But Jesus summoned them, and said, “You know that the rulers of the nations lord it over them, and their great ones exercise authority over them. It shall not be so among you, but whoever desires to become great among you shall be your servant. Whoever desires to be first among you shall be your bondservant, even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many.”
Parallel Translations
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But Jesus summoned them, and said, “You know that the rulers of the nations lord it over them, and their great ones exercise authority over them.
It shall not be so among you, but whoever desires to become great among you shall be your servant.
Whoever desires to be first among you shall be your bondservant,
even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many.”
-
But Iesus called them vnto him and sayde: Ye knowe that the lordes of the gentyls have dominacion over them. And they that are great exercise power over them.
It shall not be so amonge you. But whosoever wyll be greate amonge you let him be youre minister:
and whosoever wilbe chefe let him be youre servaut
even as the sonne of man came not to be ministred vnto but to minister and to geve his lyfe for the redempcion of many.
Show all 3 translations
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Therefore Iesus called them vnto him, and saide, We knowe that the lordes of the Gentiles haue domination ouer them, and they that are great, exercise authoritie ouer them.
But it shall not be so among you: but whosoeuer will be great among you, let him be your seruant.
And whosoeuer will be chiefe among you, let him be your seruant.
Euen as the Sonne of man came not to be serued, but to serue, and to giue his life for the ransome of many.
Examined in Scripture Analysis
Contradictions (2)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (68)
- Luke 22:27 (v28) For who is greater, one who sits at the table, or one who serves? Isn’t it he who sits at the table? But I am among you as one who serves.
- Hebrews 9:28 (v28) so Christ also, having been offered once to bear the sins of many, will appear a second time, without sin, to those who are eagerly waiting…
- Titus 2:14 (v28) who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for…
- Mark 10:43 (v26) But it shall not be so among you, but whoever wants to become great among you shall be your servant.
- Mark 9:35 (v26) He sat down, and called the twelve; and he said to them, “If any man wants to be first, he shall be last of all, and servant of all.”
Show all 68 cross-references
- 1 Peter 3:18 (v28) Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring you to God, being put to death in the…
- Mark 10:45 (v26) For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many.”
- 1 Peter 5:3 (v26) not as lording it over those entrusted to you, but making yourselves examples to the flock.
- Luke 22:25-27 (v25) He said to them, “The kings of the nations lord it over them, and those who have authority over them are called ‘benefactors.’ But not so…
- Philippians 2:4-8 (v28) each of you not just looking to his own things, but each of you also to the things of others. Have this in your mind, which was also in…
- 1 Timothy 2:6 (v28) who gave himself as a ransom for all, the testimony in its own times,
- Luke 18:14 (v26) I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who…
- 2 Corinthians 8:9 (v28) For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that you through his poverty…
- 1 Peter 2:24 (v28) He himself bore our sins in his body on the tree, that we, having died to sins, might live to righteousness. You were healed by his wounds.
- Revelation 1:5 (v28) and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and…
- Matthew 20:25-28 (v25) But Jesus summoned them, and said, “You know that the rulers of the nations lord it over them, and their great ones exercise authority over…
- Ephesians 1:7 (v28) in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace,
- 1 Peter 1:18-19 (v28) knowing that you were redeemed, not with corruptible things, with silver or gold, from the useless way of life handed down from your…
- Revelation 5:8-9 (v28) Now when he had taken the book, the four living creatures and the twenty-four elders fell down before the Lamb, each one having a harp, and…
- Matthew 26:28 (v28) for this is my blood of the new covenant, which is poured out for many for the remission of sins.
- Mark 14:24 (v28) He said to them, “This is my blood of the new covenant, which is poured out for many.
- John 13:4-17 (v28) arose from supper, and laid aside his outer garments. He took a towel and wrapped a towel around his waist. Then he poured water into the…
- Hebrews 5:8 (v28) though he was a Son, yet learned obedience by the things which he suffered.
- Romans 4:25 (v28) who was delivered up for our trespasses, and was raised for our justification.
