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A Mother's Request
…27and whoever wants to be first among you must be your slave—28just astheSonof Mandid not cometo be served,butto serve,andto giveHislifeas a ransomformany.”29As they were leaving Jericho, a large crowd followed Him.…

Treasury of Scripture

Even as the Son of man came not to be ministered to, but to minister, and to give his life a ransom for many.

came.

Luke 22:27
For whetheris greater, he that sitteth at meat, or he that serveth?is not he that sitteth at meat? but I am among you as he that serveth.

John 13:4-17
He riseth from supper, and laid aside his garments; and took a towel, and girded himself…

Philippians 2:4-8
Look not every man on his own things, but every man also on the things of others…

and to.

Job 33:24
Then he is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom.

Psalm 49:7
Noneof them can by any means redeem his brother, nor give to God a ransom for him:

Isaiah 53:5,8,10,11
But hewas wounded for our transgressions,he was bruised for our iniquities: the chastisement of our peacewas upon him; and with his stripes we are healed…

for.

Matthew 26:28
For this is my blood of the new testament, which is shed for many for the remission of sins.

Mark 14:24
And he said unto them, This is my blood of the new testament, which is shed for many.

Romans 5:15-19
But not as the offence, so alsois the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace,which is by one man, Jesus Christ, hath abounded unto many…

LifeMinisterMinisteredRansomRedemption-PriceSalvationServantServantsServeServedLifeMinisterMinisteredRansomRedemption-PriceSalvationServantServantsServeServed1.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.

just as the Son of Man
The title "Son of Man" is a messianic term rooted inDaniel 7:13-14, where it describes a figure with divine authority. Jesus frequently uses this title to emphasize both His humanity and His divine mission. It highlights His role as the representative of humanity and His fulfillment of Old Testament prophecy.

did not come to be served
In the cultural context of the time, leaders and kings were typically served by others. Jesus contrasts this expectation by emphasizing His mission of humility and service. This reflects the upside-down nature of the Kingdom of God, where greatness is defined by servanthood (Matthew 23:11).

but to serve
Jesus' life exemplified servanthood, as seen in His actions such as washing the disciples' feet (John 13:1-17). This phrase underscores His role as a servant leader, fulfilling the prophecy of the Suffering Servant inIsaiah 53. His service is not just in word but in action, providing a model for His followers.

and to give His life
This phrase points to the sacrificial nature of Jesus' mission. His life was not taken from Him; He willingly laid it down (John 10:18). This act of giving is central to the Christian understanding of atonement and redemption.

as a ransom for many.”
The term "ransom" refers to the price paid to free a slave or captive. In the biblical context, it signifies Jesus' sacrificial death as the means of liberating humanity from sin and death. The "many" indicates the wide scope of His redemptive work, aligning with prophecies such asIsaiah 53:11-12, which speak of the Servant bearing the sins of many.

1.Jesus Christ (Son of Man)
The central figure in this verse, Jesus refers to Himself as the "Son of Man," a title that emphasizes both His humanity and His messianic role. This title is rooted inDaniel 7:13-14, where it is associated with authority and glory.

2.Disciples
The immediate audience of Jesus' teaching in this passage. They are being instructed on the nature of true greatness and leadership in the Kingdom of God.

3.Ransom
The term "ransom" (Greek: "lytron") refers to the price paid for the release of a slave or captive. In this context, it signifies Jesus' sacrificial death as the means of liberating humanity from sin.

4.Service
The act of serving others, which Jesus exemplifies and calls His followers to emulate. This is a key theme in His teaching and ministry.

5.The Many
Refers to those who benefit from Jesus' sacrificial act. It highlights the inclusivity and vast reach of His redemptive work.Servant Leadership
Jesus redefines greatness as serving others. In a world that often equates leadership with power and authority, Christians are called to lead by serving, following Jesus' example.

Sacrificial Love
The concept of giving one's life as a ransom underscores the depth of Jesus' love. Believers are encouraged to reflect this sacrificial love in their relationships and communities.

Redemption and Freedom
Jesus' death as a ransom highlights the liberation from sin and death. Christians should live in the freedom that Christ has secured, sharing this message of hope with others.

Imitating Christ
As followers of Jesus, we are called to emulate His humility and service. This involves putting others' needs before our own and seeking ways to serve in our daily lives.

Understanding Our Worth
Recognizing that Jesus paid the ultimate price for our redemption should instill a sense of worth and purpose, motivating us to live for His glory.1.What is the meaning of Matthew 20:28?

2.How does Matthew 20:28 inspire us to serve others in daily life?

3.What does "give His life as a ransom" teach about Jesus' mission?

4.How can we emulate Jesus' example of service in our communities?

5.Connect Matthew 20:28 with Philippians 2:7 on Jesus' humility and servanthood.

