Church Fathers Commentary Matthew 20:24-28

"And when the ten heard it, they were moved with indignation concerning the two brethren. 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. Not so shall it be among you: but whosoever would become great among you shall be your minister; and whosoever would be first among you shall be your servant: even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many." — Matthew 20:24-28 (ASV)

St. John Chrysostom: As long as Christ's judgment on this request was pending, the other disciples were not indignant. But when they heard Him rebuke the two brothers, they became sorrowful, which is why it is said, "And when the ten heard it, they were indignant with the two brothers."

St. Jerome: They do not blame the presumption of the mother who made the request, but her sons, who, not knowing their place, burned with such immoderate desires.

St. John Chrysostom: For when the Lord rebuked them, the others realized that this request came from the disciples. For though they were grieved in their hearts when they saw them so especially honored in the transfiguration, they still dared not express themselves this way, out of respect for their teacher.

Pseudo-Chrysostom: But just as the two had asked in a carnal way, so now the ten were grieved in a carnal way. For just as seeking to be above everyone is blameworthy, so having someone else above us is mortifying to our vanity.

St. Jerome: But the meek and lowly Master neither charges the two with ambition nor rebukes the ten for their anger and jealousy. Instead, "Jesus called them to him."

St. John Chrysostom: By calling them to Him and speaking to them face to face, He soothes them in their discomposure, for the two had been speaking with the Lord privately. But He does not do it now as He did before, by bringing forward a child, but proves His point by reasoning from opposites: "You know that the princes of the Gentiles exercise dominion over them."

Origen of Alexandria: That is, not content merely to rule over their subjects, they are severe and oppressive. But among you who are Mine, it will not be so. For as all carnal things are done by compulsion, while spiritual things are done by free will, so spiritual rulers ought to base their power on the love of their subjects, not on their fears.

St. John Chrysostom: He shows here that it is a characteristic of the Gentiles to desire preeminence, and by this comparison to the Gentiles, He calms their troubled souls.

Pseudo-Chrysostom: Indeed, to desire a good work is good, for it is within our will, and the reward is ours; but to desire a primacy of honor is vanity. For when we attain this, we are judged by God, because we do not know whether, in our position of honor, we deserve the reward of righteousness. For not even an Apostle will have praise from God simply because he is an Apostle, but only if he has faithfully fulfilled the duties of his apostleship. Nor was an Apostle placed in honor because of any previous merit of his own, but was judged fit for that ministry on account of the disposition of his mind.

For a high position seeks the one who flees from it and shuns the one who seeks it. Therefore, a better life, and not a more honored rank, should be our goal. The Lord, wanting to check the ambition of the two sons of Zebedee and the indignation of the others, points out this distinction between the leaders of the world and those of the Church, showing that primacy in Christ is neither to be sought by the one who does not have it, nor envied by the one who does.

For people become masters in this world so that they may exercise domination over their inferiors, reduce them to slavery, rob them, and use them even to the point of death for their own profit and glory. But people become governors in the Church so that they may serve those under them and minister to them whatever they have received from Christ; so that they postpone their own convenience, attend to that of others, and do not refuse even to die for the sake of those under their care. Therefore, to seek a position of command in the Church is neither righteous nor profitable. No prudent person will voluntarily subject himself to such slavery, or to stand in such peril where he will have to give an account for the whole Church—unless, perhaps, it is someone who does not fear God's judgment and who abuses his ecclesiastical primacy for a secular purpose, so that he converts it into a secular primacy.

St. Jerome: Lastly, He sets His own example before them, so that if they should give little weight to His words, His deeds might shame them, which is why He adds, "As also the Son of Man comes not to be ministered to, but to minister."

Origen of Alexandria: For though the angels and Martha ministered to Him, He did not come to be ministered to, but to minister;ⁱ indeed, His ministry extended so far that He fulfilled even what follows, "And to give his life a ransom for many"—that is, for those who believed in Him. And He gave it to death.

But since He alone was free among the dead and mightier than the power of death, He has set free from death all who were willing to follow Him. The leaders of the Church ought therefore to imitate Christ in being approachable, adapting Himself to women, laying His hands on children, and washing His disciples' feet, so that they also should do the same for their brethren.

But we are such that we seem to go beyond the pride even of the great ones of this world. As for the command of Christ, we either do not understand it or we disregard it. Like princes, we seek hosts to go before us; we make ourselves intimidating and difficult to approach, especially for the poor, neither approaching them nor allowing them to approach us.

St. John Chrysostom: However much you humble yourself, you cannot descend as far as your Lord did.