Our scripture reading this evening is from Matthew's Gospel, Matthew 20, beginning at verse 20, though verse 24 is where the meditation will begin. Then the mother of the sons of Zebedee came to Jesus with her sons, bowing down and making a request of him. And he said to her, what do you wish? And she said to him, command that in your kingdom, these two sons of mine may sit on your right, one on your right and one on your left. But Jesus answered, you do not know what you are asking. Are you able to drink the cup that I am about to drink? And they said to him, we are able. And he said to them, My cup you shall drink, but to sit on my right and on my left, this is not mine to give, but it is for those for whom it has been prepared by my father. And hearing this, the ten became indignant with the two brothers, and Jesus called them to himself and said, You know that the rulers of the Gentiles lord it over them and their great men exercise authority over them. It is not this way among you. But whoever wishes to become great among you shall be your servant. And whoever wishes to be first among you shall be your slave. Whoever wishes to be great among you be your servant. whoever wishes to be first among you shall be your slave. Just as the son of man did not come to be served, but to serve and to give his life a ransom for many. And Joe, just before I start, let's leave the screen down as we have our church covenant to read after the meditation. All right, thank you. The word there of ransom leads us into the whole concept of redemption, the payment of a price to buy someone out of their slavery of sin. As we come to the passage tonight, I was surprised to look back through my records and find that the only time that I can find, at least, that I have preached on this text, though it's a text that I love and have frequently quoted, the last time I did it was September 1989. than going through the Gospel of Matthew. And so it strikes me it has been too long since we have been in this passage. So working through notes that were partially printed out on a dot matrix printer, and partially handwritten. I've had the privilege of working back through this and adapting it for our study this evening. Roman numeral one. Roman numeral one, the anger of the ten at the ambition of the two. the anger of the ten at the ambition of the two. First of all, the nature of their emotion, they were aroused, they were stirred, they were excited, but they were stirred and excited particularly in this realm of anger to be indignant. It is the word that is used, Matthew 21, 15, when the chief priests and the scribes saw the wonderful things that Jesus had done, and the children who were shouting in the temple, Hosanna to the Son of David, they, that is the priests and the scribes, became indignant. They were angry. Then in Matthew 26, in verse 8, when the precious oil has been used to anoint the Lord Jesus. The disciples were indignant, they were angry when they saw this and said, why this waste? And then in Luke 13, a synagogue official becomes angry, becomes indignant when Jesus had healed on the Sabbath. But then, the only righteous case of indignation in these samples is Mark 10, when Jesus saw this, the forbidding of the children, in coming to him, Jesus was indignant and he said to them, permit the children to come to me." The nature of their emotion. Secondly, be the reason for their emotion. And it's been in our reading just before our meditation, but in our passage there in verse 21, Command the mother of the two sons of Zebedee, command that in your kingdom these two sons of mine may sit, one on the right and one on your left. The ten disciples should have been satisfied that the ambition of these two was put down by the Lord Jesus and it was not allowed. So in a sense, they really don't have any right to be angry now. But they were likely offended and angry that the two brothers are asking for a position that they really want. They're asking, these brothers have dared to ask for a position that would be higher than the position that they have. And we ought to be warned from our passage that our private thoughts about our greatness may very well spill out into the open and cause difficulty, even open quarrels among friends. Thirdly, C, the relevance. The relevance of their emotion. They are angry at the sin in others, but it does not trouble them when they see the same sin in themselves. This is a sin that has been dealt with earlier. It's been dealt with in Mark 18 when there's this generic question, who's the greatest in the kingdom? And Jesus said, you see this child? and so he addresses it then. There is this situation and I believe there is one more situation where the disciples are debating about who is the greatest. So they don't seem to be bothered when This is something that they are experiencing, but when they see the sin in someone else, it is particularly odious to them. Their anger further was rooted in a pride that would not have someone else raised over them. And of course, it's their pride of James and John that they want to be lifted up. J.C. Ryle comments, Pride is one of the oldest and most mischievous of sins. By pride the angels fell, and so they kept not their first estate, Jude, verse 6. Bishop Hall comments, pride is the inmost coat which we put off last and which we put on first. Let us not be surprised. to see pride almost subconsciously working within us, influencing us to a host of sins, and the example of the Lord Jesus Christ is binding on us. As Paul says, Philippians 2 verse 3, do nothing from selfishness or empty conceit, but with humility of mind, regard one another as more important than yourselves. Do not merely look out for your own personal interests, but also the interests of others. Well, the anger of the ten. Now