407] John Chrysostom on Matthew 20:31

Christ permitted the crowd to rebuke them so that their earnestness might all the more appear and that we might learn how worthily they would receive the benefits of a cure. He does not so much as ask, “Do you believe?” as he did with many. For their cry and their struggling to come to him were sufficient to make their faith evident.Learn this, beloved. Though we may be very vile and outcast, yet when we approach God with utter earnestness, we come closer to what we ask for. Just look at these men. They do not have any of the apostles to plead for them. Instead, here is the crowd trying to shut them up, telling them to be silent. Yet they were able to overcome all these obstacles and come to Jesus himself. Yet the Evangelist does not attest to any faith in them but only to their importunity. Their earnestness sufficed above all other factors.

Source: THE GOSPEL OF MATTHEW, HOMILY 66.1

[AD 420] Jerome on Matthew 20:31

He calls them blind because they were not yet able to say, “By your light we shall see the light.” They were ignorant of Christ’s way. They apparently had some knowledge of the law, however inadequately conceived. Some propose a spiritual interpretation here: that the two blind men are to be understood as the Pharisees and Sadducees. Others view one of them as symbolizing the people following natural law without Christ, hence blind, and the other as symbolizing people following the written law of the old covenant in a blinded way. In any event, they were not able to see for themselves. Yet they heard the announcement of the Savior’s coming. They proclaimed him Son of David.But let us suppose that each of the two blind men is blind with respect to the people of the Jews. What might it mean that the crowd rebuked them? It could suggest that the Gentile crowd was rebuking the Jews. Thus let us remember that the apostle advises those of us who are Gentiles not to boast or be haughty against our own roots in the old covenant. For we were the wild olive tree grafted on to a good olive tree. So in no way should we begrudge the salvation of the prior people of the covenant, the Jews.

Source: COMMENTARY ON MATTHEW 3.20.31

[AD 510] Epiphanius Scholasticus on Matthew 20:31

Christ is the way. Therefore, the two blind men [the Gentiles] were sitting on the way [yet without seeing the way]. By straying through idols, they had completely wandered from the way of truth. Degenerated in the obscurity of sins, they destroyed the eyes of the heart. Thus those sitting shouted, “Son of David, have mercy on us.” But the crowd rebuked them to become silent. But they shouted all the more: “Son of David, have mercy on us.” For with the Jews neither believing nor willing, the blinded nations were shouting all the more through faith, saying, “Son of David, have mercy on us.” And for us, dearly beloved, whether envy opposes a man or the devil holds him back in darkness, let us therefore shout the more through faith, “Son of David, have mercy on us.”

Source: INTERPRETATION OF THE GOSPELS 30

[AD 407] John Chrysostom on Matthew 20:32

Wherefore does He ask them? Lest any one should think that when they wish to receive one thing, He gives 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 does here also.

[AD 407] John Chrysostom on Matthew 20:32

Lest anyone might think that the blind men ask for one thing but Jesus gave them something else, we must examine why he asks them, “What do you want me to do?” It indeed was usual with him on many occasions that he first sought to discover all the highest moral excellences of one he was healing and only then to apply the cure. He did this in order that he might lead others to emulate their good qualities and that he might show that they were receiving the gift of healing in a worthy manner. He did this, for instance, in the case of the Canaanite woman, and also in the case of the centurion19 and with the woman suffering from bleeding. We especially remember that this marvelous woman even anticipated the Lord’s inquiry. But recall that he did not pass her by. Even after her healing he kept looking around to see who had done it. Such earnest care he had on every occasion. He wished to make known the good qualities of those who came to him and to show them to be much greater than they are. This he also does here.Then, when they cried out what they desired, he had compassion on them and touched them. For this alone is the cause of their cure. It is the end for which he came into the world. Even though it is filled with mercy and grace, it seeks worthy recipients.

Source: THE GOSPEL OF MATTHEW, HOMILY 66.1

[AD 420] Jerome on Matthew 20:32-33

(Verse 32, 33.) And Jesus stood still, and called them, and said, What do you want me to do for you? They said to him, Lord, that our eyes may be opened. They were blind, not knowing where to go, and unable to follow the Savior. There were many pits in Jericho, many rocks and cliffs plunging into the deep: therefore the Lord stands, so that they can come and be called, lest the crowds hinder them: and he asks as if ignorant of what they want, so that from the blind men's answer their manifest weakness may be revealed, and the power may be known from the remedy.

Source: Commentary on Matthew

[AD 407] John Chrysostom on Matthew 20:33-34

Note that they did not hasten away after their cure, as happened on numerous occasions, with those who were less than grateful after receiving benefits. Not so with these two blind men, whose worthiness to receive is seen both in what they cried out and that they followed. They were persevering before the gift and grateful after the gift. For it says that they followed him.

Source: THE GOSPEL OF MATTHEW, HOMILY 66.1

[AD 407] John Chrysostom on Matthew 20:33

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.

[AD 407] John Chrysostom on Matthew 20:34

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.

[AD 420] Jerome on Matthew 20:34

(Verse 34.) But Jesus, having mercy on them, touched their eyes: and immediately they saw, and followed him. He touches their eyes and provides as an artist what nature had not given. Or certainly what weakness had taken away, he restores with mercy. And immediately they saw, and followed him. Those who were previously sitting in Jericho, contracted and blind, had heard that he was passing by, and now they follow Jesus, not so much with their feet as with their virtues.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 20:34

. The blind men knew of the Lord by His fame, and so they seized the opportunity when they heard that He was passing by on the way. They believed that Jesus, of the seed of David according to the flesh, was able to heal them, and as their faith was exceedingly fervent, they did not fall silent when they were rebuked but cried out all the more. Therefore Jesus does not ask them if they have faith, but rather, what it is they want, so that no one would think that He gave them something other than what they desired. He shows that they were not shouting out to ask for money, but for healing. By His touch He heals them, that we may learn that every member of His holy flesh was also a life-creating member of God. And if Luke and Mark say that there was one blind man, this does not conflict, for they mentioned what was most noteworthy. Another explanation is that Luke says that He healed a blind man before He entered Jericho, but Mark, after He left Jericho. But Matthew in his succinctness included both in one account. Understand the blind men as the Gentiles who were healed in passing. For Christ did not come, in the first place, for the Gentiles but for the Israelites. Just as the blind men by hearing learned of Jesus, so too the Gentiles by hearing believed. Those who rebuked the blind men, telling them not to shout the name of Jesus, are the persecuting tyrants who attempted to shut the mouth of the Church, but She all the more confessed the name of Christ. Therefore She was healed and sees ever more clearly the light of the Truth, and follows Christ, imitating His life.