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A Mother's Request
…26It shall not be this way among you. Instead, whoever wants to become great among you must be your servant,27andwhoeverwantsto befirstamongyoumust beyourslave—28just as the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many.”…

Treasury of Scripture

And whoever will be chief among you, let him be your servant:

whosoever.

Matthew 18:4
Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.

Mark 9:33-35
And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way? …

Luke 22:26
But yeshall notbe so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.

BondmanBondservantChiefDesireDesiresFirstLowestServantSlaveWantsWishesBondmanBondservantChiefDesireDesiresFirstLowestServantSlaveWantsWishes1.Jesus, by the parable of the laborers in the vineyard, shows that God is debtor unto no man;
17.foretells his passion;
20.by answering the mother of Zebedee's children, teaches his disciples to be humble;
29.and gives two blind men their sight.

and whoever wants to be first among you
This phrase addresses the desire for prominence and leadership within the community of believers. In the cultural context of the time, positions of authority were highly sought after, often associated with power and prestige. Jesus challenges this notion by redefining what it means to be "first." This teaching is consistent with other passages, such asMatthew 23:11, where Jesus states, "The greatest among you shall be your servant." The concept of being "first" is not about status but about service and humility, reflecting the upside-down nature of the Kingdom of God.

must be your slave—
The term "slave" here is translated from the Greek word "doulos," which implies complete devotion and service to others. In the Roman world, a slave had no rights and was entirely subject to the will of their master. Jesus uses this strong imagery to emphasize the level of selflessness and dedication required of His followers. This teaching is a radical departure from the societal norms of the time, where slaves were considered the lowest class. It also foreshadows Jesus' own example, as He came "not to be served, but to serve" (Matthew 20:28). This call to servitude is a type of Christ, who exemplified ultimate humility and sacrifice.

1.Jesus Christ
The central figure in this passage, Jesus is teaching His disciples about the nature of true greatness in the Kingdom of God.

2.Disciples
The immediate audience of Jesus' teaching, they are learning about the values of humility and service.

3.The Kingdom of Heaven
The broader context of Jesus' teaching, where the values differ from worldly standards.

4.James and John
Earlier in the chapter, their mother requests positions of honor for them, prompting Jesus' teaching on servanthood.

5.The Gentile Rulers
Referenced by Jesus as a contrast to the Kingdom values, where rulers often lord over others.The Paradox of Greatness
In God's Kingdom, greatness is measured by one's willingness to serve others, not by status or power.

Servanthood as Leadership
True leadership in the Christian context is characterized by humility and service, following the example of Christ.

Counter-Cultural Values
Jesus' teaching challenges societal norms that equate greatness with authority and dominance.

Imitating Christ
Believers are called to emulate Jesus, who exemplified servanthood through His life and sacrifice.

Practical Servanthood
Serving others in everyday life is a tangible expression of living out Kingdom values.1.What is the meaning of Matthew 20:27?

2.How can we embody servanthood as described in Matthew 20:27 in daily life?

3.What does Matthew 20:27 teach about leadership in a Christian context?

4.How does Matthew 20:27 connect with Jesus washing the disciples' feet in John 13?

5.In what ways can we prioritize others' needs, reflecting Matthew 20:27's message?

6.How does Matthew 20:27 challenge modern views of power and authority?

7.What does Matthew 20:27 teach about leadership and servitude?

8.How does Matthew 20:27 challenge traditional views of power and authority?

9.Why is servanthood emphasized in Matthew 20:27?

10.What are the top 10 Lessons from Matthew 20?

11.Is the KKK considered a Christian group?

12.Who first saw Jesus after the resurrection? (Matthew 28:1-9 vs. John 20:14-16)

13.If Jesus is God, why did He say, 'My God, my God, why have you forsaken me?' on the cross (Matthew 27:46)?

14.Is the Sabbath on Saturday or Sunday?whoever wants

Jesus starts with desire, not dismissal. Ambition itself is not condemned; it simply must be redirected. Scripture elsewhere affirms godly aspiration—“If anyone aspires to be an overseer, he desires a noble task” (1 Timothy 3:1). The Lord meets us at the level of our wants and reshapes them. Rather than craving applause, He invites us to crave usefulness.

Key reminders:

• Wants are to be surrendered (Psalm 37:4).

• True fulfillment comes when our goals align with His kingdom purposes (Matthew 6:33).

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to be first

In the world, “first” means spotlight and superiority. Jesus flips that scale. He warns against the scramble for rank (Matthew 23:6–12) and recasts greatness as service (Mark 9:35). Wanting to be “first” is legitimate only when redefined as leading through sacrificial love, not lording over others (1 Peter 5:2–3).

