Matthew 20:28
New International Version
just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many."

New Living Translation
For even the Son of Man came not to be served but to serve others and to give his life as a ransom for many.”

English Standard Version
even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”

Berean Study Bible
just as the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many.”

Berean Literal Bible
even as the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many."

New American Standard Bible
just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."

New King James Version
just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.”

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

Christian Standard Bible
just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many."

Contemporary English Version
The Son of Man did not come to be a slave master, but a slave who will give his life to rescue many people.

Good News Translation
like the Son of Man, who did not come to be served, but to serve and to give his life to redeem many people."

Holman Christian Standard Bible
just as the Son of Man did not come to be served, but to serve, and to give His life--a ransom for many."

International Standard Version
That's the way it is with the Son of Man. He did not come to be served, but to serve and to give his life as a ransom for many people."

NET Bible
just as the Son of Man did not come to be served but to serve, and to give his life as a ransom for many."

New Heart English Bible
even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many."

Aramaic Bible in Plain English
“Just as The Son of Man came, not to be ministered to, but to minister, and to give himself a ransom in the place of the many.”

GOD'S WORD® Translation
It's the same way with the Son of Man. He didn't come so that others could serve him. He came to serve and to give his life as a ransom for many people."

New American Standard 1977
just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.”

Jubilee Bible 2000
even as the Son of man came not to be ministered unto, but to minister and to give his life a ransom for many.

King James 2000 Bible
Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

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

American Standard Version
even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

Douay-Rheims Bible
Even as the Son of man is not come to be ministered unto, but to minister, and to give his life a redemption for many.

Darby Bible Translation
as indeed the Son of man did not come to be served, but to serve, and to give his life a ransom for many.

English Revised Version
even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

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

Weymouth New Testament
just as the Son of Man came not to be served but to serve, and to give His life as the redemption-price for many."

World English Bible
even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many."

Young's Literal Translation
even as the Son of Man did not come to be ministered to, but to minister, and to give his life a ransom for many.'
Study Bible
A Mother's Request
27and whoever wants to be first among you must be your slave— 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.” 29As they were leaving Jericho, a large crowd followed Him.…
Cross References
Matthew 8:20
Jesus replied, "Foxes have dens, and birds of the air have nests, but the Son of Man has no place to lay His head."

Matthew 20:27
and whoever wants to be first among you must be your slave--

Matthew 26:28
This is My blood of the covenant, which is poured out for many for the forgiveness of sins.

Mark 10:45
For even the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many."

Luke 22:27
For who is greater, the one who reclines at the table or the one who serves? Is it not the one who reclines? But I am among you as the One who serves.

John 13:13
You call Me Teacher and Lord, and rightly so, because I am.

2 Corinthians 8:9
For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, so that you through His poverty might become rich.

Philippians 2:7
but emptied Himself, taking the form of a servant, being made in human likeness.

1 Timothy 2:6
who gave Himself as a ransom for all--the testimony that was given at just the right time.

Titus 2:14
He gave Himself for us to redeem us from all lawlessness and to purify for Himself a people for His own possession, zealous for good deeds.

Hebrews 9:28
so also Christ was offered once to bear the sins of many; and He will appear a second time, not to bear sin, but to bring salvation to those who eagerly await Him.

Revelation 1:5
and from Jesus Christ, the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth. To Him who loves us and has released us from our sins by His blood,

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 whether is 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
None of them can by any means redeem his brother, nor give to God a ransom for him:

Isaiah 53:5,8,10,11
But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was 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 also is 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…







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

the
(ho)
Article - Nominative Masculine Singular
Strong's Greek 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 Greek 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 Greek 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 Greek 2064: To come, go.

to be served,
διακονηθῆναι (diakonēthēnai)
Verb - Aorist Infinitive Passive
Strong's Greek 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 Greek 235: But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.

to serve,
διακονῆσαι (diakonēsai)
Verb - Aorist Infinitive Active
Strong's Greek 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 Greek 2532: And, even, also, namely.

to give
δοῦναι (dounai)
Verb - Aorist Infinitive Active
Strong's Greek 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 Greek 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 Greek 5590: From psucho; breath, i.e. spirit, abstractly or concretely.

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

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

many.”
πολλῶν (pollōn)
Adjective - Genitive Masculine Plural
Strong's Greek 4183: Much, many; often.
(28) Not to 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 in Exodus 21:30, for the "price of redemption" accepted as an equivalent for an unexpired term of service in Leviticus 25:50, for riches as the "ransom of a man's life" in Proverbs 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" of 1Timothy 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 cite Romans 5:15; 2 Corinthians 5:14; 1 Timothy 2:6; 1 John 2:2; in the latter, Romans 3:25, 26; Ephesians 5:2. 20:20-28 The sons of Zebedee abused what Christ said to comfort the disciples. Some cannot have comforts but they turn them to a wrong purpose. Pride is a sin that most easily besets us; it is sinful ambition to outdo others in pomp and grandeur. To put down the vanity and ambition of their request, Christ leads them to the thoughts of their sufferings. It is a bitter cup that is to be drunk of; a cup of trembling, but not the cup of the wicked. It is but a cup, it is but a draught, bitter perhaps, but soon emptied; it is a cup in the hand of a Father, Joh 18:11. Baptism is an ordinance by which we are joined to the Lord in covenant and communion; and so is suffering for Christ, Eze 20:37; Isa 48:10. Baptism is an outward and visible sign of an inward and spiritual grace; and so is suffering for Christ, for unto us it is given, Php 1:29. But they knew not what Christ's cup was, nor what his baptism. Those are commonly most confident, who are least acquainted with the cross. Nothing makes more mischief among brethren, than desire of greatness. And we never find Christ's disciples quarrelling, but something of this was at the bottom of it. That man who labours most diligently, and suffers most patiently, seeking to do good to his brethren, and to promote the salvation of souls, most resembles Christ, and will be most honoured by him to all eternity. Our Lord speaks of his death in the terms applied to the sacrifices of old. It is a sacrifice for the sins of men, and is that true and substantial sacrifice, which those of the law faintly and imperfectly represented. It was a ransom for many, enough for all, working upon many; and, if for many, then the poor trembling soul may say, Why not for me?
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