26.<\/strong> let him be<\/em> ] Rather, let him become, let him shew himself to be in reality.<\/p>\n the younger<\/em> ] who in Eastern families often fulfils menial duties. Act 5:6<\/span>.<\/p>\n <\/p>\n But ye shall not be so – <\/B>Christ here takes occasion to explain the nature of his kingdom. He assures them that it is established on different principles from those of the world; that his subjects were not to expect titles, and power, and offices of pomp in his kingdom. He that would be most advanced in his kingdom would be he that was most humble; and in order to show them this, he took a towel and girded himself after the manner of a servant, and washed their feet, to show them what ought to be their feelings toward each other. See Joh 13:4-17<\/span>.<\/P> He that sitteth at meat – <\/B>The master of the feast, or one of his guests.<\/P> But I am among you … – <\/B>This was said in connection with his washing their feet. He showed them how they ought to feel and act toward each other. They ought, therefore, not to aim at office and power, but to be humble, and serve and aid one another.<\/P><\/p>\n Verse 26. Let him be as the younger<\/B><\/I>] Dr. Lightfoot justly conjectures that Peter was the eldest of all the disciples; and he supposes that the strife was kindled between him and the sons of Zebedee, James and John. These three disciples were those whom Christ had distinguished by peculiar marks of his favour; and therefore it is natural to conclude that the strife lay between these three, the two brothers and Peter. Shall we or Peter be at the head? Neither, says our Lord. Let him<\/I>, Peter, who is chief<\/I> ( , the eldest) among you, be as<\/I>, John, , the<\/I> younger<\/I>. The younger part of the disciples do not appear to have taken any part in this contention; and our Lord shows Peter, and the sons of Zebedee, that they must be as unambitious as the younger in order to be acknowledged as his disciples. Dr. Lightfoot thinks that Peter was the mover of this strife, and therefore our Lord rebukes him by name.<\/P> <\/p>\n 26. But ye . . . not<\/B>Of howlittle avail has this condemnation of “lordship” and vaintitles been against the vanity of Christian ecclesiastics?<\/P><\/p>\n But ye shall not be so<\/strong>,….<\/p>\n [See comments on Mt 20:26]<\/span><\/p>\n but he that is greatest among you<\/strong>; in age or gifts, or would be thought to be the greatest, who is most ambitious of grandeur and authority, which perhaps might be Peter’s case, who was the oldest man:<\/p>\n let him be as the younger<\/strong>; as John, the beloved disciple, who was the youngest of them; and be as modest, and as humble as he, and reckon himself as in his place, and condescend to men of low estates, and esteem each other, even the youngest, better than himself. So the phrase, r, “both greater and lesser”, is used of the elder and younger.<\/p>\n And he that is chief<\/strong>; that is, a spiritual ruler and governor in the church of God, as all the disciples were:<\/p>\n as he that doth serve<\/strong>; for the apostles and ministers of the word, though they are over others in the Lord, and have the rule over them, yet they are servants for Jesus’ sake, and so ought to reckon themselves; [See comments on Mt 20:27]<\/span>.<\/p>\n r Targum in 2 Chron. xxxi. 15.<\/p>\n Become <\/B> (<\/SPAN><\/span>). Present middle imperative of <\/SPAN><\/span>. Act so. True greatness is in service, not in rank. <\/P> <\/p>\n Doth serve. See on minister, Mt 20:26<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “But ye shall not be so:” <\/strong>(humeis de ouch houtos) “Yet (with) you all it shall not be so:” Heavy handed men shall not dominate you all, my church, Mat 20:16<\/span>.<\/p>\n 2) “But he that is greatest among you,” <\/strong>(air ho meigon en humin) “But the one who is greatest among you al I,” as a new covenant church body of service and worship, Mat 20:26<\/span>; Luk 9:48<\/span>.<\/p>\n 3) “Let him be as the younger;” <\/strong>(ginestho hos ho neoteros) “Let him become as the younger,” who often does the more menial tasks, much as a servant, respectfully subject to the other disciples of your church-family fellowship, serving them, Mat 20:26<\/span>. Not lording it over them, 1Pe 5:2-3<\/span>; Act 5:6<\/span>.