“If the Son has not authority over the judgment, and power to benefit some and chastise others, how could He say, ‘The Father judgeth no man, but hath committed all judgment unto the Son’? John v. 22.  And in another place, ‘The Son of man hath power on earth to forgive sins;’ Mark ii. 10. and again, ‘All power is given unto me in heaven and in earth;’ Matt. xxviii. 18. and to Peter, ‘I will give thee the keys of the kingdom of heaven;’ Matt. xvi. 19. and to the disciples, ‘Verily, I say unto you that ye which have followed me, in the regeneration,…shall sit upon twelve thrones, judging the twelve tribes of Israel.’ Matt. xix. 28.  The explanation is clear from the Scripture, since the Saviour said, ‘Then will I reward every man according to his work;’ cf. Matt. xvi. 27. and in another place, ‘They that have done good shall come forth unto the resurrection of life, and they that have done evil unto the resurrection of damnation.’ John v. 29.  And the Apostle says, ‘We must all appear before the judgment seat of Christ, that every one may receive the things done in his body, according to what he hath done, whether it be good or bad.’ 2 Cor. v. 10.  It is therefore the part of the recipients to make themselves worthy of a seat on the left and on the right of the Lord:  it is not the part of Him Who is able to give it, even though the request be unjust.” These last words are explained by a Scholium to the MS. Reg. II. to be a reference to the unreasonable petition of James and John.  It will be seen how totally opposed Basil’s interpretation is to that required by the gloss of A.V.