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The Meaning of Jesus' Statement About Right and Left Seats

The request by James and John to sit at Jesus' right and left hand in his kingdom, recorded in Matthew 20:20-23 and Mark 10:35-40, elicits a significant theological response from Jesus. Their mother initially approaches Jesus with the request in Matthew, asking for her two sons to sit in positions of honor in his kingdom [12]. Jesus clarifies that these seats are not his to grant, but "belong to those for whom My Father has prepared them" [1, 4]. This statement highlights the divine prerogative in assigning ultimate positions of honor and authority.

The concept of sitting at the "right hand" is consistently associated with power, authority, and honor throughout the New Testament. Jesus himself prophesies that he will be seen "sitting at the right hand of Power" (Mark 14:62, Matthew 26:64) and "seated at the right hand of the power of God" (Luke 22:69) [2, 3, 6]. After his resurrection and ascension, Mark records that "the Lord Jesus... was taken up into heaven and sat down at the right hand of God" (Mark 16:19) [8]. This imagery draws from Old Testament understandings where the right hand signifies strength and favor [10]. The earth is even described as God's footstool, while heaven is his throne, further emphasizing the divine authority associated with this position [5].

Theological interpretations of "sitting at the right hand" emphasize its symbolic rather than literal nature. John of Damascus, an Eastern Orthodox theologian, explains that "the right hand of the Father is actual place. For how could He that is uncircumscribed have a right hand limited by place?" Instead, he understands it as "the glory and honour of the Godhead" [13]. Augustine similarly cautions against conceiving of God the Father with a human form, suggesting that such an interpretation would be profane [14]. Thomas Aquinas, a Scholastic theologian, notes that "sitting" can signify "abiding" or "royal or judiciary power" [16]. Both senses apply to Christ's position, indicating his eternal presence and his authority to judge [16, 9].

The disciples' request for these prominent seats reflects a common human desire for status and recognition. However, Jesus' response redirects their focus from personal ambition to divine appointment. John Gill, a Baptist/Reformed commentator, notes that Jesus' statement implies that "the glories of the heavenly state or eternal life, the gift of these was not to be settled now it being done already" [11]. The "chosen" are those for whom these positions are prepared by the Father [7, 1]. This preparation is not arbitrary but aligns with God's sovereign plan.

The context of the disciples' request also relates to the suffering Jesus was about to endure. Just before their request, Jesus had spoken of his impending passion. He then asks James and John if they are able to "drink My cup" [1, 4], referring to the suffering he would undergo. This implies that participation in his glory is linked to participation in his suffering. The crucifixion itself saw Jesus placed between two thieves, a position intended by his accusers to associate him with criminals, but which ultimately highlighted his unique role [15, 17].

Sources

  1. Matthew “Matthew 20:23 (BSB) — “You will indeed drink My cup,” Jesus said. “But to sit at My right or left is not Mine to grant. These seats belong to those for whom My Father has prepared them.””
  2. Mark “Jesus said, “I am. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky.” -- Mark 14:62”
  3. Luke “From now on, the Son of Man will be seated at the right hand of the power of God.” -- Luke 22:69”
  4. Mark “Mark 10:40 (BSB) — But to sit at My right or left is not Mine to grant. These seats belong to those for whom they have been prepared.””
  5. Easton's Bible Dictionary “Easton's Bible Dictionary: Footstool — Connected with a throne (2 Chr. 9:18). Jehovah symbolically dwelt in the holy place between the cherubim above the ark of the covenant. The ark was his footstool (1 Chr. 28:2; Ps. 99:5; 132:7). And as heaven is God's throne, so the earth is his footstool (Ps. 110:1; Isa. 66:1; Matt. 5:35).”
  6. MACULA Greek “Matthew 26:64 — Greek linguistic analysis (MACULA): Text: λέγει αὐτῷ ὁ Ἰησοῦς Σὺ εἶπας πλὴν λέγω ὑμῖν ἀπ’ ἄρτι ὄψεσθε τὸν Υἱὸν τοῦ ἀνθρώπου καθήμενον ἐκ δεξιῶν τῆς δυνάμεως καὶ ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ Word-by-word: λέγει = "Says" [3004] V-PAI-3S; αὐτῷ = "to him" [846] P-DSM; ὁ = "-" [3588] T-NSM; Ἰησοῦς = "Jesus" [2424] N-NSM; Σὺ = "You" [4771] P-2NS; εἶπας = "have said" [3004] V-2AAI-2S; πλὴν = "But" [4133] ADV; λέγω = "I say" [3004] V-PAI-1S; ὑμῖν = "to you" [4771] P-2DP; ἀπ’ = "from" [575] PREP; ἄρτι = "now" [737] ADV; ὄψεσθε = "you will see" [3708] V-FDI-2P; τὸν = "the" [3588”
  7. Easton's Bible Dictionary “Easton's Bible Dictionary: Chosen — Spoken of warriors (Ex. 15:4; Judg. 20:16), of the Hebrew nation (Ps. 105:43; Deut. 7:7), of Jerusalem as the seat of the temple (1 Kings 11:13). Christ is the "chosen" of God (Isa. 42:1); and the apostles are "chosen" for their work (Acts 10:41). It is said with regard to those who do not profit by their opportunities that "many are called, but few are chosen" (Matt. 20:16). (See [114]ELECTION.)”
  8. MACULA Greek “Mark 16:19 — Greek linguistic analysis (MACULA): Text: Ὁ μὲν οὖν Κύριος Ἰησοῦς μετὰ τὸ λαλῆσαι αὐτοῖς ἀνελήμφθη εἰς τὸν οὐρανὸν καὶ ἐκάθισεν ἐκ δεξιῶν τοῦ Θεοῦ Word-by-word: Ὁ = "-" [3588] T-NSM; μὲν = "Indeed" [3303] PRT; οὖν = "therefore" [3767] CONJ; Κύριος = "the Lord" [2962] N-NSM; Ἰησοῦς = "Jesus" [2424] N-NSM; μετὰ = "after" [3326] PREP; τὸ = "-" [3588] T-ASN; λαλῆσαι = "speaking" [2980] V-AAN; αὐτοῖς = "to them" [846] P-DPM; ἀνελήμφθη = "was taken up" [353] V-API-3S; εἰς = "into" [1519] PREP; τὸν = "the" [3588] T-ASM; οὐρανὸν = "heaven" [3772] N-ASM; καὶ = "and" [2532] CONJ; ἐκάθισεν =”
  9. Torrey's Topical Textbook “Torrey's Topical Textbook: Righteousness — Is obedience to God's law -- De 6:25; Ro 10:5; Lu 1:6; Ps 1:2. God loves -- Ps 11:7. God looks for -- Isa 5:7. Christ Is the Son of. -- Mal 4:2. Loves. -- Ps 45:7; Heb 1:9. Was girt with. -- Isa 11:5. Put on, as breast-plate. -- Isa 59:17. Was sustained by. -- Isa 59:16. Preached. -- Ps 40:9. Fulfilled all. -- Mt 3:15. Is made to his people. -- 1Co 1:30. Is the end of the law for. -- Ro 10:4. Has brought in everlasting. -- Da 9:24. Shall judge with. -- Ps 72:2; Isa 11:4; Ac 17:31; Re 19:11. Shall reign in. -- Ps 45:6; Isa 32:1; Heb 1:8. Shall execute.”
  10. Easton's Bible Dictionary “Easton's Bible Dictionary: Hand — Called by Galen "the instrument of instruments." It is the symbol of human action (Ps. 9:16; Job 9:30; Isa. 1:15; 1 Tim. 2:8). Washing the hands was a symbol of innocence (Ps. 26:6; 73:13; Matt. 27:24), also of sanctification (1 Cor. 6:11; Isa. 51:16; Ps. 24:3, 4). In Ps. 77:2 the correct rendering is, as in the Revised Version, "My hand was stretched out," etc., instead of, as in the Authorized Version, "My sore ran in the night," etc. The right hand denoted the south, and the left the north (Job 23:9; 1 Sam. 23:19). To give the right hand was a pledge of fid”
