Exegetical and Hermeneutical Commentary of Matthew 20:24
And when the ten heard [it,] they were moved with indignation against the two brethren.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Mar 10:41. Here is not yet a word of Peters 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And when they ten heard it,…. The other ten apostles, who either were within hearing the request made, and Christ’s answer, or had by some means information of it:
they were moved with indignation against the two brethren; the two sons of Zebedee, James and John: they were not so much displeased with the mother of them, who asked the favour for them, as with her sons, knowing that they have put her upon making this motion to Christ; nor were they so much moved with indignation at the action, detesting all notions of superiority and preeminence; for they were all tinctured with the same carnal principle, and each was desirous of the chief place for himself; but they were angry, and out of all temper, that these two brethren should move for that, which they thought they had as good a right unto, as any of them: wherefore, as Mark says, “they began to be much displeased with” them, and to show their resentment, not only by their looks and gestures, but by words; and very probably they would have rose to very high words, and a downright quarrel, had not Christ interposed; as, from the following verse, it appears he did.
Fuente: John Gill’s Exposition of the Entire Bible
Moved with indignation (). A strong word for angry resentment. In the papyri. The ten felt that James and John had taken advantage of their relation to Jesus.
Fuente: Robertson’s Word Pictures in the New Testament
Mat 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.
(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.”
Fuente: Calvin’s Complete Commentary
(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 Lords known affection for them and for their mother.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And when the ten heard it, they were moved with indignation concerning the two brothers.’
When news reached the ears of the ten about this attempt to pre-empt the allocation of the most important positions, they were furious. Each of them felt that they had a right to stake a claim, and felt that this was an underhand way of going about it. But it was merely in each case an act of selfishness. All wanted to be equal, as long as they were among those who were more equal than others. For each wanted the most important ‘throne’ for themselves. And it is then that Jesus makes clear what is actually involved in occupying one of the thrones that He is offering.
Fuente: Commentary Series on the Bible by Peter Pett
The Inquiry of the Disciples In Mat 20:24-28 Jesus explains to His disciples about becoming great in the Kingdom of Heaven. The mother of James and John, two close apostles, has just asked Him if they could sit at his right and left hand when He becomes king over Jerusalem and the Jewish people. The other ten disciples were angry about this request. However, Jesus answers them by explaining how any of the twelve can achieve this special recognition before God the Father. In other words, the request of the mother of James and John was not limited, but available for all who are willing to pay the price to become first in the Kingdom of Heaven.
It becomes clear that the disciples were expecting Jesus to overthrow the Roman oppression off of their people and set up an earthly kingdom. His earthly ministry was at its highest popularity as they were approaching Jerusalem. His triumphant entry into Jerusalem would only reinforce their view of an earthly kingdom. Although Jesus has just revealed to them about His impending death and suffering, it was necessary to teach them about servanthood.
Mat 20:24 And when the ten heard it, they were moved with indignation against the two brethren.
Mat 20:24
Illustration – When we pray and ask God to use us in the Kingdom of Heaven, it is not uncommon for others to become jealous and oppose our promotions and efforts to serve. For example, when my wife and I were chosen out of our congregation to go into the mission field, it was not without opposition. Everyone should be prepared for such opposition when serving the Lord. I asked the Lord why he chose me out of such a large congregation to be the one to represent our church overseas. The Lord spoke to me and said, “Because you were available.” No one knew about the vow I had made to the Lord that if He would give me a godly wife, I would “build Him the largest house in the world.” No one knew about the Scriptures He had given me to stand on and the efforts I had made to qualify in His sight.
Mat 20:27 Comments The Greek adjective (first) has been used by Matthew in the immediate passages to teach the same theme of the characteristics of those who will inherit eternal life (Mat 19:30; Mat 20:8; Mat 20:10; Mat 20:16; Mat 20:27). In the Parable of the Workers in the Vineyard, Jesus taught that the first shall be last and the last shall be first. Jesus now develops this theme to include servanthood among those who desire to be first as recipients of God’s grace.
Mat 20:26-27 Comments Servanthood as a Type of Sowing and Reaping In Mat 20:26-27 Jesus states a divine principle in the Kingdom of Heaven. He states this principle in Mat 20:26, then repeats this same principle in Mat 20:27, using repetition as a teaching device. The two disciples James and John have just asked to be exalted in the Kingdom of Heaven. Jesus is teaching them that they must sow servanthood in order to reap exaltation. In other words, Jesus is giving all of His disciples the principle by which anyone in the Kingdom can reach positions of exaltation and leadership. In other words, all twelve disciples have the opportunity to be exalted in the Kingdom of Heaven.
Mat 20:28 Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.
