Or therefore the lesser is the greater, because the more humble one is, the more like Christ, and thereby the closer to him; but Christ is the greatest; and the closer one is to the greatest, the greater one is; therefore the lesser one is, the greater one is; and this is what he himself indicates below in the twenty-second chapter: "But I am in your midst as one who serves." And therefore he said: "Let him who is greater among you become as the lesser, and he who is the leader, as the servant"; and Mark 9: "If anyone wishes to be first, he shall be the last of all and the servant of all," because it is said in Matthew 20: "So the first shall be last, and the last first." And Paul, attending to this, said in First Corinthians 15: "I am the least of the Apostles, who am not worthy to be called an Apostle"; and Ephesians 3: "To me, the least of all the saints, this grace was given." — Therefore among spiritual men there should be no contention for the first place, but for the last, because that one is more honorable, as is said below in the fourteenth chapter: "When you are invited to a wedding, recline in the last place," etc.
90. (Verse 49.). But John answering etc. After the teaching of humility toward those of one's own household, he teaches that humility must be maintained toward outsiders: concerning the introduction of which, three things are set forth. For first there is introduced on the part of the outsider the operation of virtue; second, on the part of the disciple the prohibition of rashness; third, on the part of the Master the persuasion of humility.
First therefore he introduces the operation of virtue on the part of the outsider, when he says: But John answering said: Master, we saw someone casting out demons in your name. For because the Lord had urged humility, John, wishing to know whether the teaching extends to outsiders, therefore responds and introduces this outsider working wonders. Now those who are outsiders to Christ can work miracles, according to that passage in Matthew 7: "Many will say to me: Lord, in your name we cast out demons and in your name we worked many mighty deeds." Then he will say to them: "Depart from me, you who work iniquity." Now this happens when someone has faith in the Lord Christ without the love of charity, according to that passage in First Corinthians 13: "If I should have faith so as to move mountains, but have not charity, I am nothing." And this is because charity is that which makes one a friend of Christ. In this, moreover, the power of the name of Christ is manifest, that it is of great efficacy even when invoked by outsiders, so that, according to that passage in Philippians 2, "at the name of Jesus every knee should bow, of those in heaven, on earth, and under the earth." Whence below in the tenth chapter: "Lord, in your name even the demons are subject to us."
91. Second, he introduces the prohibition of rashness on the part of the disciple, when he says: And we forbade him, namely I together with others; which was not without the mark of presumption, since Proverbs 3: "Do not forbid him who is able to do good; if you can, do good yourself also." - Because nevertheless what is done from the swelling of pride is frequently cloaked under zeal for justice, therefore he adds: Because he does not follow you with us: and therefore he is not worthy to be like us in the working of miracles, who is not like us in the fulfillment of counsels. In this, however, pride lay hidden, as if he were saying that word of Isaiah 65: "Who say: Depart from me, do not come near me, for you are unclean." And that jealousy was apparent, of which Numbers 11 speaks concerning the men who prophesied in the camp without Moses, that "Joshua, the son of Nun, said: My lord Moses, forbid them. But he said: Why are you jealous for my sake?" Whence John, who was the foremost lover of the Lord and a zealot for His honor, wished to exclude from the preaching of Christ's name everyone who did not love the Lord. Whence Bede in the Gloss: "John, loving the Lord and beloved by the Lord, thinks that he who does not render service should be excluded from the benefit." Nevertheless he was mistaken, because, Philippians 1, "whether by occasion or by truth Christ is proclaimed, yet in this I rejoice and will rejoice."
92. (Verse 50). Third, as regards the persuasion to humility on the part of the Master, he adds: And Jesus said to him: Do not forbid, but rather humbly bear with the imperfect one, because, Romans 15, "we who are stronger ought to bear the weaknesses of the weak and not to please ourselves"; and especially when the weak one is not an adversary of the truth.
On account of which he adds: He who is not against you is for you. And therefore this one is useful to us and tolerable, since he does not attack us but helps us; whence Sirach 11: "Concerning a matter that does not trouble you, do not contend."
