TRV
“The Request of James and John”· Matthew 20:20–28
Translation
King James Version
But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able.
KJV (with Strong's)
But G1161 Jesus G2424 answered G611 and said G2036, Ye know G1492 not G3756 what G5101 ye ask G154. Are ye able G1410 to drink G4095 of the cup G4221 that G3739 I G1473 shall G3195 drink of G4095, and G2532 to be baptized G907 with the baptism G908 that G3739 I G1473 am baptized with G907? They say G3004 unto him G846, We are able G1410.
Complete Jewish Bible
But Yeshua answered, "You people don't know what you are asking. Can you drink the cup that I am about to drink?" They said to him, "We can."
Berean Standard Bible
“You do not know what you are asking,” Jesus replied. “Can you drink the cup I am going to drink?” “We can,” the brothers answered.
American Standard Version
But Jesus answered and said, Ye know not what ye ask. Are ye able to drink the cup that I am about to drink? They say unto him, We are able.
World English Bible Messianic
But Yeshua answered, “You don’t know what you are asking. Are you able to drink the cup that I am about to drink, and be immersed with the immersion that I am immersed with?” They said to him, “We are able.”
Geneva Bible (1599)
And Iesus answered and said, Ye know not what ye aske. Are ye able to drinke of the cup that I shall drinke of, and to be baptized with the baptisme that I shalbe baptized with? They said to him, We are able.
Young's Literal Translation
And Jesus answering said, `Ye have not known what ye ask for yourselves; are ye able to drink of the cup that I am about to drink? and with the baptism that I am baptized with, to be baptized?' They say to him, `We are able.'
See on the biblical-era map
In the KJVVerse 23,815 of 31,102 · 76.6%
LawLawHistoryHistPoetryPoetProphetsProphNew TestamentNT
Study This Verse
Copy as
Historical interpretation
Seven Centuries of Reception
12 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Ante-NicenePost-NiceneEarly MedievalMedieval
40050060070080090010001100
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
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 22) But Jesus answered and said: You do not know what you ask. The mother asks, and the Lord speaks to the disciples, understanding her prayers to come from the will of the children.
Can you drink the cup that I am about to drink? They said to him: We can. In the Holy Scriptures, we understand the cup to represent suffering, as it is written: Father, if it is possible, let this cup pass from me (Matt. XXVI, 39). And in the psalm: What shall I render to the Lord for all the things he has rendered to me? I will take the cup of salvation, and will call upon the name of the Lord (Ps. CXV, 3 et seqq.); and immediately it explains what this cup is: Precious in the sight of the Lord is the death of his saints.
(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.
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.
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.
There follows: "You are my friends." O how great is the mercy of our Creator! We are not worthy to be servants, and we are called friends. How great is the dignity of men to be friends of God! But you have heard the glory of this dignity; hear also the labor of the struggle: "If you do what I command you." "You are my friends, if you do what I command you." As if He were saying openly: You rejoice at the height; consider by what labors one arrives at the height. Surely when the sons of Zebedee, through the intervention of their mother, sought that one should sit at the right hand of God and the other at the left, they heard: "Can you drink the cup that I am about to drink?" They were already seeking the place of exaltation; the Truth calls them back to the way by which they might come to exaltation. As if it were said: The place of exaltation already delights you, but first let the way of labor exercise you. Through the cup one reaches majesty. If your mind desires what pleases, first drink what causes pain. Thus, thus through the bitter cup of affliction one arrives at the joy of salvation.
For there are two kinds of martyrdom: one in the mind, another in the mind together with action. And so we can be martyrs even if we are not slain by any sword of persecutors. For to die at the hands of a persecutor is martyrdom in open deed; but to bear insults, to love one who hates us, is martyrdom in hidden thought. For that there are two kinds of martyrdom, one in hidden deed, another in public, the Truth testifies, who asks the sons of Zebedee, saying: "Can you drink the cup that I am about to drink?" When they immediately answered Him: "We can," the Lord at once replied, saying: "You shall indeed drink my cup." For what do we understand by the cup except the suffering of the Passion? Of which He says elsewhere: "Father, if it be possible, let this cup pass from me." And the sons of Zebedee, that is, James and John, did not both die through martyrdom, and yet both heard that they would drink the cup. For John did not end his life through martyrdom, yet he was a martyr, because the suffering that he did not undergo in body he preserved in mind. Therefore, by this example, we too can be martyrs without the sword, if we truly guard patience in our soul.
