Exegetical and Hermeneutical Commentary of Matthew 20:25
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.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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, , and ; 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 , and . 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 Lords 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 mens 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
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.
Fuente: John Gill’s Exposition of the Entire Bible
Called them unto him ( ). Indirect middle again, calling to him.
Fuente: Robertson’s Word Pictures in the New Testament
25. You know that the princes of the Gentiles rule over them. It is first said that Christ called them to him, that he might reprove them in private; and next we learn from it that, being ashamed of their ambition, they did not openly complain, but that a sort of hollow murmur arose, and every one secretly preferred himself to the rest. He does not explain generally how deadly a plague ambition is, but simply warns them, that nothing is more foolish than to fight about nothing. (662) He shows that the primacy, which was the occasion of dispute among them, has no existence in his kingdom. Those persons, therefore, who extend this saying indiscriminately to all the godly are mistaken; for Christ only takes occasion from the present occurrence to show that it is absurd in the apostles to dispute about the degree of power and honor in their own rank, because the office of teaching, to which they were appointed, has no resemblance to the governments of the world. I do acknowledge that this doctrine applies both to private persons and to kings and magistrates; for no man deserves to be reckoned one of Christ’s flock, unless he has made such proficiency under the teacher of humility, as to claim nothing for himself, but condescend to cultivate brotherly love. This is, no doubt, true; but the design of Christ was, as I have said, to distinguish between the spiritual government of his Church and the empires of the world, that the apostles might not look for the favors of a court; for in proportion as any of the nobles is loved by kings, he rises to wealth and distinction. But Christ appoints pastors of his Church, not to rule, but to serve
This reflects the error of the Anabaptists, who exclude kings and magistrates from the Church of God, because Christ declares (663) that they are not like his disciples; though the comparison is here made not between Christians and ungodly men, but between the nature of their offices. Besides, Christ did not look so much at the persons of men as at the condition of his Church. For it was possible that one who was governor of a village or of a city might, in a case of urgent necessity, discharge also the office of teaching; but Christ satisfied himself with explaining what belongs to the apostolic office and what is at variance with it.
But a question arises, Why does Christ, who appointed separate orders in his Church, disown in this passage all degrees? For he appears to throw them all down, or, at least, to place them on a level, so that not one rises above the rest. But natural reason prescribes a very different method; and Paul, when describing the government of the Church, (Eph 4:11,) enumerates the various departments of the ministry, in such a manner as to make the rank of apostleship higher than the office of pastors. Timothy and Titus also, are unquestionably enjoined by him to exercise authoritative superintendence over others, according to the command of God. I reply, if we carefully examine the whole, it will be found that even kings do not rule justly or lawfully, unless they serve; but that the apostolic office differs from earthly government in this respect, that the manner in which kings and magistrates serve does not prevent them from governing, or indeed from rising above their subjects in magnificent pomp and splendor. Thus David, Hezekiah, and others of the same class, while they were the willing servants of all, used a scepter, a crown, a throne, and other emblems of royalty. But the government of the Church admits nothing of this sort; for Christ allowed the pastors nothing more than to be ministers, and to abstain entirely from the exercise of authority. Here, to it ought to be observed, that the discourse relates to the thing itself rather than to the disposition. Christ distinguishes between the apostles and the rank of kings, not because kings have a right to act haughtily, but because the station of royalty is different from the apostolic office. While, therefore, both ought to be humble, it is the duty of the apostles always to consider what form of government the Lord has appointed for his Church.
As to the words which Matthew employs, the princes of the Gentiles rule over them, Luke conveys the same import by saying, they are called benefactors; which means, that kings possess great wealth and abundance, in order that they may be generous and bountiful. For though kings have greater delight in their power, and a stronger desire that it should be formidable, than that it should be founded in the consent of the people, still they desire the praise of munificence. (664) Hence, too, they take the name in the Hebrew language, נדיבים, (nedibim ) They are so called from bestowing gifts; (665) for taxes and tributes are paid to them for no other purpose than to furnish the expense necessary to the magnificence of their rank.
(662) “ Qu’il n’y a point de folie plus grande, que de debattre d’une chose qui n’est point;” — “that there is no greater folly than to debate about a thing which does not exist.”
(663) “ Sous couleur de ce que Christ dit;” — “under the pretense of what Christ says.”
(664) “ Toutesfois ils appetent d’avoir la louange d’estre magnifiques et liberaux;” — “yet they desire to have the praise of being sumptuous and liberal.”
