1647. Sic erant novissimi primi, et primi novissimi. Hic concludit id pro quo tota parabola inducta est. Et
1647. So will the last be first, and the first last. Here he concludes to that for which the whole parable was introduced. And
primo ponit conclusionem;
first, he sets out the conclusion;
secundo removet falsam opinionem.
second, he removes a false opinion.
1648. Dicit sic erunt novissimi primi. Dupliciter potest legi secundum Chrysostomum; idest novissimi primis aequabuntur, ita quod non erit differentia; et hoc respondet huic quod dictum est quod singuli receperunt singulos denarios, nec erit differentia secundum tempus. Vel aliter, idest illi qui sunt novissimi, erunt primi; Deut. XXVIII, 44: advena erit super te, et erit in caput, tu in caudam. Vel aliqui qui erant primi, propter negligentiam fient novissimi: et hoc praecedenti respondet, quia inceperunt a novissimis.
1648. He says, so will the last be first. It can be read in two ways, according to Chrysostom: i.e., the last will be made equal to the first, such that there will be no difference; and this corresponds to what was said, that each one receives a denarius apiece, nor will there be a difference according to time. Or in another way, i.e., those who are last will be first; he will be as the head, and you will be the tail (Deut 28:44). Or, those who were first will become last, on account of negligence; and this corresponds to the preceding, because they began from the last.
1649. Sed posset aliquis dicere: nonne omnes primi salvabuntur?
1649. But someone could say, will all the first be saved?
Dicit: multi sunt vocati, pauci vero electi, quia qui fide credunt, omnes vocati sunt; sed illi electi, qui bona opera faciunt, et isti sunt pauci, ut supra VII, 14: arcta est via, quae ducit ad vitam, et pauci sunt qui inveniunt eam.
He says, many are called, but few chosen, because all those who believe by faith are called; but those are chosen who do good works, and these are few, as above, how narrow is the gate, and strait is the way that leads to life: and few there are who find it! (Matt 7:14).
Lectio 2
Lecture 2
Ascensus ad Jerusalem
Ascent to Jerusalem
20:17 Et ascendens Iesus Ierosolymam, assumpsit duodecim discipulos secreto, et ait illis: [n. 1651]
20:17 And Jesus going up to Jerusalem, took the twelve disciples apart, and said to them: [n. 1651]
20:18 ecce ascendimus Ierosolymam, et Filius hominis tradetur principibus sacerdotum et scribis, et condemnabunt eum morte, [n. 1651]
20:18 Behold we go up to Jerusalem, and the Son of man will be betrayed to the chief priests and the scribes, and they will condemn him to death, [n. 1651]
20:19 et tradent eum gentibus ad illudendum, et flagellandum, et crucifigendum, et tertia die resurget. [n. 1652]
20:19 and will deliver him to the gentiles to be mocked, and scourged, and crucified, and on the third day he will rise again. [n. 1652]
20:20 Tunc accessit ad eum mater filiorum Zebedaei cum filiis suis, adorans, et petens aliquid ab eo. [n. 1654]
20:20 Then the mother of the sons of Zebedee came to him with her sons, adoring and asking something of him. [n. 1654]
20:21 Qui dixit ei: quid vis? Ait illi: dic ut sedeant hi duo filii mei, unus ad dexteram tuam, et unus ad sinistram in regno tuo. [n. 1656]
20:21 He said to her: what do you wish? She said to him: say that these my two sons may sit, the one on your right hand, and the other on your left, in your kingdom. [n. 1656]
20:22 Respondens autem Iesus dixit: nescitis quid petatis. Potestis bibere calicem, quem ego bibiturus sum? Dicunt ei: possumus. [n. 1657]
20:22 And Jesus answering, said: you do not know what you ask. Can you drink the chalice that I will drink? They say to him: we can. [n. 1657]
20:23 Ait illis: calicem quidem meum bibetis, sedere autem ad dexteram meam, vel sinistram non est meum dare vobis, sed quibus paratum est a Patre meo. [n. 1660]
20:23 He said to them: my chalice indeed you will drink; but to sit on my right or left hand, is not mine to give to you, but to those for whom it is prepared by my Father. [n. 1660]
20:24 Et audientes decem indignati sunt de duobus fratribus. [n. 1662]
20:24 And the ten hearing it, were moved with indignation against the two brothers. [n. 1662]
20:25 Iesus autem vocavit eos ad se, et ait: scitis quia principes gentium dominantur eorum, et qui maiores sunt, potestatem exercent in eos? [n. 1665]