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?
They say unto Him, We are able. He turns away from the mother and converses with the sons in order to show that He was not unaware that they had pushed her forward. Jesus says to them, "Ye know not what ye ask," that is, you ask for something so great as to amaze even the angelic powers. Then directing them away from such thoughts, He instead exhorts them to face dangers. He asks the question, knowing full well the answer, in order to compel them to reveal their wound of pride by their answer, and so that they might undertake in earnest to fulfill their promise. For this is what He is saying: since no one can share in My kingdom if he does not also share in My sufferings, tell Me if you are able to suffer such things as these. For the cup means martyrdom and one’s own death, at the same time showing that it is an easy thing, like drinking a cup of wine, and that we too ought to embrace martyrdom as easily. He also makes clear that He Himself approaches death gladly. For just as one who drinks a cup of wine is overwhelmed by sleep, so he who drinks the cup of martyrdom is weighed down by the sleep of death. He also calls His death a baptism, as it is the cleansing of us all. They readily promised everything, not knowing what they were saying, but only to obtain what they wanted.
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.
Copy as
Continue studying Matthew 20:22 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
In Matthew 20:22, Jesus confronts the ambitious request of James and John, who, through their mother, seek positions of honor in His kingdom. Jesus challenges their understanding of true greatness, asking if they are prepared to share in the profound suffering and sacrificial death He is about to endure, symbolized by "the cup" and "the baptism." Despite their confident affirmation, their subsequent actions reveal a deep misunderstanding of the costly nature of authentic discipleship, foreshadowing Jesus' ultimate passion and the true path to glory through humble service and suffering.
Context
Literary Context
This verse is embedded within a significant section of Matthew's Gospel where Jesus is preparing His disciples for His impending suffering and death in Jerusalem. Immediately preceding this exchange, Jesus has just explicitly foretold His crucifixion for the third time to His disciples (Matthew 20:17-19). Despite this clear prophecy, James and John (through their mother) approach Jesus with a request for positions of power in His kingdom (Matthew 20:20-21). This request highlights their continued earthly understanding of the Messiah's reign, contrasting sharply with Jesus' spiritual and sacrificial mission. The indignation of the other ten disciples (Matthew 20:24) further sets the stage for Jesus' profound teaching on servant leadership that follows this verse (Matthew 20:25-28), culminating in His declaration that He came "not to be ministered unto, but to minister, and to give his life a ransom for many."
Historical & Cultural Context
The disciples, like most Jews of their time, lived under Roman occupation and eagerly anticipated the arrival of a Messiah who would liberate Israel and establish an earthly kingdom. Their understanding of "kingdom" was primarily political and nationalistic, envisioning a glorious reign where positions of power and prestige would be awarded to loyal followers. The concept of a suffering Messiah was alien to their expectations, as evidenced by Peter's rebuke of Jesus earlier in the Gospel (Matthew 16:21-23). The request of James and John reflects this common cultural aspiration for honor and authority within a perceived earthly hierarchy. The "cup" and "baptism" imagery, while common in biblical literature to denote destiny or suffering, would have been particularly poignant in a culture where public humiliation and execution were grim realities for those who challenged authority.
Key Themes
This verse is pivotal in developing several overarching themes in Matthew. Firstly, it underscores the misunderstanding of the Kingdom of God among Jesus' closest followers, who consistently struggled to grasp its spiritual, rather than political, nature. Jesus' response gently corrects this misconception, redirecting their focus from worldly glory to the true nature of His reign. Secondly, it profoundly illustrates the cost of discipleship. Jesus challenges the disciples' readiness to share in His suffering, emphasizing that true greatness in His kingdom is not about status but about sacrifice and service, a theme Jesus elaborates on immediately after this exchange (Matthew 20:26-28). Finally, the verse powerfully highlights Jesus' impending passion and atoning work. The metaphors of the "cup" and "baptism" are direct allusions to His coming suffering, death, and the divine wrath He would bear for humanity's sin, reinforcing the centrality of the cross to His mission as prophesied throughout the Old Testament and reiterated by Jesus Himself (Isaiah 53 and Matthew 16:21).
