Matthew 20:23Meaning & Commentary from the Church Fathers

Thus, Christ declares, ‘I cannot assign you a place beside me without merit; it is reserved for those who have excelled and belongs to them.’ You may wonder: Will anyone else sit there? Understand this: no one occupies that seat but the Divine. ‘To whom of the angels did God ever say, Sit down at My right hand?’” (Heb. 1:13). This is what the Lord has stated, reflecting their understanding. They did not grasp that the Lord's earlier words about occupying twelve thrones were meant figuratively, concerning the glory that awaited them, and therefore sought such a position in a literal sense.

Thus, the resolution to this matter is firmly grounded in Scripture, as the Savior also stated, "and then He will reward everyone according to his deeds" (Matt. 16:27). Furthermore, it is recorded that "those who have done good will rise to the resurrection of life, and those who have done evil to the resurrection of judgment" (John 5:29). The Apostle further reminds us, "For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad" (2 Cor. 5:10). Therefore, it falls upon those who are called to make themselves worthy to be seated at the right hand of the Lord, rather than upon Him who has the power to confer such honors, even if the request is unjust.

Thus, He presented the request from the sons of Zebedee as if placing a crown upon him who excels in the race. The Apostle supports this teaching by asserting, "He will examine your hearts, and then each will receive praise from God" (cf. 1 Cor. 4:5). Even Balaam was selected for prophecy (Num. 22:8, Num. 24:3-4), the sons of Elijah for the priesthood (1 Kings 2:12-17), and Jeroboam for the throne (3 Kings 11:26-40). Accordingly, the Apostle remarks, "I discipline my body so that I, after preaching to others, will not be disqualified" (cf. 1 Cor. 9:27), highlighting that he regards less the election granted by divine judgment and prioritizes the will of the individual. To clarify this truth, he teaches that if someone speaks in the tongues of angels but lacks love, they act not from their own volition but through divine selection; genuine love, however, constitutes a true calling (1 Cor. 13:1). Consequently, love is significantly greater and of higher importance (1 Cor. 12:31) than abilities that do not stem from personal choice, such as the gift of prophecy or faith to move mountains. "And if I distribute all my possessions to the poor" (cf. 1 Cor. 13:3), akin to Ananias and Sapphira who did so without love (Acts 5:1-5), "and if I give my body to be burned" (1 Cor. 13:3), reflecting Judas Iscariot's actions—he teaches that election devoid of love bears no merit; it is only the election based on one's choice that is truly valuable. Thus, He states, "You shall love the Lord your God; this is the first commandment" (cf. Matt. 22:37). He further adds, "And if I distribute my possessions to the poor" (cf. 1 Cor. 13:3), resembling the actions of the Pharisees (Matt. 6:2), "and if I give my body to be burned" (cf. 1 Cor. 13:3), similar to the fifty men who did not acknowledge Elijah's prophetic authority in genuine faith, saying, "Man of God, the king commands you, ‘Come down’" (cf. 2 Kings 1:9-12). They lamented before the Lord alongside their messenger, offering their bodies to be consumed by fire, even while mourning, for the Lord was absent from their actions. A similar fate befell the sons of Korah, who were not punished for their zeal for sacred rites (Num. 16:1-35). During the time of Shadrach, Meshach, and Abednego, many longed to face the flames, hoping for the same divine intervention as those three (Dan. 3:1-97). In the days of Abraham, others also aided the needy, hoping that angels would arrive to bless them. All sought to emulate virtuous individuals, yet not out of true goodness but for personal gain. Such was Balaam, who constructed seven altars (Num. 23:1). Realizing that his forebears' prayers were accepted through their sacrifices, he also made an offering (Num. 23:2-6). Jephthah mirrored the actions of the Moabite king. Although he had only a daughter and chose to sacrifice her instead of an animal, God showed compassion towards him, understanding his distress rather than love (Judges 11:30-40). Were Jephthah to encounter any of his servants, he would have slain them immediately; however, to admonish against violence, God sent his daughter to meet him, instilling fear so that humanity would not make human sacrifices. Abraham's actions (Gen. 22:1-14) reveal that during that period, it was customary to offer children in sacrifice, not to provoke grief in the parents but to lead them to joy in willing sacrifices. Thus it was that Abraham, who willingly offered his son in joy, was later blessed with many offspring in place of the one. Therefore, God opened numerous avenues for people to become friends of God, as Abraham and many others were honored to be.

