And when the ten heard it, they were moved with indignation against the two brethren.
Matthew 20:24 belongs to the time when Jesus with greater definiteness than ever opened His betrayal and sufferings, that going up to Jerusalem all things written by the prophets concerning the Son of man would be accomplished, that He would be delivered to the Gentiles and mocked and spitefully entreated and spit on and scourged and put to death and rise the third day. The disciples understood none of these things because their minds were fixed on a kingdom soon to be established, since they had proclaimed the kingdom of heaven at hand, since He had promised that many would sit with Abraham and Isaac and Jacob in the kingdom of God, since He had promised all who left anything a hundredfold in this life and a part in His kingdom, and since He had given the twelve the special promise of sitting on thrones judging the twelve tribes of Israel. Since the prophets had foretold the glory of the Messiah's reign, His words of betrayal, persecution and death seemed vague and shadowy.
That expectation was founded on a misapplication of Scripture shared with the Jewish teachers, expecting the Messiah to appear as a conquering prince to sit on David's throne and gather the nations under His rule by applying prophecies of His coming in the clouds of heaven with power and great glory to His first coming. The immediate trigger was that James and John, the two sons of Zebedee, sought the highest places of honor beside Jesus in His kingdom, making the request through their mother that her two sons be especially favored. The dispute is also described as one in which Peter with the sons of Zebedee desired worldly honor, and desiring worldly honor contrary to following Christ's steps was an offense and an error in which the apostles are not to be followed.
The indignation of the ten against the two brothers came from the same desire for self-exaltation and to be first, from rivalry over status and unworthy ambition to be equal with or higher than another in honor or position. It reflected worldly ideas of greatness while the disciples still expected a worldly Messiah. That spirit of self-aggrandizement is wicked pride delighting in vanity of one's own works and boasting of excellent qualities, seeking to make others seem inferior to exalt self. It is the spirit of Satan and the spirit of self-seeking contrary to the spirit of divine love that should reign in followers' hearts.
Notwithstanding Christ's lessons, this desire for self-exaltation appeared whenever circumstances were favorable, because His instruction had not effectually subdued or changed their spirit. In response Jesus taught that the honor and glory of His kingdom is the reverse of this world's, that greatness among His followers means serving others and not exercising authority over them. Whoever would be great must be a humble minister unto others and he who would be chief must be a servant, even as the Son of God was a minister and servant unto men. True greatness does not consist in worldly dignity or honor but in closely following His life and example, requiring renunciation of self-exaltation, faithfulness in humble duties assigned, and loving one another as He loved, even to laying down life for friends.
Christ used the anger of the ten to teach them the love and humility they were to practice toward one another, following His example. Christ in His earthly pilgrimage was a most poor man, casting off all worldly rule and honor, and His ministers must do the same, leaving all temporal dominion and rule to the secular power. They must teach the people effectually and follow Him in life and manners in meekness and humility. Rivalry over who is greatest has no place among Christians, for they are members of Christ's body, share a common purpose, and are to cooperate in restoring God's moral image in humanity.
Matthew 20:24 belongs to the time when Jesus with greater definiteness than ever opened His betrayal and sufferings, that going up to Jerusalem all things written by the prophets concerning the Son of man would be accomplished, that He would be delivered to the Gentiles and mocked and spitefully entreated and spit on and scourged and put to death and rise the third day. The disciples understood none of these things because their minds were fixed on a kingdom soon to be established, since they had proclaimed the kingdom of heaven at hand, since He had promised that many would sit with Abraham and Isaac and Jacob in the kingdom of God, since He had promised all who left anything a hundredfold in this life and a part in His kingdom, and since He had given the twelve the special promise of sitting on thrones judging the twelve tribes of Israel. Since the prophets had foretold the glory of the Messiah's reign, His words of betrayal, persecution and death seemed vague and shadowy.
That expectation was founded on a misapplication of Scripture shared with the Jewish teachers, expecting the Messiah to appear as a conquering prince to sit on David's throne and gather the nations under His rule by applying prophecies of His coming in the clouds of heaven with power and great glory to His first coming. The immediate trigger was that James and John, the two sons of Zebedee, sought the highest places of honor beside Jesus in His kingdom, making the request through their mother that her two sons be especially favored. The dispute is also described as one in which Peter with the sons of Zebedee desired worldly honor, and desiring worldly honor contrary to following Christ's steps was an offense and an error in which the apostles are not to be followed.
The indignation of the ten against the two brothers came from the same desire for self-exaltation and to be first, from rivalry over status and unworthy ambition to be equal with or higher than another in honor or position. It reflected worldly ideas of greatness while the disciples still expected a worldly Messiah. That spirit of self-aggrandizement is wicked pride delighting in vanity of one's own works and boasting of excellent qualities, seeking to make others seem inferior to exalt self. It is the spirit of Satan and the spirit of self-seeking contrary to the spirit of divine love that should reign in followers' hearts.
Notwithstanding Christ's lessons, this desire for self-exaltation appeared whenever circumstances were favorable, because His instruction had not effectually subdued or changed their spirit. In response Jesus taught that the honor and glory of His kingdom is the reverse of this world's, that greatness among His followers means serving others and not exercising authority over them. Whoever would be great must be a humble minister unto others and he who would be chief must be a servant, even as the Son of God was a minister and servant unto men. True greatness does not consist in worldly dignity or honor but in closely following His life and example, requiring renunciation of self-exaltation, faithfulness in humble duties assigned, and loving one another as He loved, even to laying down life for friends.
Christ used the anger of the ten to teach them the love and humility they were to practice toward one another, following His example. Christ in His earthly pilgrimage was a most poor man, casting off all worldly rule and honor, and His ministers must do the same, leaving all temporal dominion and rule to the secular power. They must teach the people effectually and follow Him in life and manners in meekness and humility. Rivalry over who is greatest has no place among Christians, for they are members of Christ's body, share a common purpose, and are to cooperate in restoring God's moral image in humanity.