secondly, Roman numeral two, our Lord's continued gentle reproof. Verses 25 through 28. Notice in A, his gentle but direct manner. But Jesus called them to himself and said, You know that the rulers of the Gentiles lord it over them and their great men exercise authority over them. Jesus deals with the 10 angry disciples graciously and gently. He did not send them out of his presence in anger, but he calls them in for some instruction-oriented reproof. He's going to tell them a little story. He is going to drive the point home graciously and gently. And as I mentioned earlier, this is not the first occurrence of this carnality. We can find this discussion of greatness in Matthew 18, Matthew 23, 11, Luke 9, 46, Luke 22, 24, and Mark 9, 34. So some of these are talking of the same incident, but as I said, I believe that there are three different incidents that the disciples are involved in. So he deals with them graciously and gently. But Jesus also deals with them directly. He calls them to himself and he says, we need to talk about this. Even though he's going to lead into it gently, he's going to talk about what the world does and how we're going to be different from the world. But he does not ignore the problem and hope that it will go away. The problem is brought out into the open. It's talked about. It's talked about no more widely than what is necessary. The ten of them were involved in the anger. The ten of them need to be talked to about the anger. And here's a pattern for our relationships, whether it's a husband and wife, whether it's brother to brother, brother to sister, parent to child. we address the issue, even if we address it graciously. But further, there is a danger that we will take the easy way out and try to pretend that we don't see the problem, even though the problem is right there in front of us. Now, there is timing that comes into these issues. But the parent may not want the difficulty of confronting his or her child and then have all the trouble of having to work through this thing. Let's just pretend we don't see it. We may want to make an excuse for our wife, for our husband, and then fail to effectively deal with it. And allowance has to be made for circumstances. If there's a touch of depression, if there are circumstances that have come pressing in, all of those things have to be considered. But sadly, distance replaces intimacy in relationships, and pretense replaces reality. And that's not what we want. in our closest relationships. Jesus, as he sees that they are indignant, he knows that he's got to address it. He does not wait for them to feel bad about it and come confessing it and asking for help. And as I quickly skim those other passages, there was one where the narrative starts out where Jesus says to them, so what were you talking about? Well, and then it comes out that they were talking about their greatness. Jesus pulls the thing out and deals with it. And then on the other hand, when we finally get around to addressing the matter of sin, we may blow it by missing something of the patience and the gentleness of the Lord Jesus Christ, and we may respond with a carnal irritation, and then we just have to say. We can't be surprised that our carnal irritation that all of a sudden takes us up to a fever pitch is not exactly going to be blessed of God in restoring a meaningful relationship. So think of our perfect Lord Jesus Christ the next time you see an issue and that little voice says you need to address this. How are you going to address it? When are you going to address it? You are going to address it, but you're going to do it directly and yet graciously and gently. So there we see our Lord's gentle but direct reproof. Now secondly, B, notice what our Lord introduces in verse 25. Here is his contrast between the world and the church. He says in verse 25, you know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. He lays out the two traits found in the world. Lordly domination. Someone is going to be the big shot who's going to tell everyone else what to do. The other trait is this despotic control. For the advantage of the one who is in power, this is what we're going to do, often at the disadvantage of those who are not in power, but under that one who is in power. Both of these words are used elsewhere. 1 Peter 5 and verse 3, Peter is speaking to the pastors, nor yet as lording it over those allotted to your charge, but proving to be examples. Be like the Lord Jesus Christ. Jesus is saying in verse 25, we do not want the way of the world coming in and dominating the way of the church. The way of the world is not the way of the church. Well, this is the way you get something done in the world. You grab somebody by the scruff of the back of their neck or by their collar and you call them out. No, there is a directness. but there is a gentleness in the way this is done, not lording it over them. And then this second word is used in Acts 19 and verse 16, the situation of a demon-possessed man, the man in whom the evil spirit, in whom was the evil spirit, leaped on them and subdued all of them and overpowered them. There's the picture of our word. this despotic dominion over someone else. So Jesus is saying the way of the world is not the way of my church. It's not this way among you. The church is not the world and you and I as believers cannot allow the way of the world to come into the church. And we don't allow the way of the world coming into the church not by us standing as the big shot and telling everybody, you need to be humble. But we protect the church by standing in front of our mirror saying, you need to be humble. You need to not assume the position of the big shot. Now, there is God-ordained authority within the church. And we can't miss this, can we? He is speaking, these disciples are