- Romans 5:15-19 (v28) But the free gift isn’t like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by…
- Galatians 3:13 (v28) Christ redeemed us from the curse of the law, having become a curse for us. For it is written, “Cursed is everyone who hangs on a tree,”
- Ephesians 5:2 (v28) Walk in love, even as Christ also loved us and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance.
- 1 John 2:2 (v28) And he is the atoning sacrifice for our sins, and not for ours only, but also for the whole world.
- Isaiah 53:5 (v28) But he was pierced for our transgressions. He was crushed for our iniquities. The punishment that brought our peace was on him; and by his…
- Isaiah 53:10-11 (v28) Yet it pleased Yahweh to bruise him. He has caused him to suffer. When you make his soul an offering for sin, he will see his offspring. He…
- Luke 14:7-11 (v26) He spoke a parable to those who were invited, when he noticed how they chose the best seats, and said to them, “When you are invited by…
- John 10:15 (v28) even as the Father knows me, and I know the Father. I lay down my life for the sheep.
- John 11:50-52 (v28) nor do you consider that it is advantageous for us that one man should die for the people, and that the whole nation not perish.” Now he…
- Hebrews 2:10 (v28) For it became him, for whom are all things, and through whom are all things, in bringing many children to glory, to make the author of…
- 1 Peter 4:11 (v26) If anyone speaks, let it be as it were the very words of God. If anyone serves, let it be as of the strength which God supplies, that in…
- Psalms 49:7 (v28) none of them can by any means redeem his brother, nor give God a ransom for him.
- Isaiah 53:8 (v28) He was taken away by oppression and judgment. As for his generation, who considered that he was cut off out of the land of the living and…
- Daniel 9:24-26 (v28) “Seventy weeks are decreed on your people and on your holy city, to finish disobedience, and to make an end of sins, and to make…
- John 13:12-17 (v25) So when he had washed their feet, put his outer garment back on, and sat down again, he said to them, “Do you know what I have done to you?…
- Job 33:24 (v28) then God is gracious to him, and says, ‘Deliver him from going down to the pit, I have found a ransom.’
- Matthew 8:20 (v28) Jesus said to him, “The foxes have holes, and the birds of the sky have nests, but the Son of Man has nowhere to lay his head.”
- Matthew 18:3-4 (v25) and said, “Most certainly I tell you, unless you turn, and become as little children, you will in no way enter into the Kingdom of Heaven.…
- Mark 10:42 (v25) Jesus summoned them, and said to them, “You know that they who are recognized as rulers over the nations lord it over them, and their great…
- Luke 22:26 (v27) But not so with you. But one who is the greater among you, let him become as the younger, and one who is governing, as one who serves.
- Romans 3:24-26 (v28) being justified freely by his grace through the redemption that is in Christ Jesus; whom God sent to be an atoning sacrifice, through faith…
- Mark 9:33-35 (v27) He came to Capernaum, and when he was in the house he asked them, “What were you arguing among yourselves on the way?” But they were…
- Matthew 18:4 (v27) Whoever therefore humbles himself as this little child is the greatest in the Kingdom of Heaven.
- Matthew 23:8-12 (v26) But don’t you be called ‘Rabbi,’ for one is your teacher, the Christ, and all of you are brothers. Call no man on the earth your father,…
- Matthew 25:44 (v26) “Then they will also answer, saying, ‘Lord, when did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and…
- 2 Corinthians 4:5 (v27) For we don’t preach ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus’ sake,
- Matthew 11:29 (v25) Take my yoke upon you, and learn from me, for I am gentle and humble in heart; and you will find rest for your souls.
- Acts 20:34-35 (v27) You yourselves know that these hands served my necessities, and those who were with me. In all things I gave you an example, that so…
- Romans 1:14 (v27) I am debtor both to Greeks and to foreigners, both to the wise and to the foolish.
- 3 John 1:9-10 (v26) I wrote to the assembly, but Diotrephes, who loves to be first among them, doesn’t accept what we say. Therefore if I come, I will call…
- John 18:36 (v26) Jesus answered, “My Kingdom is not of this world. If my Kingdom were of this world, then my servants would fight, that I wouldn’t be…
- 1 Corinthians 9:19-23 (v27) For though I was free from all, I brought myself under bondage to all, that I might gain the more. To the Jews I became as a Jew, that I…
- 2 Corinthians 10:4-10 (v26) for the weapons of our warfare are not of the flesh, but mighty before God to the throwing down of strongholds, throwing down imaginations…
- 2 Timothy 1:18 (v26) (the Lord grant to him to find the Lord’s mercy in that day); and in how many things he served at Ephesus, you know very well.
- Philemon 1:13 (v26) whom I desired to keep with me, that on your behalf he might serve me in my chains for the Good News.
- Hebrews 1:14 (v26) Aren’t they all serving spirits, sent out to do service for the sake of those who will inherit salvation?
- Ezekiel 24:13 (v26) “ ‘ “In your filthiness is lewdness. Because I have cleansed you and you weren’t cleansed, you won’t be cleansed from your filthiness any…
- Daniel 2:12-13 (v25) Because of this, the king was angry and very furious, and commanded that all the wise men of Babylon be destroyed. So the decree went out,…
- Daniel 5:19 (v25) Because of the greatness that he gave him, all the peoples, nations, and languages trembled and feared before him. He killed whom he wanted…
- Acts 13:5 (v26) When they were at Salamis, they proclaimed God’s word in the Jewish synagogues. They also had John as their attendant.
- 2 Corinthians 1:24 (v26) We don’t control your faith, but are fellow workers with you for your joy. For you stand firm in faith.
- 2 Corinthians 11:5 (v27) For I reckon that I am not at all behind the very best apostles.
- 2 Corinthians 11:23-27 (v27) Are they servants of Christ? (I speak as one beside himself.) I am more so: in labors more abundantly, in prisons more abundantly, in…
- 2 Corinthians 12:15 (v27) I will most gladly spend and be spent for your souls. If I love you more abundantly, am I loved the less?
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (17 sources)
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Geneva Bible translators 1599 · Public Domain On v25 Somewhat sharply and roughly.
Somewhat sharply and roughly.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv25–28 25 But Jesus called them unto him, and said,…
25 But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them.
Ver. 25. Jesus called them to him, and said] We must (by Christ’s example) advance, cherish concord all we can, among ministers especially, by casting out those mischief makers, emulation and ambition. Pareus was wont to say, that the only cause of all Church dissensions was, ministers reaching after rule and preeminence, as did Diotrephes. {a} And that if this evil humour could possibly be purged out, there would be a sweet symmetry, a happy harmony of all hearts.
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And they that are great] The grandees of the earth. There is, saith one, a greatness belluine (brutal) and genuine. In that, a beast may and doth exceed us; in this we exceed ourselves and others. "Great men are not always wise," saith Elihu, Job 32:9. And Nemo me maior nisi qui iustior, No one is greater than me unless he is more just, said Agesilaus, when the king of Persia styled himself the great king. Calamitas nostra magnus est, Our harm is great, said Mimus concerning Pompey, the people applauding so handsome an impropriety. Privilegium unius conceditur in beneficium alterius, saith a learned doctor; et si vis esse vere magnus, ne sis instar utris folle tumidi, sed instar uteri prole gravidi; nec attollas inane supercilium, sed exhibeas utile ministerium. Goodness is the only greatness.
{a} Infelicium ecclesiae concertationem causam dixit ecclesiasticorum φιλαρχαιν. In vita Parei.
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.
Matthew Poole 1685 · Public Domain On vv25, 28 So Mark hath much the same, Mar 10:42-44. Luke…
So Mark hath much the same, Mar 10:42-44. Luke hath also much the same, (but it seemeth spoken at another time), Luk 22:25-27. I shall not here intermeddle with the disputes some have founded on this text: Whether there may be a civil, magistracy amongst Christians; a thing undoubtedly foreign to the sense of this text. Or, Whether Christ here establisheth a party amongst ministers; which I do not think our Lord’s design here. Nor yet with that other question, Whether ministers of the gospel may take upon them the exercise of any civil power. That which our Saviour here intends is,
1. To distinguish his kingdom from the kingdoms of the world. Those kingdoms are over men’s bodies and estates; his was a spiritual kingdom, over the hearts and consciences of men. Or rather, his was a kingdom of glory, where there would be no need of rulers and magistrates, as in the government of the world, nor any such exercise of authority as is here exercised in the government of earthly kingdoms and politics.
