Слово 26. На сказанное насчет сынов Зеведеевых: «Еже сѣсти одесную и ошуюю, нѣсть Мое дати» 1024

The objection seems to be from among the Eunomievs. And how, if He was in equal dignity with the Father, did He [in response] to the request of [the sons of] Zebedee say: “I have not given”? After all, this, which is obvious, is the answer of one who has no power and cannot give what they asked for. Therefore, He is not equal to the Father, who has power over everything. Rebuttal to this. And in this - oh, Christ-fighters! – you appear to be very unenlightened. For you ought in every way to accurately examine the words of the Savior, and not recklessly make what was well said a reason for accusation. The children of Zebedee came [to Christ], asking for the highest honors. But it was incredible - not to expect a benefit from the giver, but, as it were, to steal for oneself a gift that, by duty, belonged to others. So, to this truly absurd request, the Savior rightly answered: “I have no money,” not because He was unable to give, but because those who work should receive a reward according to what they do. It is as if someone, having established prizes for those invited to a competition, said to them: “It is not mine that has the right to choose the greatest [prize] and give it to whomever I want, for I did not determine the conditions of the competition for that purpose, but he will receive it to whom victory over everyone will fairly bring the highest honor.” So the Savior says that it would not be reasonable to simply give more to the one who asks, removing the one who should have received it in justice. But it is most likely fitting for those to whom the foreknowledge of the Father has prepared this because of their superiority in exploits. So these words are proof not of powerlessness, but of economic [as if] powerlessness ἀσθενείας). OTHER. If, in your opinion, oh, Christ-fighters! - in the opinion, He is not able to fulfill the request of the sons of Zebedee, and therefore says: “I have nothing to give,” then how in other cases He is found to all the disciples in general giving this, when He says: “Amen, amen, I say to you, that when the Son of Man sits on the throne of His glory, you also will sit on the twelve throne.” 1025? For this is the essence of the word, not prophesying about the future, but giving [the disciples] grace, as having labored together with Him. So, if He is truthful in saying this, then how will the one who gives to everyone be unable [to fulfill the request] when only two ask? And if you dare to say that this promise is not true, then this is enough to accuse you of all vices. For you say that Truth lies. Therefore, just as He would not be equal to the Father if He could not give [what was asked] to the sons of Zebedee, so, since He is shown to give to everyone, He will be equal to the One who gave birth. OTHER. If the Savior speaks the truth, declaring: “All things have been handed over to Me by My Father,” 1026, and among all this is to give grace to whomever He wants, then it was not out of powerlessness that He said: “My gift is not given,” but this phrase has an economic meaning. OTHER. The Prophet Isaiah, speaking about the Savior, clearly says nowhere: “For this sake many will rule (κυριεύσει πολλῶν) 1027 and strong divisions of self-interest, before His soul was given over to death” 1028. So, if He distributes honors to the saints, then how can we say that He cannot give anyone whatever He wants? And if the Father does everything through the Son, and one of all things is the distribution of rewards to the saints, then [the Son] Himself will be a giver, having the Father in Himself. Resolution of the saying: “My date is not”, and a clear teaching on how it should be understood When our Savior, Christ, exhorted the disciples not to desire to acquire anything at all in this life, but rather to be non-covetous and unceasingly to be diligent to God and to dedicate ourselves entirely to serving Him, and promised to give great honor for this to those who keep [this] commandment, they came to Him, saying: “Behold, we have left everything and have died after You: what will happen?” us? " 1029 Christ answers this question of theirs: " You who have walked after Me, in the restoration, when the Son of Man sits on the throne of His glory, you also will sit on the twelve throne, judging the two ten tribes of Israel " 1030. Hearing this promise, the sons of Zebedee came to a desire that was inappropriate for them. For what was offered to all the disciples as a reward for their goodwill towards Christ, they wanted to receive alone, but, fearing that they might seem overcome by the desire for empty glory, they themselves are silent, but incite their mother to help them in this. And so she, approaching [Christ], says: “Tsy, may these two sons of mine sit, one on Your right hand, and one on Your left” 1031. Thus, this woman is shown to delight only her children with what was intended for everyone. For if this is not so, then what is the point of starting to ask for something that has already been given to everyone? After all, they were also among those who heard: “You who have walked after Me will sit on twelve thrones.” The Savior, like God, knowing that there is nothing in men 1032, calls on the sons of Zebedee, but does not harshly reproach them, being kind (φιλάγαθος), but convincingly says: “My gift is not given,” and, of course, does not condemn [thus] His nature as not being able to give [the request] - for It is truly absurd and very naive to think so, but it seems to say that [they say, I refuse you], because you are seeking to receive what you unjustly asked for and a reward that is not appropriate for Me [to] give. For I am a righteous Judge 1033, and I give rewards according to merit, according to the labors of each, as if in the course of duty. Moreover, you think it is empty glory to sit at My right hand and left, but I am not able to grant this. For the one who teaches not to get sick cannot himself transmit the disease, just as fire would say to someone who wants to cool down and asks for it: “It is not mine to give you what you are looking for, since I am of a different nature.” So, being a just worker, I must not just give [rewards] to those who ask, but give each one what is due in accordance with his achievements. For those have [the right] to receive [this reward] to whom it has been justly prepared by the Father (ηὐτρέπισται παρὰ τοῦ Πατρὸς) 1034 who exist in Me and through Me do all things. And let no one think that because He Himself is not able to give [the request], He mentions the name of the Father and says that He has prepared honors for the saints. But He says this economically, for it is His custom to impute everything that surpasses human nature to the Father as to God. Being both God Himself and one with the Father, He will not be powerless in what is imputed to the Divine nature, but He Himself will be the doer of everything. So, He finds the sons of Zebedee suffering from a certain covetousness and vanity and convincingly turns them away, and leads them away from evil, and teaches them to better think humbly about themselves - and we will see this from what follows. For the other disciples are indignant, seeing in this request and approach of the woman that what was offered and due to everyone is stolen by only two. Having called everyone, as it is written, the Savior teaches the sons of Zebedee and speaks abstractly, so that this does not apply to them alone: ​​“The princes of the tongue rule over them, and the great ones rule over them: it will not be the same in you: but whoever wills to be great in you, let him be your servant.”1035 And He cites Himself as an example, saying: “Like the Son of Man did not come and be served, but serve” 1036. And as if to capture what was said and show them the goal even more clearly, he adds a parable, through which he again advises those who are called to do the best - not to strive to take first place themselves, but to expect honor from the one who invited them to the feast. For it is better, as He says, being in the last place, to be invited by the host to the first, than, having boldly settled down to the first, to be sent to the last, when another comes, who, in the opinion of the leader of the feast, deserves to be in the first 1037. Thus, throughout the entire chapter, proper proof is given that the Savior, not being unable to give a reward, but due to the above-stated dispensation, says: “I have nothing to give”; and it means that the fury of idle talkers [heretics] is useless. In the original text of Scripture: “κληρονομήσει πολλοὺς” – “shall inherit many.” {According to the Hebrew text “I will give Him an inheritance with the great,” trans. RBO.} Ps.7:12;9:5; Jeremiah 11:20; 2 Timothy 4:8. Wed: Matthew 20:23 – “οἷς ἡτοίμασται ὑπὸ τοῦ πατρός.” You might be interested in: