TRV
“The Request of James and John”· Matthew 20:20–28
Translation
King James Version
And when the ten heard it, they were moved with indignation against the two brethren.
Complete Jewish Bible
Now when the other ten heard about this, they were outraged at the two brothers.
American Standard Version
And when the ten heard it, they were moved with indignation concerning the two brethren.
Young's Literal Translation
And the ten having heard, were much displeased with the two brothers,
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"Then were the ten moved with indignation with respect to the two." Then. When? When He had reproved them. So long as the judgment was Christ's, they were not moved with indignation; but seeing them preferred, they were contented, and held their peace, out of reverence and honor to their Master.
And if they were vexed in mind, yet they dared not utter this. And when they had some feeling of human weakness towards Peter, at the time that He gave the didrachmas, they did not give way to anger, but asked only, "Who then is greatest?" But since here the request was the disciples', they are moved with indignation. And not even here are they straightway moved with indignation, when they asked, but when Christ had reproved them, and had said they should not enjoy the first honors, unless they showed themselves worthy of these.
Seest thou how they were all in an imperfect state, when both these were lifting themselves up above the ten, and those envying the two? But, as I said, show me them after these things, and thou wilt see them delivered from all these passions. Hear at least how this same John, he who now came to Him for these things, everywhere gives up the first place to Peter, both in addressing the people, and in working miracles, in the Acts of the Apostles.
And he conceals not Peter's good deeds, but relates both the confession, which he openly made when all were silent, and his entering into the tomb, and puts the apostle before himself. For, because both continued with Him at His crucifixion, taking away the ground of his own commendation, he saith, "That disciple was known unto the high priest."
But James survived not a long time, but from the beginning he was so greatly filled with warmth, and so forsook all the things of men, and mounted up to an height unutterable, as straightway to be slain. Thus, in all respects, they after these things became excellent.
But then, "they were moved with indignation." What then saith Christ? "He called them unto Him, and said, The princes of the Gentiles exercise dominion over them." For, as they were disturbed and troubled, He soothes them by His call before His word, and by drawing them near Him. For the two having separated themselves from the company of the ten, had stood nearer Him, pleading their own interests. Therefore He brings near Him these also, by this very act, and by exposing and revealing it before the rest, soothing the passion both of the one and of the other.
And not as before, so now also doth He check them. For whereas before He brings little children into the midst, and commands to imitate their simplicity and lowliness; here He reproves them in a sharper way from the contrary side, saying, "The princes of the Gentiles exercise dominion over them, and their great ones exercise authority upon them, but it shall not be so among you; but he that will be great among you, let this man be minister to all; and he that will be first, let him be last of all;" showing that such a feeling as this is that of heathens, I mean, to love the first place. For the passion is tyrannical, and is continually hindering even great men; therefore also it needs a severer stripe. Whence He too strikes deeper into them, by comparison with the Gentiles shaming their inflamed soul, and removes the envy of the one and the arrogance of the other, all but saying, "Be not moved with indignation, as insulted. For they harm and disgrace themselves most, who on this wise seek the first places, for they are amongst the last. For matters with us are not like matters without. 'For the princes of the Gentiles exercise dominion over them,' but with me the last, even he is first."
"And in proof that I say not these things without cause, by the things which I do and suffer, receive the proof of my sayings. For I have myself done something even more. For being King of the powers above, I was willing to become man, and I submitted to be despised, and despitefully entreated. And not even with these things was I satisfied, but even unto death did I come. Therefore," He saith,
"Even as the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many." "For not even at this did I stop," saith He, "but even my life did I give a ransom; and for whom? For enemies. But thou if thou art abused, it is for thyself, but I for thee."
Be not then afraid, as though thine honor were plucked down. For how much soever thou humblest thyself, thou canst not descend so much as thy Lord. And yet His descent hath become the ascent of all, and hath made His own glory shine forth. For before He was made man, He was known amongst angels only; but after He was made man and was crucified, so far from lessening that glory, He acquired other besides, even that from the knowledge of the world.
Fear not then, as though thine honor were put down, if thou shouldest abase thyself, for in this way is thy glory more exalted, in this way it becomes greater. This is the door of the kingdom. Let us not then go the opposite way, neither let us war against ourselves. For if we desire to appear great, we shall not be great, but even the most dishonored of all.
Seest thou how everywhere He urges them by the opposite things, giving them what they desire? For in the preceding parts also we have shown this in many instances, and in the cases of the covetous, and of the vain-glorious, He did thus. For wherefore, He saith, dost thou give alms before men? That thou mayest enjoy glory? Thou must then not do so, and thou shall surely enjoy it. Wherefore dost thou lay up treasures? That thou mayest be rich? Thou must then not lay up treasures, and thou shalt be rich. Even so here too, wherefore dost thou set thy heart on the first places? That thou mayest be before others? Choose then the last place, and then thou wilt enjoy the first. So that if it be thy will to become great, seek not to become great, and then thou wilt be great. For the other is to be little.
Seest thou how He drew them off from the disease, by showing them both from thence failing of their object, and from hence gaining, that they might flee the one, and follow after the other.
And of the Gentiles, too, He for this cause reminded them, that in this way again He might show the thing to be disgraceful and to be abhorred.
For the arrogant is of necessity base, and, on the contrary, the lowly-minded is high. For this is the height that is true and genuine, and exists not in name only, nor in manner of address. And that which is from without is of necessity and fear, but this is like to God's. Such a one, though he be admired by no one, continues high; even as again the other, though he be courted by all, is of all men the basest. And the one is an honor rendered of necessity, whence also it easily passes away; but the other is of principle, whence also it continues steadfast. Since for this we admire the saints also, that being greater than all, they humbled themselves more than all. Wherefore even to this day they continue to be high, and not even death hath brought down that height.
So long as the judgment of Christ upon this request was in suspense, the other disciples were not indignant; but when they heard Him rebuke them, they were sorrowful; whence it is said, And when the ten heard it, they had indignation against the two brethren.
For when the Lord rebuked them, then they perceived that this request was from the disciples. For though they were grieved in their hearts when they saw them so especially honoured in the transfiguration, they yet dared not so express themselves, out of respect to their teacher.
By thus calling them to Him, and speaking to them face to face, he sooths them in their discomposure; for the two had been speaking with the Lord apart by themselves. But not now as before does He it by bringing forward a child, but He proves it to them by reasoning from contraries; Ye know that the princes of the Gentiles exercise dominion over them.
He shows here that it is of the Gentiles to desire preeminence; and by this comparison of the Gentiles He calms their troubled souls.
How much soever you humble yourself, you cannot descend so far as did your Lord.
(Verse 24.) And when the ten heard it, they were indignant at the two brothers. The ten apostles did not show indignation towards the mother of the sons of Zebedee, nor did they refer to the boldness of the woman making the request; but to the sons, because they, not understanding their own measure, were inflamed by excessive desire, to whom the Lord had also said: You do not know what you are asking. It is understood either from the Lord's response or from the indignation of the apostles that the sons sent their mother to make great requests.
(Verse 19 onwards) And as they were departing from Jericho, a great crowd followed him. And behold, two blind men sitting by the roadside, heard that Jesus was passing by, and they cried out, saying: Lord, have mercy on us, Son of David. But the crowd rebuked them, telling them to be silent. Yet they cried out even more, saying: Lord, have mercy on us, Son of David. There were many robbers in Jericho who used to attack and harm those who were coming in and going out of Jerusalem; therefore the Lord came to Jericho with his disciples, to heal the wounded and to bring a large crowd with him. Finally, after they want to leave from Jericho, a large crowd followed him. If he had stayed in Jerusalem and never descended to the lowly things, the crowd would still be sitting in darkness and in the shadow of death until today. But there were also two blind men by the road. He calls blind those who could not yet speak: In your light we will see light (Ps. XXXV, 10). Along the road, because they seemed to have knowledge of the Law: but they were ignorant of the way, which is Christ: whom most understand as the Pharisees and Sadducees, and others as both the people, the old Testament and the New: because one, following the written Law, was blind without Christ. Because they could not see by themselves, they heard the proclamations of the Savior, and confessed him as the son of David. But if both blind men are referred to the Jewish people, what follows, 'The crowd rebuked them,' should be understood in relation to the Gentiles: whom the Apostle warns not to boast and be arrogant against their own root (Rom. 11); but since they themselves were grafted in by the error of those before them from the wild olive tree into the good olive tree, they should by no means envy the salvation of those before them. Have mercy on us, O son of David. They are reproached by the crowds, and yet they do not remain silent: but rather they repeat the same thing more frequently, so that they may show the desire for the fullness of true light.