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2. To condemn ambition and pride in his disciples, as making them most unfit for this kingdom, which is a thing he had before taught them. The way to be greatest in heaven is to be humblest, to be low and mean in our own eyes. This I think to be the most proper interpretation of this text; our Lord by it correcting the erroneous opinion his disciples had of the nature of his kingdom, as also their pride and ambition, and pressing upon them other studies, than how to be the greatest in any earthly kingdom. If any do think that in this text our Lord hath some respect to the kingdom he hath upon earth, he rather checks ambition, and an affectation of superiority, than any thing else, and lets us know that such as love the preeminence are most unfit for it; that the work of heads of the church is but a ministry, not a domination; and that those who are fittest for it, and deserve most honour in the church, are those that least seek and affect it; and those most unworthy of that honour, who most hunt after it. But I prefer the first sense given of this text.
For certainly what our Saviour here saith was not only occasioned by, but had a great relation to, the petition of James and John with their mother; and the bearing rule and exercising authority mentioned there relates to the kingdom mentioned in that petition; which I think cannot be understood of the church, which was a kingdom of Christ, which they as yet little understood: but they either meant the kingdom of glory, entertaining carnal conceptions of that, that there would be some superiority and inferiority there amongst the saints, which our Saviour here correcteth their mistake in; or else they fancied a secular kingdom, to be exercised by Christ on earth, after his resurrection from the dead. Our Saviour correcteth this mistake also, intimating that his kingdom should be of another nature, and the way to be highest in it was to be humble and low, and mean in opinions of ourselves.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v28 To encourage his disciples to the forementioned condescending humility…
To encourage his disciples to the forementioned condescending humility one towards another, our Saviour propounds to them his own instructive example, I am not to be ministered unto, says Christ, but to minister to the wants and necessities of others, both for soul and body. "O what a sight will it be, as if our Lord had said, to behold an humble God, and a proud creature; an humble Saviour, and an haughty sinner!"
Yea, our Lord urges his example farther, that as he laid down his life for us, so should we be ready to lay down our lives for one another. Did Christ lay down his life for us, and shall we not lay down a lust for him? our pride, our ambition, our affectation of dignity and superiority over others?
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Note here two things; 1. Whereas it is said that Christ gave his life for a ransom for many; it is elsewhere affirmed, that he tasted death for every man, even for them that denied the Lord who brought them. The word many in other places of scripture, is not exclusive of some, but inclusive of all.
Thus Many that sleep in the dust shall arise Dan 12:2 : answer, All that sleep in the grave shall hear his voice Joh 5:28-29. Thus, Through the offence of one many died Rom 1:15; answer, In Adam all died 1Co 15:22.
There is a virtual sufficiency in the death of Christ for the salvation of mankind, and an actual efficacy for the salvation of them that repent, and believe, and obey the gospel.
Note, 2. From these words, He gave his life a ransom. That Christ suffered in our stead, and died in our place, and gave his life instead of ours. It was the constant opinion both of the Jews and Gentiles, that their piacular victims were ransoms for the life of the offender, and that he who gave his life for another, suffered in his stead, to preserve him from death.
And who can reasonably suppose, but that our Lord intended by saying he gave himself a ransom, that he gave his life instead of the lives of those for whom he suffered? Vain are the Socinians, when they say, this price was to be paid to Satan, because he detained us captive.
True; the price is to be paid to him that detains the captive, when he doth this for gain to make money of him, as the Turks detain the Christians captive at Algiers; but when a man is detained in custody for violation of a law, then it is not the gaoler, but the legislator, to whom the price of redemption must be paid, or satisfaction be made.