93. But that passage of Matthew 12 seems contrary to this: "He who is not with me is against me, and he who does not gather with me scatters"; but this man was not with the Lord nor did he follow Him: therefore he was contrary to Him and to His disciples. How then was he for them? From this it is given to understand that there are three kinds of preachers. Some are true shepherds, and these seek only God's honor and the salvation of their subjects, according to that word of John 10: "The good shepherd lays down his life for his sheep"; and these are to be received and honored. And these are imitators of Christ, as Timothy was of the Apostle, Philippians 2: "All seek the things that are their own, not the things that are of Jesus Christ. But take proof of him, because as a son with a father he served with me in the Gospel." - But some are hirelings, who preach for their own advantage, yet true and good things, of whom it is said in John 10: "The hireling flees, because he is a hireling";
and these are to be tolerated. - Some are wolves, as are heretics, who in matters of doctrine diverge from the truth of Christ: of whom it is said in John 10: "The wolf snatches and scatters the sheep"; and Acts 20: "Ravenous wolves will enter in among you, not sparing the flock"; and these are to be driven away. And concerning such persons is understood that passage in Matthew 12; he speaks in the present context only of the second kind. Whence in Mark 9 it is said: "There is no one who works a miracle in my name and can soon speak ill of me"; whence in Acts 19 it is recorded concerning those sons of Sceva, that "they attempted to invoke the name of the Lord Jesus"; and it is added that the wicked spirit said to them: "Jesus I know, and Paul I recognize: but who are you?" And he prevailed against both of them, so that they fled from the house naked and wounded.
94. Now it came to pass, when the days were being fulfilled, etc.
After having instructed the Apostles, the prelates of the Church, in humility of mind, he here instructs them secondly in equanimity of zeal. And this section has two parts, in the first of which is introduced the occasion of disordered zeal; and in the second is added the correction of inordinate zeal, through which they are instructed in equanimity of zeal: and the second part begins at: When his disciples saw this.
The occasion of disordered zeal arose from three sources, namely from the Lord's necessity, by which he was in need of lodging; from the authority of the disciples, by which they sought lodging; and from the inhospitality of the Samaritans, by which they refused lodging.
95. (Vers. 51.). First, therefore, is introduced the necessity of the Lord, by which he was in need of lodging, because the time of his sojourning had come: which he indicates when he says: Now it came to pass, when the days of his assumption were being fulfilled, that is, when the time of his Passion was drawing near, through which he was to be taken up into heaven after the Resurrection: whence the Psalm concerning the Resurrection is inscribed "concerning the assumption of the morning"; John 13: "Jesus, knowing that the hour had come," etc.
When the time of the passion was approaching, it was fitting to draw near to the place of suffering; and therefore he adds: And he set his face steadfastly to go to Jerusalem, to suffer; because it is said below in the thirteenth chapter: "It is not fitting for a Prophet to perish outside Jerusalem"; therefore he wished to go there as to a place of shame and reproach. On account of which he notably states beforehand that he set his face steadfastly, namely through constancy and divine patience, according to that passage in Ezekiel, chapter three: "Behold, I have made your face stronger than their faces and your forehead harder than their foreheads, and like adamant and like flint have I made your face." Truly steadfast was the face that not only did not flee, but even approached the reproach of death unshaken, so that it was necessary for him to pass through the land of foreigners, according to what is said below in the seventeenth chapter: "As Jesus was going to Jerusalem, he passed through the midst of Samaria and Galilee." And so it was necessary for him to seek lodging among strangers, according to that passage in Jeremiah, chapter fourteen: "Why will you be as a sojourner in the land and as a traveler turning aside to lodge?"
96. (Verse 53.). Secondly, there is added the authority of the disciples, by which they were seeking lodging, when he says: And he sent messengers before his face. For it befits the great Lord to have messengers as forerunners, according to what is said in Malachi, chapter three: "Behold, I send my Angel," that is, my messenger, "who will prepare the way before your face." So also we read concerning Jacob in Genesis, chapter thirty-two, that "he sent messengers before him."
