Matthew 20:21

20:21 The promise of sitting in positions of authority in God’s Kingdom had already been given (19:28); the brothers’ request seems to have been motivated out of selfish desire for prominence, with no regard for the suffering the Messiah would soon undergo (see Matt 23:6; Luke 14:7-11).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 20:21.[887] Ἵνα καθίσωσιν, that they may sit) She seems to refer to the promise of the twelve thrones mentioned in ch. Mat 19:28, and to have taken occasion to apply the promise more especially to her own sons from the appellation, sons of thunder, which our Lord had bestowed upon them; see Gnomon on Mar 3:17.—[888]ΥἹΟΊ ΜΟΥ, my sons) Natural relationship had nothing to do with this.—ἐκ δεξιῶν σου, on Thy right hand) The words τὰ δεξιὰ signify, passim the right hand, foot, and side. Before then, Jesus would have others on His right and left; see ch. Mat 27:38.[889]—ΕἿς, one) It may be supposed that the order of the disciples in their glory will correspond to the order in their office.

[887] Τἱ θέλεις, what wilt thou) The Saviour does not act hastily in promising.—V. g.

[888] Οἱ δύο) She seemed to herself at the time to be speaking altogether seasonably.—V. g.

[889] Sc. The two thieves who were crucified with Him.—(I. B.)

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_20:21. She thus designates the two most distinguished positions in the Messiahs kingdom. For among Orientals the foremost place of honour was considered to be immediately on the right, and the next immediately on the left of the king, Joseph. Antt. vi. 11.9; Wetstein and Paulus on this passage. She desired to see her sons not merely in the position of ordinary συγκληρονόμοι and συμβασιλεύοντες (Rev_3:21), but in that of the most distinguished proceres regni.

εἰπὲ ἵνα] as in Mat_4:3. The fact that the gentle and humble John should also have shared this wish (for both the disciples, in whose name also the mother is speaking, are likewise to be regarded as joining in the request, Mat_20:22, so that there cannot be said to be any essential difference between the present passage and Mar_10:35), shows how much his character must subsequently have been changed. Comp. Introduction to John, § 3.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 20:21 . εἰπὲ ἵνα : vide on Mat 4:3 . καθίσωσιν , etc. = let them have the first places in the kingdom, sitting on Thy right and left hand respectively. After ἐκ δεξιῶν , ἐξ εὐωνύμων , μερῶν is understood = on the right and left parts. Vide Bos, Ellipses Graecae , p. 184, who cites an instance of the latter phrase from Diod. Sic. So this was all that came out of the discourse on child-likeness! (Mat 18:3 ff.). But Jesus had also spoken of thrones in the new Genesis, and that seems to have fired their imagination and stimulated their ambition. And “the gentle and humble” John was in this plot! Conventional ideas of apostolic character need revision.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 21. Grant that these my two sons] James and John. See Mr 15:40. In the preceding chapter, Mt 19:28, our Lord had promised his disciples, that they should sit on twelve thrones, judging the twelve tribes. Salome, probably hearing of this, and understanding it literally, came to request the chief dignities in this new government for her sons; and it appears it was at their instigation that she made this request, for Mark, Mr 10:35, informs us that these brethren themselves made the request, i.e. they made it through the medium of their mother.

One on thy right hand, and the other on (THY) left] I have added the pronoun in the latter clause on the authority of almost every MS. and version of repute.

That the sons of Zebedee wished for ecclesiastical, rather than secular honours, may be thought probable, from the allusion that is made here to the supreme dignities in the great Sanhedrin. The prince of the Sanhedrin (HA-NASI) sat in the midst of two rows of senators or elders; on his right hand sat the person termed AB (the father of the Sanhedrin;) and on his left hand the CHACHAM, or sage. These persons transacted all business in the absence of the president. The authority of this council was at some periods very great, and extended to a multitude of matters both ecclesiastical and civil. These appear to have been the honours which James and John sought. They seem to have strangely forgot the lesson they had learned from the transfiguration.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(21) The one on thy right hand.—The favour which had already been bestowed might, in some degree, seem to warrant the petition. John was known emphatically as “the disciple whom Jesus loved” (Joh_13:23; Joh_19:26; Joh_20:2), and if we may infer a general practice from that of the Last Supper (Joh_13:23), he sat near Him at their customary meals. James was one of the chosen three who had been witnesses of the Transfiguration (Mat_17:1). Both had been marked out for special honour by the new name of the Sons of Thunder (Mar_3:17). The mother might well think that she was but asking for her sons a continuance of what they had hitherto enjoyed. The sternness of our Lord’s words to Peter (Mat_16:23) might almost justify the thought that his position had been forfeited.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

21. may sit, the one on thy right hand] Cp. for the thought ch. Mat_19:28.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But Jesus answered, and said,.... To her two sons,

ye know not what ye ask. They were ignorant of the nature of Christ's kingdom, which is spiritual, and not of this world: or they would never have asked such a question, or sued for that which will never be enjoyed by any and supposing that Christ's kingdom had been such as they imagined, yet in asking for honours and riches, they might not know what they asked for; they might promise themselves much pleasure and happiness in the enjoyment of them, and yet, if indulged with them, might be disappointed, and find unexpected troubles and uneasiness. It would have been much more proper and seasonable, on hearing of Christ's being mocked, scourged, spit upon, and crucified, if they had put such a question to themselves, Christ here directs to,