Accordingly this price was paid to God; for Christ became our ransom, as he offered up his life and blood for us: now he offered himself without spot to God, Heb 9:14. he therefore paid the price of our redemption to God.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv25–28 But it shall not be so among you,.... This…
But it shall not be so among you,.... This is not to be extended to Christian nations, as if there were to be no order of magistracy subsisting in them; but that all must be on a level, and no distinction of princes and subjects, of governors and governed; nor to Christian churches, as if there was no ecclesiastical authority to be used, or any church government and power to be exercised; none to rule, whom others are to obey and submit themselves to; but is to be restrained to the apostles as such, among whom there was an entire equality; being all apostles of Christ, being equally qualified and sent, and put into the selfsame office by him: the same holds good of all pastors of churches, who have no superintendency and pre-eminence over one another, or can, or ought to exercise any lordly power and authority, one, or more, over the rest; being equally invested with the same office power, one as another: for otherwise Christ's kingdom would appear like the nations of the world, and to be of a worldly nature; whereas it is spiritual, and does not lie in worldly pomp and grandeur, and in external superiority and pre-eminence of one another; but in the spiritual administration of the word and ordinances; which every pastor of a church has an equal right to exercise, and obedience to them lies in a submission to these things:
but whosoever will be great among you, let him be, or, as in Mark,
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shall be your minister: whoever would be reckoned a great man in the kingdom of Christ, or under the Gospel dispensation, must be a minister to others if he is desirous of being truly great in the esteem of God, and of men, he must do great service for Christ, and to the souls of men; and seek to bring great glory to God, by faithfully ministering the word and ordinances, and by denying himself worldly honour and glory, and by serving others, through much reproach, difficulty, and opposition.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv25–26 Ye know that the princes of the Gentiles Lord…
Ye know that the princes of the Gentiles Lord it over them - And hence you imagine, the chief in my kingdom will do as they: but it will be quite otherwise.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv25–28 Verse 25. Exercise dominion - and - exercise authority…
Verse 25. Exercise dominion - and - exercise authority upon them.] They tyrannized and exercised arbitrary power over the people. This was certainly true of the governments in our Lord's time, both in the east and in the west. I have endeavoured to express, as nearly as possible, the meaning of the two Greek verbs, κατακυριευουσιν, and κατεξουσιαζουσιν; and those who understand the genius of the language will perceive that I have not exhausted their sense, however some may think that no emphasis was intended, and that these compound verbs are used for the simple κυριευειν, and εξουσιαζειν. See Wakefield and Rosenmuller.
The government of the Church of Christ is widely different from secular governments. It is founded in humility and brotherly love: it is derived from Christ, the great Head of the Church, and is ever conducted by his maxims and spirit. When political matters are brought into the Church of Christ, both are ruined. The Church has more than once ruined the State; the State has often corrupted the Church: it is certainly for the interests of both to be kept separate. This has already been abundantly exemplified in both cases, and will continue so to be, over the whole world, wherever the Church and State are united in secular matters.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv25, 28 Princes of the Gentiles lord it over them: tyrannize…
Princes of the Gentiles lord it over them: tyrannize over those that are under them, by arbitrary and violent proceedings. (Witham) --- Our Lord wishing to extinguish the indignation conceived against the two brothers, lays before them the difference of secular and ecclesiastical princes, shewing that precedency in the Church is neither to be sought for by him who is not possessed of it, nor too eagerly loved by him who has it; for secular princes are lords of their subjects, keeping them under subjection, and govern them in every particular according to their will; but ecclesiastical princes are honoured with precedency, that they may be servants of their inferiors, administer to them whatever they have received from Christ, neglect their own convenience for the good of their neighbour, and be willing even to die for the spiritual good of their subjects. It is neither just nor reasonable, therefore, to desire precedency in the Church, without these qualifications. No prudent man is willing to subject himself to such servitude and danger, as to take upon himself the obligation of having to give an account of the wickedness and perversity of others, unless fearless of the divine judgments, he abuse his ecclesiastical superiority. (St. John Chrysostom)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain On vv25–28 25. Princes of the Gentiles — Especially of the…
25. Princes of the Gentiles — Especially of the Romans. Exercise dominion — Authority for authority’s sake. Obtain power to enjoy power. They exercise dominion to gratify their love of rule.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv25, 28 25. Jesus called them unto him, and said] Jesus…
25. Jesus called them unto him, and said] Jesus points out the inversion of earthly ideas in the Kingdom of heaven. The gradation and contrast of the original are hardly brought out in E. V. In the Kingdom of heaven the ambition must be to serve not to reign; that Kingdom is in every way the reverse of the kingdoms of the world. In the latter the gradation of rank is (1) the supreme prince; (2) the nobles (the great); (3) the ministers or attendants; (4) the slaves. In the Kingdom of heaven he that will be the noble must be the minister or attendant; he that will be the monarch must be the slave. What Jesus teaches is the dignity of service in the Kingdom of heaven.