Consider:

• Earthly first place fades; heavenly reward endures (1 Corinthians 9:25).

• God measures “first” by faithfulness, not fame (Luke 16:10).

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among you

The phrase anchors the teaching inside the believing community. We cannot pursue solitary greatness; genuine discipleship plays out “among” brothers and sisters. Paul echoes this inGalatians 5:13—“Serve one another in love.” The local church is the proving ground where pride is exposed and humility is exercised.

Practical implications:

• Honor others above yourself in the fellowship (Romans 12:10).

• Seek ways to lift burdens within the body (Galatians 6:2).

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must be

This is not a suggestion but a divine requirement. “Must” signals an unbending kingdom principle, similar to Jesus’ words inJohn 3:7, “You must be born again.” Leadership without servanthood is disqualified in God’s economy.James 4:6–10 reinforces the mandate: “Humble yourselves before the Lord, and He will exalt you.”

Takeaways:

• God’s commandments carry promises—humility leads to exaltation in His timing (1 Peter 5:6).

• The pathway is fixed; shortcuts are illusions (Proverbs 16:18).

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your slave

“Slave” (doulos) paints the strongest picture possible of self‐emptying devotion. Unlike a hired servant, a slave yields all rights. Jesus embodied this completely: “He emptied Himself, taking the form of a servant” (Philippians 2:7). Our model is the One who washed feet (John 13:14–15) and gave His life “as a ransom for many” (Matthew 20:28).

Living it out:

• Serve without seeking repayment (Luke 14:12–14).

• Embrace obscurity when it advances Christ’s honor (Colossians 3:23–24).

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summary

Matthew 20:27 replaces the world’s ladder with a cross-shaped pattern: ambition becomes service, greatness becomes humility, and leadership becomes slavery to others’ good. By bending low in love, we follow Jesus’ own path and find ourselves lifted by the Father at the proper time.

(27)Whosoever will be chief.--Better,first, as continuing the thought ofMatthew 20:16. The "servant" (better,slave) implies a lower and more menial service than that of the "minister" of the preceding verse, just as the "chief" or "first" involves a higher position than the "greatness" there spoken of. We introduce a false antithesis if we assign the "service" to this life, and the "greatness" as its reward to the life after death. The true teaching of the words is that the greatnessis the service.

Verse 27. -Whosoever will be (qe/lh""...εϊναι)chief (first,πρῶτος)...servant (bondservant,δοῦλος). The characteristic of the Christian ruler should be humility. Christ enforces the teaching of the previous verse more emphatically by altering the terms in which it was stated. "Great" now becomes "first;" "minister," "slave." Of these two last words the former would imply rather occasional service, to meet some temporary call; the latter, the regular business of a slave bound to his master at all times. We do not gather from this passage that the Christian minister, called by God, is to take his doctrine from his congregation, or to be directed by them in his labours; but he is to devote time, talents, faculties, to the good of his flock, to spend and be spent in their service, to let no private interests or pursuits interfere with his manifold duties to those whom he oversees. The same sentiment is found inMatthew 23:11.

Parallel Commentaries ...


and
καὶ(kai)
Conjunction
Strong's 2532:And, even, also, namely.

whoever
ὃς(hos)
Personal / Relative Pronoun - Nominative Masculine Singular
Strong's 3739:Who, which, what, that.

wants
θέλῃ(thelē)
Verb - Present Subjunctive Active - 3rd Person Singular
Strong's 2309:To will, wish, desire, be willing, intend, design.

to be
εἶναι(einai)
Verb - Present Infinitive Active
Strong's 1510:I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

first
πρῶτος(prōtos)
Adjective - Nominative Masculine Singular
Strong's 4413:First, before, principal, most important. Contracted superlative of pro; foremost.

among
ἐν(en)
Preposition
Strong's 1722:In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

you
ὑμῖν(hymin)
Personal / Possessive Pronoun - Dative 2nd Person Plural
Strong's 4771:You. The person pronoun of the second person singular; thou.

must be
ἔσται(estai)
Verb - Future Indicative Middle - 3rd Person Singular
Strong's 1510:I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

your
ὑμῶν(hymōn)
Personal / Possessive Pronoun - Genitive 2nd Person Plural
Strong's 4771:You. The person pronoun of the second person singular; thou.

slave—
δοῦλος(doulos)
Noun - Nominative Masculine Singular
Strong's 1401:(a) (as adj.) enslaved, (b) (as noun) a (male) slave. From deo; a slave.


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NT Gospels: Matthew 20:27 Whoever desires to be first among you (Matt. Mat Mt)