TRV
“The Request of James and John”· Matthew 20:20–28
Translation
King James Version
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.
Complete Jewish Bible
But Yeshua called them and said, "You know that among the Goyim, those who are supposed to rule them become tyrants, and their superiors become dictators.
Berean Standard Bible
But Jesus called them aside and said, “You know that the rulers of the Gentiles lord it over them, and their superiors exercise authority over them.
American Standard Version
But Jesus called them unto him, and said, Ye know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them.
World English Bible Messianic
But Yeshua summoned them, and said, “You know that the rulers of the nations lord it over them, and their great ones exercise authority over them.
Geneva Bible (1599)
Therefore Iesus called them vnto him, and saide, We knowe that the lordes of the Gentiles haue domination ouer them, and they that are great, exercise authoritie ouer them.
Young's Literal Translation
and Jesus having called them near, said, `Ye have known that the rulers of the nations do exercise lordship over them, and those great do exercise authority over them,
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Historical interpretation
Two Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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That is, not content merely to rule over their subjects, they are severe and oppressive. But among you who are Mine these things shall not be so; for as all carnal things are done by compulsion, but spiritual things by free-will, so those rulers who are spiritual ought to rest their power in the love of their subjects, not in their fears.
"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.
(Verses 25 and following) But 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. It is not this way among you, but whoever wishes to become great among you shall be your servant, and whoever wishes to be first among you shall be your slave. Just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.' Therefore, it is in vain that some have sought excessive things, or that others grieve over the longing for their ancestors, since the summit of virtues is reached not through power, but through humility. Finally, he presents his own example, so that if his words were disregarded, they would be ashamed of their actions, and he says:
(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 20:25 presents Jesus' direct challenge to His disciples' worldly understanding of power and authority, contrasting the oppressive, hierarchical leadership common among Gentile rulers with the radical, counter-cultural model of leadership He would soon introduce for His kingdom. This pivotal verse sets the stage for Jesus' profound teaching on servant leadership, reorienting His followers' ambitions from self-exaltation to humble service, a core principle of Christian discipleship.
Context
Literary Context
This verse immediately follows a significant incident where James and John, through their mother, boldly requested the most prominent positions of authority in Jesus' coming kingdom, specifically to sit at His right and left hand in glory (Matthew 20:20-21). This request, born of a misunderstanding of the nature of Christ's kingdom, ignited indignation among the other ten disciples (Matthew 20:24), likely because they harbored similar aspirations for status and power. Jesus, perceiving the worldly mindset that permeated their ambitions, calls them all together to address the fundamental difference between the world's approach to greatness and His kingdom's. Verse 25 serves as the foundational premise for His revolutionary teaching on servant leadership, which He expounds upon in the subsequent verses (Matthew 20:26-28).
Historical & Cultural Context
In the Greco-Roman world of Jesus' time, leadership was intrinsically linked to power, dominance, and social status. Rulers, whether emperors, kings, or local magistrates, exercised absolute authority, often through coercion, military might, and a rigid social hierarchy. The Roman Empire, which occupied Judea, was a prime example of this system, with its proconsuls, governors, and military commanders wielding immense power over subjugated peoples. The "princes of the Gentiles" (τῶν ἐθνῶν οἱ ἄρχοντες) refers to these non-Jewish rulers and their established systems of governance, which prioritized control and self-aggrandizement. The disciples, being immersed in this cultural milieu, naturally conceived of kingdom leadership in these familiar terms, expecting positions of honor and influence akin to those of worldly potentates. Jesus' teaching directly confronts and subverts this deeply ingrained cultural paradigm.
Key Themes
Matthew 20:25 contributes significantly to several major themes within the Gospel of Matthew and the broader biblical narrative. Firstly, it highlights the stark contrast between worldly authority and kingdom leadership. Jesus explicitly draws a line between the Gentile model of "exercising dominion" and "exercising authority" through power-over, and the radically different model He will present. Secondly, it addresses the misconception of greatness within the disciples' minds, challenging their desire for status and control. This theme is pervasive throughout Jesus' ministry, as seen in His teachings on humility and child-like faith (Matthew 18:1-4). Finally, this verse serves as a crucial prelude to the teaching on servant leadership, setting the stage for Jesus' revolutionary declaration that true greatness in His kingdom is found not in being served, but in serving others, culminating in His own sacrificial example (Matthew 20:26-28).
Exposition and Analysis
Key Word Analysis
Derived from a word meaning "to be first (in rank or power)," this term refers to a chief ruler, magistrate, or prince. In this context, it specifically denotes the secular, non-Jewish rulers who exemplify the world's model of leadership—those who hold positions of authority and power over others, often through coercion or force.
This compound verb combines "κατά" (down, against) and "κυριεύω" (to be lord, to rule). It literally means "to lord against" or "to lord down upon," implying an oppressive or subjugating exercise of power. It denotes a mastery that is often heavy-handed, controlling, and potentially abusive, where power is wielded over subjects rather than for their benefit.