The bearing of such passages as this on the alleviation of slavery in the ancient world should be considered. The influence of this towards the abolition of slavery in modern times might have been still greater if the translators had used the word “slave” rather than “servant” in the E. V.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv25–28 (25) Ye know that the princes of the Gentiles.—No…
(25) Ye know that the princes of the Gentiles.—No words of reproof could more strongly point the contrast between the true and the false views of the Messiah’s kingdom. The popular Jewish expectations, shared by the disciples, were really heathen in their character, substituting might for right, and ambition for the true greatness of service.
Exercise dominion over them.—Better, as in 1Pe_5:3, lord it over them. It is not easy to find a like forcible rendering for the other word, but we must remember that it, too, implies a wrong exercise of authority, in the interest, not of the subjects, but of the rulers.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv25–28 Called them unto him. The two had stood apart…
Called them unto him. The two had stood apart when they made their request, but the ten had overheard it, or judged of its nature from Christ"s answer and their own feelings. Jesus now gathers them all round him, and gives them a lesson which they all needed, first, concerning worldly greatness and preeminence, and secondly (ver. 26), concerning Christian greatness and pre-eminence. Ye know. He appeals to common experience. Exercise dominion over them; i.e. over the Gentiles. Katakurieuousin , lord it over significant of an absolute and oppressive domination. Exercise authority upon them; i.e. over the Gentiles (katexousiaxousin); use authority harshly and severely. The heathen, when they are raised to pre-eminence, employ their power cruelly and in order to gain their own ends and purposes, and aspire to superiority only with such objects in view. Such ambition is essentially a heathen passion, and wholly alien from the spirit of Christ.
Vers. 25-27. True greatness.
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The daring request of the mother of Zebedee"s children roused the jealousy of the other disciples. This was natural, and quite in accordance with the customs of the world. Nevertheless, Christ disapproved of the feeling. It showed something of the same selfish ambition that the two brothers had displayed.
I WORLDLY DIFFERENCES OF RANK ARE NOT TO BE ALLOWED IN THE CHURCH OF CHRIST.
1. The necessity of this rule. It springs from the essential characteristics of Christianity.
(1) Brotherhood. In Christ rich and poor, high and low, are brothers, members of one family. We are to call no man master in the Church, because we are all brethren. No institution of man is more democratic than the Church of Christ when it realizes his idea.
(2) The supremacy of Christ. One is our Master, even Christ. (Mat_23:8) For a man to exercise lordship is to usurp the kingly office of Christ. Not only is he supreme; he deals directly with every soul in his kingdom.
(3) The worthlessness of external pre-eminence. Christ cares for nothing of this sort. Of titles and offices he takes no account. Character and conduct are the only things that he observes and judges us by and character and conduct are quite independent of official position and nominal rank.
2. The application of this rule. It has been and it is now so grievously neglected and outraged that we ought to expose the wrong with a reformer"s courage.
(1) In hierarchical pretensions. The papal claims are here out of court. Therefore the friends of the papacy do not favour the reading of the New Testament by the people. But all domineering priestliness is equally excluded.