And because good messengers faithfully and swiftly carry out the command of their lord, therefore it is added: And going, they entered into a city of the Samaritans, to prepare for him. These Samaritans were colonists placed in the cities of Samaria in place of the children of Israel who had been carried away to the Assyrians, as is said in Fourth Kings, chapter seventeen, that "the king of the Assyrians brought men from the cities of the Assyrians and placed them in the cities of Samaria in place of the children of Israel; and they possessed Samaria and dwelt in its cities"; and concerning these it is added afterwards in the same place, that "they were fearing the Lord, but nevertheless serving their own idols." They entered the city of these people not of their own will, since it is said in John, chapter four, that "Jews do not associate with Samaritans," but either compelled by necessity, which has no law, or by a special command of the Lord. For in the sending of the Apostles it is said in Matthew, chapter ten: "Do not go into the way of the Gentiles, and do not enter into the cities of the Samaritans"; but that is said with regard to preaching, not however with regard to seeking lodging. For in John, chapter four, concerning this city it is said that "the disciples had gone away into the city to buy food"; and they did this by the Lord's command, who was showing that no man is to be despised, but that everyone is to be loved as a neighbor, as is said below in the tenth chapter concerning the Samaritan in the parable, that "he was neighbor to him who fell among robbers."
97. (Verse 53.). Thirdly is added the inhospitality of the Samaritans, by which they denied lodging, when it says: And they did not receive him, though he himself was their Lord; so that what is said in John 1 might be fulfilled: "He came unto his own, and his own received him not." The inhospitality of these was similar to the inhospitality of those of Gibeah toward the Levite: it is said in Judges 19 that "they sat in the street of the city, and no one would receive them into his house." These Samaritans were not admitted by the Jews to the worship of God, and therefore they were hostile to those going to Jerusalem.
And for this reason it is added: Because his face was set toward going to Jerusalem, that is, because they clearly recognized that he was going to Jerusalem to worship God according to the Jewish rite. Whence the Samaritan woman said to him in John 4: "Lord, our fathers worshipped on this mountain, but you say that Jerusalem is the place where one ought to worship." And between the Jews and the Samaritans there was contrariety over the place of prayer: just as also spiritually it now happens that spiritual men who worship God are mocked and despised and cast out by those who love the world. Whence Proverbs 14: "He who walks in an upright way and fears the Lord is despised by him who walks in an infamous way"; and Sirach 13: "As a wolf will have fellowship with a lamb, so the sinner with the just." Whence Wisdom 2: "The ungodly said: Let us circumvent the just man, because he is contrary to our works"; and a little later: "He is grievous to us even to behold, because his life is unlike that of others, and his ways are changed." For those who have dissimilarity of life do not easily have companionship on the way. And therefore the Samaritans, hating Jerusalem, were unwilling to show hospitality to one going to Jerusalem.
98. (Verse 54.). When the disciples had seen, etc. Having set forth the occasion of disordered zeal, he adds the correction of disordered zeal. Concerning which three things are introduced by the Evangelist, namely reprehensible indignation, reasonable rebuke, and memorable instruction. The first was in the spirit of the disciples, the second was in the word of the Lord, the third was in the Lord's deed.
First, therefore, as regards the blameworthy indignation in the mind of the disciples, it is said: But when his disciples James and John had seen: had seen, I say, the cruelty of that city, such that they could say that word of the Psalm: "I saw iniquity and contradiction in the city"; and again: "I was zealous on account of the wicked, seeing the peace of sinners." Whence they were moved with indignation, because they saw the Lord, whose majesty they had seen on the mountain with Moses and Elijah, thus despised on earth. — On account of which it is added: They said : Lord, do you wish that we command fire to descend from heaven and consume them? In this is shown the fury of indignation by which they were moved against those people, so that they wished to destroy them from the earth. Now these two especially said this because they were great zealots for the honor of the Lord: whence there could be said of them that word of Romans 10: "I bear them witness that they have indeed a zeal for God, but not according to knowledge"; just as the two sons of Jacob, moved by zeal for the injury done to them, destroyed the city of the Shechemites, as is said in Genesis 34.