They do not lay it upon the forwardness of the mother who spoke the request, but upon her sons, who, not knowing their measure, burned with so immoderate desires.
But the meek and lowly Master neither charges the two with ambition, nor rebukes the ten for their spleen and jealousy; but, Jesus called them unto him.
Lastly, He sets before them His own example, that so should they little weigh His words, His deeds might shame them, whence He adds, As also the Son of Man cometh not to be ministered unto, but to minister.
(de Trin i. 12.) Or otherwise; The Lord makes answer to His disciples in His character of servant; though whatever is prepared by the Father is also prepared by the Son, for He and the Father are one.
But as the two had asked carnally, so now the ten are grieved carnally. For as to seek to be above all is blame-worthy, so to have another above us is mortifying to our vanity.
Indeed, to desire a good work is good, for it is within our will, and ours is the reward; but to desire a primacy of honour is vanity. For when we attain this we are judged of God, because we know not whether in our precedence of honour we deserve the reward of righteousness. For not even an Apostle will have praise with God, because he is an Apostle, but if he has well fulfilled the duties of his Apostleship; nor was an Apostle placed in honour as an Apostle, for any previous merit of his; but was judged meet for that ministry, on account of the disposition of his mind. For high place courts him who flies from it, and shuns him who courts it. A better life then, and not a more worthy degree, should be our object. The Lord therefore, willing to check the ambition of the two sons of Zebedee, and the indignation of the others, points out this distinction between the chief men of the world, and those of the Church, showing that the primacy in Christ is neither to be sought by him who has it not, nor envied by him who has it. For men become masters in this world that they may exercise domination over their inferiors, and reduce them to slavery, and rob them, and employ them even to death for their own profit and glory. But men become governors in the Church, that they may serve those who are under them, and minister to them whatever they have received of Christ, that they may postpone their own convenience, and mind that of others, and not refuse even to die for the sake of those beneath them. To seek therefore a command in the Church is neither righteous, nor profitable. No prudent man will voluntarily subject himself to slavery, nor to stand in such peril wherein he will have to render account for the whole Church; unless it be one perchance who fears not God's judgment, who abuses His ecclesiastical primacy to a secular end, so that He converts it into a secular primacy.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Matthew 20:24 captures the immediate and visceral reaction of the other ten disciples to James and John's audacious request for positions of preeminence in Jesus' coming kingdom. This verse serves as a crucial narrative pivot, exposing the persistent worldly ambitions and competitive spirit within the inner circle of Jesus' followers, thereby setting the stage for Jesus' profound and counter-cultural teaching on the true nature of leadership and greatness in God's kingdom, which is defined by humble service rather than worldly power.
Context
Literary Context
This verse is deeply embedded within a significant section of Matthew's Gospel that highlights the disciples' persistent misunderstanding of Jesus' mission and the nature of His kingdom. Immediately preceding this, Jesus had just delivered His third explicit prophecy of His impending suffering, death, and resurrection in Jerusalem, a solemn declaration intended to prepare His disciples for the ultimate act of redemptive service (Matthew 20:17-19). Despite this, James and John, through their mother, immediately follow with a request for the highest seats of honor in His kingdom (Matthew 20:20-23). The indignation of the ten, as described in Matthew 20:24, is the direct consequence of this request, prompting Jesus to deliver one of His most pivotal teachings on servant leadership in Matthew 20:25-28, contrasting the ways of the world with the ways of God's kingdom.
Historical & Cultural Context
The disciples, being first-century Jews, lived in a society that highly valued honor, status, and hierarchical structures. Positions of power and proximity to a king were eagerly sought after, conferring immense prestige and influence. The concept of a Messiah was often intertwined with expectations of a political liberator who would establish an earthly kingdom, overthrowing Roman rule and restoring Israel's glory. Within this cultural framework, it was natural for the disciples to envision Jesus' kingdom in worldly terms, complete with a court and positions of authority. Their desire for the "right hand" and "left hand" seats reflected the common practice of assigning the highest places of honor to those closest to the ruler. Their indignation, therefore, was not merely a spiritual offense but also a deeply cultural one, as they perceived James and John attempting to usurp a coveted status that they themselves desired.