Mat 20:28
Paul will express his passion to achieve this goal in his epistle to the Philippians when he says, “That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;” (Php 3:10)
Fuente: Everett’s Study Notes on the Holy Scriptures
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.”
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 20:24 . ] Jealousy of the two disciples who were thus aspiring to be first. Euthymius Zigabenus: , .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
“And when the ten heard it, they were moved with indignation against the two brethren. (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. (26) But it shall not be so among you: but whosoever will be great among you, let him be your minister; (27) And whosoever will be chief among you, let him be your servant: (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.”
In the conduct of the disciples towards James and John, we behold a renewed instance of the effects of our fallen nature. No man hath ever calculated, or can indeed calculate, the vast injury sustained by Satan’s seduction of our first parents, and the whole race of human nature in them. Oh! how doth the thought of it tend to heighten the immense mercies in the recovery of the Church by Christ. Reader! see in the disciples of Jesus, the proof of a body of sin and death, though the soul he renewed by grace. They were men of like passions with ourselves. How many heart aches would it have saved me in days past, had I learnt of Jesus the humbling lesson he here taught them, in what the growth of grace consists: namely, in being more and more lowly in heart, from a conviction of unworthiness, and more and more to see my need of Jesus. Precious example in this minister of salvation; who came not to be ministered unto, but though Lord of all, became servant of all, and who gave his life a ransom for many. Joh 13:14 ; Phi 2:7 ; 1Ti 2:6 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Mat 20:24-28 . Commotion in the disciple-circle .
Fuente: The Expositors Greek Testament by Robertson
Mat 20:24 . : 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. Passow derives from and , 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.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Mat 20:24-28
24And hearing this, the ten became indignant with the two brothers. 25But Jesus called them to Himself and said, “You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. 26It is not this way among you, but whoever wishes to become great among you shall be your servant, 27and whoever wishes to be first among you shall be your slave; 28just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.”
Mat 20:24 “And hearing this, the ten became indignant with the two brothers” They were angry because they did not ask first! But they also put on a show of anger as though they knew the question was out of place but secretly wanted to ask the same question.
Mat 20:26 “whoever wishes to be first among you shall be your slave” Jesus did not condemn their ambition for greatness, but defined its true parameters in light of one’s commitment to Him. In Jesus’ kingdom leadership is servanthood (cf. Mat 23:11; Mar 9:35; Mar 10:43)! Believers are saved to serve! Believers are saved from the service of sin to the service of God (cf. Romans 6)!
Mat 20:28 “the Son of Man did not come to be served, but to serve” Here is the practical truth of who is greatest (cf. Mar 10:45; Luk 19:10). Jesus knew that He came to (1) reveal the Father; (2) give mankind an example (i.e., selfless service) to follow; and (3) die a substitutionary death
“and to give His life” There is a price to be paid for spiritual greatness and it is in service-even sometimes ultimate service, which is laying down your life for a friend (cf. Joh 15:13; 2Co 5:14-15; 1Jn 3:16).
“a ransom” This term (lytron) found only twice in the NT, here and Mar 10:45, implied a price paid to purchase the freedom of a slave or prisoner of war. It is used in the LXX to translate koper (BDB 497 I), which denotes a life given to cover sin (i.e., Num 35:31-32). Jesus did something for believers that they could never have done for themselves. The price was paid to reconcile the justice of God and the love of God (cf. Isaiah 53; 2Co 5:21).
SPECIAL TOPIC: RANSOM/REDEEM
“for many” This is an allusion to Isa 53:11-12. The term “many” was not used in a restrictive sense of a special few, but the natural result of Christ’s work. The rabbis and the Qumran community used the term “many” for the community of faith or the elect. By comparing Isa 53:6 c with Isa 53:11 d and Isa 53:12 e, we can see the central play between “all” and “many.” This same play is used by Paul in Rom 5:17-19. Mat 20:18-19 are parallel, which means ” all” and “many” are synonymous. This cannot be a proof-text for strict Calvinism! See discussion in NIDOTTE, vol. 1, pp. 96-97.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
moved with indignation = took great umbrage.
against = about, or with respect to. Greek. peri.
Fuente: Companion Bible Notes, Appendices and Graphics
Mat 20:24. , the ten) Amongst these was the candid Evangelist himself.-, 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.
Fuente: Gnomon of the New Testament
Chapter 57
Whosoever will be Great Among You
And when the ten heard it, they were moved with indignation against the two brethren. 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. But it shall not be so among you: but whosoever will be great among you, let him be your minister; And whosoever will be chief among you, let him be your servant: Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.
