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“The Request of James and John”· Matthew 20:20–28
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Young's Literal Translation
and whoever may will among you to be first, let him be your servant;
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Historical interpretation
Historical Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Post-Nicene
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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.
(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.
A hermit was asked, ‘What is humility?’ He answered, ‘Humility is a great work, and a work of God. The way of humility is to undertake bodily labour, and believe yourself a sinner, and make yourself the servant of all.’ A brother said, ‘What does it mean, to be the servant of all?’ He answered, ‘To be the servant of all is not to look at the sins of others, always to look at your own sins, and to pray to God without ceasing.’
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 20:27 presents Jesus' radical redefinition of greatness within His emerging kingdom, directly challenging the world's hierarchical power structures. In stark contrast to prevailing notions of authority and dominance, Jesus declares that true leadership and preeminence among His followers are not achieved through control or status, but through a profound commitment to humble service, mirroring His own redemptive mission. This verse serves as a foundational principle for Christian discipleship, calling believers to a counter-cultural posture of self-sacrificial love and practical care for others.
Context
Literary Context
This potent declaration by Jesus is strategically placed within a broader narrative in Matthew's Gospel that highlights the disciples' persistent struggles with worldly ambition and their misunderstanding of the true nature of the Messiah's kingdom. Immediately preceding this verse, the mother of James and John makes an audacious request for her sons to occupy positions of highest honor—sitting at Jesus' right and left hand—in His kingdom (Matthew 20:20-21). This request ignites indignation among the other ten disciples (Matthew 20:24), revealing that they, too, harbored similar desires for prominence. Jesus uses this teachable moment to address their misconceptions head-on, contrasting the oppressive leadership of Gentile rulers with the servant-hearted model He embodies and commands. The climax of this teaching comes in the very next verse, Matthew 20:28, where Jesus declares that the Son of Man came "not to be served but to serve, and to give his life as a ransom for many," providing the ultimate example and motivation for His disciples' new way of life.
Historical & Cultural Context
First-century Jewish and Greco-Roman societies were deeply hierarchical, valuing honor, status, and power. Leaders, whether Roman emperors, local rulers, or even religious authorities, exercised their authority by "lording it over" their subjects, often through coercion, displays of wealth, and social stratification. The concept of a leader humbling himself to serve was largely alien and even demeaning within these cultures. The disciples, being products of this environment, naturally expected Jesus' kingdom to operate on similar principles, where their loyalty and proximity to the Messiah would grant them positions of power and prestige. Jesus' teaching in Matthew 20:25-27 directly confronts these ingrained cultural norms, presenting a revolutionary paradigm for leadership and community that was utterly counter-cultural and rooted in the values of God's upside-down kingdom.
Key Themes
The passage powerfully articulates several foundational themes within Jesus' teaching. The most prominent is Servant Leadership, which posits that true greatness in God's kingdom is measured not by one's ability to command or control, but by one's willingness to humbly serve others. This principle is reiterated by Jesus elsewhere, as seen in Matthew 23:11, where He states, "But he that is greatest among you shall be your servant." Closely related is the theme of Humility, which is presented as an essential prerequisite for genuine influence and spiritual growth. To aspire to be "chief" in Jesus' eyes requires a radical self-abasement, a willingness to prioritize the needs of others above one's own, echoing the call to be "clothed with humility" found in 1 Peter 5:5. This teaching also underscores Counter-Cultural Values, as Jesus consistently subverts the world's wisdom, demonstrating that God's ways are fundamentally different from human ways. Finally, the passage is a direct lesson in Discipleship, preparing Jesus' followers for their future roles in establishing and leading the Church by embodying the very character of Christ Himself, who came to serve.
Exposition and Analysis
Key Word Analysis
Derived from G4413, this word means "foremost (in time, place, order or importance)." It signifies one who holds the highest position, is preeminent, or is first in rank. In the context of the disciples' ambition, it refers to the desire for a position of ultimate authority and honor within Jesus' kingdom, reflecting worldly aspirations for power.
From G2309, this verb indicates a strong desire, intention, or active choice. It means "to determine (as an active option from subjective impulse); to wish, i.e., be inclined to." Jesus is addressing those who desire or choose to be first, highlighting the internal motivation behind their actions and aspirations.
From G1401, this term refers to "a slave (literal or figurative, involuntary or voluntary; frequently, therefore in a qualified sense of subjection or subserviency)." While it can mean a bond-servant, in this context, it emphasizes a voluntary, humble, and complete devotion to serving others, often in menial or self-effacing tasks. It stands in stark contrast to prōtos.
Verse Breakdown
"And whosoever will be chief among you,"
This clause addresses the internal desire for preeminence and leadership. Jesus acknowledges the natural human inclination to seek positions of influence and authority. However, He immediately sets the stage for a radical redefinition of what "chief" truly means within His kingdom, challenging the disciples' (and our) conventional understanding of power and status. The phrase "among you" specifically targets His followers, indicating that the principles He is about to lay down are for those within His community, distinct from the world's standards.