20:25 But Jesus called them to him, and said: you know that the princes of the gentiles lord it over them; and those who are the greater, exercise power upon them. [n. 1665]
20:26 Non ita erit inter vos: sed quicumque voluerit inter vos maior fieri, sit vester minister: [n. 1668]
20:26 It will not be so among you, but whoever wishes to be the greater among you, let him be your minister, [n. 1668]
20:27 et qui voluerit inter vos primus esse, erit vester servus. [n. 1669]
20:27 and he who wishes to be first among you, will be your servant. [n. 1669]
20:28 Sicut Filius hominis non venit ministrari, sed ministrare, et dare animam suam redemptionem pro multis. [n. 1670]
20:28 Even as the Son of man has not come to be ministered to, but to minister, and to give his life as a redemption for many. [n. 1670]
20:29 Et egredientibus illis ab Iericho, secuta est eum turba multa. [n. 1671]
20:29 And when they went out from Jericho, a great multitude followed him. [n. 1671]
20:30 Et ecce duo caeci sedentes secus viam audierunt quia Iesus transiret, et clamaverunt dicentes: Domine, miserere nostri, Fili David. [n. 1673]
20:30 And behold, two blind men sitting by the way side, heard that Jesus passed by, and they cried out, saying: O Lord, Son of David, have mercy on us. [n. 1673]
20:31 Turba autem increpabat eos ut tacerent. At illi magis clamabant dicentes: Domine, miserere nostri, Fili David. [n. 1676]
20:31 And the multitude rebuked them, that they should hold their peace. But they cried out the more, saying: O Lord, Son of David, have mercy on us. [n. 1676]
20:32 Et stetit Iesus, et vocavit eos, et ait: quid vultis ut faciam vobis? [n. 1677]
20:32 And Jesus stood, and called them, and said: what do you wish that I do to you? [n. 1677]
20:33 Dicunt illi: Domine, ut aperiantur oculi nostri. [n. 1678]
20:33 They say to him: Lord, that our eyes be opened. [n. 1678]
20:34 Misertus autem eorum Iesus tetigit oculos eorum. Et confestim viderunt, et secuti sunt eum. [n. 1679]
20:34 And Jesus having compassion on them, touched their eyes. And immediately they saw, and followed him. [n. 1679]
1650. In parte praecedenti repulit Dominus intendentes venire ad gloriam propter temporis antiquitatem, hic repellit eum, qui intendit venire propter carnis originem.
1650. In the preceding part, the Lord drove away those intending to arrive at glory due to temporal oldness; here he drives away the one who intends to arrive due to carnal origin.
Primo ergo ponitur occasio petitionis;
First, then, the occasion for the request is set down;
secundo petitio;
second, the request;
tertio responsio.
third, the response.
Occasio fuit denuntiatio passionis Christi. Et
The occasion was the declaration of Christ’s passion. And
primo denuntiat locum;
first, he declares the place;
secundo passionem;
second, the passion;
tertio resurrectionem.
third, the resurrection.
1651. Dicit et ascendens Iesus Ierosolymam et cetera. Supra XIX, 1 dictum est, quod relicta Galilaea venit in Iudaeam, et non statim ascendit Ierosolymam, sed postmodum imminente passione; unde dicit et ascendens, idest cum erat in promptu ascendendi. Ierosolyma erat locus altus.
1651. It says, and Jesus going up to Jerusalem. Above, it was said that having left Galilee he came into Judea, and did not go up immediately to Jerusalem, but rather went up after a while, as his passion drew near (Matt 19:1); hence it says, and Jesus going up, i.e., when he was ready to go up. Jerusalem was a high place.
Assumpsit duodecim discipulos secreto et cetera. Et quare dicit secreto? Propter duo. Primo quia magna eis ostendere volebat, ideo omnibus non erant communicanda; Sup. XIII, 11: vobis datum est nosse mysterium regni caelorum. Item propter vitandum scandalum, quia viri qui nondum perfecti erant, aversi fuissent ab eo, si audissent mortem eius; mulieres provocatae fuissent ad lacrimas. Item sciendum quod Iudas nondum malum conceperat; ideo Dominus eum a societate non repulit.
Took the twelve disciples apart. And why does he say apart? For two reasons. First, because he wished to show them great things, so they were not to be communicated to all; it is given to you to know the mysteries of the kingdom of heaven (Matt 13:11). Again, for the sake of avoiding scandal, because men who were not yet perfect would have been turned away by it if they had heard of his death; women would have been provoked to tears. Again, one should know that Judas had not yet conceived evil, so the Lord did not drive him away from the fellowship.