Matthew 20:24

Mat 20:24-28. And when the ten heard it — It is likely they overheard the conversation; they were moved with indignation — Being not only equally desirous, but in their opinion equally deserving of the principal posts, they took it exceedingly amiss that Zebedee’s sons should have been so arrogant, and, it seems, expressed their resentment in words. But Jesus called them unto him, &c. — Jesus, being solicitous to cure that pride which made some of them ambitious and others jealous, called them unto him, and told them that his kingdom was not, as they imagined, of the same nature with the kingdoms of this world; and that the greatness of his disciples was not like the greatness of secular princes, which consists in reigning over others with absolute and despotic sway; but that the greatness of his disciples would consist in doing men all the good they possibly could by a continued course of humble laborious services, in imitation of their Master, whose greatness consisted, not in being ministered to by men, but in ministering to them as a servant, by healing the sick, feeding the hungry, instructing the ignorant, and laying down his life a ransom for the sins of many. This being the highest dignity in Christ’s kingdom, he might well tell the two brothers that they did not know what they were asking, when they begged the honour of filling the highest station in it. See Macknight.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

20:24 The other disciples . . . were indignant: Selfish ambition was apparently not unique to James and John (see also 21:15; 26:8; Luke 13:14).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 20:24. Οἱ δέκα, the ten) Amongst these was the candid Evangelist himself.—ἠγανάκτησαν, were indignant) They feared lest they should lose something[895] [i.e. lest James and John should gain something at their expense].

[895] Luke records a similar dispute as having arisen at the Last Supper, ch. Mat 22:24.—Harm., p. 433.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_20:24. Ἠγανάκτησαν] Jealousy of the two disciples who were thus aspiring to be first. Euthymius Zigabenus: οἱ δέκα τοῖς δυσὶ μαθηταῖς ἐφθόνησαν, τῶν πρωτείων ἐφιεμένοις.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 20:24-28 . Commotion in the disciple-circle .

Mat 20:24 . οἱ δέκα : the Twelve were all on one moral level, not one superior to ambitious passion, or jealousy of it in another. Therefore the conduct of the two greatly provoked the ten. ἠγανάκτησαν Passow derives from ἄγαν and ἄγω , and gives as original sense to be in a state of violent excitement like new wine fermenting. The ten were “mad” at the two; pitiful exhibition in the circumstances, fitted to make Jesus doubt His choice of such men. But better were not to be found.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 24. When the ten heard it, they were moved] The ambition which leads to spiritual lordship is one great cause of murmurings and animosities in religious societies, and has proved the ruin of the most flourishing Churches in the universe.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(24) Against the two brethren.—Literally, concerning, or about. The context shows that it was not a righteous indignation, as against that which was unworthy of true followers of Jesus, but rather the jealousy of rivals, angry that the two brothers should have taken what seemed an unfair advantage of our Lord’s known affection for them and for their mother.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

24. they were moved with indignation] The indignation of the “Ten” displayed the same spirit and motive as the request of the sons of Zebedee. It seemed as if the jealousies and intrigues of an earthly court were breaking out among the disciples of Jesus.

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.

But Jesus called them unto him,.... All his twelve disciples, perceiving that the same ambitious views prevailed in them all: to discourage which, and to prevent their quarrelling one with another, he called them to him, and made use of the following reasonings:

and said, ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them; appealing to them in a case that was well known by them, what the princes of the Gentiles did; or, as Mark expresses it, "they which are accounted", or "seem to rule over the Gentiles": who know not God, the King of kings, and Lord of lords, who neither serve and obey him, or have any dependence on him, but assume a power of governing others, take upon them to rule the nations of the world, and are acknowledged as such by them: these claim a superiority over others, and exercise lordly power over them; and they that are their great ones, their lords, and nobles under them; these also assert a preeminence, and exercise authority on those that are below them; which they have received from those that are above them: this is the usual way and method of the governments of the kingdoms of this world: wherefore, for the apostles to affect and desire a superiority to each other, in the kingdom of Christ, was to imitate the Gentiles, and to act according to worldly forms of government; which is very unsuitable to the followers of the meek and lowly Jesus, whose kingdom is spiritual, and not of this world.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