Similar to the previous term, this verb combines "κατά" (down, against) and "ἐξουσιάζω" (to have authority, to wield power). It signifies the full, often intense or oppressive, privilege of wielding power. This term reinforces the idea of a top-down, dominant, and potentially coercive style of leadership, where those in power impose their will on those under them.
Verse Breakdown
"But Jesus called them [unto him], and said,"
This opening clause highlights Jesus' intentional and authoritative intervention. He doesn't dismiss their ambitions outright but gathers them for a direct, corrective teaching. The "But" (G1161, dé) indicates a contrast to the disciples' previous actions and mindset, signaling a shift in focus from their worldly aspirations to a divine revelation.
"Ye know that the princes of the Gentiles exercise dominion over them,"
Jesus appeals to their common knowledge, drawing on their observations of the prevailing political and social structures. The "princes of the Gentiles" (non-Jewish nations) represent the standard, worldly model of leadership characterized by a hierarchical and often oppressive use of power. The phrase "exercise dominion over them" vividly portrays a type of rule that subjugates and controls, where leaders stand above and impose their will upon their subjects.
"and they that are great exercise authority upon them."
This parallel clause reinforces the previous statement, emphasizing that even those considered "great" in the world's eyes operate under the same paradigm of dominance. The phrase "exercise authority upon them" further underscores the top-down, commanding nature of this leadership, where power is wielded for self-benefit or control rather than for the welfare of those being led.
Literary Devices
The primary literary device employed in Matthew 20:25 is Contrast. Jesus deliberately juxtaposes the prevailing model of Gentile leadership with the radical, counter-cultural principles of His kingdom. By describing the worldly exercise of power—where "princes" and "great ones" "exercise dominion over" and "exercise authority upon" others—He sets up a clear distinction that will be immediately followed by His revolutionary teaching on servant leadership. This Exposition serves to clarify the disciples' misconceptions, highlighting the fundamental difference between worldly ambition and divine calling. The language used, particularly the intensified Greek verbs for exercising power, also carries a subtle undertone of Critique, implicitly condemning the oppressive and self-serving nature of such worldly authority.
Theological and Thematic Connections
Matthew 20:25 serves as a foundational text for understanding the radical nature of kingdom leadership, standing in stark opposition to the world's paradigms of power. Theologically, it underscores that God's kingdom operates on principles entirely different from human systems. While the world values status, control, and the ability to dominate others, Jesus reveals that true greatness in His kingdom is measured by humility and self-sacrificial service. This verse challenges the inherent human tendency towards self-exaltation and the desire for worldly recognition, redirecting the focus from personal gain to the welfare of others, mirroring the very character of God, who serves humanity through His redemptive plan.
Reflection and Application
This verse challenges us to deeply examine our own understanding and pursuit of leadership, whether in our families, workplaces, communities, or churches. In a world that often rewards assertiveness, control, and the accumulation of power, Jesus calls His followers to a fundamentally different path. Do we, like the disciples, secretly harbor desires for prominence, recognition, or control over others? Do we measure success by influence and authority, or by the depth of our service and humility? Matthew 20:25 reminds us that true impact in God's kingdom is not achieved by lording over others, but by laying down our lives for them, just as Christ did. It compels us to re-evaluate our motives for leadership and to actively seek opportunities to serve, rather than to be served, embodying the counter-cultural values of God's kingdom in every sphere of our lives.
Questions for Reflection
FAQ
What is the "Gentile" leadership model Jesus refers to?
The "Gentile" leadership model Jesus refers to is the prevailing system of authority common among non-Jewish nations, particularly the Roman Empire and other pagan cultures of His day. This model was characterized by a hierarchical structure where rulers (princes, kings, emperors) exercised power through dominance, coercion, and control over their subjects. It was a top-down approach where leaders sought to maintain their status and authority, often at the expense of the people they governed. Jesus highlights this model to contrast it sharply with the radically different principles of leadership He would establish within His kingdom, where true greatness is found in humble service rather than oppressive power.
Christ-Centered Fulfillment
Matthew 20:25, by exposing the world's flawed model of leadership, sets the stage for Jesus to reveal the ultimate Christ-centered fulfillment of true authority: servant leadership. Jesus Himself perfectly embodies the antithesis of worldly dominion. He did not come to be served, but to serve, and to give His life as a ransom for many (Matthew 20:28). His entire earthly ministry, from His humble birth to His agonizing death on the cross, was a demonstration of self-emptying love and service. The Apostle Paul beautifully articulates this in Philippians 2:5-8, describing how Christ, though in the form of God, did not consider equality with God something to be grasped, but emptied Himself, taking the form of a servant. His washing of the disciples' feet in John 13:1-17 serves as a poignant visual parable of this principle, commanding His followers to emulate His example. Thus, the fulfillment of Jesus' teaching in Matthew 20:25 is found in His own life, death, and resurrection, which redefine power as sacrificial love and true authority as humble service, establishing the paradigm for all who would follow Him.