Matthew 23:11

Mat 23:11-12. But he that is greatest among you, &c. — If any one among you would in reality be greater than another, let him be the more condescending, kind, and ready cheerfully to serve others in love. The words may either imply, 1st, a promise that such should be accounted greatest, and stand highest in the favour of God, who should be most humble, submissive, and serviceable: or, 2d, a precept enjoining the person who should be advanced to any place of dignity, trust, or honour in the church, to consider himself as peculiarly called thereby, not to be a lord, but a minister, and to serve others in love. Thus Paul, who knew his privilege as well as duty, though free from all, yet made himself servant of all, 1Co 9:19. And our Lord frequently pressed it upon his disciples to be humble and self-denying, mild and condescending, and to abound in all the offices of Christian love, though mean, and to the meanest; and of this he set a continual example. Whosoever shall exalt himself, shall be humbled, &c. — It is observable that no one sentence of our Lord’s is so often repeated as this: it occurs with scarcely any variation at least ten times in the evangelists.

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

23:11-12 Jesus’ disciples should lead by serving, in stark contrast to Israel’s religious leaders (who are described in 23:5-7).

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

Mat 23:11. Ὁ δὲ μείζων, but he that is greatest) i.e. he who wishes to be the greatest (corresponding with the Hebrew רב[992]); cf. ch. Mat 20:26.

[992] “רַכ … 2. great … specially (a) i.q. powerful, Psa 48:3; Isa 63:1. Pl. רַבִּים the mighty, Job 35:9; Isa 53:12.—(b) elder, Gen 25:23. Pl. רַבִּים the old, Job 32:9.—(c) subst. a great man, leader, i.q. שַׂר, especially in the later Hebrew …—(d) a master, one who is skilled in any art, skilful, Pro 26:10. Compare Talmud. רַב doctor, excellent teacher.”—Gesenius. Bengel evidently intends to refer the reader to Rabbi in verse 7, on which Wordsworth says:—“ῥαββί] רַבִּי, My Master. Rabbi, from root רַב, rab = great; as Magister from magnus, μέγας.—(I. B.)

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

Mat 23:11-12 , epeat in substance the teaching of Mat 20:26 : Mat 18:4 ; worth repeating and by no means out of place here.

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

But he that is greatest among you shall be your servant--This plainly means, "shall show that he is so by becoming your servant"; as in Mat 20:27, compared with Mar 10:44.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 11. Your servant.] διακονος, deacon. See on Mt 20:26.

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

(11) He that is greatest among you.—Literally, the greater of you. The words admit of a two-fold meaning. Either (1), as in Mar_9:35, they assert a law of retribution—the man who seeks to be greatest shall be the servant of all; or (2) they point out the other law, of which our Lord’s own life was the highest illustration—that he who is really greatest will show his greatness, not in asserting it, but in a life of ministration. The latter interpretation seems to give on the whole the best meaning.

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

11. Cp. ch. Mat_20:26-27.

Seven woes denounced against the Scribes and Pharisees. 13–36.

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.

And whosoever shall exalt himself,.... Above his fellow Christians, or fellow ministers, by entertaining too high an opinion of himself, by boasting of his gifts, as preferable to others, and as if he had not received them; by assuming, or eagerly coveting titles of honour among men, or by affecting honour that do not belong to him, or, abusing what he has: "shall be abased"; or humbled by God, or men, or both; such shall lose the honour they have, and come greatly short of what they are ambitious of; they shall fall into disgrace with men, and are abominable in the sight of God: "and he that shall humble himself"; by entertaining low thoughts, and a mean opinion of himself, behaving modestly among men; not being elated with his gifts, but acknowledging that they are owing to the grace and goodness of God; and using them in an humble manner, for, the advantage of others; not coveting honour from men, nor lifted up with what is conferred on him: "shall be exalted"; by God, or men, or both; if not in this world, yet in the world to come: and indeed, generally speaking, such modest, humble, persons, are most esteemed among men; and God gives more grace unto them, and will at last give them glory. This is a saying, often used by our Lord on different accounts, both with respect to his disciples, for their instruction, and with regard to the scribes and Pharisees, for their mortification; see Luk 14:11. It seems to be a proverbial expression, and much in use among the Jews: it is said in so many words in the Talmud (u), as here;

"whosoever shall humble himself, the holy blessed God shall exalt him; and whosoever shall exalt himself, the holy blessed God shall humble him.''

(u) T. Bab. Erubin, fol. 13. 2. & 54. 1. & Nedarim, fol. 55. 1.

