TRV
“The Request of James and John”· Matthew 20:20–28
Translation
King James Version
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.
KJV (with Strong's)
And G1161 he said G2036 unto her G846, What G5101 wilt thou G2309? She saith G3004 unto him G846, Grant G2036 that G2443 these G3778 my G3450 two G1417 sons G5207 may sit G2523, the one G1520 on G1537 thy G4675 right hand G1188, and G2532 the other G1520 on G1537 the left G2176, in G1722 thy G4675 kingdom G932.
Complete Jewish Bible
He said to her, "What do you want?" She replied, "Promise that when you become king, these two sons of mine may sit, one on your right and the other on your left."
Berean Standard Bible
“What do you want?” He inquired. She answered, “Declare that in Your kingdom one of these two sons of mine may sit at Your right hand, and the other at Your left.”
American Standard Version
And he said unto her, What wouldest thou? She saith unto him, Command that these my two sons may sit, one on thy right hand, and one on thy left hand, in thy kingdom.
World English Bible Messianic
He said to her, “What do you want?” She said to him, “Command that these, my two sons, may sit, one on your right hand, and one on your left hand, in your Kingdom.”
Geneva Bible (1599)
And he said vnto her, What wouldest thou? She said to him, Graunt that these my two sonnes may sit, the one at thy right hand, and the other at thy left hand in thy kingdome.
Young's Literal Translation
and he said to her, `What wilt thou?' She saith to him, `Say, that they may sit--these my two sons--one on thy right hand, and one on the left, in thy reign.'
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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.
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.
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.
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.
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. "We desire," it is said, "that one should sit on Thy right hand, and one on Thy left." 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.
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 nigh," it is said, "to Jerusalem, and because they thought the kingdom of God should immediately appear," 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.
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," saith He, "to drink of the cup that I drink of?"
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 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.
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 Thee, Thou shouldest do it for us."
And Christ saith to them, "What would ye?" 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, "Ye 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 Thy right hand, one on Thy left;" and they urge Him, saying, "Command."
What 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, "Ye 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?" 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.
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 saith, "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." Out of their forwardness they straightway undertook it, not knowing even this which they were saying, but looking to hear what they had asked.
What then saith He? "Ye 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, 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; "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 hath 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 thou on my right hand?" And of the angels He saith, "Who maketh His angels spirits;" but unto the Son, "Thy throne, O God."
How then saith 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 saith is this: "Ye 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."
But thus indeed He did not say it, so as not to pain them, but darkly He intimates the self-same thing, saying, "Ye 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."
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 saith, "For whom it is prepared." 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?
For that He Himself hath power over the whole, is manifest from His having the entire judgment. For to Peter too He speaks thus, "I will give thee the keys of the Heavens." And Paul also makes this clear where he saith, "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." But the appearing was of Christ. But that no one will stand before Paul, is surely clear to every one.
And if He hath 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.
(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.
(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).
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.
(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.
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.
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.
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?
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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Matthew 20:21 records a pivotal moment where the mother of James and John, two of Jesus' disciples, approaches Jesus with an ambitious request: that her sons be granted the most esteemed positions of honor and authority—one at His right hand and the other at His left—in His coming kingdom. This interaction starkly reveals the disciples' persistent misunderstanding of the true nature of Jesus' spiritual kingdom, contrasting their worldly aspirations for power with Jesus' imminent path of suffering and servanthood.
Context
Literary Context
This exchange immediately follows Jesus' third explicit prediction of His suffering, death, and resurrection in Matthew 20:17-19. Jesus has just detailed His impending betrayal, condemnation, crucifixion, and resurrection. The disciples' (and their mother's) request for positions of honor, coming on the heels of such a solemn prophecy, dramatically highlights their spiritual blindness and their continued focus on an earthly, political kingdom. This scene also directly precedes Jesus' teaching on servant leadership in Matthew 20:25-28, where He contrasts the gentile rulers' exercise of authority with the self-sacrificial service required of His followers, making the mother's request a perfect setup for this crucial lesson.
Historical & Cultural Context
In ancient Near Eastern monarchies, sitting at the king's right or left hand signified the highest positions of power, trust, and proximity to the ruler. These were roles typically reserved for chief advisors, prime ministers, or closest family members. The Jewish people, living under Roman occupation, widely anticipated a Messiah who would be a political deliverer, restoring Israel's sovereignty and establishing an earthly kingdom. This expectation fueled the disciples' (and their mother's) ambition, as they likely envisioned Jesus establishing a new Davidic kingdom where His loyal followers would hold prominent governmental roles. The request, therefore, reflects a common cultural understanding of power and a prevailing eschatological hope, albeit one that misaligned with Jesus' spiritual kingdom.
Key Themes
The most prominent theme in this passage is the Misunderstanding of the Kingdom of God. The mother and her sons clearly envision a worldly, political kingdom, failing to grasp Jesus' repeated teachings about a spiritual reign characterized by humility, suffering, and service. This theme is pervasive throughout the Gospels, as seen in Peter's attempt to dissuade Jesus from His path of suffering in Matthew 16:22. Another key theme is Human Ambition and Self-Interest, even among those who follow Christ. The request underscores the natural human desire for status, power, and recognition, which can easily overshadow spiritual understanding and the call to self-denial. Finally, this episode subtly introduces the theme of the Cost of Discipleship, which Jesus elaborates on in the subsequent verses by linking true greatness to suffering and servanthood, implying that the path to honor in His kingdom is counter-intuitive to worldly expectations.
Exposition and Analysis
Key Word Analysis
This verb (G2036) is a primary verb meaning "to speak or say (by word or writing)." It is used here for both Jesus' initial question ("What wilt thou?") and the mother's subsequent request ("Grant that..."). The use of this verb highlights the direct verbal exchange and the explicit nature of the request and response.
