TRV
“The Request of James and John”· Matthew 20:20–28
Translation
King James Version
And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: 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.
KJV (with Strong's)
And G2532 he saith G3004 unto them G846, Ye shall drink G4095 indeed G3303 of my G3450 cup G4221, and G2532 be baptized G907 with the baptism G908 that G3739 I G1473 am baptized with G907: but G1161 to sit G2523 on G1537 my G3450 right hand G1188, and G2532 on G1537 my G3450 left G2176, is G2076 not G3756 mine G1699 to give G1325, but G235 it shall be given to them for whom G3739 it is prepared G2090 of G5259 my G3450 Father G3962.
Complete Jewish Bible
He said to them, "Yes, you will drink my cup. But to sit on my right and on my left is not mine to give, it is for those for whom my Father has prepared it."
Berean Standard Bible
“You will indeed drink My cup,” Jesus said. “But to sit at My right or left is not Mine to grant. These seats belong to those for whom My Father has prepared them.”
American Standard Version
He saith unto them, My cup indeed ye shall drink: but to sit on my right hand, and on my left hand, is not mine to give; but it is for them for whom it hath been prepared of my Father.
World English Bible Messianic
He said to them, “You will indeed drink my cup, and be immersed with the immersion that I am immersed with, but to sit on my right hand and on my left hand is not mine to give; but it is for whom it has been prepared by my Father.”
Geneva Bible (1599)
And he said vnto them, Ye shall drinke in deede of my cup, and shall be baptized with the baptisme, that I am baptized with, but to sit at my right hande, and at my left hand, is not mine to giue: but it shalbe giuen to them for whome it is prepared of my Father.
Young's Literal Translation
And he saith to them, `Of my cup indeed ye shall drink, and with the baptism that I am baptized with ye shall be baptized; but to sit on my right hand and on my left is not mine to give, but--to those for whom it hath been prepared by my father.'
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For when sin is destroyed, which reigned in men's mortal bodies, with the entire dynasty of malignant powers, Christ shall receive exaltation of His kingdom among men; that is, His sitting on the throne of His glory. That God disposes all things both on His right hand and on His left, this is that there shall be then no more evil in His presence. They that are the more excellent among such as draw near to Christ, are they on His right hand; they that are inferior, are they on His left hand. Or by Christ's right hand look if you may understand the invisible creation; by His left hand the visible and bodily. For of those who are brought nigh to Christ, some obtain a place on His right hand, as the intelligent, some on His left hand, as the sentient creation.
Christ does not say, Ye are able to drink of My cup, but looking to their future perfection He said, Ye shall indeed drink of my cup.
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.
(Ver. 23.) He said to them: 'You will indeed drink my cup. But to sit at my right hand and at my left is not mine to give you, but it is for those for whom it has been prepared by my Father.' It is questioned how James and John, the sons of Zebedee, drank the cup of martyrdom, when the Scripture narrates that only James the Apostle was beheaded by Herod (Acts XII): but John ended his life by his own death. But if we read the ecclesiastical histories, in which it is reported that he himself, on account of martyrdom, was sent into a vat of boiling oil, and from there as an athlete proceeded to receive the crown of Christ, and was immediately banished to the island of Patmos, we will see that the spirit for martyrdom was not lacking, and that John drank the cup of confession: which three young men also drank in the fiery furnace (Dan. III), although the persecutor did not shed blood. But what he says: to sit at my right hand and my left, is not mine to give to you, but to those for whom it has been prepared by my Father, it is to be understood as follows: The kingdom of heaven is not about giving, but about receiving. For there is no partiality with God (Acts 10:34): but whoever presents themselves in such a way as to become worthy of the kingdom of heaven, will receive what has been prepared not for individuals, but for life. Therefore, if you are among those who will attain the kingdom of heaven, which my Father has prepared for the triumphant and victorious, you will also receive it. Others want to interpret the saying about Moses and Elijah, whom they had seen talking with him on the mountain a little while ago, but it does not seem so to me. For the names of those who are seated in the kingdom of heaven are not spoken; lest, with a few being named, the others are thought to be excluded.