24 And when the ten heard it, they were moved with indignation against the two brethren.

Ver. 24. They were moved] They were angry at that ambition in their fellows, that themselves were deeply guilty of. So Diogenes trampled Plato’s pride, but with greater pride. So Crassus earnestly inveighed against covetousness in others, when there was not a more covetous caitiff (wretch) than he upon the earth. So Gregory the Great stomached the title of universal bishop to the patriarch of Constantinople, which yet himself affected, and his successor, Boniface, arrogated and usurped.

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.

The ten ... were moved with indignation against the two brothers, who had petitioned for the first and chief places. (Witham) --- The disciples understood from our Lord’s answer, that the request came in the first instance from the two disciples; but as they saw them much honoured by Christ, they did not dare openly to accuse them. (St. John Chrysostom) --- The other ten apostles were as much wrong in their anger and jealousy as the former two were in their untimely petition. In his answer to both, we cannot sufficiently admire the wonderful meekness of our blessed Saviour’s character. (Jansenius)

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).

Mar 10:41. Here is not yet a word of Peter’s primacy, or any claim he put in for it; nor, it seemeth, had the others any apprehension of such an establishment, for then neither would James and John have put in for it, nor would all the disciples (among whom Peter was one) have been so displeased at the ambition of James and John; yet they seem to be sick of the same disease, and to have been displeased only that they had the start of the motion, and had put in their petition first.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

24. The ten… with indignation — The same emulation that prompted the two to ask prompted the ten to be angry. Our Lord soothed their jealousy by assuring them that in his kingdom there were no lordships.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Were moved with indignation against (peri); concerning. "The ambition of one creates envy in others who partake of the same feeling" (I Williams). The displeasure of the ten arose from their sharing in the ambitious desires which had prompted the request of the brothers. Peter does not appear prominently here, as guarding the position which Romanists assign to him.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

A lesson in humility:

v. 24. And when the ten heard it, they were moved with indignation against the two brethren.

v. 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.

v. 26. But it shall not be so among you; but whosoever will be great among you, let him be your minister;

v. 27. and whosoever will be chief among you, let him be your servant:

v. 28. even as the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many.

The disciples were still very human. Since their hearts, therefore, were filled with the same ambitions, with the same jealousy, as those of the two sons of Zebedee, they became violently excited and agitated against James and John. These men had almost succeeded in getting what every one of them was secretly desiring. Jesus was obliged to calm the excited minds. The relation of governors and governed, of rulers and servants in the Church of Christ and among His disciples is entirely different from that of any secular government. The reigning heads of the people in general are accustomed to lord it over their subjects, and the great ones of the world play the tyrant over those in their power. The rule in the kingdom of Jesus is just the reverse, it is not so among the disciples of Jesus. He speaks of the condition of things as it should exist, as we should expect to find it among Christians. Greatness by service is the only measure of greatness that Christ recognizes. If one has the ambition to be great before Christ in the midst of his brethren, his life’s aim shall be to be the servant of the others; if he would be reckoned as being first, let him become, literally, and in the best sense of the word, a slave to others. Unselfish ministry, ungrudging service is the mark of true greatness before Christ. Striving for honor and glory before men in no way agrees with the spirit which He displayed throughout His life. For He Himself, equipped with power over all creation, by virtue of His divinity, having the authority to demand service from all man, did not make use of this power, but spent His life in serving. His entire life was a ministry in the interest of all men, culminating in the great sacrifice which is at the same time most mysterious and most glorious: He gave His life as a ransom for many. The whole world was sold into the power of Satan, death, and hell, and there was no salvation on earth. All men were doomed to be chained with the fetters of this slavery to all eternity. But Christ came and gave His own life in their stead, thus ransoming and redeeming all men from the power of the enemies. In view of such a sacrifice, it surely must be out of the question for any follower of Christ to do anything but strive after that same humility, that same spirit of unselfish service. And the pastors, the ministers of Jesus and His Church in a special sense, will gladly follow the example of their great Head. "My office therefore and that of every preacher and pastor does not consist in lording it, but herein, that I serve you all, that ye learn to know God, that ye are baptized, that ye have the true Word of God, and that ye finally may be saved, and do not venture to assume the worldly government, which princes and lords, mayors and judges, shall appoint and take care of. My office is only a service which I should give to every one free and for nothing, seeking neither money nor goods, neither honor nor anything else. But, indeed, if I do that, then ye are afterwards obliged to do this, that ye support me. For since I should preach and serve you therewith, I cannot in the meantime provide my own food; therefore ye are under obligation to support me, and that entirely for nothing, for whosoever serves the altar, says St. Paul, shall live off the altar."