also the apostles, and these men are going to be the foundation on which Jesus builds his church. They have tremendous influence and authority, and Jesus is not saying there is no authority in the church, and you should recognize no one having a position of influence and authority over you. He's not leveling. He's not destroying. But he is saying, this is not the priority issue. I gotta have power. I gotta have influence. But then further, our Lord lays down the positive requirement of devoted service to the brothers and sisters in the church. Verse 26, it is not this way among you. But whoever wishes to become great among you shall be your servant, shall be your deacon, shall be your lowly table servant. And whoever wishes to be first among you shall be your slave. So the great are to become the table servant. Those who want to be first, the slave. those who are granted authority are to serve as slaves. So it appears to me that in the world, it's more of a standard pyramid, where the big base is at the bottom and the point is at the top, and the guy who's important, the gal who's important is up there at the top, and everybody underneath is to serve to the end for the good of that one who's at the top. But in the church, Jesus says, let's take that pyramid and turn it upside down. And those who have places of prominence are at the bottom supporting and helping everybody else. Isn't that what he was saying? This is the way that it's to be within the church, a mutual service. where we are bumping into one another, trying to get in front of one another, saying, may I wash your dirty feet? No, no, I was just gonna ask you. May I wash your dirty feet? Let me help. So we see the gentle but direct manner, we see his contrast of the world with the church, and now thirdly see, notice his bright example as the son of man. Verse 28, just as the Son of Man did not come to be served, but to serve and to give His life a ransom for many. Here's the binding example, those opening words, just as. I want you to be a slave, I want you to be a servant, just as Jesus did. Just as Jesus served the needs of the whole church, therefore you and I need to serve as Jesus did, just as. But then notice the distinguishing name of the Lord Jesus, Son of Man. It's a name that the Lord Jesus likes to use concerning himself. And at one level, Son of Man is like, okay, that's emphasizing his true humanity, but there is another part of Son of Man that is speaking of his exalted position. Let me read to you from Daniel chapter 7. Verse 13, Daniel's having a vision. I kept looking in the night visions, and behold, with the clouds of heaven, one like the Son of Man was coming. And he came up to the Ancient of Days and was presented before him. And to him, the Son of Man, was given dominion, glory, and a kingdom, that all peoples, nations, and men of every language might serve him. His dominion is an everlasting dominion which will not pass away, and his kingdom is one which will not be destroyed. Daniel says, I've got this vision, and as I'm looking there, I'm seeing one who comes in in glory, and he's comfortable in the presence of the Ancient of Days. He's comfortable in the presence of God. And then honor is given to this one who appears on the scene. And it's a kind of honor that involves all peoples and all nations for all eternity. This is the exalted figure. And Jesus uses this title, the Son of Man again, the Son of Man sitting at the right hand of power and coming on the clouds of heaven directly reflecting on this. So this gloriously exalted heavenly being says, I am at the point of the pyramid, but my point of the pyramid is not up here, it's down here. and I am given myself as a lowly table servant and as a slave to everybody that I am representing and everyone that I am ruling in my spiritual kingdom. Further, the exemplary humility of the Lord Jesus. He did not come to be served, but to serve. When Jesus came into this world, there was no pompous ceremony of state, but he came in the form of a servant. He came in secret, largely. Yes, there were a few angels that knew about it, and there were a few shepherds that were tipped off. But by and large, no one noticed and no one cared when Jesus came. He came not to be served, but to serve and to give his life. We read that Jesus washed the disciples' feet, but we do not read that the disciples washed Jesus' feet. I'm not saying absolutely that they did not. The emblems of the Lord Jesus' kingdom are the towel and the basin. And Jesus denied himself honor and at times food and rest as he did concerning the Samaritan woman there at the well. because of his service for others. But then notice in verse 28, the fourth principle here, the fourth characteristic, the redemptive work of the Lord Jesus, to give his life a ransom for many. Jesus came to make the payment of his life as a ransom price for our sin. Jesus came to do something for others and his perfect life was a sacrifice for sin. Through this, Jesus did the greatest good that has ever been done in the history of the universe. But he didn't come with any fanfare. He came to give his life a ransom for many. And it was as though God's sheep were held captive in their sin and the only payment price that would work would be if there was a God-man, if there were a God-man specially formed and could live out a perfect life so that he could be the perfect substitutionary death in their behalf. Roman numeral three. having seen the anger of the ten, the response of the Lord Jesus, we come now to Roman numeral three, the exposure of our faults. As we come to the table, it's good for us to examine ourselves. It's good for us to remember the Lord Jesus Christ. As we come to the Lord's table, we as his people need to remember what he has done for each one of us, and we need to