Matthew 20:28

Matthew 20:24-27 Matthew 20:24-27 Mark 10:41-45 Luke 22:24-27 24. And when the ten heard it, [659] they were displeased with the two brethren. 25. And Jesus called them to him, and said, You know that the princes of the Gentiles rule over them, and they who are great exercise authority over them. 26. It shall not be so among you: but whoever wishes to be great among you, let him be your minister; 27. And he that wishes to be chief among you, let him be your servant: 28. Even as the Son of man came not that he might be served, but that he might serve, and that he might give his life a ransom for many. 41. And when the ten heard it, they began to be displeased with James and John 42 . And Jesus, when he had called them to him, saith to them, You know that they who appear to rule over the Gentiles exercise dominion over them; and they who are princes among them exercise power over them. 43. But it shall not be so among you; but whoever wishes to become great among you, shall be your minister;. And whoever wishes to be chief among you, shall be your servant. 45. For even the Son of man came not that he might be served, but that he might serve, and that he might give his life a ransom for many. 24. And there arose also a dispute among them, which of them appeared to be greatest. 25. And he said to them, The kings of the Gentiles rule over them; and they that have power over them are called benefactors. 26. But you are not so: but he that is greatest among you, let him become as the younger; and he that is ruler, as he that serves. 27. For which is greater, he that sitteth at table, or her that serveth? Is it not he that sitteth at table? But I am in the midst of you as he that serveth. Matthew 20:24 . And when the ten heard it. [660] Luke appears to refer this dispute to a different time. But any one who shall carefully examine that twenty-second chapter will plainly see that discourses delivered at different times are there brought together, without any regard to order. The dispute about the primacy, therefore which Luke mentions, flowed from this source, that the sons of Zebedee aspired to the first places in the kingdom of Christ. And yet the displeasure of the rest was far from being well-founded; for, while the foolish ambition of the two disciples was so severely blamed, that they retired from Christ with disgrace, what injury was it to the other ten, that those disciples foolishly wished what they did not obtain? [661] For though they had a good right to be offended at the ambition of those disciples, yet when it was put down they ought to have been satisfied. But our Lord intended to seize on this occasion for laying open a disease which was lurking within them; for there was not one of them who would willingly yield to others, but every one secretly cherished within himself the expectation of the primacy; in consequence of which, they envy and dispute with one another, and yet in all there reigns wicked ambition. And if this fault was found to be natural to uneducated men of ordinary rank, and if it broke out on a slight occasion, and almost without any occasion at all, how much more ought we to be on our guard, when there is abundance of fuel to feed a concealed flame? We see then how ambition springs up in any man who has great power and honors, and sends out its flames far and wide, unless the spirit of modesty, coming from heaven, extinguish the pride which has a firm hold of the nature of man. 25. You know that the princes of the Gentiles rule over them. It is first said that Christ called them to him, that he might reprove them in private; and next we learn from it that, being ashamed of their ambition, they did not openly complain, but that a sort of hollow murmur arose, and every one secretly preferred himself to the rest. He does not explain generally how deadly a plague ambition is, but simply warns them, that nothing is more foolish than to fight about nothing. [662] He shows that the primacy, which was the occasion of dispute among them, has no existence in his kingdom. Those persons, therefore, who extend this saying indiscriminately to all the godly are mistaken; for Christ only takes occasion from the present occurrence to show that it is absurd in the apostles to dispute about the degree of power and honor in their own rank, because the office of teaching, to which they were appointed, has no resemblance to the governments of the world. I do acknowledge that this doctrine applies both to private persons and to kings and magistrates; for no man deserves to be reckoned one of Christ's flock, unless he has made such proficiency under the teacher of humility, as to claim nothing for himself, but condescend to cultivate brotherly love. This is, no doubt, true; but the design of Christ was, as I have said, to distinguish between the spiritual government of his Church and the empires of the world, that the apostles might not look for the favors of a court; for in proportion as any of the nobles is loved by kings, he rises to wealth and distinction. But Christ appoints pastors of his Church, not to rule, but to serve This reflects the error of the Anabaptists, who exclude kings and magistrates from the Church of God, because Christ declares [663] that they are not like his disciples; though the comparison is here made not between Christians and ungodly men, but between the nature of their offices. Besides, Christ did not look so much at the persons of men as at the condition of his Church. For it was possible that one who was governor of a village or of a city might, in a case of urgent necessity, discharge also the office of teaching; but Christ satisfied himself with explaining what belongs to the apostolic office and what is at variance with it. But a question arises, Why does Christ, who appointed separate orders in his Church, disown in this passage all degrees? For he appears to throw them all down, or, at least, to place them on a level, so that not one rises above the rest. But natural reason prescribes a very different method; and Paul, when describing the government of the Church, ( Ephesians 4:11 ,) enumerates the various departments of the ministry, in such a manner as to make the rank of apostleship higher than the office of pastors. Timothy and Titus also, are unquestionably enjoined by him to exercise authoritative superintendence over others, according to the command of God. I reply, if we carefully examine the whole, it will be found that even kings do not rule justly or lawfully, unless they serve; but that the apostolic office differs from earthly