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Note here, 1. That Christ by these words doth not forbid the exercise of civil dominion and lawful magistracy; for then all order, all defence of good men, and punishment of evil doers, would be taken away. Magistracy is God’s ordinance, and the magistrate is God’s minister for the good of human society, and consequently not here censured or condemned by Christ. True, when Christ was here on earth, he refused to execute the magistrate’s office, because his kingdom was not of this world, and because he would give no umbrage to Caesar or the Jews; and because he would leave us an example of humility and contempt of worldly grandeur, and not because the office of civil magistracy was unlawful.

Note, 2. That Christ by this text doth not condemn the exercise of ecclesiastical government, that being as necessary in the church, as the former in the stae. The welfare of the church necessarily depends on the exercise of ecclesiastical discipline.

Note, 3. Christ here forbids only the exercise of that dominion which is attended with tyranny and oppression, and is managed according to men’s wills and lusts. Now, says Christ, you shall have no such government, you shall command nothing for mere will and pleasure, but your whole office shall consist in being ministers to the good of others; and herein ye shall resemble me the Son of man, who came not to be ministered unto, but to minster.

And accordingly, that Christ might effectually quench those unhappy sparks of ambition which were kindled in his apostles’ minds, he tells them, that supremacy and dominion belongs to secular princes, not to evangelical pastors, who ought to carry themselves with humility towards one anothher; not that Christ directs to a parity and equality amongst all his ministers, and forbids the pre-eminency, is that which our Saviour disallows.

Learn, 1. That so far ought the ministers of Christ to be from affecting a domination and superiority of power over their fellow brethren, that in imitation of Christ their Lord and Master, they ought to account themselves fellow-servants, I am amongst you, saith Christ, as one that serveth.

2. That such ministers as do love and affect pre-eminency and superiority are most unfit for it; and they deserve it best, who seek it least.

3. That the dignity and honour which the ministers of Christ should chiefly and only affect, is in another world; and the way to be greatest and highest there, is to be low and humble here, mean in our own eyes, and little in our own esteem. Whosoever will be chief, says Christ, let him be your servant.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

24. The ten … were moved with indignation. The indignation of the “ten” displayed the same spirit and motive as the request of the sons of Zebedee. It is very common that in the very act of condemning our brethren we are guilty of the same or worse faults than those we condemn.

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.

24. οἱ δέκα ἠγανάκτησαν. In his ingenuus Evangelistes. Bengel. The indignation of the ‘Ten’ displayed the same spirit and motive as the request of the sons of Zebedee. It seemed as if the jealousies and intrigues of an earthly court were breaking out among the disciples of Jesus.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

24. And the ten having heard, were vexed about the two brethren.] Mk. has: “And the ten, having heard, began to be vexed about James and John.”—ἠγανάκτησαν] The aor. as often for Mk.’s ἤρξαντο and inf.—τῶν δύο ἀδελφῶν] Mt. avoids Mk.’s express mention of the names of the two Apostles.

(M)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.