“To sit at my right and at my left is not mine to grant to you, but to those for whom it has been prepared by my Father” must be understood as follows: the kingdom of heaven does not belong to the one giving but to the one receiving. “For there is no respecting of persons with God.” But whoever has proven himself in such a way that he is made worthy of the kingdom of heaven will receive what has been prepared, not for a person but for a life. If therefore you are such that you pursue the kingdom of heaven which my Father has prepared for the triumphant and victorious, you also will receive it. Others wish that it was spoken about Moses and Elijah, whom they had seen speaking with him a little earlier on the mountain, but this view does not seem at all plausible to me. The names of those sitting in the kingdom of heaven are not spoken, lest the rest be considered excluded by the few who are named.
(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.
It is asked how the sons of Zebedee, namely, James and John, drank the cup of martyrdom when Scripture says that such an apostle as James was beheaded by Herod, but John ended life with a natural death. But if we read the ecclesiastical histories, we see it related that even John himself for the sake of martyrdom was sent into a vat of boiling oil and from there proceeded as an athlete to win the crown of Christ. Immediately he was sent away to the island of Patmos. So we shall see that the spirit of martyrdom was not lacking and that John drank the cup of confession, which even the three boys in the furnace of fire drank, although their persecutor did not shed blood.
(de Trin i. 12.) Or otherwise; The Lord makes answer to His disciples in His character of servant; though whatever is prepared by the Father is also prepared by the Son, for He and the Father are one.
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?
For God knows all things beforehand, both past and present at once, and everything which is going to happen in the future up to the end of the world. He sees them as already present, because in and through Him all things hold together [Colossians 1:17]. Indeed, just as today the emperor takes in with a glance those who race and who wrestle in the area, but does not thereby make himself responsible for the victory of the winners or the failure of the losers-the zeal, or in other cases the slackness, of the contestants being cause of their victory or defeat-understand with me that it is just so with God Himself. When He endowed us with free will, giving commandments to teach us instead how we must oppose our adversaries, He left it to the free choice of each either to oppose and vanquish the enemy, or to relax and be miserably defeated by him. Nor does He leave us entirely to ourselves-for He knows the weakness of human nature-but rather is present Himself with us and, indeed, allies Himself with those who choose to struggle, and mysteriously imbues us with strength, and Himself, not we, accomplishes the victory over the adversary. This the earthly emperor is unable to do, since he is himself also a man, and is rather in need himself of assistance, just as we require it, too.
God, on the other hand, Who is mighty and invincible, becomes, as we just said, an ally of those who willingly choose to do battle with the enemy, and He establishes them as victors over the cunning of the devil. He does not, however, compel any who do not so choose to this war, in order that He not destroy the power of choice which is proper to our reasoning nature, made according to His own image, and bring us down to the level of unreasoning brutes. Thus God, as we have explained, sees us all at once as if in an arena, just like the earthly emperor looks down on the athletes in competition. But, while the latter does not know who will lose and who will win until he sees the outcome of their contest and, though he may prepare the victors’ crowns beforehand, he still does not know to whom he is going to present them; the King of Heaven, on the other hand, knows from before the ages exactly who the victors and vanquished are going to be. This is why He said to those who asked Him if they could sit at His right hand and His left in His glory: “It is not mine to give to you” (Matthew 20:23), but that it will be given instead to those for whom it was prepared. - "Second Ethical Discourse"
"You will bear witness even unto martyrdom, this I know" — and so it happened. For James was killed by Herod, and John was condemned by Trajan for bearing witness to the Word of Truth. "But to sit is not Mine to give, but it shall be given to those for whom it is prepared." That is, if one can be found who, along with bearing witness, also possesses every other virtue, that man will receive the gift. It is prepared for him who has labored, just as wreathes are prepared for those who contest in the games. When a foot race is held, sponsored by the king, and a man who did not even compete in the race approaches the king and says, "O holder of the games, give the wreath to me, though I did not compete," the king would answer him, "It is not for me to give out the wreath freely. For it goes to him for whom it has been prepared, that is, to him who ran and won the victory." So Christ here says, "I am not able to freely grant you to sit at My right hand. For it belongs to others who have labored for it and for them it has been prepared." You might ask, then, "Are there some who will sit?" Learn, that no one will sit there in the kingdom, for that is the prerogative of the divine nature alone. For to which of the angels said He at any time, "Sit thou at My right hand?" (Heb. 1:13. See Ps. 109:1). But John and James supposed that the Lord had said this, and they asked for such a seat, not understanding that to sit on the twelve thrones means they would be glorified on account of their virtue.