(Mat 20:24-28)
True greatness is exactly the opposite of what the world calls greatness. The world assesses greatness by the number of people under a mans control, how many are at his beck and call, how much money he has in the bank, how much property is listed under his name, how many titles and degrees he has appended to his name, how many committees and boards he is a member of, or how much name recognition he has. But in the assessment of the Lord Jesus Christ all those things are totally irrelevant. In Mat 20:24-28, he shows us what true greatness is.
This instructive passage of Holy Scripture is crystal clear. It needs less explanation, and more emulation by all who follow the Lamb whithersoever he goeth. The message of these verses is as plain as the nose on your face. The path to greatness in the kingdom of God is humble service to the people of God.
A Great Problem
The Lords disciples, like us, constantly struggled with a very great problem; and that problem was pride. And when the ten heard it, they were moved with indignation against the two brethren (Mat 20:24).
When the rest of the disciples heard what James and John requested for themselves, they were indignant. But their indignation was far from righteous. They were not moved with indignation because they thought such a desire was out of place. They were indignant because each of them thought himself deserving of the high honor James and John openly sought.
The disciples indignation toward James and John vividly display the depravity of our fallen nature. No man on earth has ever really known, and none on earth can know, the vastness of the injury the human race sustained by Satans seduction of Adam and Eve in the garden. Every time we think of the depths of our natural depravity, we should be inspired with greater appreciation for the immense, infinite mercy of our Lord Jesus Christ in restoring that which he took not away. The indignation of these disciples toward their brethren demonstrate clearly that Gods saints, as long as we are in this world, dwell in the body of sin and death, though saved by his free grace in Christ. The disciples were men of like passions with ourselves.
The greatest problem we have is pride. Pride is the root of all sin, the cause of all strife, and the most destructive of all passions. Even among true believers, pride, jealousy, and the love of pre-eminence is a horrible passion that must constantly be held in check. This horrible evil was found even among the apostles of our Lord.
Those disciples were not upset with James and John because they sought pre-eminence, but because they sought pre-eminence above them. Like these disciples, we are all very proud and love pre-eminence. We love power, pre-eminence, prestige, property, and position. We love these things, seek them, and crave them because we are all very proud. Pride is the oldest of all sins and the most destructive. Pride inspired Lucifers revolt (Isa 14:12-14). Pride brought down one third of the angels (Jud 1:6). Pride seduced Eve. Pride destroyed Adam. Pride divides Men. (Psa 10:2).
What separates and distinguishes men from one another according to race, rank, riches, and recognition? Pride! What separates families? Pride! What is the cause of war? Pride! Seldom ever do men go to war for principle. We go to war over property and concoct principles to justify our stupid pride.
Even among Gods saints in this world, our greatest difficulties, our greatest injures, and our greatest troubles arise from pride. J. C. Ryle quoted Thomas Hooker as saying, Pride is a vice that cleaveth so fast unto the hearts of men, that if we were to strip ourselves of all faults one by one, we should undoubtedly find it the very last and hardest to put off. It is pride that keeps sinners from seeking the Lord (Psa 10:4). Of all things named in the Bible that God hates, pride is number one (Pro 6:17).
A Great Precept
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. But it shall not be so among you: but whosoever will be great among you, let him be your minister; And whosoever will be chief among you, let him be your servant (Mat 20:25-27).
A life of self-denying kindness and service to others is the measure of true greatness. The standard of the world and the standard of our Lord are exact opposites. In the kingdom of God a person is considered great who devotes himself to and promotes the temporal and the spiritual welfare of others. Greatness is not receiving, but giving. Greatness is not seen in what we gather to ourselves, but in what we disperse to others. Greatness is not being served, but serving.
If we desire to be truly great in the kingdom of God, we must find the place where we are needed and be a minister, a servant to others. The word is translated minister is the word that is elsewhere translated deacon. It refers to a person who does menial labor, house cleaning, serving tables, gardening, etc. It is the least recognized, but the most needed and certainly the most basic service.
If we really want to be great, if we want to be chief, we must make ourselves servants, slaves to the church and kingdom of God. The word servant in Mat 20:27 means slave. A servant does not have much; but a slave has nothing. And this slavery is altogether voluntary. The cost of true greatness is humble, self-denying, sacrificial service. It is service rendered to others for Christs sake by men and women who have learned that It is more blessed to give than to receive (Act 20:35).
May God, enable us to shun the greatness of this world and seek this true greatness. The angels of God see far more greatness in the work of a missionary in New Guinea, a pastor in some remote, insignificant place, or in a poor widow giving her two mites for the cause of Christ than in all the works of bankers, lawyers, doctors, and presidents combined; and we should, too.
When greatness see the weaknesses and infirmities of others, it is moved with compassion. Greatness covers the frailties and loves the strengths it sees in another. Greatness weeps with those who weep, and rejoices with those who rejoice. Greatness overlooks neglect, forgives offenses, and returns kindness for injury.