(665) נדיב (nadib, )alvrince, which is derived from נדב (nadab, ) to be bountiful, is the very word to which allusion is supposed to be made in the passage, ( Luk 22:25,) where it is said that the name princes ( נדיבים , nedibim) signifies benefactors. — Ed
Fuente: Calvin’s Complete Commentary
(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 Messiahs 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But Jesus called them to him, and said, “You know that the rulers of the Gentiles exercise lordship over them, and their great ones exercise authority over them” ’
He points out to them that it is the way of the world, and especially of the Gentiles who are the very ones who will exercise their power against Him (Mat 20:19), that rulers lord it over people, and great ones vaunt their authority over people. This is what sitting on a ‘throne’ means to them, and it is true even of the most benevolent. Thus anyone who seeks for such a position is behaving like the Gentiles, and behaving like the Gentiles is synonymous with the worst possible type of irreligious behaviour (Mat 5:47; Mat 6:7; Mat 6:32; Mat 7:6). It is to behave as one not involved in the Kingly Rule of Heaven.
Fuente: Commentary Series on the Bible by Peter Pett
Mat 20:25. The princes of the Gentiles Of the nations around. For God had prescribed to the children of Israel a just and equitable form of government. See Deu 17:14., to the end. The word rendered, have dominion over them, , signifies sometimes to use an immoderate and arbitrary power. See Mar 10:42. It imports the abuse of royal authority (see 1Sa 8:11., &c.) which God sometimes is pleased to permit for the punishment of men’s iniquities. Jesus, solicitous to cure that pride, which made some of his disciples 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 the world; and that the greatness of his disciples was not the greatness of secular princes, which consists in reigning over others with absolute and despotic sway. See Grotius, and Beausobre and Lenfant.
Fuente: Commentary on the Holy Bible by Thomas Coke
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.
.] the heathen rulers.
.] 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 ., which occurs nowhere else, and which may be rendered: they practise violence toward .
] refers in both instances to . .
] the magnates (Hom. Od . xviii. 382, comp. , Mar 6:21 ), “ipsis saepe dominis imperiosiores,” Bengel.
] it is not so among you. Observe the present (see critical notes); there is no such order of things among you.
] great , not equivalent to , 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 ; 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.
] one of the first in point of rank, a sort of climax to , as is to . The emphasis in the consequent clauses rests on those two predicates, and hence the emphatic word is placed in each case at the close.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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 . In vita Parei.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
25. ] The two clauses, . and . , are parallel, and in both cases refers to . Grotius and others would take the second to refer to , but wrongly.
Observe the in composition in both verbs, signifying subjugation and oppression.
Fuente: Henry Alford’s Greek Testament
Mat 20:25 . : Jesus had to call them to Him, therefore they had had the decency not to quarrel in His presence. Magistro non praesente , Beng. : 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 having intensive force; so also in the . . , following = play the tyrant. : 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. , the grandees. after the two verbs in both cases refers to the . Grotius takes the second as referring to the , 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.
Fuente: The Expositors Greek Testament by Robertson
exercise dominion = lord it over.
they that are great = the great ones.
exercise authority upon. The Prep, kata (= down. App-104.) in the verb implies a bad sense and = oppress them. Compare Luk 22:25; where the verb is not the same. See note there.
Fuente: Companion Bible Notes, Appendices and Graphics
25.] The two clauses, . and . , are parallel, and in both cases refers to . Grotius and others would take the second to refer to , but wrongly.
Observe the in composition in both verbs, signifying subjugation and oppression.
Fuente: The Greek Testament
Mat 20:25. , having called them to Him) They had been moved, therefore, with indignation when their Master was not present. He avowedly corrects them.-, …, ye know, etc.) Therefore ye think that it will be the same in the kingdom of the Messiah.- [E. V. exercise dominion over]- [E. V. exercise authority upon]-In both these compound verbs the 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.- , they that are great) sc. ministers of state, who are often more imperious than their lords.
Fuente: Gnomon of the New Testament
called: Mat 11:29, Mat 18:3, Mat 18:4, Joh 13:12-17
the princes: Mar 10:42, Luk 22:25-27
exercise dominion: Dan 2:12, Dan 2:13, Dan 2:37-45, Dan 3:2-7, Dan 3:15, Dan 3:19-22, Dan 5:19
Reciprocal: Mat 6:32 – after Mar 9:35 – If 2Co 4:5 – and 1Pe 5:3 – as
Fuente: The Treasury of Scripture Knowledge
0:25
It was necessary so often for the apostles to be corrected in their erroneous notion of the kingdom of heaven, because they thought of it in the same light as the governments of the world. Jesus reminded them that in such kingdoms a person who is great is the one who has the most authority, and such a man often uses that greatness to impose upon his fellow citizens.
Fuente: Combined Bible Commentary
Mat 20:25. The rulers of the Gentiles, i.e. secular princes. The Jewish form of government, as ordained by God, was designed to exclude tyranny.
Exercise lordship, lord it, over them, i.e., exercise tyrannical and arbitrary power.
Their great ones. Either conquerors and usurpers, or the officers of state.
Fuente: A Popular Commentary on the New Testament
20:25 But Jesus called them [unto him], and said, Ye know that the princes of the Gentiles exercise {g} dominion over them, and they that are great exercise authority upon them.
(g) Somewhat sharply and roughly.