Matthew 20:22Meaning & Commentary from the Church Fathers

He asked them, “Can you drink of the cup that I am about to drink?” It is important not to be discouraged by the apostles' shortcomings, as the crucifixion had not yet transpired, nor had they received the gift of the Holy Spirit. To understand their true virtue, consider their later lives, which demonstrate their rise above earthly passions. The Lord discloses their flaws to illustrate how much they grew upon receiving divine grace. It is clear that they were not seeking anything of a spiritual nature nor were they aware of the higher realm. Now, let us observe how they approached Him and what they expressed. They came to Him, declaring, "Teacher, we want you to do for us whatever we ask" (Mark 10:35). In response, Christ inquired, "What do you want me to do for you?"—not because He was unaware, but to prompt them to articulate their needs, thereby exposing their true intentions and allowing Him to offer the suitable remedy. However, feeling embarrassed and hesitant due to their human desires, they separated themselves from the other disciples and presented their request discreetly. The evangelist notes that they stepped aside to avoid drawing attention before revealing their wishes. Their underlying ambition appeared to be to attain the most prominent positions, as Christ had promised them, "You will sit on thrones" (Matthew 19:28). They recognized their advantage over the others, fearing Peter’s status, and thus they urged Him, "Let one of us sit at your right hand and the other at your left" (Mark 10:37). His response indicated that they lacked understanding of their request; He told them, “You do not know what you are asking” (Mark 10:38), meaning they were oblivious to the magnitude and significance of their appeal. He continued, asking them whether they could endure the cup He would drink and be baptized with His baptism (v. 38). Noting how He immediately redirected their focus, He engaged them in a discussion about different subjects. While they spoke of honor and glory, He highlighted the trials and efforts that lay ahead. He clarified that the time for rewards had not yet arrived, nor was it the moment for His glory to be revealed; the present era was one of death, struggle, and peril. Observe how His inquiry both encourages and draws them in. He did not inquire if they were prepared to die or shed their blood; rather, He asked if they could drink the cup. To entice them further, He indicated, "You will drink the cup that I drink," inviting them to share in His experience, thus sparking greater enthusiasm within them. He referenced it as baptism, illustrating that what was to unfold would bring profound purification for all creation.

He refers to His sufferings and death as "the cup," indicating, on one hand, that these trials are as manageable as drinking from a cup, encouraging us to embrace suffering willingly; and on the other hand, by calling it "the cup," He shows that He also embraces death willingly. Moreover, just as one who drinks from the cup may soon succumb to sleep, so too does one who endures suffering eventually experience the slumber of death. He describes His death as baptism, for His passing holds a purifying significance for all humanity. The sons made a commitment without fully understanding its implications, eagerly pledging everything to achieve their desires.

Thus, two baptisms are essential for both the righteous and the unrighteous: the baptism of blood and the baptism of water. The holy father refers to the baptism of blood not only as martyrdom but also as an unwavering confession of Christ and a life lived in accordance with Him; one cannot achieve salvation without the other. If you claim that there are no present-day visible persecutions, I counter that there are hidden ones. Observe the heresy of those who scrutinize everything; this will test your faith. Therefore, proclaim the Lord without doubt. The oppressions from rulers are not more severe than those inflicted by skeptics, and the agony of persecution is not greater than the pain of heresy, the burden of questioning, or the sting of doubt's scrutiny. If hatred confronts you, declare love; if envy attacks, embrace unity; if desire leads you astray, pursue self-control. Thus, if you are wronged by injustice, stand firm in the truth; if you are challenged by the quest for power, proclaim the Lord, the Sovereign of all. All these adversaries assail the martyrs in their own sphere. Because the martyrs have emerged victorious over hidden trials, they receive visible crowns. Strengthen yourself in the unseen, so that you may be fortified to face the visible challenges. For if you succumb to the struggles within, how can you expect to prevail against those without?

He asked, "Are you able to drink the cup that I am about to drink, or to be baptized with the baptism I will undergo?" Here, the "cup" symbolizes the cup of suffering, while "baptism" refers to the baptism of His blood; through these terms, He alludes to His impending death—accepting it willingly for the sake of humanity, and using baptism to signify the cleansing it brings. By declaring, "I will drink, and I will be baptized," He clearly conveyed that those who do not share in His afflictions will not share in His Kingdom. They responded to Him, indicating their willingness to accept whatever He would give. Chrysostom mentions that their agreement stemmed from a heartfelt yearning, even though they did not fully grasp the significance of "cup" and "baptism." What, then, is the essence of Christ?

They partook of the Lord's cup but did not undergo His baptism.

They replied to Him, We can. This response arose not from confidence, but rather from a lack of understanding regarding the forthcoming trials. For someone unaware, warfare may seem appealing; for the novice, the ordeal of death might appear manageable. However, if the Lord, as He approached His suffering, exclaimed, ‘My Father, let this cup pass me by’ (Matthew 26:39), it is evident that the disciples would likely not have made such a statement had they comprehended the true nature of the trial of death. The anguish that suffering induces is significant, but the dread associated with death is far greater.