A Great Pattern
If you want an example to follow look no lower than to the Lord Jesus Christ himself. Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many (Mat 20:28). Our blessed Redeemer shows us what true greatness is by his own example. He that saith he abideth in him ought himself also so to walk, even as he walked (1Jn 2:6). He who was Jehovahs righteous Servant was the servant of men (Joh 13:3-5; Joh 13:12-17; Luk 22:27). In the circle of his own disciples, our Lord always assumed a position of servitude. Where he was most Master, he was most Servant. He was like a shepherd, the servant to the sheep. He was like a nurse, servant to the child. In the whole course of his life on earth our great God and Savior took the place of a servant, or slave. If we are the servants of God, we are the servants of men.
Lord, help me to live from day to day
In such a self-forgetful way
That even when I kneel to pray
My prayer shall be for others.
Help me in all the work I do
To ever be sincere and true,
And know that all Id do for You
Must needs be done for others.
Savior, help me in all I do
To magnify and copy You.
That I may ever live like You,
Help me to live for others.
A Great Ransom
Not only has the Son of God given us a noble example of self-denying love and service by his obedience to God for us, he has, by the sacrifice of himself ransomed us. He gave his life a ransom for many. The Lord Jesus Christ, the Son of God gave life to ransom, redeem, and deliver Gods elect, the many he came to save, from the guilt of sin and the curse and condemnation of Gods law and justice, and to bring us into the glorious liberty of the sons of God.
The ransom price he paid was his own precious blood (Eph 1:7; 1Pe 1:18-20; Rev 5:9). The ransom price was paid for many, and paid for them in particular, as the objects of his special love. The many for whom the Lord Jesus gave his life a ransom are the many ordained to eternal life (Act 13:48), the many given to him in the covenant of grace (Joh 6:37-40), the many for whom Christ makes intercession (Joh 17:9; Joh 17:20), the many who are called by God the Holy Spirit (Rev 19:9), and the many who are saved by Gods free and sovereign grace (Joh 1:12-13).
If you would live for Christ, live for others; if you would serve Christ, serve one another. Make Christ the example by which your life is governed. Make Christ himself your rule of life. Here is your motive You are not your own, You are bought with a price. Therefore glorify God in your body and in your spirit, which are Gods (1Co 6:19-20).
How many heart aches would it have saved me in days past, had I learnt of Jesus the humbling lesson he here taught them, in what the growth of grace consists: namely, in being more and more lowly in heart, from a conviction of unworthiness, and more and more to see my need of Jesus. (Robert Hawker)
Fuente: Discovering Christ In Selected Books of the Bible
they: Pro 13:10, Mar 10:41, Luk 22:23-25, 1Co 13:4, Phi 2:3, Jam 3:14-18, Jam 4:1, Jam 4:5, Jam 4:6, 1Pe 5:5
Reciprocal: Mat 26:35 – Likewise
Fuente: The Treasury of Scripture Knowledge
0:24
This conversation between Christ and the two brethren was heard by the ten other apostles. We are not told why they were indignant, but evidently it was because of the ambition of the two in wanting to be seated above the others in places of authority. Jesus had already told them (chapter 19:28) that all of them would have important positions in the kingdom which should have made them grateful and satisfied.
Fuente: Combined Bible Commentary
Mat 20:24. The ten, including Matthew who writes the account. A proof of humility and truthfulness.
They were sore displeased concerning. This displeasure was no more praiseworthy than the ambition of the two, and was speedily discountenanced (comp. Mar 10:41-42).
Fuente: A Popular Commentary on the New Testament
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.
Fuente: Expository Notes with Practical Observations on the New Testament
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 Zebedees 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 Christs 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
James and John’s request evidently offended the other disciples because they were hoping for those positions. Greatness in the kingdom was still much on their minds despite Jesus’ teaching on humility and childlikeness (cf. Mat 18:10).
"The fact that the other disciples were angered at James and John shows that they were in heart and spirit no better than the two brothers. . . . They all wanted the first place." [Note: W. A. Criswell, Expository Notes on the Gospel of Matthew, p. 117.]
Jesus proceeded to contrast greatness in the pagan Gentile world with greatness in His kingdom. He did not criticize the abuse of power that is so common in pagan governments. Rather He explained that the structure of power that exists in pagan governments would be absent in His kingdom. In pagan governments people who promote themselves over others often get positions of leadership. However in Jesus’ kingdom those who place themselves under others will get those positions. In pagan governments those are great who have others serving them, but in Jesus’ kingdom those who serve others will be great. To make His point even clearer Jesus used "servant" (Gr. diakonos) in Mat 20:26 and then "slave" (Gr. doulos) in Mat 20:27.