Chrysostom further asserts that John indeed drank from Christ’s cup and was baptized by His baptism; he willingly met his end after enduring martyrdom and various tribulations for the sake of Christ. Anyone who suffers for Christ, whether through violent death or other trials, is recognized as an ascetic and martyr. Additionally, there are many ascetics who surrendered their souls to God while living in the world, yet none would claim this status detracts from their martyrdom. John attests to his own death in the Gospel, stating, “And Jesus did not say to him that he would not die” (John 21:23), and in the Book of Revelation, it is revealed on behalf of the Saviour that “I will give power to my two witnesses, and they will prophesy for one thousand two hundred sixty days, clothed in sackcloth” (Rev. 11:3), referring to Enoch and Elijah.

However, it is not for me to grant seating at my right or left – this is determined by my Father. As mentioned previously, to occupy such seats is a privilege beyond not just mankind but also the heavenly beings; thus, no one will occupy them. When He states, “I will not give, but to those prepared by My Father,” He indicates that some will indeed sit there. In response to their request for precedence, Christ refers to the positions at His right and left as the highest honors among the disciples, which Peter and Paul, being the foremost apostles, will receive for their greater labors. How can the Almighty deny this? The phrase, “It is mine,” reflects not impotence but righteousness. Because they sought the position of honor, He explained, “I cannot grant you the foremost place, as I am just; it is designated for those whom my Father has prepared it, and it is meant for those deemed worthy. To attain the highest place, one must not only die for me but also excel in other virtues.” By this, He provided them with a strong motivation. By saying, “of My Father,” He honors the Father and demonstrates His own equality with the Father: “I and the Father are one” (John 10:30).

If the person who practiced monasticism for seventy years passed away without achieving true detachment from passions, while the one who only lived a single day embraced the entirety of his soul in God’s presence after renouncing all thoughts of material concerns, then at the time of reward distribution during the Judgment, the latter will receive his reward based on his merit, having fulfilled the true intent of the promise, whereas the former will be rewarded through grace solely for persevering in the path of ascetic life. How can we reconcile the notion that differing intentions yield the same denarius as described in the Gospel, given that their appeals were distinct? Some early church fathers suggest that varying times of calling symbolize different stages of life, while others indicate differing intentions. The denarius may represent virtues such as chastity, which has numerous manifestations; for instance, one who has a spouse can still practice chastity, while a higher form is observed in one who refrains from the lawful exercise of marital rights. Another may only engage in marital relations for procreation and family continuity, while yet another may withdraw entirely from the marital bond after conceiving one or two children. There exists an even loftier chastity, in which one neither surrenders entirely to matrimony but instead chooses to live in virginity out of love for the Lord. The text refers to five distinct intentions, each superior to the last, pertaining to five callings, all converging on one virtue denoted by the denarius: chastity; and the same could be applied to other virtues. This raises further questions and challenges.

Thus, if they wish to attain such a position, they must understand the deeds that warrant it for those who have lawfully earned their reward. To reiterate what the Lord stated: But to sit at My right hand or at My left is not Mine to give (Matthew 20:23).

The existence of these two forms—one visible and one hidden—is affirmed by Jesus, who questioned the sons of Zebedee, asking, “Can you drink the cup which I am to drink?” Upon their immediate affirmation, He replied, “For my cup is mine to drink.” What does He mean by the cup, if not the anguish of suffering? He later also prayed, “My Father, if it is possible, let this cup pass from Me” (Matthew 26:39). Although not both sons of Zebedee, James and John experienced martyrdom, they were informed that they would partake of the cup. John did not conclude his life through martyrdom; however, he lived as a martyr, as he endured the struggles that were not inflicted on his body but were felt deeply in his spirit. Therefore, we too can assume the role of martyrs without physical suffering if we retain genuine patience within our souls.

