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Explanation for:
Matthew
20
:
23
He saith to them: My chalice indeed you shall drink; but to sit on my right or left hand, is not mine to give to you, but to them for whom it is prepared by my Father.
13
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{"arr":[{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"It is inquired how the sons of Zebedee, specifically James and John, will partake in the cup of suffering, considering that Scripture states only James the apostle was executed by Herod (Acts 12:2), while John experienced a natural death. However, upon examining the narratives within the church, which recount that John was thrown into a vat of boiling oil during his persecution yet emerged victorious, receiving the crown of Christ, and later was banished to the island of Patmos, we can conclude that John demonstrated remarkable bravery in facing his trials. He drank the cup of testimony, akin to the three young men in the fiery furnace (Daniel 3), despite the lack of bloodshed by their oppressor. \\n\\nThe phrase, \\"But to give you to sit on My right and on My left hand, is not Mine to give, but it shall be given to them for whom it is prepared of My Father,\\" should be interpreted as follows: the dominion of the Kingdom of Heaven rests not in the hands of the giver, but of the receivers, as God shows no favoritism (Acts 10:34). Those who prove themselves worthy of the Kingdom, prepared not for the outward appearance but for those who truly live in faith, will attain it. Therefore, if you possess the qualities necessary to inherit the Kingdom of Heaven, which my Father has reserved for those who endure and achieve victory, you too will receive that inheritance.\\n\\nSome suggest this pertains to Moses and Elijah, whom the apostles saw shortly before on the mountain. However, this interpretation does not resonate with me. The identities of those seated in the heavenly kingdom are not disclosed, perhaps to avoid giving the impression that some would be excluded by the mention of only a few names."},{"author-name":"Basil the Great","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c889927158e4af30595484_Basil%20the%20Great.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"If the Son does not hold the authority to judge, showing favor to some while punishing others, how can He assert, \\"The Father judges no one, but has entrusted all judgment to the Son\\" (John 5:22)? Moreover, in another passage, it is stated that the Son of Man has the authority to forgive sins on earth (Mark 2:10). Additionally, He declares, \\"All authority has been given to Me in heaven and on earth\\" (Mt. 28:18). To Peter, He proclaimed, \\"I will give you the keys of the kingdom of heaven\\" (Mt. 16:19), and to His disciples, He affirmed, \\"Amen, I say to you, those who have followed Me will, in the age to come, sit on thrones judging the twelve tribes of Israel\\" (Mt. 19:28). 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."},{"author-name":"Ephraem the Syrian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88b589fc3e99eb7bb1839_Ephraem%20the%20Syrian.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"After discovering that this location is designated for righteous deeds, the Lord continues His address by emphasizing the importance of merit. He advises that there may exist others who are more formidable or more willing to strive, but ultimately, in the eyes of the Father, the one who surpasses all in good works is deemed perfect, and for such an individual, this space is reserved. When the two disciples approached Him seeking a position of honor without merit, the Lord turned them down, suggesting that He lacked the authority to grant their request, not wanting to cause them sorrow, similar to when He stated, \\"Of that day and hour no one knows\\" (cf. Matt. 24:36), in order to deter further inquiries. “It is not for you to know the times or seasons” (cf. Acts 1:7). 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."},{"author-name":"Caesarius of Nazianzus","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88a176e0f4c3aeca7aee3_Caesarius%20of%20Nazianzus.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"What is the significance of the Gospel parable concerning the laborers who were engaged to work in the vineyard, and what does the imagined disparity entail? The divine judgment operates independently of time and the physical realm, as the soul, being eternal and immaterial, does not experience increase or decay with time; thus, it can also undergo transformations in moral inclination beyond temporal boundaries. To illustrate this point: consider one individual who has lived a monastic life for seventy years and another who has dedicated just a single day to it. The essence of the promise is that an individual should devote his entire being to God, severing all ties to worldly desires. 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."