Matthew 20:20-28

A Request for James and John

20:20 Then the mother of the sons of Zebedee came to him with her sons, and kneeling down she asked him for a favor. ¹  20:21 He said to her, “What do you want?” She replied, ²  “Permit ³  these two sons of mine to sit, one at your ⁴  right hand and one at your left, in your kingdom.” 20:22 Jesus ⁵  answered, “You don’t know what you are asking! ⁶  Are you able to drink the cup I am about to drink?” ⁷  They said to him, “We are able.” ⁸  20:23 He told them, “You will drink my cup, ⁹  but to sit at my right and at my left is not mine to give. Rather, it is for those for whom it has been prepared by my Father.”

20:24 Now ¹⁰  when the other ten ¹¹  heard this, ¹²  they were angry with the two brothers. 20:25 But Jesus called them and said, “You know that the rulers of the Gentiles lord it over them, and those in high positions use their authority over them. 20:26 It must not be this way among you! Instead whoever wants to be great among you must be your servant, 20:27 and whoever wants to be first among you must be your slave ¹³  – 20:28 just as the Son of Man did not come to be served but to serve, and to give his life as a ransom ¹⁴  for many.”

Matthew 23:4-8

23:4 They ¹⁵  tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them. 23:5 They ¹⁶  do all their deeds to be seen by people, for they make their phylacteries ¹⁷  wide and their tassels ¹⁸  long. 23:6 They ¹⁹  love the place of honor at banquets and the best seats in the synagogues ²⁰  23:7 and elaborate greetings ²¹  in the marketplaces, and to have people call them ‘Rabbi.’ 23:8 But you are not to be called ‘Rabbi,’ for you have one Teacher and you are all brothers.

Mark 9:34

9:34 But they were silent, for on the way they had argued with one another about who was the greatest.

Mark 10:35-45

The Request of James and John

10:35 Then ²²  James and John, the sons of Zebedee, came to him and said, “Teacher, we want you to do for us whatever we ask.” 10:36 He said to them, “What do you want me to do for you?” 10:37 They said to him, “Permit one of us to sit at your right hand and the other at your left in your glory.” 10:38 But Jesus said to them, “You don’t know what you are asking! Are you able to drink the cup I drink or be baptized with the baptism I experience?” ²³  10:39 They said to him, “We are able.” ²⁴  Then Jesus said to them, “You will drink the cup I drink, and you will be baptized with the baptism I experience, 10:40 but to sit at my right or at my left is not mine to give. It is for those for whom it has been prepared.” ²⁵ 

10:41 Now ²⁶  when the other ten ²⁷  heard this, ²⁸  they became angry with James and John. 10:42 Jesus called them and said to them, “You know that those who are recognized as rulers of the Gentiles lord it over them, and those in high positions use their authority over them. 10:43 But it is not this way among you. Instead whoever wants to be great among you must be your servant, 10:44 and whoever wants to be first among you must be the slave ²⁹  of all. 10:45 For even the Son of Man did not come to be served but to serve, and to give his life as a ransom ³⁰  for many.”

Luke 22:24-27

22:24 A dispute also started ³¹  among them over which of them was to be regarded as the greatest. ³²  22:25 So ³³  Jesus ³⁴  said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ ³⁵  22:26 Not so with you; ³⁶  instead the one who is greatest among you must become like the youngest, and the leader ³⁷  like the one who serves. ³⁸  22:27 For who is greater, the one who is seated at the table, ³⁹  or the one who serves? Is it not ⁴⁰  the one who is seated at the table? But I am among you as one ⁴¹  who serves.

Romans 12:10

12:10 Be devoted to one another with mutual love, showing eagerness in honoring one another.

Philippians 2:3-5

2:3 Instead of being motivated by selfish ambition ⁴²  or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. 2:4 Each of you should be concerned ⁴³  not only ⁴⁴  about your own interests, but about the interests of others as well. ⁴⁵  2:5 You should have the same attitude toward one another that Christ Jesus had, ⁴⁶ 

Titus 1:7-16

1:7 For the overseer ⁴⁷  must be blameless as one entrusted with God’s work, ⁴⁸  not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain. 1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled. 1:9 He must hold firmly to the faithful message as it has been taught, ⁴⁹  so that he will be able to give exhortation in such healthy teaching ⁵⁰  and correct those who speak against it.

1:10 For there are many ⁵¹  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ⁵²  1:11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught. 1:12 A certain one of them, in fact, one of their own prophets, said, “Cretans are always liars, evil beasts, lazy gluttons.” ⁵³  1:13 Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith 1:14 and not pay attention to Jewish myths ⁵⁴  and commands of people who reject the truth. 1:15 All is pure to those who are pure. But to those who are corrupt and unbelieving, nothing is pure, but both their minds and consciences are corrupted. 1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

[20:20]  ¹ tn Grk “asked something from him.”

[20:21]  ² tn Grk “said to him.”

[20:21]  ³ tn Grk “Say that.”

[20:21]  ⁴ tc A majority of witnesses read σου (sou, “your”) here, perhaps for clarification. At the same time, it is possible that the pronoun dropped out through haplography or was excised because of perceived redundancy (there are two other such pronouns in the verse) by א B. Either way, the translation adds it due to the requirements of English style. NA²⁷ includes σου here.

[20:22]  ⁵ tn Grk “And answering, Jesus said.” This is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

[20:22]  ⁶ tn The verbs in Greek are plural here, indicating that Jesus is not answering the mother but has turned his attention directly to the two disciples.

