{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/110/1100070.htm","path":"chr/ecf/110/1100070.htm","source_url":"https://sacred-texts.com/chr/ecf/110/1100070.htm","text":"\u201cAnd Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them, 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, and shall deliver Him to the Gentiles to mock, and to scourge, and to crucify Him; and the third day He shall be raised.\u201d\nHe goeth not up at once to Jerusalem when He is 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, \u201cif thou wilt be perfect,\u201d saith He, \u201csell that thou hast:\u201d 2456 and of virginity, \u201cHe that is able to receive, let him receive it:\u201d 2457 and of humility, \u201cFor except ye be converted, and become as little children, ye shall not enter into the kingdom of Heaven:\u201d 2458 and of a recompense of the things here, \u201cFor whoso hath forsaken houses, or brethren, or sisters, shall receive an hundredfold in this world:\u201d 2459 and of rewards there, \u201cFor he shall also inherit,\u201d it is said, \u201ceternal life:\u201d 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.\nBut He speaks with them \u201capart,\u201d 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.\nWhat then? was it not told to the people? you may say. It was indeed told to the people also, but not so plainly. For, \u201cDestroy,\u201d saith He, \u201cthis Temple, and in three days I will raise it up;\u201d 2460 and, \u201cThis generation seeketh after a sign, and there shall no sign be given it, but the sign of Jonas;\u201d 2461 and p. 380 again, \u201cYet a little while am I with you, and ye shall seek me, and shall not find me.\u201d 2462\nBut to the disciples not so, but as the other things He spake unto them more plainly, so also spake 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 spake 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.\nBut mark, I pray thee, 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.\nBut another evangelist saith, that He brought in the prophets also as witnesses; 2463 and another again saith, that even they themselves understood not His words, but the saying was hid from them, and that they were amazed as they followed Him. 2464\nSurely 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.\nBut I say another thing also more perplexing than this: If they did not know, how were they sorry. For another saith, they were sorry. If therefore they knew it not, how were they sorry? How did Peter say, \u201cBe it far from Thee. This shall not be unto Thee?\u201d 2465\nWhat then may we say? That He should die indeed they knew, albeit they knew not clearly the mystery of the Incarnation. 2466 Neither did they know clearly about the resurrection, neither what He was to achieve; and this was hid from them.\nFor 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.\nThis 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.\n2. Yet none of these things made them take courage, and this when they were continually hearing about His resurrection. For together with His death this also especially troubled them, to hear that men should \u201cmock and scourge Him,\u201d and the like. For when they considered His miracles, the possessed persons whom He had delivered, the dead whom He had raised, all the other marvellous works which He was doing, and then heard these things, they were amazed, if He who doeth these works is thus to suffer. Therefore they fell even into perplexity, and 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 at the same time came to Him, and spake to Him of precedence. \u201cWe desire,\u201d it is said, \u201cthat one should sit on Thy right hand, and one on Thy left.\u201d 2467 How then doth 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.\nFor 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.\nBut 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. p. 381 But what can it be they ask? Hear another evangelist plainly declaring this. For, \u201cBecause He was nigh,\u201d it is said, \u201cto Jerusalem, and because they thought the kingdom of God should immediately appear,\u201d 2468 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.\nWherefore also Christ in the first place leads them off from these thoughts, commanding them to await slaughter and dangers, and the utmost terrors. For, \u201cAre ye able,\u201d saith He, \u201cto drink of the cup that I drink of?\u201d 2469\nBut 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 thou wouldest learn their virtue, notice them after these things, and thou wilt see them superior to every passion. For with this object He reveals their deficiencies, that after these things thou mightest know what manner of men they became by grace.\nThat 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. \u201cWe would,\u201d it is said, \u201cthat whatsoever we shall desire of Thee, Thou shouldest do it for us.\u201d 2470\nAnd Christ saith to them, \u201cWhat would ye?\u201d 2471 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 were 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, \u201cYe shall sit on twelve thrones,\u201d 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, \u201cCommand, that one sit on Thy right hand, one on Thy left;\u201d and they urge Him, saying, \u201cCommand.\u201d\nWhat then saith 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 saith, \u201cYe know not what ye ask,\u201d how great, how marvellous, how surpassing even the powers above. After that He adds, \u201cAre ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with?\u201d 2472 Seest thou, how He straightway drew them off from their suspicion, by framing His discourse from the contrary topics? For ye, He saith, 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.