government in this respect, that the manner in which kings and magistrates serve does not prevent them from governing, or indeed from rising above their subjects in magnificent pomp and splendor. Thus David, Hezekiah, and others of the same class, while they were the willing servants of all, used a scepter, a crown, a throne, and other emblems of royalty. But the government of the Church admits nothing of this sort; for Christ allowed the pastors nothing more than to be ministers, and to abstain entirely from the exercise of authority. Here, to it ought to be observed, that the discourse relates to the thing itself rather than to the disposition. Christ distinguishes between the apostles and the rank of kings, not because kings have a right to act haughtily, but because the station of royalty is different from the apostolic office. While, therefore, both ought to be humble, it is the duty of the apostles always to consider what form of government the Lord has appointed for his Church. As to the words which Matthew employs, the princes of the Gentiles rule over them, Luke conveys the same import by saying, they are called benefactors; which means, that kings possess great wealth and abundance, in order that they may be generous and bountiful. For though kings have greater delight in their power, and a stronger desire that it should be formidable, than that it should be founded in the consent of the people, still they desire the praise of munificence. [664] Hence, too, they take the name in the Hebrew language, ndyvym, (nedibim ) They are so called from bestowing gifts; [665] for taxes and tributes are paid to them for no other purpose than to furnish the expense necessary to the magnificence of their rank. 26. It shall not be so among you. There can be no doubt that Christ refers to the foolish imagination by which he saw that the apostles were deceived. "It is foolish and improper in you," he says, "to imagine a kingdom, which is unsuitable to me; and therefore, if you desire to serve me faithfully, you must resort to a different method, which is, that each of you may strive to serve others." [666] But whoever wishes to be great among you, let him be your servant. These words are employed in an unusual sense; for ambition does not allow a man to be devoted, or, rather, to be subject to his brethren. Abject flattery, I do acknowledge, is practiced by those who aspire to honors, but nothing is farther from their intention than to serve But Christ's meaning is not difficult to be perceived. As every man is carried away by a love of himself, he declares that this passion ought to be directed to a different object. Let the only greatness, eminence, and rank, which you desire, be, to submit to your brethren; and let this be your primacy, to be the servants of all. 28. As the Son of man Christ confirms the preceding doctrine by his own example; for he voluntarily took upon himself the form of a servant, and emptied himself, as Paul also informs us, ( Philippians 2:7 .) To prove more clearly how far he was from indulging in lofty views, he reminds them of his death. "Because I have chosen you to the honor of being near me, you are seized by a wicked ambition to reign. But I--- by whose example you ought to regulate your life -- came not to exalt myself, or to claim any royal dignity. On the contrary, I took upon me, along with the mean and despised form of the flesh, the ignominy of the cross. If it be objected, that Christ was: exalted by the Father, in order that every knee might bow to him, ( Philippians 2:9 ,10,) it is easy to reply, that what he now says refers to the period of his humiliation. Accordingly, Luke adds, that he lived among them, as if he were a servant: not that in appearance, or in name, or in reality, he was inferior to them, (for he always wished to be acknowledged as their Master and Lord,) but because from the heavenly glory he descended to such meekness, that he submitted to bear their infirmities. Besides, it ought to be remembered that a comparison is here made between the greater and the less, as in that passage, If I, who am your Master and Lord, have washed your feet, much more ought you to perform this service to one another, ( John 13:14 .) And to give his life a ransom for many. Christ mentioned his death, as we have said, in order to withdraw his disciples from the foolish imagination of an earthly kingdom. But it is a just and appropriate statement of its power and results, when he declares that his life is the price of our redemption; whence it follows, that we obtain an undeserved reconciliation with God, the price of which is to be found nowhere else than in the death of Christ. Wherefore, this single word overturns all the idle talk of the Papists about their abominable satisfactions Again, while Christ has purchased us by his death to be his property, this submission, of which he speaks, is so far from diminishing his boundless glory, that it greatly increases its splendor. The word many (pollon) is not put definitely for a fixed number, but for a large number; for he contrasts himself with all others. [667] And in this sense it is used in Romans 5:15 , where Paul does not speak of any part of men, but embraces the whole human race. Footnotes: [659] "Les dix autres ayans ouy cela;" -- "the other ten having heard that." [660] "Les dix autres ayans ouy cela;" -- "the other ten having heard that." [661] "Avoyent follement desire une chose qu'ils n'ont peu obtenir;" -- "had foolishly desired a thing which they could not obtain." [662] "Qu'il n'y a point de folie plus grande, que de debattre d'une chose qui n'est point;" -- "that there is no greater folly than to debate about a thing which does not exist." [663] "Sous couleur de ce que Christ dit;" -- "under the pretense of what Christ says." [664] "Toutesfois ils appetent d'avoir la louange d'estre magnifiques et liberaux;" -- "yet they desire to have the praise of being sumptuous and liberal." [665] ndyv (nadib,)alvrince, which is derived from ndv (nadab,) to be bountiful, is the very word to which allusion is supposed to be made in the passage, ( Luke 22:25 ,) where it is said that the name princes (ndyvym, nedibim) signifies benefactors. -- Ed [666] "De se rendre serviteur a ses compagnons;" -- "to become a servant to his companions." [667] "Il prend PLUSIEURS, non pas pour quelque certain nombre, mais pour les autres: car il fait une comparaison de sa personne a tout le reste des hommes;" -- "He takes MANY, not for any fixed number, but for the others; for he makes a comparison of his person with all the rest of men."

Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. And to give his life a ransom — A redemptory, a valuable rate, λυτρον , for it was the blood of God wherewith the Church was purchased, Acts 20:28 ; silver and gold could not do it, 1 Peter 1:18-19 ; nor anything else but that ransom given by Christ, αντιλυτρον , 1 Timothy 2:6 .

So saith Mark, Mark 10:45 . The apostle saith, Philippians 2:7 he made himself of no reputation, and took on him the form of a servant. Our Saviour had before taught them, that the disciple is not above his master. Such, saith our Saviour, as is the King in my kingdom, such must the rulers and great persons in it be. See what a kingdom I have; I came not to be ministered unto, but to minister, to serve the necessities of men’s and women’s souls and bodies; and to give my life a ransom for many, lutron, a redemption price. The apostle useth antilutron, which signifieth a price paid instead of another, 1 Timothy 2:6 . So as there is no further satisfaction or price to be paid for any.

Even as the son of man,.... Meaning himself, the seed of the woman, the son of Abraham, and of David, according to the flesh; and whom he proposes as an example of humility, and as an argument to draw them off from their ambitious views of worldly grandeur, and from all thoughts of the Messiah's setting up a temporal kingdom; since he came not to be ministered unto by others; to be attended on in pomp and state, to have a numerous retinue about him, waiting upon him, and ministering to him; as is the case of the princes, and great men of the world; though he is Lord of all, and King of kings; but to minister; in the form of a servant unto others, going about from place to place to do good, both to the bodies and souls of men: he "came" forth from his Father, down from heaven, into this world, by his assumption of human nature, to "minister" in the prophetic office, by preaching the Gospel, and working miracles, in confirmation of it; and in the priestly office, one branch of which is expressed in the next clause, and to give his life a ransom for many: what he came to give was his life, which was his own, and than which nothing is more dear and precious: besides, his life was an uncommon one, being not only so useful to men, and entirely free from sin in itself, but was the life of the man Jesus, who is in union with the Son of God: this he came to "give", and did give into the hands of men, to the justice of God, and death itself; which giving, supposes it to be his own, and at his own disposal; was not forfeited by any act of his, nor was it forced from him, but freely laid down by him; and that as a "ransom", or redemption price for his people, to deliver them from the evil of sin, the bondage of Satan, the curses of a righteous law, from eternal death, and future wrath, and, in short, from all their enemies: which ransom price was paid "for" them in their room and stead, by Christ, as their substitute; who put himself in their legal place, and laid himself under obligation to pay their debts, and clear their scores, and redeem them from all their iniquities, and the evil consequences of them: and this he did "for many"; for as many as were ordained to eternal life; for as many as the Father gave unto him; for many out of every kindred, tongue, and people, and nation; but not for every individual of human nature; for many are not all.