Key Themes
Matthew 20:24 powerfully contributes to several overarching themes in Matthew's Gospel and the broader New Testament. Firstly, it highlights the misunderstanding of the Kingdom of God by the disciples, who consistently struggled to grasp Jesus' spiritual and counter-cultural vision of His reign, often projecting their worldly ambitions onto it. Secondly, it starkly exposes the pervasive human tendency towards ambition, selfishness, and rivalry, even among those called to follow Christ. The indignation of the ten reveals that their hearts, like James and John's, were still largely governed by a desire for personal glory and status, rather than a selfless commitment to God's will. Finally, this incident sets up a profound contrast between worldly power structures and divine humility, serving as a crucial backdrop for Jesus' subsequent teaching that true greatness in His kingdom is found not in lording over others, but in humble service, echoing themes found throughout the Gospels.
Exposition and Analysis
Key Word Analysis
This word (G191) signifies not merely the physical act of hearing, but often implies understanding, perceiving, or taking notice. The ten disciples not only audibly received the request but comprehended its ambitious and presumptuous nature. Their "hearing" was followed by an immediate and strong emotional reaction, indicating that the meaning of James and John's petition resonated deeply with their own aspirations and competitive spirit.
Derived from Greek words meaning "much" and "grief," this term (G23) describes a state of being greatly afflicted, vexed, or displeased, often to the point of outrage or resentment. It denotes a strong emotional disturbance, a deep-seated annoyance or anger. In this context, the indignation of the ten was likely fueled by a combination of jealousy—as they too coveted positions of honor—and a sense of injustice that two of their peers were attempting to gain an unfair advantage or bypass the group's collective aspirations. It was not a righteous indignation against pride, but a self-interested displeasure.
This term (G80), meaning "brother" (literally or figuratively), emphasizes the familial bond and shared calling among the disciples. The fact that their indignation was directed "against the two brethren" underscores the internal conflict and disunity that worldly ambition can sow even within a close-knit spiritual community. It highlights the painful reality that even those united by a common master can fall prey to rivalry and competition.
Verse Breakdown
"And when the ten heard [it]"
This clause establishes the immediate awareness of the majority of the disciples concerning the audacious request made by James and John. The "ten" refers to the remaining disciples, excluding James, John, and presumably their mother. Their hearing was not incidental; it was the catalyst for their strong emotional response, indicating that the request was either made publicly or quickly became known among the group, challenging their own unspoken aspirations for prominence.
"they were moved with indignation"
This is the core action of the verse, describing the powerful emotional reaction of the ten. The Greek word for "indignation" conveys a deep displeasure, vexation, or resentment. This was not a calm, reasoned disagreement, but a visceral, perhaps even explosive, emotional outburst. Their anger stemmed not from a pure spiritual discernment of the sin of pride, but more likely from a competitive spirit, seeing their own potential for advancement threatened by the perceived maneuvering of James and John.
"against the two brethren"
This specifies the target of their indignation: James and John. The use of "brethren" highlights the irony of the situation – those who were called to be a unified family in Christ were now divided by worldly ambition and jealousy. Their anger was directed at their fellow disciples, revealing the internal strife and lack of spiritual maturity within the group, setting the stage for Jesus to address the root cause of such conflicts.
Literary Devices
The verse employs several significant literary devices. Characterization is prominent, as the disciples' reaction further reveals their ongoing spiritual immaturity and their persistent misunderstanding of Jesus' kingdom. Despite having spent extensive time with Jesus and hearing His teachings, their hearts are still prone to worldly ambition and jealousy, mirroring the very attitudes Jesus had come to transform. There is also a strong element of Irony present; those who are called to embody the values of a new, spiritual kingdom founded on humility and service are instead displaying the very competitive and status-seeking behaviors characteristic of the fallen world. Furthermore, this verse serves as a narrative Foreshadowing, immediately preceding Jesus' pivotal teaching on servant leadership. The disciples' flawed response creates the perfect pedagogical moment for Jesus to articulate the counter-cultural principles of His kingdom, where the greatest are servants. Finally, the verse establishes a clear Contrast between the worldly aspirations of the disciples and the divine standard of humility that Jesus is about to reveal, highlighting the chasm between human nature and God's ideal.