\nAnd see how by the form of His question, He both urges and attracts them. For He said not, \u201cAre ye able to be slain?\u201d \u201cAre ye able to pour forth your blood?\u201d but how? \u201cAre ye able to drink of the cup?\u201d Then to attract them to it, He saith, \u201cWhich I shall drink of,\u201d that by their fellowship with Him in it they might be made more ready.\nAnd a baptism again calls He it; showing that great was the cleansing the world was to have from the things that were being done.\n\u201cThey say unto Him, We are able.\u201d 2473 Out of their forwardness they straightway undertook it, not knowing even this which they were saying, but looking to hear what they had asked.\nWhat then saith He? \u201cYe shall drink indeed of my cup, and be baptized with the baptism that I am baptized with.\u201d 2474 Great blessings did He foretell to them. His meaning is, ye shall be counted worthy of martyrdom, and shall suffer these things which I suffer; ye shall close your life by a violent death, and in these things ye shall be partakers with me; \u201cBut 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.\u201d\n3. 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.\nBut 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 hath not power to bestow it on them for whom it is prepared.\nWhat 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 p. 382 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.\nAt least Paul puts it as a peculiar privilege of the Only-Begotten, saying, \u201cTo which of the angels said He at any time, Sit thou on my right hand? 2475 And of the angels He saith, who maketh His angels spirits; but unto the Son, \u2018Thy throne, O God.\u2019\u201d 2476\nHow then saith He, \u201cTo sit on my right hand and on my left is not mine to give,\u201d 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.\nWhat therefore Christ saith is this: \u201cYe 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 ye 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.\u201d\nBut thus indeed He did not say it, so as not to pain them, but darkly He intimates the self-same thing, saying, \u201cYe shall drink indeed of my cup, and ye 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.\u201d\nBut 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\u2019s, 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.\nAnd 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, \u201cCause us to be crowned and proclaimed,\u201d confiding in their good-will and friendship with him; and that he were to say to them, \u201cThis is not mine to give, but it shall be given to them for whom it is prepared, by their labors, and their toils;\u201d 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.\nTherefore He saith, \u201cFor whom it is prepared.\u201d For what, saith He, if others should appear better than you? What, if they should do greater things? For shall ye, because ye have become my disciples, therefore enjoy the first honors, if ye yourselves should not appear worthy of the choice?\nFor that He Himself hath power over the whole, is manifest from His having the entire judgment. For to Peter too He speaks thus, \u201cI will give thee the keys of the Heavens.\u201d 2477 And Paul also makes this clear where he saith, \u201cHenceforth 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.\u201d 2478 But the appearing was of Christ. But that no one will stand before Paul, is surely clear to every one.\nAnd if He hath expressed these things somewhat obscurely, marvel not. For to lead them on by hidden instruction, 2479 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.\n\u201cThen were the ten moved with indignation with respect to the two.\u201d Then. When.? When He had reproved them. So long as the judgment was Christ\u2019s, they were not moved with indignation; but seeing them preferred, p. 383 they were contented, and held their peace, out of reverence and honor to their Master.\nAnd 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, \u201cWho then is greatest?\u201d But since here the request was the disciples\u2019, 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.\n4. Seest thou 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 thou wilt 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.\nAnd he conceals not Peter\u2019s good deeds, but relates both the confession, which he openly made when all were silent, 2480 and his entering into the tomb, 2481 and puts the apostle before himself. For, because both continued with Him at His crucifixion, taking away the ground of his own commendation, he saith, \u201cThat disciple was known unto the high priest.\u201d 2482\nBut 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. 2483\nBut then, \u201cthey were moved with indignation.\u201d What then saith Christ? \u201cHe called them unto Him, and said, The princes of the Gentiles exercise dominion over them.\u201d 2484 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.\nAnd not as before, so now also doth 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, saying, \u201cThe princes of the Gentiles exercise dominion 2485 over them, and their great ones exercise authority upon them, but it shall not be so among you; 2486 but he that will be great among you, let this man be minister to all; and he that will be first, let him be last of all;\u201d 2487 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, \u201cBe not moved with indignation, as insulted. For they harm and disgrace themselves most, who on this wise seek the first places, for they are amongst the last. For matters with us are not like matters without. \u2018For the princes of the Gentiles exercise dominion over them,\u2019 but with me the last, even he is first.