},{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"After having lifted the spirits of those who sought it, guiding them to exalted heights and shielding them from grief, the Lord fulfills their petition. But what do these words signify? Many propose two inquiries: First, are some truly meant to occupy a position at His right hand? Secondly, does not the Sovereign of all possess the authority to bestow such honors upon those who are deserving? To comprehend the meaning of what has been conveyed, if we clarify the first question, the second will become evident to those who ponder it. The essence of the statement is that none, whether on His right or left, shall occupy that position. This throne is unattainable not only by humanity, such as the saints and apostles, but also by angels, archangels, and every higher power. Paul highlights this unique privilege of the Only Begotten, asserting, “To which of the angels did He ever say, ‘Sit at My right hand?’” He stated of the angels, “He makes His angels spirits,” and to the Son, “Your throne, O God” (Hebrews 1:13, Hebrews 1:7, Hebrews 1:8). How then does He assert, “It is not Mine to give, who sits at My right hand or left hand” (Matt. 20:23)? Does this not imply that some will indeed be seated? No. He merely responds in accordance with the understanding of the inquirers, accommodating their frailty. They failed to grasp the nature of this supreme throne, nor did they comprehend even the more humble positions, which were regularly taught to them; their sole aspiration was to be the foremost, to elevate themselves above others, desiring no one to surpass them alongside Him. As mentioned previously, since they had heard of the twelve thrones, they misinterpreted those words and clamored for prominence. Thus, the meaning of Christ's words clarifies that although you may sacrifice your lives for me, and be martyred for your testimony, and share in suffering, this does not warrant you the position of highest authority. Should one arrive who has achieved martyrdom and possesses exemplary virtues to the fullest extent before you, even if I love you dearly and prefer you, I cannot disregard the last one evidenced by their deeds to elevate you to first place. The Lord did not express this overtly to avoid disheartening them; yet, He conveys the same truth in a veiled manner, stating, “My cup will be drunk, and with the baptism I am baptized you may also be baptized. However, to sit at My right hand or left is not Mine to assign, but for those for whom it has been prepared” (Matthew 20:23). For whom is it prepared? For those who will be glorified based on their actions. Thus, He did not declare, “It is not within My power to give,” but rather, “It is not Mine to distribute,” to prevent anyone from perceiving Him as feeble or incapable of rewarding. He articulated it differently: “It is not Mine to give, but theirs to award.” To elucidate, let us use an example. Imagine a contest overseer; envision that among many outstanding contestants who have entered the challenge, two close to him approach, yearning for his favor and affirmations, and request to be awarded victory. He would tell them, “It is not within my authority to grant this; the reward belongs to those prepared through their efforts.” Should we deem him powerless? Certainly not. Instead, we would commend him for his fairness and integrity. Thus, just as it would be stated about the overseer, that he refrained from bestowing the laurel, not due to inability but to uphold the rules of fair play and maintain justice, I assert that Christ spoke in this manner to inspire His disciples to anchor their hope for salvation and glorification, subsequent to God's grace, in their personal virtuous actions. For this reason, He mentions, “to those it is fitting” (v. 40). What if, He seems to imply, “others should surpass you? What if they toil more diligently than you? Should you, merely because you are my disciples, claim the foremost place, despite your unworthiness for it?” The authority He possesses over all is evident since all judgment resides in His hands. He assures Peter, “I will give you the keys of the kingdom of heaven” (Matthew 16:19). Furthermore, Paul echoes this affirmation, declaring, “The crown of righteousness is laid up for me, which the Lord, the righteous Judge, will grant to me on that day; not to me only, but also to all who have loved His appearing” (2 Tim. 4:8). Here, the coming of Christ is referred to as His appearing. (2 Tim. 4:8.) It is widely recognized that none surpasses Paul. However, if the Lord did not state this with clarity, there is no reason for surprise. He skillfully steers them away from naively and vainly pursuing dominance, driven by human desire, while simultaneously wishing to spare them grief, effectively achieving both through His deliberate ambiguity."},{"author-name":"Anonymous Commentary (Opus Imperfectum)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":4,"exegesis-text":"He told them, \\"You will partake of my cup, and with the baptism that I am baptized, you also will be baptized, yet I have no authority to assign you the places at my right or left—such choices belong to my Father. Does He not possess the ability to choose whom He desires? As it is written, ‘The Father loves the Son and has given all things into His hand’ (John 3:35). Jesus did not deny their request, nor did He seek to bewilder them into uncertainty. For reviving hope in the future is challenging for someone who has experienced despair. Additionally, the Lord chose not to grant their petition, so as not to cause sorrow among the others. It was essential, given their understanding at that time without the guidance of the Holy Spirit. 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."},{"author-name":"Isidore of Pelusium","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88d94130e668938c9ae9d_Isidore%20of%20Pelusium.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"The Lord declines the petition made by the mother of the sons of Zebedee, not because granting such a request is outside His power—indeed, He can accomplish whatever He desires—but rather because fulfilling it would lack propriety. She asks that her two sons be allowed to occupy positions of honor, one at His right and the other at His left in His kingdom (Matthew 20:21). The response from the truthful Master, which provides no further clarification, is nonetheless wise given the nature of her request. He explains that such positions are not His to assign to those who seek them without merit, nor as a prize for those who do not toil. It is unbefitting for a just Judge to overlook the efforts of those who labor diligently while rewarding the indolent. 