Theological and Thematic Connections
Matthew 20:24 profoundly illustrates the enduring struggle within the human heart against pride, ambition, and envy, even among those committed to spiritual pursuits. The indignation of the ten disciples was not a righteous anger against the sin of pride in James and John, but rather a reflection of their own competitive desires for status and recognition. This incident underscores the pervasive nature of sin, which can manifest as jealousy and rivalry even within the closest spiritual communities. It serves as a stark reminder that true spiritual growth involves a radical reorientation of our desires from self-exaltation to humble service, a transformation that only divine grace can accomplish. The disciples' reaction highlights the constant need for self-examination of our motives and a willingness to embrace Jesus' counter-cultural call to humility.
Reflection and Application
Matthew 20:24 serves as a powerful mirror, reflecting the persistent human tendency towards ambition, rivalry, and self-interest, even within the context of spiritual community and service. It challenges us to honestly examine our own hearts: are our desires for influence, recognition, or leadership rooted in a genuine desire to serve God and others, or are they subtly tainted by a hunger for personal status and power? The indignation of the ten reminds us that envy and competition can easily fester when we perceive others gaining an advantage, hindering unity and true spiritual fellowship. Instead of competing for positions, we are called to emulate Christ's humility, finding our true greatness in selfless service. This verse urges us to cultivate a spirit of contentment and generosity, celebrating the gifts and callings of others rather than comparing ourselves or seeking to outdo them. It is a call to surrender our worldly ambitions and embrace the upside-down values of God's kingdom, where the last are first and the greatest are servants.
Questions for Reflection
FAQ
Why were the ten disciples moved with indignation?
Their indignation was not primarily a righteous anger against the pride or ambition of James and John, but rather a manifestation of their own competitive desires. They likely harbored similar aspirations for high positions in Jesus' kingdom, and seeing James and John attempt to secure these coveted spots ahead of them provoked jealousy, resentment, and a sense of being unfairly outmaneuvered. This reaction reveals their continued struggle with worldly values and their misunderstanding of the spiritual nature of Jesus' reign, which is founded on humility and service, not earthly power or status, as Jesus would immediately clarify in Matthew 20:25-28.
Does this incident suggest that the disciples were spiritually immature?
Yes, this incident, along with several others in the Gospels (e.g., the dispute over who was greatest in Luke 9:46), clearly highlights the ongoing spiritual immaturity and human frailty of the disciples. Despite spending years with Jesus and witnessing His miracles and teachings, they consistently struggled to shed their worldly mindsets and fully grasp the counter-cultural values of God's kingdom. This serves as a realistic portrayal of spiritual growth, showing that even those closest to Christ are on a journey of transformation, continually needing His instruction and grace to overcome their inherent sinful tendencies. It underscores the patience and persistent teaching required to shape hearts for God's purposes.
Christ-Centered Fulfillment
Matthew 20:24, with its raw depiction of human ambition and rivalry, serves as a powerful contrast to the character and mission of Jesus Christ, who perfectly embodies the true nature of greatness in God's kingdom. While the disciples squabbled over positions of power, Jesus was consistently moving towards the ultimate act of self-emptying service: the cross. His life was a living commentary on the principle He would immediately articulate: that true leadership is not about being served, but about serving others, and ultimately, giving one's life as a ransom for many (Mark 10:45). Jesus did not seek earthly thrones or positions of honor; instead, He humbled Himself, taking on the form of a servant and becoming obedient to death, even death on a cross (Philippians 2:5-8). The indignation of the ten underscores the profound need for a Savior who would not only teach humility but perfectly model it, demonstrating that the path to true exaltation in God's eyes is through self-sacrificial love and service, a lesson powerfully reinforced when He washed His disciples' feet (John 13:1-17), setting the ultimate example for His followers to emulate.