John and James, The Sons of Zebedee
2. ...the sons of Zebedee at the same time came to Him, and spoke to Him of precedence. “We desire,” it is said, “that one should sit on Your right hand, and one on Your left.” How then does 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 near,” it is said, “to Jerusalem, and because they thought the kingdom of God should immediately appear,” (Lk 19:11) 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,” says He, “to drink of the cup that I drink of?” (Mt 20:22)
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 you would learn their virtue, notice them after these things, and you will see them superior to every passion. For with this object He reveals their deficiencies, that after these things you might 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 You, You should do it for us.” (Mk 10:35)
And Christ says to them, “What would ye?” (Mk 10:36) 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 had 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, “You 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 Your right hand, one on Your left;” and they urge Him, saying, “Command.”
What then says 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 says, “You 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?” Do you see, how He straightway drew them off from their suspicion, by framing His discourse from the contrary topics? For you, He says, 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 says, “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.” (Mt 20:22) 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 says He? “You 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, you shall be counted worthy of martyrdom, and shall suffer these things which I suffer; you shall close your life by a violent death, and in these things you 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.”
3. 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 has 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 on my right hand? (Heb 1:13) And of the angels He says, who makes His angels spirits; but unto the Son, 'Your throne, O God.'” (Heb 1:7-8)
How then says 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 says is this: “You 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 you 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, “You shall drink indeed of my cup, and you 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 says, “For whom it is prepared.” For what, says He, if others should appear better than you? What, if they should do greater things? For shall you, because you have become my disciples, therefore enjoy the first honors, if you yourselves should not appear worthy of the choice?
For that He Himself has power over the whole, is manifest from His having the entire judgment. For to Peter too He speaks thus, “I will give you the keys of the Heavens.” And Paul also makes this clear where he says, “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.” (2 Tim 4:8) But the appearing was of Christ. But that no one will stand before Paul, is surely clear to every one.
And if He has 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.
“Then were the ten moved with indignation with respect to the two.” Then. When? When He had reproved them. So long as the judgment was Christ's, they were not moved with indignation; but seeing them preferred, they were contented, and held their peace, out of reverence and honor to their Master.
And if they were vexed in mind, yet they dared not utter this. And when they had some feeling of human weakness towards Peter, at the time that He gave the didrachmas, they did not give way to anger, but asked only, “Who then is greatest?” But since here the request was the disciples', they are moved with indignation. And not even here are they straightway moved with indignation, when they asked, but when Christ had reproved them, and had said they should not enjoy the first honors, unless they showed themselves worthy of these.
4. Do you see how they were all in an imperfect state, when both these were lifting themselves up above the ten, and those envying the two? But, as I said, show me them after these things, and you will see them delivered from all these passions. Hear at least how this same John, he who now came to Him for these things, everywhere gives up the first place to Peter, both in addressing the people, and in working miracles, in the Acts of the Apostles.
And he conceals not Peter's good deeds, but relates both the confession, which he openly made when all were silent, (Jn 6:68-69) and his entering into the tomb, (Jn 20:6) and puts the apostle before himself. For, because both continued with Him at His crucifixion, taking away the ground of his own commendation, he says, “That disciple was known unto the high priest.” (Jn 18:15)
But James survived not a long time, but from the beginning he was so greatly filled with warmth, and so forsook all the things of men, and mounted up to an height unutterable, as straightway to be slain. Thus, in all respects, they after these things became excellent.
But then, “they were moved with indignation.” What then says Christ? “He called them unto Him, and said, The princes of the Gentiles exercise dominion over them.” For, as they were disturbed and troubled, He soothes them by His call before His word, and by drawing them near Him. For the two having separated themselves from the company of the ten, had stood nearer Him, pleading their own interests. Therefore He brings near Him these also, by this very act, and by exposing and revealing it before the rest, soothing the passion both of the one and of the other.
And not as before, so now also does He check them. For whereas before He brings little children into the midst, and commands to imitate their simplicity and lowliness; here He reproves them in a sharper way from the contrary side, saying, “The princes of the Gentiles exercise dominion over them, and their great ones exercise authority upon them, but it shall not be so among you; but he that will be great among you, let this man be minister to all; and he that will be first, let him be last of all;” showing that such a feeling as this is that of heathens, I mean, to love the first place. For the passion is tyrannical, and is continually hindering even great men; therefore also it needs a severer stripe. Whence He too strikes deeper into them, by comparison with the Gentiles shaming their inflamed soul, and removes the envy of the one and the arrogance of the other, all but saying, “Be not moved with indignation, as insulted. For they harm and disgrace themselves most, who on this wise seek the first places, for they are among the last. For matters with us are not like matters without. 'For the princes of the Gentiles exercise dominion over them,' but with me the last, even he is first.”
“And in proof that I say not these things without cause, by the things which I do and suffer, receive the proof of my sayings. For I have myself done something even more. For being King of the powers above, I was willing to become man, and I submitted to be despised, and despitefully entreated. And not even with these things was I satisfied, but even unto death did I come. Therefore,” He says,
“Even as the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many.” (Mt 20:28) “For not even at this did I stop,” says He, “but even my life did I give a ransom; and for whom? For enemies. But thou if you are abused, it is for yourself, but I for you.”
Be not then afraid, as though your honor were plucked down. For however much you humble yourself, you cannot descend so much as your Lord. And yet His descent has become the ascent of all, and has made His own glory shine forth. For before He was made man, He was known among angels only; but after He was made man and was crucified, so far from lessening that glory, He acquired other besides, even that from the knowledge of the world.
Fear not then, as though your honor were put down, if you should abase yourself, for in this way is your glory more exalted, in this way it becomes greater. This is the door of the kingdom. Let us not then go the opposite way, neither let us war against ourselves. For if we desire to appear great, we shall not be great, but even the most dishonored of all.
Do you see how everywhere He urges them by the opposite things, giving them what they desire? For in the preceding parts also we have shown this in many instances, and in the cases of the covetous, and of the vain-glorious, He did thus. For wherefore, He says, do you give alms before men? That you may enjoy glory? You must then not do so, and you shall surely enjoy it. Wherefore do you lay up treasures? That you may be rich? You must then not lay up treasures, and you shall be rich. Even so here too, wherefore do you set your heart on the first places? That you may be before others? Choose then the last place, and then you will enjoy the first. So that if it be your will to become great, seek not to become great, and then you will be great. For the other is to be little.
~St. John Chrysostom: Homilies in Matthew, excerpt from Homily 65, 2-4.