"let him be your servant:"
This is the revolutionary command. The one who desires to be first must willingly embrace the lowest position, becoming a doûlos—a slave or bond-servant—to others. This is not merely about performing acts of service, but about adopting a mindset and posture of humility, self-sacrifice, and dedication to the well-being of others. It implies a willingness to forgo personal rights and privileges for the sake of serving the community, thereby subverting the world's power dynamics and establishing a new order based on love and self-giving.
Literary Devices
Matthew 20:27 masterfully employs Antithesis and Paradox to convey its profound message. The primary antithesis is found in the direct juxtaposition of "chief" (πρῶτος, prōtos) and "servant" (δοῦλος, doûlos). These two terms represent polar opposites in societal status and function, with "chief" denoting the highest position of authority and "servant" signifying the lowest. By placing them in such close proximity and making one conditional upon the other, Jesus creates a powerful paradox: true greatness is achieved through self-abasement, and genuine leadership is expressed through humble service. This paradoxical statement challenges conventional wisdom and forces the listener to re-evaluate their understanding of power, status, and value. The verse's concise and direct nature also lends it a memorable, aphoristic quality, making its counter-cultural truth resonate deeply.
Theological and Thematic Connections
Matthew 20:27 is a cornerstone of Christian theology regarding leadership and the nature of God's kingdom. It reveals that the values of the kingdom of heaven are fundamentally inverted compared to the world's systems. God's economy of greatness is not based on earthly power, prestige, or dominance, but on humility, self-sacrifice, and a willingness to serve others. This principle flows directly from the very character of God, who, in Christ, emptied Himself and took on the form of a servant. It underscores the New Covenant's emphasis on love as the fulfilling of the law, where serving one another becomes the practical outworking of our love for God and neighbor. This verse also foreshadows the radical inclusivity of the kingdom, where the last shall be first, and the first, last, dismantling human hierarchies and elevating the dignity of every individual through mutual service.
Reflection and Application
Matthew 20:27 calls every believer to a profound re-evaluation of their aspirations and actions, regardless of their formal position. It challenges the ingrained human tendency to seek personal advancement, recognition, and control, urging us instead to cultivate a heart of genuine service. This principle applies not only to those in formal leadership roles within the church or community but to every aspect of daily life: in our families, workplaces, friendships, and interactions with strangers. It means prioritizing the needs and well-being of others, actively seeking opportunities to bless and uplift, and being willing to perform humble tasks without seeking personal gain or applause. Embracing this counter-cultural mandate transforms our relationships, fosters true community, and allows us to participate in the radical love that defines the kingdom of God. It encourages us to ask ourselves: Am I seeking to be served, or am I seeking to serve?
Questions for Reflection
FAQ
Does this verse mean that all forms of leadership are wrong?
No, this verse does not condemn leadership itself, but rather redefines its nature and purpose within the context of God's kingdom. Jesus Himself was a leader, and He appointed leaders (His apostles) to continue His work. The issue is not the position of leadership, but the posture and motivation of the leader. Worldly leadership often seeks to exert dominance and control for personal gain or prestige, while kingdom leadership, as taught by Jesus, is characterized by humility, self-sacrifice, and a genuine desire to serve and empower others. It's about leading through service, not over others.
How does this teaching differ from secular ideas of leadership?
Secular leadership models often emphasize power, authority, strategic advantage, and personal achievement. While some modern leadership theories incorporate elements of "servant leadership," Jesus' teaching goes deeper. It's not merely a technique for effective management but a fundamental spiritual principle rooted in the character of God and the example of Christ. It demands a radical reorientation of the heart, prioritizing the well-being of others even to the point of self-sacrifice (Philippians 2:3-4). Unlike secular models that might use service as a means to an end (e.g., increased productivity), Jesus teaches service as the end itself for those who desire true greatness in His kingdom.
Is this only for those in formal ministry or church leadership?
While Matthew 20:27 has profound implications for those in formal ministry, its principle applies to every believer in every sphere of life. Jesus' audience was His disciples—all of them—not just a select few. Whether you are a parent, a student, an employee, an employer, a neighbor, or a friend, the call to be a servant applies. Wherever you have influence or interact with others, you have an opportunity to embody this principle. True greatness in God's eyes is not limited to specific roles but is a characteristic of all who follow Christ, seeking to serve others as He served us (Galatians 5:13).
Christ-Centered Fulfillment
Matthew 20:27 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ Himself. He is the quintessential "chief" of all, the Son of God, Creator, and King of kings, yet He willingly embraced the posture of a "servant" to accomplish humanity's redemption. His entire earthly ministry, from His incarnation to His crucifixion, was a living demonstration of this principle. Though He was "in the form of God," He "emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:6-7). He did not come to be served, but to serve, culminating in His giving "his life as a ransom for many" (Matthew 20:28). His act of washing the disciples' feet (John 13:1-17) was a tangible illustration of the doûlos heart He commanded, instructing them, "If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet" (John 13:14). Thus, Matthew 20:27 is not merely a moral imperative but a reflection of the very nature of God revealed in Christ, who, as the Lamb of God, truly took away the sin of the world through His ultimate act of servant leadership (John 1:29).