<\/p>\n 4) “And he that is chief, as he that doth serve.” <\/strong>(hai ho hegoumenos hos ho diakon) “And the one who governs, let him become as the one who serves,” serves in physical and material things, as a bond servant, Mat 23:11<\/span>. This is a particular warning against nicolaitanism, a people bossing attitude, which the Lord hates, 3Jn 1:9-11<\/span>; Rev 2:6<\/span>. It depicts that servant who strikes and smites to dominate other servants, Mat 24:48-51<\/span>. Jesus, the servant of all, is our Master, Joh 13:13<\/span>; Php_2:7.<\/p>\n (26) He that is greatest among you, let him be as the younger.<\/strong>The latter word naturally carried with it, as in the old monastic rule, juniores ad labores,<\/em> the idea of service. In Act. 5:6<\/span>, the young men appear as a distinct body in the society of disciples, with functions like those of the later deacons or sextons; and the same sense is, perhaps, traceable in 1Ti. 5:1<\/span>; Tit. 2:6<\/span>; 1Pe. 5:5<\/span>.<\/p>\n He that is chief.<\/strong>Here again the Greek word came to have a half-technical sense as equivalent, or nearly so, to bishop or presbyter. So in Heb. 13:7<\/span>; Heb. 13:17<\/span>; Heb. 13:24<\/span>, where it is rendered they that have the rule over you.<\/p>\n He that doth serve.<\/strong>The verb is the same as that from which the word deacon is derived, and, with Mat. 23:11<\/span>, Mar. 10:43<\/span>, probably suggested the ecclesiastical use of the word. It is noticeable that the first recorded example of that use is in the salutation to the bishops and deacons of Philippi (Php. 1:1<\/span>), the Church which more than any other was under St. Lukes influence. The seven of Act. 6:3<\/span>; Act. 6:5<\/span>, of whom we commonly speak as the first deacons, are never so named in the New Testament.<\/p>\n 26<\/strong>. <\/strong> Shall not be so<\/em> The spirit to be lords <\/em> over God’s heritage, and not servants, shall not reign in your hearts. This does not condemn a true ecclesiastical order; but it does condemn all ecclesiastical ambition, and all aspiration after selfish power. <\/p>\n Chief doth verse<\/em> All office should be service. Every man should abdicate and disuse every authority over another which is not for the best good.<\/p>\n “But you shall not be so, but he who is the greater among you, let him become as the younger, and he who is chief, as he who serves.”<\/p>\n But it was to be different with them. They were not to be like these Gentile kings. They were to take up an attitude of humility and service. They were not to think of being the greatest, but of being the least. They were not to look for the position of ‘elder statesman’ but to desire to be seen as of least account. They were not to seek chief status, but to seek to be servants. And this all genuinely from the heart, and not by some massive deception which was simply seeking to be honoured as ‘humble’ as a result of putting on an act. They were genuinely to consider themselves not just as servants of God, but as servants of their brethren and of mankind, just as Jesus did. (And indeed no man’s ministry is in more danger than when people praise him to the skies and treat him as though he was important).<\/p>\n 26 But ye shall<\/em> not be<\/em> so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 26. See Mat 20:25<\/span> ; Mar 10:42<\/span> . <\/p>\n 26.<\/strong> ] <\/strong> ,<\/strong> i.e. .<\/p>\n Luk 22:26<\/span> . , etc., but ye not so, elliptical, or understood. , the younger, “who in Eastern families fulfils menial duties, Act 5:6<\/span> ” (Farrar). , the leader or chief, the name of those in office in the Church in Heb 13:7<\/span> , also in the epistle of Clement; therefore viewed by some as a note of a late date, but without sufficient reason.<\/p>\n not. Greek. ou. App-106. <\/p>\n is chief = the leader. serve. See note on “minister” (Mat 20:26). Compare Php 1:2, Php 1:7. <\/p>\n 26.] , i.e. .<\/p>\n Luk 22:26. [ , but ye) Having lowered (humbled) them by this address to them, He exalts them by that other in Luk 22:28.-V. g.]-, younger) in age or in discipleship.