If the community of believers were to split between these two seating on either side, what would remain for us, and what would we have to hope for? We have followed Him to be among the chosen. In our efforts, we endeavored to resemble them, only to find ourselves suddenly distinguished from them upon entering the kingdom. It was important for those still maturing in faith to focus on earthly matters. If their request went unfulfilled and they became bewildered, what warranted their audacity to ask? And how much greater the embarrassment if their appeal had been granted? Therefore, He refrained from saying, "You shall not sit," to avoid shaming the two, nor did He affirm, "You shall sit," to avoid distressing the others. So what did He communicate? It is not for me to decide but for whom my Father chooses. Yet the Father, in His goodness and omniscience, orchestrates all things ensuring that within the unity of the brethren, nothing undermines brotherly love. Observe how He neither confounded nor stripped any of them of hope, stating, "It does not depend on me, but on whom it is designated by my Father." For what is not individually promised to one or two becomes a shared hope for all.

Special privileges in the Kingdom of Heaven are reserved for those determined by My Father, and assigning seats at My right and left is not within My power to grant arbitrarily; it is reserved for those who rightfully deserve it as appointed by My Father. Thus, regardless of My affection for you, do not presume to expect any special accolades in My kingdom. "Do you think that just because you are My disciples, you should receive prominence, even if you lack the worthiness for such an honor?" (St. John Chrysostom). The Lord possesses all authority; He grants Peter the keys to the Kingdom and a crown of righteousness to Paul. When He states that it is not His decision to grant the requests made, He does so with clear intent, answering according to the limited understanding of those who asked and accommodating their weakness. They did not grasp what the thrones truly represented or what it meant to sit at the right hand of the Father. “No one shall sit at His right hand or on His left. This throne is beyond reach not only for humanity but also for all celestial beings.” Paul highlights this exclusivity of the Only Begotten by asking, “To whom among the angels did God ever say, ‘Sit at My right hand?’” (Heb. 1:13). St. Chrysostom notes that if the Lord's message was not entirely clear, it should not surprise us; He skillfully redirected them away from pressing Him about primacy while simultaneously avoiding their disappointment through this ambiguity.

As noted by John Chrysostom, Jesus chose this approach to encourage His disciples to place their hope for salvation and honor upon their own virtuous actions rather than solely on their status as chosen apostles. In His response, He aimed to communicate in a way that acknowledged their understanding, gently accommodating their limitations.

16:19), when He states that it does not rely on Him, He does so with a particular purpose. He responds in accordance with the understanding of His questioners, accommodating their frailty. They lacked comprehension of the nature of the throne and what it meant to sit at the right hand of the Father. They were unaware of the simpler truths that were continually taught; instead, they sought primacy to elevate themselves above others, desiring no one to be greater than they at His side. The essence of His words is that special honors in the heavenly kingdom can only be granted to those whom the Father has chosen; I can bestow them only upon those determined by My Father. Despite My love for you, do not presume special honors in My kingdom. Such honors are designated for all the apostles and will be allocated at the appointed time by Christ Himself, the Sovereign, in accordance with the Father's will (Matt. 25:34ff.). Regarding some ambiguity in this saying, St. Chrysostom observes that if the Lord spoke of this vaguely, it should not come as a surprise. By skillfully steering them away from their futile quest for primacy, driven by human desire, and simultaneously avoiding their distress, He achieves dual purposes through this ambiguity. Moreover, through this statement, He encourages His disciples to place their hope for salvation and glorification, after the grace of God, in their own good deeds. "For it is for those who receive to make themselves worthy to sit at the right hand of the Lord, and not for Him who can grant this, even if the request is unreasonable."