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
In Matthew 20:23, Jesus responds to the ambitious request of James and John (through their mother) for positions of honor in His kingdom. He first confirms that they will indeed share in His suffering and destiny, represented by "drinking His cup" and being "baptized with His baptism." However, He then clarifies that the allocation of ultimate positions of glory, such as sitting at His right and left hand, is not His to grant but is reserved for those for whom it has been divinely prepared by the Father, emphasizing God's sovereign authority in dispensing heavenly rewards.
Context
Literary Context
This verse is situated immediately after the third of Jesus' passion predictions in Matthew 20:17-19, where He explicitly details His impending suffering, betrayal, crucifixion, and resurrection. Despite this clear prophecy of suffering, the mother of James and John approaches Jesus in Matthew 20:20-21 with a request for her sons to occupy the most prominent positions in His kingdom. This highlights the disciples' persistent misunderstanding of the nature of Jesus' kingdom, still expecting an earthly, political reign of power rather than one founded on suffering and service. Jesus' response in Matthew 20:22-28 directly addresses this ambition, contrasting worldly notions of leadership with the self-sacrificial model of the Son of Man.
Historical & Cultural Context
In the ancient Near East, and particularly within Jewish messianic expectations, sitting at the right or left hand of a king signified the highest positions of honor, authority, and proximity to power. It implied being a chief advisor, a trusted confidant, or a co-regent. The disciples, like many Jews of their time, anticipated a Messiah who would overthrow Roman rule and establish an earthly kingdom, restoring Israel to its former glory. Their request reflects this common eschatological hope, albeit with a personal, ambitious twist. Furthermore, the concept of a "cup" often symbolized one's destiny or allotted portion, which could be either blessing or suffering (e.g., Psalm 11:6 for judgment, Psalm 23:5 for blessing). Similarly, "baptism" could signify an overwhelming experience or identification, going beyond mere ritual.
Key Themes
This passage contributes significantly to several key themes within Matthew's Gospel. Firstly, it underscores the theme of true discipleship, which is characterized not by worldly ambition and status-seeking, but by humble service and a willingness to share in Christ's suffering, as articulated in Matthew 16:24-25. Secondly, it emphasizes the sovereignty of God the Father in the distribution of ultimate rewards and positions within the kingdom, reinforcing that divine prerogatives are not subject to human demands or favoritism. This aligns with Jesus' consistent submission to the Father's will (e.g., Matthew 26:39). Finally, the passage subtly develops the theme of Christ's unique mission of suffering and service, culminating in His ransom for many, as plainly stated in Matthew 20:28.
Exposition and Analysis
Key Word Analysis
A drinking-vessel; by extension, its contents, a draught; figuratively, a lot or fate. In this context, the "cup" metaphorically represents a destiny of intense suffering, trials, and perhaps even martyrdom, which Jesus Himself would soon experience in His passion. It signifies the bitter portion of affliction that He was to drink, and which His true followers would also partake in.
To immerse, submerge; to make whelmed (i.e., fully wet). While often referring to the ritual of Christian baptism, here it is used figuratively to denote a complete immersion into an overwhelming experience, specifically one of suffering, affliction, and identification with Christ's death. It implies being fully engulfed by the same trials and destiny that Jesus would face.
To prepare, provide, make ready. This word highlights the divine foreordination and meticulous planning of God the Father. The positions of honor in the kingdom are not arbitrarily assigned or subject to human petition, but are divinely appointed according to God's eternal purpose and sovereign will, having been "made ready" by Him from eternity.
Verse Breakdown
"And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with:"
Jesus directly addresses James and John, confirming that they will indeed share in His suffering. The "cup" and "baptism" are powerful metaphors for the intense trials, persecution, and ultimate suffering that await Jesus, and which His committed disciples will also experience. This is a prophetic statement, fulfilled in James's martyrdom (Acts 12:2) and John's extensive suffering and exile (Revelation 1:9). Jesus acknowledges their willingness to suffer, even if they don't fully grasp its implications.
"but to sit on my right hand, and on my left, is not mine to give,"
This clause marks a clear distinction. While Jesus affirms their future suffering, He clarifies that the granting of ultimate positions of honor and authority in His kingdom is not within His prerogative to unilaterally bestow based on human request. This statement underscores Jesus' humility and His complete submission to the Father's will, even in His divine authority. It challenges the disciples' worldly understanding of power and privilege.