6.How does understanding Jesus' sacrifice in Matthew 20:28 deepen our faith commitment?

7.How does Matthew 20:28 define the concept of servanthood in Christianity?

8.What does "ransom for many" mean in the context of Matthew 20:28?

9.How does Matthew 20:28 challenge traditional views of leadership and power?

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

11.Did Jesus come to serve or be served?

12.What are the different theories on the atonement?

13.Did Jesus come to serve or be served?

14.Is Christianity distinct from other religions?Just as

• Jesus is finishing a lesson on humility and greatness (Matthew 20:20-27).

• The phrase links His own example directly to what He expects from His followers—He is the pattern, not merely an illustration (John 13:14-15).

• By saying “just as,” He removes every excuse for selfish ambition among His disciples, setting the tone for kingdom leadership (Philippians 2:5).

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The Son of Man

• Jesus’ favorite self-designation emphasizes both His humanity and His role as the promised Messiah (Daniel 7:13-14).

• It reminds us that the One who serves is also the King with everlasting dominion—humility flows from absolute authority (Matthew 26:63-64).

• Knowing His identity intensifies the marvel of His servant posture (Colossians 1:16-17).

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Did not come to be served

• Though worthy of all honor, He rejected royal treatment during His earthly mission (Luke 9:58).

• His birth in a manger and life among common people confirm this purpose (Luke 2:7;Mark 6:3).

• He exposes the world’s definition of greatness as hollow, inviting His disciples to abandon entitlement (John 5:41-44).

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But to serve

• Service defined every step of His ministry—healing, teaching, feeding, washing feet (Matthew 4:23;John 13:4-5).

• He models sacrificial love: meeting needs at personal cost (Galatians 2:20).

• True leadership in the church pulses with the same heartbeat (1 Peter 5:2-3).

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And to give His life

• His service culminates at the cross; everything prior points to this apex (John 10:17-18).

• “Give” stresses voluntary surrender, not victimhood (Hebrews 9:14).

• The perfect, sinless life offered up fulfills Old Testament foreshadows (Isaiah 53:10;Hebrews 10:10).

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As a ransom for many

• “Ransom” pictures a payment that secures release—here, freedom from sin’s bondage and God’s just wrath (Romans 6:17-18;1 Peter 1:18-19).

• “For many” underscores the vast reach of His redemption, embracing every tribe, language, people, and nation (Revelation 5:9).

• Yet the ransom is effective only for those who trust Him, highlighting both sufficiency and necessity of faith (John 3:16-18;1 Timothy 2:5-6).

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summary

Matthew 20:28 unveils the heart of our Lord: the exalted “Son of Man” chose the downward path of service, climaxing in the ultimate sacrifice that purchases freedom for countless souls. He did not arrive seeking applause but offering Himself. Accepting His ransom not only secures salvation; it also redefines greatness for His followers—true honor is found in humble, self-giving service patterned after the Savior who served us first.

(28)Notto be ministered unto.--The words found a symbolic illustration when our Lord, a few days afterwards, washed the feet of the disciples who were still contending about their claims to greatness (John 13:3-4); and the manner in which St. John connects the act with our Lord's manifested consciousness of His supreme greatness, seems to show that the words which we find here were then present to his thoughts. The Son of Man seemed to the beloved disciple never to have shown Himself so truly king like and divine as when engaged in that menial act. But that act, we must remember, was only an illustration; and the words found their true meaning in His whole life, in His poverty and humiliation, in the obedience of childhood, in service rendered, naturally or super-naturally, to the bodies or the souls of others.

To give his life a ransom for many.--The word rightly rendered "ransom," is primarily "a price made for deliverance," and in this sense it is found in the Greek version of the Old Testament for "the ransom" which is accepted instead of a man's life inExodus 21:30, for the "price of redemption" accepted as an equivalent for an unexpired term of service inLeviticus 25:50, for riches as the "ransom of a man's life" inProverbs 13:8. No shade of doubt accordingly rests on the meaning of the word. Those who heard could attach no other meaning to it than that He who spake them was about to offer up His life that others might be delivered. Seldom, perhaps, has a truth of such profound import been spoken, as it were, so incidentally. It is as if the words had been drawn from Him by the contrast between the disputes of the disciples and the work which had occupied His own thoughts as He walked on in silent solitude in advance of them. It is the first distinct utterance, we may note, of the plan and method of His work. He had spoken before of "saving" the lost (Matthew 18:11): now He declares that the work of "salvation" was to be also one of "redemption." It could only be accomplished by the payment of a price, and that price was His own life. The language of the Epistles as to the "redemption that is in Christ Jesus," our being "bought with a price" (Romans 3:24;1Corinthians 6:20), "redeemed by His precious blood" (1Peter 1:19), the language of all Christendom in speaking of the Christ as our Redeemer, are the natural developments of that one pregnant word. The extent of the redemptive work, "for many," is here indefinite rather than universal, but "the ransom for all" of1Timothy 2:6 shows in what sense it was received by those whom the Spirit of God was guiding into all truth. Even the preposition in, "for many" has a more distinct import than is given in the English version. It was, strictly speaking, a "ransom"instead of, in the place of,(???? not????) "many." Without stating a theory of the atonement, it implied that our Lord's death was, in some way, representative and vicarious; and the same thought is expressed by St. Paul's choice of the compound substantive??????????, when, using a different preposition, he speaks of it as a ransom for (????, i.e., on behalf of) all men (1Timothy 2:6). . . .