Derived from G2309, this word signifies "to determine (as an active option from subjective impulse), i.e., choose or prefer; by implication, to wish, i.e., be inclined to." Jesus' question "What wilt thou?" directly probes the mother's desire and intention behind her approach, revealing the underlying ambition that drives her request.
This term refers to "the right side or hand (as that which usually takes)." In ancient contexts, the right hand was universally associated with honor, power, and authority. The request for positions at the "right hand" and "left" explicitly signifies a desire for the highest possible status and influence within Jesus' perceived earthly kingdom.
Verse Breakdown
"And he said unto her, 'What wilt thou?'"
Jesus' direct question is not merely an inquiry but an invitation for the mother to articulate her underlying desire. It sets the stage for her ambitious request, allowing her motives to be openly expressed and subsequently addressed. This also demonstrates Jesus' awareness of her intentions, prompting her to voice them.
"She saith unto him, 'Grant that these my two sons may sit...'"
The mother's response is a bold, almost demanding, petition. The verb "grant" (also from G2036, épō) reflects her expectation that Jesus has the authority to bestow such positions. Her focus is entirely on her sons' advancement, highlighting a common parental ambition that can sometimes overlook spiritual priorities.
"...the one on thy right hand, and the other on the left, in thy kingdom."
This clause reveals the specific nature of her request. As discussed, "right hand" and "left" symbolize the most privileged and powerful positions in a royal court. The phrase "in thy kingdom" underscores her belief in Jesus' imminent establishment of an earthly realm, where such political appointments would be made, contrasting sharply with Jesus' true spiritual and redemptive mission.
Literary Devices
The passage employs several significant literary devices. Irony is prominent, as the mother's request for positions of power immediately follows Jesus' detailed prophecy of His suffering and death. The disciples' preoccupation with earthly glory stands in stark contrast to Jesus' divine mission of self-sacrifice, creating a poignant and dramatic tension. Symbolism is evident in the "right hand" and "left" positions, which universally symbolize honor, authority, and proximity to power. This imagery powerfully conveys the nature of the mother's ambitious request. Furthermore, the scene serves as Foreshadowing for Jesus' subsequent teaching on servant leadership in Matthew 20:25-28, where He directly challenges the worldly notions of greatness that this request embodies, setting the stage for a deeper understanding of true greatness in His kingdom.
Theological and Thematic Connections
Matthew 20:21 profoundly illustrates the persistent human tendency to misunderstand the nature of God's kingdom, often projecting worldly values of power and status onto spiritual realities. This episode underscores that true greatness in Christ's kingdom is antithetical to worldly ambition; it is found not in seeking positions of authority, but in humble service and self-sacrifice, mirroring the very path Jesus was about to undertake. The mother's request, while seemingly innocent from a worldly perspective, exposes a fundamental spiritual blindness that Jesus consistently sought to correct in His disciples, redirecting their focus from earthly thrones to the cross and the call to follow Him in suffering.
Reflection and Application
This passage serves as a potent mirror for all believers, challenging us to critically examine the motives behind our service and spiritual aspirations. Are we, like the mother of James and John, subtly or overtly seeking personal recognition, influence, or elevated status within the church or in our walk with God? Or are our hearts truly aligned with the humble, self-sacrificial example of Christ? True spiritual fruitfulness and impact are not measured by the prominence of our "seat" but by the depth of our commitment to serving others, especially the marginalized, and by our willingness to embrace the path of humility, even when it means foregoing worldly accolades. This verse calls us to re-evaluate our definition of "success" and "greatness" in light of the kingdom of God, understanding that authentic authority flows from a posture of servanthood, not from a pursuit of power.
Questions for Reflection
FAQ
Why did the mother, and not James and John directly, make this request?
While Matthew's account attributes the request to the mother, Mark's parallel account (Mark 10:35) indicates that James and John themselves approached Jesus. It is highly probable that the mother acted as an intermediary or advocate for her sons, perhaps believing her maternal appeal would be more effective. Her involvement highlights the family's shared ambition and the cultural context where a mother might advocate for her children's future. It also serves to soften the disciples' direct culpability in Matthew's narrative, though Jesus' subsequent response makes it clear that the sons were complicit in the desire.
What is the significance of "right hand" and "left" in this context?
In ancient cultures, sitting at the "right hand" or "left" of a king or ruler signified the highest positions of honor, authority, and trust. The right hand was typically the most esteemed position, indicating chief advisor or second-in-command, while the left also conveyed significant privilege. The mother's request was for unparalleled access and power within what she perceived to be Jesus' imminent earthly reign, reflecting a desire for the most prominent roles in His new administration.
Christ-Centered Fulfillment
Matthew 20:21, with its depiction of worldly ambition, finds its profound Christ-centered fulfillment in Jesus' radical redefinition of greatness and His ultimate act of self-sacrifice. While the mother and her sons sought positions of honor, Jesus consistently taught that true authority and exaltation in His kingdom are achieved through humility and servanthood, a principle He perfectly embodied. The "right hand" of power, which the disciples coveted, is precisely where Christ ascended after His suffering and death, not through demanding it, but through obediently emptying Himself and taking the form of a servant (Philippians 2:6-8). His crucifixion, the ultimate act of servanthood, became the path to His exaltation to the "right hand of God" (Acts 7:55-56), where He now reigns as Lord. Thus, the disciples' misguided request foreshadows the very path of suffering Jesus would embrace, demonstrating that the way to glory in God's kingdom is always through the cross, mirroring the example of the Son of Man who came not to be served but to serve, and to give his life as a ransom for many.