Matthew 20:28

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 ¹  for many.”

Luke 22:26-27

22:26 Not so with you; ²  instead the one who is greatest among you must become like the youngest, and the leader ³  like the one who serves. ⁴  22:27 For who is greater, the one who is seated at the table, ⁵  or the one who serves? Is it not ⁶  the one who is seated at the table? But I am among you as one ⁷  who serves.

John 13:14

13:14 If I then, your Lord and Teacher, have washed your feet, you too ought to wash one another’s feet.

Philippians 2:5-8

2:5 You should have the same attitude toward one another that Christ Jesus had, ⁸ 

2:6 ⁹ who though he existed in the form of God ¹⁰ 

did not regard equality with God

as something to be grasped,

2:7 but emptied himself

by taking on the form of a slave, ¹¹ 

by looking like other men, ¹² 

and by sharing in human nature. ¹³ 

2:8 He humbled himself,

by becoming obedient to the point of death

– even death on a cross!

Hebrews 5:8

5:8 Although he was a son, he learned obedience through the things he suffered. ¹⁴ 

[20:28]  ¹ 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.

[22:26]  ² tn Grk “But you are not thus.”

[22:26]  ³ tn Or “the ruler.”

[22:26]  ⁴ 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]  ⁵ 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]  ⁶ tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.

[22:27]  ⁷ 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.

[2:5]  ⁸ 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.”

[2:6]  ⁹ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[2:6]  ¹⁰ sn The Greek term translated form indicates a correspondence with reality. Thus the meaning of this phrase is that Christ was truly God.

[2:7]  ¹¹ tn See the note on the word “slaves” in 1:1.

[2:7]  ¹² tn Grk “by coming in the likeness of people.”

[2:7]  ¹³ tn Grk “and by being found in form as a man.” The versification of vv. 7 and 8 (so also NRSV) is according to the versification in the NA²⁷ and UBS⁴ editions of the Greek text. Some translations, however, break the verses in front of this phrase (NKJV, NASB, NIV, NLT). The same material has been translated in each case; the only difference is the versification of that material.

[5:8]  ¹⁴ sn There is a wordplay in the Greek text between the verbs “learned” (ἔμαθεν, emaqen) and “suffered” (ἔπαθεν, epaqen).