<\/p>\n Luk 9:48, Mat 18:3-5, Mat 23:8-12, Rom 12:2, 1Pe 5:3, 3Jo 1:9, 3Jo 1:10 <\/p>\n Reciprocal: 2Ki 3:11 – poured water Mat 20:27 – whosoever Mat 23:11 – General Mar 10:45 – came Joh 13:14 – I then 2Co 4:5 – and<\/p>\n But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. <\/p>\n [As the younger.] The vulgar and interlinear, sicut junior. We, as the younger; very well. For, as Beza hath it upon the place, it is properly to be understood of age. I ask therefore,<\/p>\n I. Whether Peter was not the oldest of the whole company? What reason can any have to deny this? It was necessary that some one of them should be the first both in number and order; and it was as fit and equal that the oldest amongst them should be reckoned the first. And who will you say was older than Peter? Hence was it that he had the first place in the catalogue of the apostles, because he was the oldest. For this reason he sat at table in the uppermost place next our Lord: for this reason did our Saviour so often direct his discourse so immediately to him: and for this reason were his answers to Christ taken in the name of all the rest, viz., because the oldest. Which brings to mind the interpreter of the doctor in the school of the Rabbins, who was the interlocutor between the master and the disciples, and for that reason the chief in the school, but without any primacy. Whereas therefore St. Peter, after our Saviour’s ascension into heaven, was (to speak vulgarly) the prolocutor in that sacred college, what more probable reason can be offered why he was so, than this seniority? Were not others as capable as speaking as he? had they not equal authority, zeal, faith, knowledge with him, etc.? but he indeed was the eldest man.<\/p>\n II. I cannot therefore but suspect from the proper signification of the word younger; (to which the greater; respecting age, does answer) that some one amongst them had been challenging some privilege and primacy to himself upon the account of seniority: and unless any can make it out that there was somebody older than Peter, pardon me, if I think that he was the chief in this contention, and that it was chiefly moved betwixt himself and the two sons of Zebedee. For it seems unlikely that the other nine would have contended for the primacy with Peter, James, and John; whom Christ had so peculiarly distinguished in their presence with marks of his favour. So that the struggle seems to be especially between these three and Peter the beginner of the strife: which appears, partly in that our Saviour rebukes him by name, and partly in that he could not forget without some grudge, that request of the two brothers, “Lord, let us sit one on thy right hand the other on thy left.”<\/p>\n Luk 22:26. But not so ye. They shall be kings, but after a different fashion. The aristocracy our Lord here establishes is one of humility.<\/p>\n Typically the younger serve the elder, and the servants serve the leaders. The aged enjoyed great veneration in the ancient Near East. However with disciples all must serve regardless of age or responsibility (cf. Act 5:6; 1Ti 5:1; Tit 2:6; 1Pe 5:5). Luke’s selection of terminology ("is greatest," "youngest," "leader," and "servant," lit. deacon) in this pericope suggests that he may have had church leaders especially in mind. [Note: Marshall, The Gospel . . ., p. 813.] <\/span><\/p>\n But ye [shall] not [be] so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. 26. let him be ] Rather, let him become, let him shew himself to be in reality. the younger ] who in Eastern families often fulfils … Continue reading “Exegetical and Hermeneutical Commentary of Luke 22:26”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25872","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25872","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25872"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25872\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25872"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25872"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25872"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Lightfoot Commentary Gospels<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"