\u201d\n\u201cAnd 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,\u201d He saith,\n\u201cEven as the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many.\u201d 2488 \u201cFor not even at this did I stop,\u201d saith He, \u201cbut even my life did I give a ransom; and for whom? For enemies. But thou if thou art abused, it is for thyself, but I for thee.\u201d\nBe not then afraid, as though thine honor were plucked down. For how much soever thou humblest thyself, thou canst not descend so much as thy Lord. And yet His descent hath become the ascent of all, and hath made His own glory shine forth. For before He was made man, He was known amongst 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.\np. 384\nFear not then, as though thine honor were put down, if thou shouldest abase thyself, for in this way is thy 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.\nSeest thou 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 saith, dost thou give alms before men? That thou mayest enjoy glory? Thou must then not do so, and thou shalt surely enjoy it. Wherefore dost thou lay up treasures? That thou mayest be rich? Thou must then not lay up treasures, and thou shalt be rich. Even so here too, wherefore dost thou set thy heart on the first places? That thou mayest be before others? Choose then the last place, and then thou wilt enjoy the first. So that if it be thy will to become great, seek not to become great, and then thou wilt be great. For the other is to be little.\n5. Seest thou 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.\nAnd 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.\nFor 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\u2019s. 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 hath brought down that height.\nAnd if ye 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 hath chanced to be set on a high place, and low in like manner, from the opposite things.\nLet us see then who is like this, the boaster, or he that keeps within measure, that thou mayest perceive that nothing is higher than lowliness of mind, and nothing lower than boastfulness.\nThe 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.\nSeest thou 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 thyself upon him who is nothing? why dost thou seek honor of him? Why dost thou lead about with thee such great multitudes?\nSeest thou 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.\nAgain, 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.\nWhich 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.\np. 385\n6. But if thou wilt, 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, \u201cye tread,\u201d He saith, 2489 \u201cupon serpents and scorpions\u201d), but the latter is set with the angels on high.\nBut if thou desirest 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.\nAnd that thou mayest 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 saith the Scripture. \u201cGod resisteth the proud, but giveth grace unto the humble.\u201d 2490\nAgain, 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 doth the lowly man offer? one may say. Hear David saying, \u201cThe sacrifice of God is a contrite spirit; a contrite and humbled heart God will not despise.\u201d 2491\nSeest thou the purity of this man? Behold also the uncleanness of the other; for \u201cevery one that is proud in heart is unclean before God.\u201d 2492 Besides, the one hath God resting upon him, (\u201cFor unto whom will I look,\u201d saith He, \u201cbut to him that is meek and quiet, and trembleth at my words\u201d), 2493 but the other crawls with the devil, for he that is lifted up with pride shall suffer the devil\u2019s punishment. Wherefore Paul also said, \u201cLest, being lifted up with pride, he should fall into the condemnation of the devil.\u201d 2494\nAnd 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.\nWhat 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 cometh of men, these do most of all enjoy, and all honor them as fathers, embrace them as brothers, receive them as their own members.\nLet us then become lowly, that we may be high. For most utterly doth arrogance abase. This abased Pharaoh. For, \u201cI know not,\u201d he saith, \u201cthe Lord,\u201d 2495 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 saith, \u201cI am dust and ashes,\u201d 2496 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 doth God so abhor as arrogance. For this object hath 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.\nFor 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.\nThis 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.\nMark 10:32, Mark 9:32, Luke 18:34.\n380:2465 380:2466 380:2467 381:2468 381:2469 381:2470 381:2471 381:2472\n[The longer reading is here accepted. The R.V. follows a briefer reading here and in Matt. 20.23.\u2014R.]\n381:2473 381:2474\nMatt. xx. 23. [The latter clause is omitted in the R.V.]\n382:2475 382:2476 382:2477\nMatt. xvi. 19. [This peculiar reading and rendering is commented on in the note on Homily LIV. 3.\u2014R.]\n382:2478 382:2479 383:2480 383:2481 383:2482 383:2483 383:2484\nMatt. xx. 25. [\u201cYe know that\u201d omitted.]\n383:2485 383:2486\n[The form of this clause in Greek differs from that of all our New Testament mss.\u2014R.]\n383:2487\nMatt. xx. 25-27. [The variations in text, especially in Matt. 20.27, are peculiar; compare with the A.V. and R.V.\u2014R.]\n383:2488 385:2489\nLuke x. 19. [Freely cited.]\n385:2490 385:2491\nPs. li. 17. [LXX.]\n385:2492\nProv. xvi. 5. [LXX.]\n385:2493 385:2494 385:2495 385:2496","title":"Nicene and Post-Nicene Fathers, Vol. X: The Homilies of St. John Chrysostom.: Homily LXII","type":"page"}