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)."},{"author-name":"Gregory the Great","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88c2b032f5f6e5effaa54_Gregory%20the%20Great.png","category":"Holy Fathers and Teachers","century":6,"exegesis-text":"When we strive, with God's assistance, to embody the virtue of patience—even in the tranquility found within the Church—we achieve the victory associated with martyrdom. Martyrdom exists in two forms: one that is internal and another that is both internal and manifest in action. Thus, we can embody the spirit of martyrs even if we do not suffer at the hands of our persecutors. Physical death at the hands of a tormentor is a clear form of martyrdom, yet the ability to endure scorn and to show love towards one's enemies represents a concealed form of martyrdom within the heart. 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."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"I understand that you will endure trials. This was indeed true. James was executed by Herod, and John faced condemnation from Trajan for his testimony to the Word of Truth. The phrase, “It is not up to me, but to whom it is appointed to sit on my right hand or on my left,” indicates that if a person enduring suffering possesses all other virtues, they will be rewarded. Consider a scenario where a contest is held, and the king himself presents the prizes to the victors. If someone who had not participated in the contest approached the king and requested, “O giver of prizes, grant me a crown without any effort on my part,” the king would respond, “I have no authority to bestow a crown freely; it is designated for the one who has fought and triumphed. 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."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"He told them, “You will partake of my cup, and you will undergo the baptism that I am to undergo.” He anticipated their future sufferings and martyrdoms. It is well-known that James was executed by Herod, but there are differing opinions concerning John. Some argue that since Christ’s prophecy cannot be incorrect and John has not yet faced martyrdom, he is still alive and will be martyred alongside Enoch and Elijah at the end of the age. However, Chrysostom clearly states that John did die, even facing execution. In his commentary on the Gospel of John, he explains that John encompassed the entire world in his Gospel, physically residing in Ephesus while his spirit ascended to a realm fitting for saints. 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. \\n\\nHowever, 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)."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"\\"You will drink from My cup,\\" signifies enduring hardships, suffering, and trials for My name's sake. The Lord understood their devotion to Him and anticipated their unwavering strength in the face of future challenges; He foretold the earthly destinies of the two apostolic brothers. St. James, after his diligent apostolic endeavors, was executed by the sword for the sake of Christ at Herod's command (Acts 12:2). John, having miraculously escaped unharmed from a cauldron of boiling oil, faced imprisonment on the island of Patmos. Thus, the prophecy of Christ was fulfilled! - \\"It does not depend on Me, but on whom it is appointed,\\" indicates that while the Lord has the power to do all things, such as giving Peter the keys to the kingdom (Matt. 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.\\""},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"The Lord was aware of their devotion to Him and knew that, despite the challenges it would face, their love would remain steadfast. He foresaw that they would endure suffering for His name, and thus He told them, \\"Ye shall drink my cup, and with the Baptism with which I am BROKEN, ye shall be BROKEN.\\" In this, He indicated that they would experience trials akin to His own, sharing in His suffering. However, St. Chrysostom emphasized that even if they were to die for Him, it would not guarantee them the esteemed position or highest honor among others in the community. Should someone come along, enduring martyrdom and possessing numerous virtues that surpass theirs, despite the Lord's love for them, He would not dismiss that individual's merits or promote them above the others. 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."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"Recognizing that the Apostles would endure trials for His sake and thus partake in the trials of suffering and the baptism of blood, Jesus spoke prophetically to James and John: ‘The cup that I drink you will drink, and with the baptism with which I am baptized you will be baptized’ (Mark 10:39). However, the authority to grant a place at my right hand or left does not belong to Me, but rather to my Father, who designates those positions. No individual, regardless of their righteousness, can sit alongside Jesus Christ, the Son of God, in His Kingdom or Glory, which equates to sharing in His Divinity. Why, then, did Jesus refrain from directly denying James and John's request? Why didn't He dismiss their request as impossible? 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."}]}
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