Matthew 20:27

20:27 The word slave is a common metaphor for the submissive relationship of a disciple to his master (8:9; 10:24-25; 24:45-51; 25:14-30). Jesus’ disciples serve others, following Jesus’ example (e.g., John 13:1-17).

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

Mat 20:27. Πρῶτος, chief.

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

Mat 20:27 . πρῶτος may be a synonym for μέγας = μέγιστος (De W.) and δοῦλος for διάκονος ; or in both cases increased emphasis may be intended, πρῶτος pointing to a higher place of dignity, δοῦλος to a lower depth of servitude. Burton (M. and T. in N.T., § 68) finds in the two ἔσται in Mat 20:26-27 probable instances of the third person future used imperatively.

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

Verse 27. Your servant] δουλος the lowest secular office, as deacon was the lowest ecclesiastical office: δουλος is often put for slave.

From these directions of our Lord, we may easily discern what sort of a spirit his ministers should be of.

1. A minister of Christ is not to consider himself a lord over Christ's flock.

2. He is not to conduct the concerns of the Church with an imperious spirit.

3. He is to reform the weak, after Christ's example, more by loving instruction than by reproof or censure.

4. He should consider that true apostolic greatness consists in serving the followers of Christ with all the powers and talents he possesses.

5. That he should be ready, if required, to give up his life unto death, to promote the salvation of men.

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

(27) Whosoever will be chief.—Better, first, as continuing the thought of Mat_20:16. The “servant” (better, slave) implies a lower and more menial service than that of the “minister” of the preceding verse, just as the “chief” or “first” involves a higher position than the “greatness” there spoken of. We introduce a false antithesis if we assign the “service” to this life, and the “greatness” as its reward to the life after death. The true teaching of the words is that the greatness is the service.

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

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.

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

27 And whosoever will be chief among you, let him be your servant:

Ver. 27. Let him be your servant] This is the ready way to rise. Neither may any think himself too good to serve the saints, to wash their feet, to minister to their necessities. Christ came out of the bosom of his Father to fetch them to heaven. The Holy Ghost disdains not to dwell in their hearts. Angels are desirous to do them any good office. Prophets think not much to minister to them, 1Pe 1:12. Paul, and Apollos, and Cephas are theirs, public servants to the Church; accounting it a far greater matter prodesse quam praeesse, to seek men’s salvation than to exercise dominion.

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.

27. Will be chief — The only superiority here to be sought is superiority in labours and sufferings for the common good. If any would be great let him be the greatest servant.

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

Whosoever will be (yelh ... einai) chief (first, prwtov)... servant (bondservant, doulov). The characteristic of the Christian ruler should be humility. Christ enforces the teaching of the previous verse more emphatically by altering the terms in which it was stated. "Great" now becomes "first;" "minister," "slave." Of these two last words the former would imply rather occasional service, to meet some temporary call; the latter, the regular business of a slave bound to his master at all times. We do not gather from this passage that the Christian minister, called by God, is to take his doctrine from his congregation, or to be directed by them in his labours; but he is to devote time, talents, faculties, to the good of his flock, to spend and be spent in their service, to let no private interests or pursuits interfere with his manifold duties to those whom he oversees. The same sentiment is found in Mat_23:11.

The moral greatness of service.

There was nothing more characteristic of the teaching of Jesus, perhaps we may even say, nothing more novel in his teaching, than his reversion of the common notions of service. All the world over, and all the ages through, the ordinary man has seen dignity in "being served," and has seen a kind of indignity in "serving." This has come about in two ways.

1. Through the exaggerated importance given to self. A man has come to be of more interest to himself than his brother can ever be to him. Yet God made man male and female in order to prevent this egoism, and start man upon working the altruistic principle, each finding his or her own best blessing in caring for the other. Christianity is the recovery of the primary altruistic principle, and the mastery of that egoism which has proved the prolific parent of all the vices.

2. Through the absorbing interest of appearances; of material things state, wealth, luxury, show of greatness. True greatness lies in character; let us once see this clearly and receive it fully, and then the kindliness and thoughtfulness which sweetly blend with humility, and ever make us ready to serve, will seem to be surpassingly valuable. The moral greatness of service may he seen if we consider

I IT IS THE HIGHEST AND NOBLEST VIEW WE CAN GET OF GOD. Thoughts of majesty, dignity, authority, are properly encouraged; but we must have felt, as the psalm writers felt, that only when we conceive of God as the all-ministering One do we bow in fullest reverence of love before him. "The eyes of all wait on thee. Thou givest them their meat in due season.

II IT IS THE INFINITE ATTRACTION OF THE LORD JESUS. The charm of Christ would be gone forever if any one could show us that he ever got anything for himself. "He came not to be ministered unto, but to minister." He was among us as "One that serveth." His character is the ideal character; his life was the ideal life; but its glory lies in its self-denying service its all-ruling "altruism.

III IT IS THE UNIVERSALLY ADMIRABLE THING IN GOOD MEN. The man who lives to get is despised. The man who lives to give and serve is commended. Christ has affected the standard of moral greatness. We are no longer dazzled by appearances. Service to our human brother is now the only true nobility. R.T.

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

27. Whosoever will be chief among you, let him be your servant. In the church, the greatest one is he who serves most and best.

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.

27. And whosoever wishes among you to be first shall be your servant.] So Mk. with πάντων for ὐμῶν.

(M)

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