Or they said this because they themselves had been with the Lord on the mountain, where they had come to know his majesty and had seen the companionship of Elijah: and therefore they wished to inflict a similar vengeance, according to what is said in 4 Kings 1, that "Elijah said: If I am a man of God, let fire descend from heaven and devour you and your fifty." And it was done so.
99. (Vers. 55.). Secondly, as regards the reasonable reprehension in the word of the Lord, it is added: And turning, he rebuked them, saying: You do not know of what spirit you are. He says this because they believed themselves to be moved by a spirit of righteousness, yet they were moved by a zeal of bitterness, which they ought not to have been, as James 3 says: "But if you have bitter zeal, and there are contentions in your hearts, do not glory and be liars against the truth." And therefore it is said in 1 John 4: "Do not believe every spirit, but test the spirits, whether they are from God." For the spirit of Christ is a spirit of meekness, according to that word of Isaiah 61: "The Spirit of the Lord is upon me, because he has anointed me; he has sent me to proclaim to the meek"; and Isaiah 42: "Behold my servant, I will uphold him. I have placed my spirit upon him. A bruised reed he shall not break, and smoking flax he shall not extinguish." And these disciples ought to have had this spirit as good disciples and imitators of the Master.
100. (Vers. 56.). And therefore he adds: For the Son of man came not to destroy the souls of men, but to save them: because this coming was not of justice, but of mercy, according to that passage in John 3: "God did not send His Son into the world to judge the world, but that the world might be saved through Him"; whence from this end He received His name, so that He would be called Jesus, according to that passage in Matthew 1: "You shall call His name Jesus: for He shall save His people from their sins"; and Matthew 20: "The Son of man came not to be ministered unto, but to minister and to give His life as a redemption for many." And therefore he who has the spirit of Christ ought not to seek vengeance, but to show patience, according to that saying of Ambrose in the Gloss: "Perfect virtue," he says, "has no zeal for revenge: nor is there any wrath where there is the fullness of charity." Therefore it is said in Romans 12: "Not defending yourselves, beloved, but give place to wrath."
101. Third, as regards the memorable instruction in the Lord's deed, it is added: And they went to another village: in which He gave a model to the disciples that they should flee from men rather than contend with them; according to the model He gave His disciples in Matthew 10: "When they persecute you in one city, flee to another." Moreover, we have the example of this from Abraham and Lot, Genesis 13, where "Abraham said: 'Let there be no quarrel, I pray, between me and you: for we are brothers. If you go to the left, I will take the right.'" In this He taught perfect meekness, which befits the servants of Christ, according to that passage in 2 Timothy 2: "The servant of the Lord must not quarrel, but be gentle"; whence according to that passage in James 1: "Let every man be slow to wrath. For the wrath of man does not work the justice of God." For if the Lord of majesty was unwilling to be angry at such great inhumanity, how much less ought we to be indignant at anyone? And this meekness ought especially to be found in the prelates of the Church: whence the Apostle in 2 Timothy 4: "Reprove, entreat, rebuke in all patience and doctrine"; since in the Psalm it is said: "Meekness has come upon us, and we shall be corrected." And Seneca says: "The spirit of man is noble, and is more easily led than dragged"; whence he himself says that the king of bees has no sting.
102. Now it came to pass, as they walked etc. After the instruction of the Apostles according to the norm of governing with respect to humility of soul and equanimity of zeal, here in the third place He instructs them with respect to perspicacity of judgment; and this through the example of Jesus Christ. Moreover, perspicacity of judgment is manifested in this part in three ways: first, in the repulsion of the double-minded: second, in the calling of the simple, at: But He said to another etc.; third, in the reproving of the wavering, at: And another said: I will follow You, Lord etc.
Concerning the repulsion of the double-minded, two things are introduced: the first is the simulation of simplicity, the second is the detection of duplicity.