(2) In worldly position. Differences of rank that have nothing to do with ecclesiastical order are also quite out of place in the Church. They may have their use in the world. But they cannot confer any privileges in spiritual and religious matters.
II CHRISTIAN GREATNESS IS GREATNESS OF SERVICE. It is not hierarchical power and dignity. It is not secular wealth and titles. It is a purely moral greatness the result of conduct. They stand highest in the kingdom of heaven who best serve their brethren.
1. The grounds of this greatness.
(1) It is Christ-like. They will be most honoured by Christ who best resemble him; they will come nearest to him in rank who follow him most closely in conduct. Christ was the servant of all.
(2) It is inherently excellent. God honours Christ himself for this very reason. He humbled himself and took on him the form of a servant God also hath highly exalted him". (Php_2:9) To serve is to manifest energy in unselfishness and kindness the best of all things witnessed on earth.
2. The pursuit of this greatness. The words, "and whosoever would become great among you shall be your servant," are not the threat of a punishment for ambition. They are an indication of the way to true greatness. This is not, like worldly greatness, reserved for the privileged. It is within the reach of all. If any wish to approach the honours coveted for the brothers James and John, the way is open. It is to be first in service, to excel in self-sacrificing toil for the good of others. W.F.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv26, 28 And whosoever will be chief among you, let him…
Mat_20:26-28
And whosoever will be chief among you, let him be your servant:
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True greatness
Greatness a word often used, and peoples ideas of it differ much.
Some regard it as consisting in wealth, social position, physical strength. Christ places it in service, springing from love in the heart. Mans true greatness must be in himself.
1. The importance of a true ideal of life.
2. This true ideal can be realized by every one of us. No life need be a failure. (C. O. Bridgman, D. D.)
Greatness measured by service
I. Greatness is to be measured by service. No man lives or dies to himself. Florence Nightingale moved other women most when she herself went to minister on battle fields.
II. The greater men are in intellect and culture, the more imperative it is that they become leaders and helpers. If a man has power to do good and refuses, he is not guiltless.
III. Those who thus labour for the good of their fellow-men are the greatest. Love is the greatest power on the earth. (G. Anderson, D. D.)
Basis of true greatness
1. Our Lord does not condemn the spirit of ambition, but simply aims to point out the basis of real greatness. He regarded His disciples, in a certain sense, as kings, but He would have them establish their regal right in a different manner from the princes of this world.
2. In how many scriptural promises do we find this principle recognized. They that turn many to righteousness shall shine as the stars for ever and ever: St. Paul says, There is laid up for me a crown of righteousness, etc.
3. Rank in the kingdom of heaven will be measured by humility. Condescension is the measure of exaltation. The way up to the glory of the Exalted One is through humble, self-denying love. (R. W. Clark, D. D.)
The greatness of being useful
Yet what has the patriot made himself but the servant of his countrymen: It was in order to the ministering to the well-being of thousands, that he threw himself into the breach, and challenged tyranny to the battle. It was for the sake of securing the rights of those who trod the same soil with himself, that he arose as the champion of the wretched and injured. The case is the same with the philosopher as with the patriot. Accordingly, he who labours in the mine of truth, and presents to the world the results of his investigations, furnishes his fellow-men with new principles on which to act in the business of life, and thus equips them for fresh enterprises, and instructs them how to add to the sum total of happiness. We need not exemplify this in particular instances. You are all aware how scientific research is turned to account in everyday life, and how the very lowest of our people enjoy, in one way or another, the fruits of discoveries which are due to the marvellous sagacity, and the repeated experiments, of those who rank foremost in the annals of philosophy. And thus it is evident that the man who is great in science, is great in the power of serving his fellow-men, and that it is this latter greatness which insures him their applauses. If his discoveries were of no benefit to the many; if they opened no means by which enjoyments might be multiplied, toil diminished, or danger averted; his name would be known only within a limited circle, and there would be nothing that approached to a general recognition of superiority. The individual again who gains renown as a statesman, who serves his country in the senate as the warrior in the field, is the minister to all classes, so that the very lowest have the profit of his toils. And in proportion as the service wore the aspect of selfishness, would the tribute of applause be diminished: we should be less and less disposed to allow, that, in making himself a servant, he had made himself great, if we had increasing cause to think that his main design was the serving himself. But there is no room for suspicions of this class, when the exhibition is that of a fine Christian philanthropy, leading a man to give his assiduity to the sick-beds of the poor, or the prisons of the criminal. Accordingly, when an individual is manifestly and strongly actuated by this philanthropy, there is an almost universal consent in awarding him the appellation of great: even those who would be amongst the last to imitate are amongst the first to applaud. (H. Melvill, B. D.)