The sons of Zebedee abused what Christ said to comfort the disciples. Some cannot have comforts but they turn them to a wrong purpose. Pride is a sin that most easily besets us; it is sinful ambition to outdo others in pomp and grandeur. To put down the vanity and ambition of their request, Christ leads them to the thoughts of their sufferings. It is a bitter cup that is to be drunk of; a cup of trembling, but not the cup of the wicked. It is but a cup, it is but a draught, bitter perhaps, but soon emptied; it is a cup in the hand of a Father, Joh 18:11. Baptism is an ordinance by which we are joined to the Lord in covenant and communion; and so is suffering for Christ, Eze 20:37; Isa 48:10. Baptism is an outward and visible sign of an inward and spiritual grace; and so is suffering for Christ, for unto us it is given, Php 1:29. But they knew not what Christ's cup was, nor what his baptism. Those are commonly most confident, who are least acquainted with the cross. Nothing makes more mischief among brethren, than desire of greatness. And we never find Christ's disciples quarrelling, but something of this was at the bottom of it. That man who labours most diligently, and suffers most patiently, seeking to do good to his brethren, and to promote the salvation of souls, most resembles Christ, and will be most honoured by him to all eternity. Our Lord speaks of his death in the terms applied to the sacrifices of old. It is a sacrifice for the sins of men, and is that true and substantial sacrifice, which those of the law faintly and imperfectly represented. It was a ransom for many, enough for all, working upon many; and, if for many, then the poor trembling soul may say, Why not for me?

Mt 20:17-28. Third Explicit Announcement of His Approaching Sufferings, Death, and Resurrection—The Ambitious Request of James and John, and the Reply. ( = Mr 10:32-45; Lu 18:31-34). For the exposition, see on [1331]Mr 10:32-45.

Even as the Son of man ... - See the notes at Matthew 8:20 . Jesus points them to his own example. He was in the form of God in heaven, Philippians 2:6 . He came to people in the form of a servant, Philippians 2:7 . He came not with pomp and glory, but as a man in humble life; and since he came he had not required them to minister to him. "He labored for them." He strove to do them good. He provided for their needs; fared as poorly as they did; went before them in dangers and sufferings; practiced self-denial on their account, and for them was about to lay down his life. See John 13:4-5 . To give his life a ransom for many - The word "ransom" means literally a price paid for the redemption of captives. In war, when prisoners are taken by an enemy, the money demanded for their release is called a ransom; that is, it is the means by which they are set at liberty. So anything that releases anyone from a state of punishment, or suffering, or sin, is called a ransom. People are by nature captives to sin. They are sold under it. They are under condemnation, Ephesians 2:3 ; Romans 3:9-20 , Romans 3:23 ; 1 John 5:19 . They are under a curse, Galatians 3:10 . They are in love with sin They are under its withering dominion, and are exposed to death eternal, Ezekiel 18:4 ; Psalm 9:17 ; Psalm 11:6 ; Psalm 68:2 ; Psalm 139:19 ; Matthew 25:46 ; Romans 2:6-9 . They must have perished unless there had been some way by which they could he rescued. This was done by the death of Jesus - by giving his life a ransom. The meaning is, that he died in the place of sinners, and that God was willing to accept the pains of his death in the place of the eternal suffering of the redeemed. The reasons why such a ransom was necessary are: 1. that God had declared that the sinner shall die; that is, that he would punish, or show his hatred to, all sin. 2. that all people had sinned, and, if justice was to take its regular course, all must perish. 3. that man could make no atonement for his own sins. All that he could do, were he holy, would be only to do his duty, and would make no amends for the past. Repentance and future obedience would not blot away one sin. 4. No man was pure, and no angel could make atonement. God was pleased, therefore, to appoint his only-begotten Son to make such a ransom. See John 3:16 ; 1 John 4:10 ; 1 Peter 1:18-19 ; Revelation 13:8 ; John 1:29 ; Ephesians 5:2 ; Hebrews 8:2-7 ; Isaiah 53:1-12 ; This is commonly called the atonement. See the notes at Romans 5:2 . For many - See also Matthew 26:28 ; John 10:15 ; 1 Timothy 2:6 ; 1 John 2:2 ; 2 Corinthians 5:14-15 ; Hebrews 2:9 .