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

11 But he that is greatest among you shall be your servant.

Ver. 11. Shall be your servant] The word signifies one that is ready pressed to raise dust, to do his utmost endeavour with all possible expedition in any business that he is set about. Praefestinaus, expeditus, paratus, promptus.

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.

See the notes at Mat 20:26.

He that shall humble himself ... - God will exalt or honor him that is humble, and that seeks a lowly place among people. That is true religion, and God will reward it.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

We have what is in Mat 23:12 twice in Luke, Luk 14:11; 18:14. These verses expound what went before, and let us know;

1. That it was not a title, but the affectation of a title, which he blamed.

2. Not a doctorship, or mastership, but such a doctorship or mastership as made a man too big for the ministry of the church; such honour as lifted up the man’s heart above his work.

He is an infamous doctor in the church of Christ, who thinks himself too high or too great to be a minister in it. For God will abase, and men shall abase, him who exalteth himself. God resisteth, and men usually contemn and despise the proud, especially ministers who are so. Both God shall exalt, and men shall honour, those that humble themselves, both to men, condescending to those of low degree, and to their work, thinking not the meanest ministry to souls a work beneath them.

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

11. Shall be your servant — The pope indeed styles himself servus servorum, servant of servants. And if the name fulfilled the thing this would be enough.

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

But he that is greatest...your servant; diakonov : minister. (see Mat_20:26, Mat_20:27) It was there said to the apostles alone; here it is spoken more publicly to emphasize the contrast between Christian humility and Pharisaical pride and vanity.

Greatness finding expression in service.

This setting of truth was repeated by our Lord again and again, and variously illustrated by parable and by example (as in our Lord"s washing the disciples" feet). He must have been much impressed by the unreadiness to serve which distinguished the prominent religionists of his days. The Pharisee class was always scheming to get to get wealth, to get praise, to get credit. He never saw them giving, or trying to do anything for anybody. They were always standing on their dignity. They loved "salutations in the market places," everybody paying special deference to these learned and holy men. Even the little boys pulling off their turbans, and bowing low as the great man passed. It was in the mind of Christ to set a complete contrast to all this before the people; and he would have his disciples continue his example. But it should be clearly shown that our Lord"s example was in no sense put on; it was the natural and proper expression of his principles and spirit.

I A MAN IS IN NO SENSE GREAT WHO THINKS CHIEFLY ABOUT HIMSELF. This is what Christ teaches. This is not what the world teaches. If a man is to "get on," the world says he must take care of "number one." Christ says he may get on, that way, but he will never get up. The inspiration is low which a man gives himself. The old-world idea of greatness was summed up in the ideas of position and achievement. In connection with our text, set out before you a self-centred Pharisee, and say whether that man is, in any sense at all, great. What can you admire in him? No doubt he thinks himself great; but is he? Evidently Christ has raised our standard of judgment, and we find we only despise the man whose life circles round himself.

II A MAN IS GREAT WHO THINKS CHIEFLY ABOUT WHAT HE CAN DO FOR OTHERS. Christ has recovered "ministry," and ennobled it forever. Recovered it, because:

1. It was God"s primal idea for the human race. When he made man maleand female, he established the law of mutual service. When he made parents and children, he glorified the law of mutual service, and lifted motherhood into the first human place. When he permitted sickness, trouble, and poverty in his world, he called for a brotherhood of sympathizing service.

2. It was man"s mischief making to interfere with God"s dignity of service. This man did when, in his wilfulness, he organized society, built cities, made offices, and set one man above another. Then everybody soon began to think what advantage he could get over his brother, instead of what he could do to serve him. 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.

Matt. xx, 26.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

11. He that is greatest. Instead of seeking chief seats at feasts or in the synagogues, and titles that will exalt him above others, let him seek to become the servant of all. Compare Matt. 20:26.

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.

he who is greatest among you

"the person who is most important among you"

among you

Here "you" is plural and refers to Jesus' followers. (See: Forms of You)

exalts himself

"makes himself important"

will be humbled

This can be stated in active form. AT: "God will humble" (See: Active or Passive)

will be exalted

This can be stated in active form. AT: "God will make important" or "God will honor" (See: Active or Passive)

translationWords

servant

humble

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

11. Cp. ch. Mat 20:26-27.

Seven woes denounced against the Scribes and Pharisees. 13–36. The leading words are ὑποκριταί—τυφλοί—μωροί.

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.

11.] It may serve to shew us how little the letter of a precept has to do with its true observance, if we reflect that he who of all the Heads of sects has most notably violated this whole command, and caused others to do so, calls himself ‘servus servorum Dei.’

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

11. But the greater among you shall be your minister.] Cf. Mar 9:35, Mar 10:43.

(L)

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