are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism I am baptized with? meaning his reproaches, sorrows, sufferings, and death; which because of the disagreeableness of them, he compares to a bitter cup of vengeance, wrath, fury, and indignation; and because they were appointed to him, and allotted for him, they were his portion, therefore he expresses them by a "cup"; and because they were so many and great, of such an overwhelming nature, that he seemed to be plunged into them, and covered with them, therefore he likens them to a "baptism" and which the ordinance of water baptism, performed by immersion, is a lively representation of. Now Christ suggests to these disciples, that instead of indulging their ambitious desires of worldly grandeur, that they would do well to consider what a bitter cup he had to drink of, and what a sea of sorrows and sufferings he was about to be plunged into, and drenched in; and whether they could think of enduring anything of the like kind, for his sake, which was most likely to be in a short time, what they would be called unto, and not to honours, ease, and pleasure; and what they must be sure, more or less, to undergo, before they entered the everlasting kingdom of glory:

they say unto him, we are able; not considering the nature of these sufferings, and their own weakness; but partly through ignorance of themselves, and a vain confidence which possessed them; and chiefly through a vehement desire of the places in his kingdom, they asked for, and which they thought drinking his cup, and being baptized with his baptism, were the condition, and the means of enjoying; and so rashly affirm their ability, and which includes their willingness to comply herewith.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

21 And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom.

Ver. 21. What wilt thou?] We may not overly hasty engage ourselves by promise of this or that to our best friends, but hold off and deliberate. Alioqui saliens antequam videat, casurus est ante quam debeat. Bernard.

The one on thg right hand]

" Quid voveat dulci nutricula maius alumno?" Horat.

Our Saviour had promised in the former chapter that the twelve should sit upon twelve thrones, &c. These men’s suit was for the first and second seat. Self-love makes men ambitious, and teacheth them to turn the glass, to see themselves bigger, others lesser than they are; Paul, on the contrary, was least of saints, last of apostles.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

21. My two sons — James and John, with Peter, had been permitted to witness the transfiguration, and justly understood it to be an exhibition of Jesus in his royal glory as Messiah. They now perceive that he is going up to Jerusalem, and that the final crisis is approaching. They understand that somehow, through some terrible ordeal, he is to attain to the glorified kingdom which the transfiguration exhibited. Now, then, is the proper time to secure their elevated position in that new coming kingdom of glory. And who should more properly aspire to that position than those two disciples who had on so many occasions been distinguished by the Saviour’s particular preferences? Sit… right hand… left — Just as in the Sanhedrim, on each side of the high priest there sat the next highest dignitaries. In thy kingdom — In that transfiguration kingdom which thou art now going up to Jerusalem to assume. One at least of these brethren saw the Lord on his cross — on his right and left hand the crucified thieves. Bitter indeed must the remembrance of this ambitious prayer have been at that moment!

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

What wilt thou. Jesus will make no unconditional promise; he compels her to formulate her petition. Grant; eipe : command. These my two sons. She points to them, as they stood or knelt behind her. May sit...in thy kingdom. The right and left hand would be the places occupied by those next to the sovereign in dignity and consideration. There is here no thought of St. Peter"s pre-eminence. (comp. 1Ki_2:19 2Ch_18:18 Psa_45:9 Psa_110:1) The petition was urged at this moment, because it was felt that a great crisis was at hand. This visit to Jerusalem must have momentous results; here Jesus was about to set up his throne; now was the moment to secure the highest places in his court. He had announced his death; he had also announced his glory; they balanced one declaration against the other, and seized on that which was most consonant to their national prejudices and their own ambitious views. Probably they interpreted the unintelligible resurrection to mean the establishment of the kingdom of Messiah. (Luk_19:11) If this was imminent, no time was to be lost in making their claims known. So thought the "sons of thunder," and acted with energy and haste.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

In thy kingdom - Still they expected a temporal kingdom.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

kingdom

(See Scofield "Mat 3:2").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

21. What wilt thou? We learn from Mark that they asked him to grant what they wished before they stated it, after the manner of Herod to the daughter of Herodias, but he forced them to state their ambitious desire. The mother speaks for them. Sit, one on thy right hand, and the other on the left, in thy kingdom. They still believed that he would be an earthly monarch, notwithstanding that he had just told them of his speedy death.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

21. εἰπὲ ἵνα καθίσωσιν κ.τ.λ. Cp. for the thought ch. Mat 19:28, for the construction ch. Mat 1:22.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

21.] The places close to the throne were those of honour, as in Josephus, speaking of Saul (Antt. vi. 11. 9), τοῦ μὲν παιδὸς Ἰωνάθου ἐκ δεξιῶν, Ἀβενήρου δὲ τοῦ ἀρχιστρατήγου ἐκ τῶν ἑτέρων … In the Rabbinical work Midrasch Tehillim, cited by Wetstein,—God, it is said, will seat the King Messiah at His right hand, and Abraham at his left.

One of these brethren, John, the beloved disciple, had his usual place close to the Lord, Joh 13:23: the other was among the chosen Three (this request hardly can imply in their minds any idea of the rejection of Peter from his peculiar post of honour by the rebuke in ch. 16:23, for since then had happened the occurrences in ch. 17:1-8, and especially ib. vv. 24-27). Both were called Boanerges, or the sons of thunder, Mar 3:17.

They thought the kingdom of God was immediately to appear, Luk 19:11.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

21. And He said to her, What do you wish? She saith to Him, Say that these my two sons shall sit, one at Thy right hand, and one at Thy left hand, in Thy kingdom.] Mk. has: “And He said to them, What do you wish that I should do for you? And they said, Grant to us that we may sit, one at Thy right hand, and one at Thy left hand, in Thy glory.”—εἷς—καὶ εἷς] see Blass, P. 144.

(M)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Grant [ειπε] . Lit., speak; i e., with authority. Compare "command these stones," Mt 4:3; "bid you," Mt 23:3. Rev., command.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.