Pride destroys the best elements of character
The rebel against lawful authority cannot be truly great: the slave of his own passions cannot be truly great: the idolater of his own powers cannot be truly great. And the proud man is this rebel, this slave, this idolater; for pride spurns at the Divine dominion, gives vigour to depraved affections, and exaggerates all our powers. What, then, can be more accurate than that pride destroys the chief elements of which a great character is compounded, so that it must be to direct a man in the way to eminence, to prescribe that he be clothed with humility? (H. Melvill, B. D.)
Christ our Redeemer because our servant
But if Christ thus made Himself servant to the human race, it is this very fact which is to draw to Him finally universal homage. Had He not been their servant, He could not have been their Redeemer; and, if not their Redeemer, then at His name would not every knee have bowed, of things in heaven, and things in earth, and things under the earth. Thus He illustrates His own precept: He became great through redeeming; but since lie redeemed through making Himself the minister to a lost world, lie became great through becoming a servant. (H. Melvill, B. D. )
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv25–28 25. Jesus called them to him. Evidently their indignation…
25. Jesus called them to him. Evidently their indignation had been outspoken, but not in the immediate presence of the Lord. The princes of the Gentiles exercise dominion. In order to present the contrast between the kingdom as it would be and as they expected it, he pointed out the nature of Gentile rule. The princes “lorded over” the people.
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.
C. I. Scofield 1917 · Public Domain On v28 Son of man (See Scofield "Mat 8:20") Also, Php…
Son of man (See Scofield "Mat 8:20") Also, Php 2:7
ransom See, Isa 53:10; Isa 53:11.
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Mat 20:22 "cup," margin ref: (See Scofield "Mat 20:22"); Exo 14:30; Isa 59:20; Rom 3:24
(See Scofield "Exo 14:30") See Scofield "Isa 59:20" See Scofield "Rom 3:24"
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v25 Connecting Statement:
Connecting Statement:
Jesus finishes teaching his disciples about authority and serving others.
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called them
"called the twelve disciples"
the rulers of the Gentiles subjugate them
"the Gentile kings forcefully rule over their people"
their important men
"the important men among the Gentiles"
exercise authority over them
"have control over the people"
whoever wishes
"whoever wants" or "whoever desires"
to be first
"to be important"
the Son of Man ... his life
Jesus is speaking about himself in the third person. If necessary, you can translate this in the first person. (See: First, Second, or Third Person)
did not come to be served
This can be stated in active form. AT: "did not come so that other people would serve him" or "did not come so that other people would serve me" (See: Active or Passive)
but to serve
You can make clear the understood information. AT: "but to serve other people" (See: Ellipsis)
to give his life as a ransom for many
Jesus' life being a "ransom" is a metaphor for his being punished in order to set people free from being punished for their own sins. AT: "to give his life as a substitute for many" or "to give his life as a substitute to set many free" (See: Metaphor)
to give his life
To give one's live is an idiom meaning to die voluntarily, usually in order to help others. AT: "to die" (See: Idiom)
for many
You can make clear the understood information. AT: "for many people" (See: Ellipsis)
translationWords
Jesus
rule
Gentile
authority
servant
Son of Man
servant
ransom
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv25, 27, 28 20:25-28 The desire for power is characteristic of pagan…
20:25-28 The desire for power is characteristic of pagan rulers in this world. It ought not to be a trait of those who follow the Son of Man (18:1-5; 19:13-15; 23:1-12).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.