  11. Mark (Baptist/Reformed) “John Gill on Mark 10:37: But to sit on my right hand and on my left, is mine to give,.... There being no such places in his kingdom in the sense they petitioned; and as for the glories of the heavenly state or eternal life, the gift of these was not to be settled now it being done already: and though he had a power to give yet only to them who were given him of his Father and who were ordained to such happiness as it follows: but it shall be given to them for whom it is prepared; that is, of his Father as is expressed in Mat 20:23 which is not to be understood as excluding these two persons ”
  12. Matthew (Baptist/Reformed) “John Gill on Matthew 20:20: And he said unto her, what wilt thou?.... Mark says, "he said unto them"; her two sons, James and John, "what would you that I should do for you?" Both is true; what is this singular favour? what business of moment and importance is it, you would have me do for you, you are so eager and pressing for, and so solicitous of? This he said, not as being ignorant of the matter; he knew the corruption of their hearts, the vanity of their minds, their carnal, worldly, and ambitious views; but to lead them on to say all they had to say upon this head; in which may be observe”
  13. CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 78: Chapter II .— Concerning the sitting at the right hand of the Father. We hold, moreover, that Christ sits in the body at the right hand of God the Father, but we do not hold that the right hand of the Father is actual place. For how could He that is uncircumscribed have a right hand limited by place? Right hands and left hands belong to what is circumscribed. But we understand the right hand of the Father to be the glory and honour of the Godhead in which the Son of God, who existed as God before the ages, and is of like ”
  14. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 7.--OF CHRIST'S SESSION AT THE: FATHER'S RIGHT HAND. 14. We believe also that HE SITTETH AT THE RIGHT HAND OF THE FATHER. This, however, is 327 not to lead us to suppose that God the Father is, as it were, circumscribed by a human form, so that, when we think of Him, a right side or a left should suggest itself to the mind. Nor, again, when it is thus said in express terms that the Father sitteth, are we to fancy that this is done with bended knees; lest we should fall into that profanity, in [dealing with] which an apostle execrates those w”
  15. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), The Passion of Christ, Art. 11: Article: Whether it was fitting for Christ to be crucified with thieves? I answer that, Christ was crucified between thieves from one intention on the part of the Jews, and from quite another on the part of God's ordaining. As to the intention of the Jews, Chrysostom remarks (Hom. lxxxvii in Matth.) that they crucified the two thieves, one on either side, "that He might be made to share their guilt. But it did not happen so; because mention is never made of them; whereas His cross is honored everywhere. Kings ”
  16. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of Christ's Sitting at the Right Hand of the Father, Art. 1: Article: Whether it is fitting that Christ should sit at the right hand of God the Father? I answer that, The word "sitting" may have a twofold meaning; namely, "abiding" as in Lk. 24:49: "Sit [Douay: 'Stay'] you in the city": and royal or judiciary "power," as in Prov. 20:8: "The king, that sitteth on the throne of judgment, scattereth away all evil with his look." Now in either sense it belongs to Christ to sit at the Father's right hand. First of all inasmuch as He abides eterna”
  17. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — [DE SYMBOLO AD CATECHUMENOS.] (part 11): Lord hanging on the cross. He did as it were leave Him for present felicity, not leave Him for eternal immortality. In this is "the end of the Lord." The Jews hold Him, the Jews insult, the Jews bind Him, crown Him with thorns, dishonor Him with spitting, scourge Him, overwhelm Him with revilings, hang Him upon the tree, pierce Him with a spear, last of all bury Him. He was as it were left: but by whom? By those insulting ones. Therefore thou shall but to this end have patience, that thou mayest rise again ”
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