[20:22]  ⁷ tc Most mss (C W 33 Ï, as well as some versional and patristic authorities) in addition have “or to be baptized with the baptism with which I am baptized?” But this is surely due to a recollection of the fuller version of this dominical saying found in Mark 10:38. The same mss also have the Lord’s response, “and you will be baptized with the baptism with which I am baptized” in v. 23, again due to the parallel in Mark 10:39. The shorter reading, in both v. 22 and v. 23, is to be preferred both because it better explains the rise of the other reading and is found in superior witnesses (א B D L Z Θ 085 Ë^1,13 pc lat, as well as other versional and patristic authorities).

[20:22]  ⁸ sn No more naïve words have ever been spoken as those found here coming from James and John, “We are able.” They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.

[20:23]  ⁹ tc See the tc note on “about to drink” in v. 22.

[20:24]  ¹⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[20:24]  ¹¹ tn Grk “the ten.”

[20:24]  ¹² tn The word “this” is not in the Greek text, but is supplied. Direct objects were often omitted in Greek when clear from the context.

[20:27]  ¹³ tn See the note on the word “slave” in 8:9.

[20:28]  ¹⁴ sn The Greek word for ransom (λύτρον, lutron) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin.

[23:4]  ¹⁵ tn Here δέ (de) has not been translated.

[23:5]  ¹⁶ tn Here δέ (de) has not been translated.

[23:5]  ¹⁷ sn Phylacteries were small leather cases containing OT scripture verses, worn on the arm and forehead by Jews, especially when praying. The custom was derived from such OT passages as Exod 13:9; 16; Deut 6:8; 11:18.

[23:5]  ¹⁸ tn The term κράσπεδον (kraspedon) in some contexts could refer to the outer fringe of the garment (possibly in Mark 6:56). This edge could have been plain or decorated. L&N 6.180 states, “In Mt 23:5 κράσπεδον denotes the tassels worn at the four corners of the outer garment (see 6.194).”

[23:6]  ¹⁹ tn Here δέ (de) has not been translated.

[23:6]  ²⁰ sn See the note on synagogues in 4:23.

[23:7]  ²¹ sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.

[10:35]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:38]  ²³ tn Grk “baptism I am baptized with.” This same change has been made in v. 39.

[10:39]  ²⁴ sn No more naïve words have ever been spoken as those found here coming from James and John, “We are able.” They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.

[10:40]  ²⁵ sn After the first passion prediction in 8:31 Jesus rebuked Peter as having been used by Satan. After the second passion prediction in 9:31 the disciples were concerned about who would be the greatest in the kingdom. After the third passion prediction in 10:33 James and John asked for positions of honor and rulership in the kingdom, revealing their complete misunderstanding of the nature of the kingdom and exposing their inadequacy as true disciples of Jesus. Jesus replied that such positions were for those for whom it has been prepared.

[10:41]  ²⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[10:41]  ²⁷ tn Grk “the ten.”

[10:41]  ²⁸ tn The word “this” is not in the Greek text, but is supplied. Direct objects were often omitted in Greek when clear from the context.

[10:44]  ²⁹ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[10:45]  ³⁰ sn The Greek word for ransom (λύτρον, lutron) is found here and in Matt 20:28 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in humanity’s place as a substitute, enduring the judgment that was deserved for sin.

[22:24]  ³¹ tn Or “happened.”

[22:24]  ³² tn Though the term μείζων (meizwn) here is comparative in form, it is superlative in sense (BDF §244).

[22:25]  ³³ tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.

[22:25]  ³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:25]  ³⁵ sn The title ‘benefactor,’ highlighting grace and meaning something like “helper of the people,” was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).

[22:26]  ³⁶ tn Grk “But you are not thus.”

[22:26]  ³⁷ tn Or “the ruler.”

[22:26]  ³⁸ sn And the leader like the one who serves. Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader.

[22:27]  ³⁹ tn Grk “who reclines at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[22:27]  ⁴⁰ tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.

[22:27]  ⁴¹ sn Jesus’ example of humble service, as one who serves, shows that the standard for a disciple is different from that of the world. For an example see John 13:1-17.

[2:3]  ⁴² tn Grk “not according to selfish ambition.” There is no main verb in this verse; the subjunctive φρονῆτε (fronhte, “be of the same mind”) is implied here as well. Thus, although most translations supply the verb “do” at the beginning of v. 3 (e.g., “do nothing from selfish ambition”), the idea is even stronger than that: “Don’t even think any thoughts motivated by selfish ambition.”

[2:4]  ⁴³ tn On the meaning “be concerned about” for σκοπέω (skopew), see L&N 27.36.

[2:4]  ⁴⁴ tn The word “only” is not in the Greek text, but is implied by the ἀλλὰ καί (alla kai) in the second clause (“but…as well”). The bulk of the Western text dropped the καί, motivated most likely by ascetic concerns.

[2:4]  ⁴⁵ tc The bulk of the Western text (D*^,c F G K it) dropped καί (kai) here, most likely due to ascetic concerns. Strong external attestation for its inclusion from excellent witnesses as well as the majority (Ì⁴⁶ א A B C D² 0278 33 1739 1881 Ï) also marks it as original.

[2:5]  ⁴⁶ tn Grk “Have this attitude in/among yourselves which also [was] in Christ Jesus,” or “Have this attitude in/among yourselves which [you] also [have] in Christ Jesus.”

[1:7]  ⁴⁷ sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.

[1:7]  ⁴⁸ tn Grk “as God’s steward.”

[1:9]  ⁴⁹ tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).

[1:9]  ⁵⁰ tn Grk “the healthy teaching” (referring to what was just mentioned).

[1:10]  ⁵¹ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ⁵² tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).

[1:12]  ⁵³ sn A saying attributed to the poet Epimenides of Crete (6th century b.c.).

[1:14]  ⁵⁴ sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.