"but [it shall be given to them] for whom it is prepared of my Father."
The ultimate distribution of heavenly rewards and positions of honor rests solely with God the Father. These positions are not earned through human ambition, favoritism, or even a willingness to suffer, but are divinely appointed according to the Father's sovereign plan and eternal purpose. This emphasizes God's perfect justice and wisdom in determining who receives such honor, highlighting that true reward comes from divine preparation, not human striving.
Literary Devices
The verse employs several significant literary devices. Metaphor is central, with "my cup" and "the baptism that I am baptized with" serving as powerful symbols of suffering, destiny, and identification with Christ's afflictions. The "cup" evokes images of divine judgment or a predetermined portion, while "baptism" signifies an overwhelming immersion into a shared experience. The contrast between the disciples' worldly ambition for "right hand" and "left hand" positions and Jesus' emphasis on suffering creates a stark juxtaposition, highlighting the divergent paths of worldly power versus kingdom service. Furthermore, Jesus' statement functions as a prophecy, foretelling the future suffering of James and John, which would indeed come to pass. The entire exchange also serves as a didactic dialogue, through which Jesus corrects His disciples' misguided notions of greatness and teaches them about the true nature of His kingdom and the Father's ultimate sovereignty.
Theological and Thematic Connections
Matthew 20:23 profoundly shapes our understanding of discipleship, divine sovereignty, and the nature of Christ's kingdom. It teaches that while suffering is an unavoidable aspect of following Christ, and indeed a means of identifying with Him, the ultimate distribution of glory and honor is not a matter of human negotiation or merit, but of God's sovereign and eternal decree. This passage thus reorients our focus from seeking earthly status to embracing the path of humble service and trusting in the Father's perfect will for our eternal reward.
Reflection and Application
This passage serves as a potent reminder that the Christian walk is fundamentally different from the world's pursuit of power and recognition. It calls us to examine our own motives: are we seeking to follow Christ for personal gain, status, or comfort, or are we genuinely prepared to share in His sufferings? True discipleship often involves hardship, sacrifice, and rejection, mirroring the path Jesus Himself walked. Yet, even in our willingness to suffer, we are reminded that our ultimate reward and position in God's kingdom are not earned by our efforts or ambitions, but are divinely appointed by the Father. This should cultivate a spirit of humility, contentment, and trust in God's perfect plan, freeing us from the anxieties of striving for earthly recognition or comparing ourselves to others. Our focus should be on faithful service and obedience, knowing that God, in His perfect wisdom, will justly prepare and grant all things according to His eternal purpose.
Questions for Reflection
FAQ
Does Jesus' statement "is not mine to give" mean He is not fully God?
No, Jesus' statement does not imply a deficiency in His divine nature or authority. Rather, it highlights His perfect submission and unity with the Father's will. In His incarnate state, Jesus consistently operated within the framework of the Father's plan, demonstrating humility and obedience. This statement underscores the Father's ultimate sovereignty in the distribution of kingdom honors, revealing a harmonious divine economy where roles are distinct yet unified. It teaches that even the Son, in His redemptive mission, defers to the Father's prepared plan for ultimate glory, emphasizing that such positions are not arbitrary but divinely ordained (compare John 5:19 and John 14:10).
Christ-Centered Fulfillment
Matthew 20:23 finds its profound Christ-centered fulfillment not in Jesus' inability to grant positions, but in His very nature as the suffering Servant who came "not to be served but to serve, and to give his life as a ransom for many" (Matthew 20:28). The "cup" Jesus speaks of is the very cup of divine wrath and suffering He would drink on the cross, a destiny He fully embraced in Gethsemane (Matthew 26:39). His "baptism" is His complete immersion into death and resurrection, a unique act of atonement that secures salvation for humanity (Luke 12:50). While James and John would indeed share in suffering for His name, their suffering is a participation in His, not an independent merit for glory. The ultimate positions of glory are "prepared of my Father" because they are secured by Christ's finished work, a work orchestrated by the Father's eternal plan. Thus, the Father's sovereign distribution of glory is inextricably linked to the Son's sacrificial obedience, ensuring that all honor redounds to God alone, and that those who share in Christ's sufferings will ultimately share in His glory, not by their own striving, but by the Father's gracious preparation through the Son's atoning work (Romans 8:17).