Verse 28. -Even as. Christ adduces his own example as a pattern of profound humility.To minister. By his incarnation Christ assumed the lowliest life of man. He took upon himself the form of a servant, and was ever active in ministering to others' wants, going about doing good, healing the sick, cleansing lepers, casting out demons; always accessible, sympathetic, merciful; never weary of teaching, however fatigued in body; a servant to the race which he came to save.A ransom for many;λύτρον ἀντὶ πολλῶν:instead of many. The crowning example of his humility is that he gave his life as a ransom for the souls of men. This is the atonement, the sacrificial act, which (as the Mosaic sacrifices did in a partial and temporary manner) reconciled God and man. Whatever may be the way in which this atonement acts on the Divine mind, the expression here shows that it was vicarious and propitiatory, energizing, not by example, as an effort of superhuman self-denial, courage, and patience, but by an inherent power, as mysterious as it is efficacious. We can only say that, being the act of one who is God, its effects must necessarily be incomprehensible and infinite. The difficulties that beset this doctrine are increased by the fact that Jesus himself says little about the atoning nature of his sufferings and death - a topic which would not at this time have been properly received by friends or enemies, the former refusing to credit his approaching death, the latter being totally unable to conceive how such death could supersede Jewish sacrifices and reconcile the whole world to God (Sadler). Christ certainly died for all, as St. Paul says, "He gave himself a ransom for all (ἀντίλυτρον ὑπὲρ πάντων)" (1 Timothy 2:6), but all do not accept the offered salvation; hence arise the two expressions, "all" and "many," referring to the same object; "not," as an old Father says, "that salvation is limited, but men's efforts to obtain it are limited." The same expression was used by our Lord at the Last Supper, when he said, "This is my blood of the New Testament, which is shed for many for the remission of sins" (Matthew 26:28). A comparison of the passages in which the death of Christ is connected with the salvation of men would show a similar interchange of terms, depending on the view which the writer is taking of the doctrine, whether an objective one or a subjective. In the former case we may citeRomans 5:15;2 Corinthians 5:14;1 Timothy 2:6;1 John 2:2; in the latter,Romans 3:25, 26;Ephesians 5:2.

Parallel Commentaries ...


just as
ὥσπερ(hōsper)
Adverb
Strong's 5618:Just as, as, even as. From hos and per; just as, i.e. Exactly like.

the
ὁ(ho)
Article - Nominative Masculine Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Son
Υἱὸς(Huios)
Noun - Nominative Masculine Singular
Strong's 5207:A son, descendent. Apparently a primary word; a 'son', used very widely of immediate, remote or figuratively, kinship.

of Man
ἀνθρώπου(anthrōpou)
Noun - Genitive Masculine Singular
Strong's 444:A man, one of the human race. From aner and ops; man-faced, i.e. A human being.

did not come
ἦλθεν(ēlthen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 2064:To come, go.

to be served,
διακονηθῆναι(diakonēthēnai)
Verb - Aorist Infinitive Passive
Strong's 1247:From diakonos; to be an attendant, i.e. Wait upon (figuratively) teacher; technically, to act as a Christian deacon.

but
ἀλλὰ(alla)
Conjunction
Strong's 235:But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.

to serve,
διακονῆσαι(diakonēsai)
Verb - Aorist Infinitive Active
Strong's 1247:From diakonos; to be an attendant, i.e. Wait upon (figuratively) teacher; technically, to act as a Christian deacon.

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

to give
δοῦναι(dounai)
Verb - Aorist Infinitive Active
Strong's 1325:To offer, give; I put, place. A prolonged form of a primary verb; to give.

His
αὐτοῦ(autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846:He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

life
ψυχὴν(psychēn)
Noun - Accusative Feminine Singular
Strong's 5590:From psucho; breath, i.e. spirit, abstractly or concretely.

[as] a ransom
λύτρον(lytron)
Noun - Accusative Neuter Singular
Strong's 3083:From luo; something to loosen with, i.e. A redemption price.

for
ἀντὶ(anti)
Preposition
Strong's 473:A primary particle; opposite, i.e. Instead or because of.

many.”
πολλῶν(pollōn)
Adjective - Genitive Masculine Plural
Strong's 4183:Much, many; often.


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