Mateus 20
Bob Utley · Citado em PreceptAustin
Mateus 20
Utley- This is another example of Jesus’ subordination to the Father’s plan and purpose. There is a divine plan (cf. Acts 2:3; 3:18; 4:28; 13:29) But it is for those for whom it has been prepared (hetoimaozo) by My Father - Prepared is in the perfect tense which means that the matter has already been settled and remains settled. This speaks of the Father's foreknowledge, His divine foreordination—God has a perfect plan for those who are faithful, and He will reward accordingly. It follows that the way the disciples were wrangling and jostling among themselves over such positions was utterly futile. The thrones are reserved not for the presumptuous, but for those who walk the path of humble obedience, even unto suffering (like the cross). True honor will come not by grabbing glory, but by imitating Christ’s humility. Those for whom the positions have been prepared will themselves be prepared for them. -- D Edmond Hiebert 🙏 THOUGHT - Jesus' words to the disciples remind us that in God's Kingdom, positions of honor aren't requested—they're prepared for those who live with humble faithfulness, embracing suffering and service for the sake of Christ. God prepares blessings, people, places, and purposes ahead of time. Believers are called to prepare their hearts for Christ's return and to serve.
Mateus 20
Utley - Jesus does not discourage greatness or ambition, but defines true greatness as service and humility (cf. Matt. 20:26; Mark 9:35). 🙏 THOUGHT - Play this old Maranatha chorus "If you want to be great in God's kingdom, learn to be the servant of all" and then enabled by the Spirit of Christ serve like Jesus served. This is pleasing to the Father. If we aim at greatness at all, it must be by being great in service, becoming the minister or servant of our brethren.
Mateus 20
Utley on ransom - It reflects the OT term used of slaves and prisoners of war being bought back, often by a near kin (go’el). Jesus unites in Himself the love and justice of God the Father. Sin costs a life—God provided one!...Mark 10:45 is the theological heart of the Gospel. It came in response to personal ambition. Human ambition must be given back to God as a gift (cf. Ro 12:1–2+). Christians must emulate Christ’s self-giving (cf. 1 John 3:16+). The greatest illustration of this truth is in Philippians 2 (which also reiterates the call on believers to follow their Lord's example)... Have this attitude (present imperative see need to depend on the Holy Spirit to obey) in yourselves which was also in Christ Jesus, 6 Who, although He existed in the form of God, did not regard equality with God a thing to be grasped, 7 but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. 8 Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross. 9 For this reason also, God highly exalted Him, and bestowed on Him the name which is above every name, 10so that at the name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth, 11 and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father. (Php 2:5-11+) Having made the greatest sacrifice, Jesus received the greatest honor -- John MacArthur For (anti) could be paraphrased "for the sake of" or "in behalf of" and clearly speaks of Jesus' substitutionary sacrifice (see note). He died in our place, bore our sin (cf. Isa. 53:4–6+ - note the "many" of Mark 10:45+ is "all" in Isa 53:6+, cf similar parallels in Ro 5:18+ and Ro 5:19+). The cost of redemption is blood and as Peter explains "knowing that you were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers, but with precious blood, as of a lamb unblemished and spotless, the blood of Christ. (1 Peter 1:18-19+). NET NOTE - The Greek word for ransom (λύτρον, lutron) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with His own life by standing in our place (huper) as a substitute, enduring the judgment that we deserved for sin. D Edmond Hiebert - this verse (COMMENTING ON THE PARALLEL PASSAGE Mk 10:45) contains the clearest statement of the object of Christ’s coming found in the Gospels. But this theological declaration was made to enforce a practical truth for everyday conduct. Came suggests a voluntary coming. He came of His own free will to carry out the principle of service just set forth....“And to give his life a ransom for many”—His ministry would culminate in His death as the highest point of His service. “The subjects of the Kingdom must submit to the life of a slave, but the King submits to the death of a slave: the higher the position the greater the sacrifice.” To give again denotes a voluntary act, while the aorist tense designates the full actuality of the self-giving. To give His life, or “his soul,” is to give Himself, the supreme gift. A ransom is the price paid to effect the release of prisoners or captives. Jesus viewed men as the captives of sin, wholly unable to free themselves from its power. His death for them would be the means for effecting their release. The preposition rendered for (anti) (ED: Mt 20:28 IT IS huper) has the basic meaning of two equivalents that may be exchanged. It expresses the thought of equivalence and conveys the further thought of substitution, its common meaning in the papyruses. Moulton and Milligan point out that in the papyruses “by far the commonest meaning of anti is the simple ‘instead of.’ ” This sense is in accord with the substitutionary view of Christ’s death. He gave His own life “instead of”—dying as the substitute for—many. Many points to the contrasts between the one life of the Redeemer and the many thereby redeemed. It does not imply a contrast to “all” but pictures the great multitude affected by His gracious act. (The Gospel of Mark: An Expositional Commentary) Kenneth