Exposition and Analysis
Key Word Analysis
(eídō), meaning "to see (literally or figuratively); by implication, (in the perfect tense only) to know." Jesus' statement "Ye know not what ye ask" implies a profound lack of spiritual understanding or insight on the part of James and John. They perceive only the glory and power of the kingdom, failing to "see" or comprehend the path of suffering that precedes it, a path Jesus has repeatedly revealed to them. Their ignorance is not merely intellectual but spiritual, failing to grasp the true nature of God's kingdom and the Messiah's mission.
(potḗrion), meaning "a drinking-vessel; by extension, the contents thereof, i.e. a cupful (draught); figuratively, a lot or fate." In biblical literature, the "cup" is a powerful metaphor for one's destiny, often representing suffering, divine judgment, or wrath. Jesus' question about drinking "the cup that I shall drink of" directly refers to the full measure of His impending suffering, including the agony of Gethsemane and the bearing of God's wrath against sin on the cross. This is a destiny of profound pain and sacrifice.
(baptízō), meaning "to immerse, submerge; to make whelmed (i.e. fully wet); used only (in the New Testament) of ceremonial ablution, especially (technically) of the ordinance of Christian baptism." Here, however, the term is used figuratively, referring not to water baptism but to being completely overwhelmed or immersed in suffering, judgment, and death. Jesus' "baptism" is His complete submersion into the depths of agony and death, a total identification with the human condition of sin and its consequences, culminating in His atoning sacrifice.
Verse Breakdown
"But Jesus answered and said, ‹Ye know not what ye ask.›"
Jesus' opening statement immediately highlights the disciples' profound spiritual ignorance. Despite their close proximity to Him and His repeated teachings, they still operate from a worldly perspective, seeking honor and position rather than understanding the true nature of His kingdom, which is founded on suffering and self-sacrifice. Their request reveals a fundamental disconnect between their expectations and God's divine plan.
"‹Are ye able to drink of the cup that I shall drink of,›"
This rhetorical question challenges James and John to consider the true cost of their ambition. The "cup" is a powerful biblical metaphor for suffering, particularly divine wrath and judgment (e.g., Psalm 75:8, Isaiah 51:17). Jesus is asking if they are prepared to endure the immense, unique suffering that awaits Him, which includes bearing the sins of the world and experiencing separation from the Father.
"‹and to be baptized with the baptism that I am baptized with?›"
Complementing the "cup" imagery, "baptism" here refers not to water baptism but to being overwhelmed or immersed in suffering and death. This is Jesus' "baptism" into the agony of the cross, a complete submersion into the depths of human sin and divine judgment. He asks if they are ready to be fully identified with Him in this ultimate act of self-sacrifice.
"They say unto him, ‹We are able.›"
The disciples' quick and confident reply, "We are able," reveals their continued naiveté and spiritual blindness. They genuinely believe they possess the strength and readiness for such a path, yet they have no true comprehension of the magnitude of suffering Jesus describes. Their answer underscores their ambition but also their lack of foresight regarding the trials that would indeed come their way, albeit not in the same unique, atoning manner as Jesus'.
Literary Devices
Matthew 20:22 is rich with Metaphor, primarily through the images of "the cup" and "the baptism." The "cup" symbolizes Jesus' impending suffering and the divine wrath He would bear, a common biblical motif for destiny or portion. The "baptism" metaphorically represents His complete immersion into suffering and death, signifying His atoning work on the cross. These metaphors are not merely illustrative but are central to understanding the nature of Jesus' mission and the cost of discipleship. There is also a strong element of Foreshadowing, as Jesus' words directly allude to His crucifixion and the path of suffering that His true followers would also encounter. Furthermore, a subtle Irony is present in the disciples' confident "We are able," contrasting sharply with their later actions (e.g., fleeing in Gethsemane, Matthew 26:56) and their initial misunderstanding of Jesus' kingdom. This highlights the gap between human presumption and divine reality.