CAN YOU drink from the cup?’ In order to ignite a desire for this cup within them, and to foster a sense of unity with Himself, He adds: THIS IS THE CUP I WILL DRINK, that cup of suffering that lies before Me. OR can you UNDERGO the same dreadful Baptism of suffering and mortality that I WILL UNDERGO? The baptism of blood that I will pour out on the cross? The Lord referred to His sufferings as a baptism because ‘His death was,’ as St Chrysostom elucidates, ‘a profound purification for the cosmos. In their eagerness, anticipating affirmation of their request, the disciples fail to grasp the full meaning of the Lord's precise words and quickly agree to everything. THEY RESPOND, ‘WE CAN.’

However, regarding their request, He stated, “The privilege of sitting at My right hand and My left is not Mine to grant, but belongs to those for whom it has been prepared by My Father.” God the Father granted the Son the authority to have life within Himself and also the power of judgment, and the Son gives life to whom He chooses (John 5:21-22, 26-27). Therefore, the distribution of rewards in the kingdom of the Messiah is under the authority of the One who organizes that kingdom, Jesus Christ, acting in accordance with the Father's will (John 5:19-20, 30). In this instance, however, the Lord had to withhold this honor; to grant the request of the sons of Zebedee would have offended the other apostles, who were already upset over their companions' ambitious desire (Matt. 20:24, Mark 10:41), while denying the request would have upset James and John. Thus, the Lord provided a response that was not entirely clear. The foundation of James' and John's request stemmed from the belief that Christ held a special affection for them and had drawn them closer than the other apostles. The Lord indicated that their level of glorification in eternal life would not be determined by His personal feelings towards each of them, but rather by what has been prepared by the Father; with the Father, it is determined for each individual what they will receive based on their deeds.

- "To be baptized with baptism": this phrase conveys a similar notion of suffering and death. The experience of hardship, affliction, and death in the name of faith is depicted as a type of immersion, purifying the individual much like the waters of baptism. Yet, this expression is exclusively used in this context and in related passages within the Gospels of Mark and Luke, as well as in the aforementioned reference in John (regarding the cup - John 18:11). "You speak of honor and crowns," He remarks, "but I refer to the trials and toils that lie ahead for you. It is not yet a time for rewards, nor will My glory be revealed now; this present moment is marked by death, conflict, and peril." He emphasizes this point by adding, "which I will drink," aiming to stir their zeal through His shared experience (Zlat.). - "They respond, 'We can.'" Their reply did not stem from a misunderstanding of the Lord's figurative language (cf. Matt. 20:18ff.), but rather "in their zeal, they spoke without understanding, hoping to elicit approval for their request" (Chrysostom, cf. Theophilus).

Philaret of Moscow articulated, "the baptism through His blood poured out on the Cross." The inquiry posed to the sons of Zebedee compelled them to reflect on whether they could endure the suffering and the crucifixion of Christ rather than the anticipated glory. “You draw My attention to honor and crowns,” the Lord pointed out, “while I emphasize the trials and sacrifices that await you: the moment for reward is not yet here, and My glory will not be revealed now; the time is for death, conflict, and peril” (St. John Chrysostom). Subsequent occurrences demonstrated how unprepared the disciples were to partake of the cup and baptism of the Divine Savior (Mk. 14:50). Yet, filled with zeal, and as the holy father describes, burning with the urge to attain their desires and “not understanding what they spoke,” James and John rushed to respond affirmatively to the Lord's question: “We can.” The All-Knowing One was aware that this response, uttered in ignorance, would eventually come to fruition, and thus, He foretold the fates awaiting both apostles while explaining that heavenly rewards are granted not immediately, but reserved for those who persevere until the end (Matt. 24:13) and conquer all trials and temptations (Rev. 3:21). “The cup which I drink, I drink; and the baptism with which I am baptized, I am baptized; but to sit at My right hand or at My left is not for Me to grant; it is for those for whom it has been prepared by My Father.” The beauty of divine justice is not for me to bestow on you out of love without reason; otherwise, I would not be just, but such honor awaits those who earnestly strive (Blessed Theophylact). As Venerable Isidore Pelusiot states, I cannot grant, “to give merely to those who ask without merit, and without rewarding those who labor.” Heavenly honors are destined for all who believe and demonstrate their faith through good works, to be allocated at the Last Judgment by King Christ according to the Father's will, who has entrusted the Son with all judgment (Matthew 25:31–46; John 5:22). Therefore, as St. Basil the Great notes, “it is the responsibility of those who wish to receive the reward to make themselves worthy of sitting at the right hand of the Lord, not the one capable of granting it, even if the request is inappropriate." Sitting at the right hand of the unfathomable majesty of God, as indicated concerning the Lord’s position (Mk. 16:19), according to St. John Chrysostom, is attainable by all—not just humans such as the saints and apostles, but also angels, archangels, and all higher spiritual beings. The Church vividly depicts the structure of salvation in her icons, illustrating the Most Holy Mother of God as Queen and St. John the Baptist, the greatest of all prophets, standing at the right hand of the Throne of the Majesty of God.