Matthew 20:25

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.

Mat 20:25. Προσκαλεσάμενος αὐτοὺς, having called them to Him) They had been moved, therefore, with indignation when their Master was not present. He avowedly corrects them.—οἴδατε, κ.τ.λ., ye know, etc.) Therefore ye think that it will be the same in the kingdom of the Messiah.—κατακυριεύουσιν [E. V. exercise dominion over]—κατεξουσιάζουσιν [E. V. exercise authority upon]—In both these compound verbs the κατὰ intensifies the signification (see S. V. of Gen 1:28, and Psa 72:8), and in this passage distinguishes between the legitimate use and frequent abuse of authority.—οἱ μεγἁλοι, they that are great) sc. ministers of state, who are often more imperious than their lords.

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

Mat_20:25 ff. Those ambitious desires which prompted the request of the sons of Zebedee have likewise a good deal to do with the displeasure of the other disciples. Accordingly, Jesus endeavours to check their ambition by insisting on the humble spirit of the servant as the way to true greatness in the ranks of His followers.

οἱ ἄρχοντες τῶν ἐθν.] the heathen rulers.

κατακυρ.] the intensive force of the compound verb serves to convey the idea of oppressive rule. Comp. Diod. Sic. xiv. 64, and the Sept. passim; see Schleusner; 1Pe_5:3; Act_19:16. Similarly with regard to the κατεξους., which occurs nowhere else, and which may be rendered: they practise violence toward.

αὐτῶν] refers in both instances to τ. ἐθνῶν.

οἱ μεγάλοι] the magnates (Hom. Od. xviii. 382, comp. μεγιστᾶνες, Mar_6:21), ipsis saepe dominis imperiosiores, Bengel.

οὐχ οὕτως ἐστιν ἐν ὑμῖν] it is not so among you. Observe the present (see critical notes); there is no such order of things among you.

μέγας] great, not equivalent to μέγιστος, but in the sense of: to occupy a high and distinguished place among you. In the sphere to which you belong, true greatness lies in doing service; that is the principle on which you will act. Hence the future ἔσται; for, in the event of any one wishing to become great, he will aim at it by means of serving; the latter is the way to the former.

πρῶτος] one of the first in point of rank, a sort of climax to μέγας, as διάκονος is to δοῦλος. The emphasis in the consequent clauses rests on those two predicates, and hence the emphatic word is placed in each case at the close.

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 20:25 . προσκαλεσάμενος : Jesus had to call them to Him, therefore they had had the decency not to quarrel in His presence. Magistro non praesente , Beng. κατακυριεύουσιν : in the Sept [113] used in the sense of rule, Gen 1:28 , Psa 72:8 ; here the connection requires the idea of “lording it over,” the κατὰ having intensive force; so also in the ἅπ . λεγ . κατεξουσιάζουσιν , following = play the tyrant. τῶν ἐθνῶν : from these occasional references to the outside peoples we get Christ’s idea of the Pagan world; they seek material good (Mat 6:32 ), use repetition in prayer (Mat 6:7 ), are subject to despotic rule. οἱ μεγάλοι , the grandees. αὐτῶν after the two verbs in both cases refers to the ἐθνῶν . Grotius takes the second as referring to the ἄρχοντες , and finds in the passage this sense: the rulers, monarchs, lord it over the people, and their grandees lord it over them, the rulers, in turn; a picture certainly often true to life. Perhaps the intention is to suggest that the rule of the magnates is more oppressive than that of their royal masters: they strain their authority. “Ipsis saepe dominis imperantiores,” Beng.

[113] Septuagint.

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

Somewhat sharply and roughly.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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.

(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.

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.

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,

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.

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.

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.

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).

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.

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.

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.

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.

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.

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.

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.

Connecting Statement:

Jesus finishes teaching his disciples about authority and serving others.

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.

25. Jesus points out the inversion of earthly ideas in the Kingdom of heaven. This important ‘rule’ of the Master is thrown into the form of Hebrew parallelism. The antithesis is complete. 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 (ἄρχων); (2) the nobles (μεγάλοι); (3) the ministers or attendants (διάκονοι); (4) the slaves (δοῦλοι). In the Kingdom of heaven he that will be the noble must be the minister or attendant; he that will be supreme must be the slave. What Jesus teaches is the dignity of service in the Kingdom of heaven.

κατακυριεύουσιν. The word occurs in two other passages of the N.T. besides the parallel passage (Mar 10:42). In one there is probably a reference to our Lord’s words here. St Peter, teaching the same lesson of humility, says (1Pe 5:3), μήδʼ ὡς κατακυριεύοντες τῶν κλήρων ἀλλὰ τύποι γενόμενοι τοῦ ποιμνίου. In Act 19:16 it is used in the account of the sons of Sceva, the possessed man, κατακυριεύσας ἀμφοτέρων ἴσχυσεν κατʼ αὐτῶν. Here it is used appropriately of supreme authority, just as κατεξουσίαζειν is appropriate to the delegated authority of the μέγας or subordinate governor. κατεξ. here only and in the parallel passage Mar 10:42. It is a novel compound formed perhaps for the sake of the parallelism.

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.

25.] The two clauses, … κατακυρ. αὐτῶν and … κατεξ. αὐτῶν, are parallel, and αὐτῶν in both cases refers to τῶν ἐθνῶν. Grotius and others would take the second αὐτῶν to refer to οἱ ἄρχοντες, but wrongly.

Observe the κατα in composition in both verbs, signifying subjugation and oppression.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

25. And Jesus having called them, said, Ye know that the rulers of the Gentiles lord it over them, and the great ones have authority over them.] Mk. has: “And Jesus having called them, saith to them, Ye know that they which are accounted to rule over the Gentiles lord it over them, and their great ones have authority over them.” δέ for καί, as often. εἶπεν for λέγει, as often.—οἱ ἄρχοντες] Mk. has οἱ δοκοῦντες ἄρχειν, an unusual paraphrase. See Swete.—οἱ μεγάλοι] Mk. adds αὐτῶν.—κατεξουσιάζειν] is a very rare word. Its occurrence in Mt. and Mk. is proof of dependence. See on Luk 22:25.

(M)

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