Theological and Thematic Connections
This pivotal exchange in Matthew 20:22 profoundly illuminates the nature of Christ's mission and the true character of discipleship. It reveals that the path to glory in God's kingdom is not through worldly power or prestige, but through humble service and sacrificial suffering, mirroring the very journey of the Messiah. Jesus' "cup" and "baptism" are not merely personal trials but are intrinsically linked to His atoning work—His bearing of divine wrath and His complete immersion in the consequences of human sin. The disciples' naive ambition underscores the universal human tendency to seek comfort and honor, contrasting sharply with the divine call to self-denial and cross-bearing. True identification with Christ means being willing to share in His sufferings, understanding that such a path is paradoxical to worldly wisdom but leads to ultimate spiritual triumph and participation in His eternal glory.
Reflection and Application
Matthew 20:22 serves as a timeless mirror for every believer, prompting us to critically examine our motives for following Christ. Are we drawn by the promise of blessings, comfort, or perceived status within a spiritual community, or are we genuinely prepared to embrace the full scope of discipleship, which includes sharing in Christ's sufferings? Jesus' challenge to James and John reminds us that true greatness in God's kingdom is measured not by earthly accolades or positions of power, but by a willingness to deny oneself, take up one's cross, and follow Him in sacrificial service. This may manifest as enduring persecution, facing social ostracism for our faith, sacrificing personal comfort for the sake of the Gospel, or simply bearing the burdens of others with compassion. The "cup" and "baptism" for us are not the atoning work of Christ, but our participation in the suffering that comes from living a Christ-like life in a fallen world. It calls us to a radical reorientation of our values, prioritizing humble service and obedience over self-promotion and worldly ambition, knowing that our ultimate reward is found in Christ alone.
Questions for Reflection
FAQ
What does Jesus mean by "the cup that I shall drink of"?
In biblical imagery, a "cup" often symbolizes one's destiny or portion, particularly in relation to divine judgment or intense suffering. When Jesus speaks of "the cup that I shall drink of," He is referring to the full measure of suffering, agony, and divine wrath that He, as the sinless Son of God, would endure as He bore the sins of humanity on the cross. This imagery is powerfully echoed in His prayer in Gethsemane, where He asks the Father, "O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt" (Matthew 26:39). It signifies His unique, atoning suffering on behalf of all mankind.
What does Jesus mean by "the baptism that I am baptized with"?
This phrase does not refer to water baptism, but to a figurative "immersion" or "overwhelming" in suffering and death. Just as water baptism signifies identification, Jesus' "baptism" refers to His complete identification with humanity's sin and its consequences, leading to His death on the cross. It speaks of His total submersion into the depths of agony, judgment, and ultimately, His atoning sacrifice. Luke's Gospel also records Jesus speaking of a "baptism" He must undergo, referring to His impending suffering and death (Luke 12:50).
Christ-Centered Fulfillment
Matthew 20:22 finds its profound Christ-centered fulfillment in Jesus' ultimate act of self-giving on the cross. The "cup" and "baptism" He speaks of are not merely prophetic statements of His suffering, but direct allusions to the very core of His redemptive mission. Jesus, the sinless Son of God, willingly drank the cup of God's wrath and was immersed in the baptism of suffering and death, not for His own sin, but for the sin of the world (2 Corinthians 5:21). His agonizing experience in Gethsemane, where He prayed for "this cup" to pass (Matthew 26:39), underscores the immense weight of the sin He was about to bear. His crucifixion was the ultimate "baptism" into death, a complete submersion that broke the power of sin and death (Romans 6:3-4). Through His suffering and death, Jesus, the Good Shepherd, laid down His life for His sheep (John 10:11), fulfilling the ancient prophecies of the Suffering Servant (Isaiah 53:5-6). Thus, His "cup" and "baptism" were not an end, but the means by which He secured eternal life and reconciliation for all who believe, inviting His followers not to share in His atoning work, but to participate in the fellowship of His sufferings as they follow Him (Philippians 3:10).