remember something of the relationship that we ought to have for one another coming to this common table. We know that the Lord's table is a sinner's ordinance. It's for those who know that they have sinned. And we know as well that when we see our remaining corruption, that there is to be an owning of it. And what we find in these apostles is just like we saw in the apostle Paul, there are some things that are left in the apostles that are not real pretty. In fact, if we're going to look at it very long, we may want to hold our nose because it smells a little bit. And so it is for you and me. Let us come as a church family to this table of the Lord and remember our Lord and see the exposure of our own faults. And what are they? Well, looking at Jesus and his apostles, we see A, the danger of grasping for worldly prominence. in the church. These living apostles at the time of the Lord Jesus exercised real authority, as I said, within the church of the Lord Jesus. They're the kind of apostles, like the Apostle Paul, who said, shall I come to you with a rod or with a spirit of gentleness? There is a real authority. But there is a danger for these first disciples and for disciples living in every age to walk into the church with something of a worldly spirit and a worldly disposition of wanting prominence. And that's how it comes into the life of the church. We can find it exemplified in man-made titles. Somebody is going to be a deacon in the church. Someone's an archdeacon. Oh, then we're going to have a bishop. I'm going to have an archbishop. But we don't need the titles. It's the selfishness and the expansive sense of my own importance is found in every disciples. Let us remind ourselves as we partake of the elements that each one of us as an individual is to live out a heart of gratitude and of humility to the Lord Jesus. J.C. Ryle comments, The standard of the world and the standard of the Lord Jesus are widely different. They are more than different. They are flatly contradictory one to the other. Among the children of the world, he is thought the greatest man who has the most land, the most money, the most servants, the most rank, and most earthly power. Among the children of God, he is reckoned the greatest who does the most to promote the spiritual and temporal happiness of his fellow creatures. True greatness consists not in receiving, but in giving. Not the absorption of others' goods, but imparting good to others. Not in being served, but in serving. Not in sitting still and being ministered to, but going about and ministering to others. The danger of grasping for worldly prominence. Secondly, the danger of not willingly serving the church, the church family, is bound to the other-oriented service of the Lord Jesus, just as this is what you and I need to do. And when it's written, God has given us not only the clearest of precepts, the best of motives, the most encouraging promises, but also the most perfect pattern and example in the life of his own dear son. Therefore, we seek to mold our tempers, our words, our works in this evil world after his pattern And if we're gonna do that, we need to frequently ponder the life of the Lord Jesus. 1 John 3, 16, we know love by this, that he laid down his life for us. And we ought to lay down our lives for the brethren, for the brothers and sisters in Christ. And we cannot serve our brothers and sisters in Christ if there is a pulling back, if there is a removing of ourselves from closeness to them. May the Lord help us. And why did the message this morning? May the Lord help us to see the remnants of the house devil of selfishness. The son of man did not come to be served. but to serve. Thirdly, see, there was the danger of not embracing the mission of Jesus in his church. What was Jesus all about? Well, he came to serve. He came to be the table waiter. He came to be the slave to his people. He came to do that which they could not do. Rile again. Jesus died to make reconciliation from man's iniquity. He died to purge our sins by the offering of himself. He died to redeem us from the curse, which we all deserved, and to make satisfaction to the justice of God, which must otherwise have condemned us. The exalted Son of Man, has plainly told us his purpose in life. It's not merely to be a good example. He is a good example. But he is a sacrificial offering for the sins of his people. Not to be served, but to serve. And to give his life as the ransom payment because of our sin. God has told us what is going on with Jesus, and to doubt this passage, to fail to embrace what God has said, to fail to embrace by faith the Lord Jesus Christ as the focal point of all of history, is to be guilty of a damning sin. See who he is, and embrace it from your heart. We have offended our maker with our many sins, but bless God, what we could not do, Jesus came into the world to do for us. What we could not pay, he undertook to pay for us. He came to serve and to give his life a ransom for many. I hope that for some of you, the first time in your life, you'll look at the text, you'll see verse 28, and you'll see very plainly what Jesus says that he came to do, and that your response will be, Amen. Amen. I believe it. I believe what Jesus has said about himself. Well, let's pray. Father, we thank you for the richness of your Holy Word. It is striking as we think of our meditation this morning, one that is rather dark in some ways and yet encouraging as we look at the struggle of the Christian life in Romans 7. And then we can come to a passage like this gospel account in Matthew 20. and look on the wonderful character and the wonderful purpose. of the Lord Jesus in his life and mission, not to be served, but to serve, and to give his life a ransom for many. Thank you, Lord, for the richness of your word, and we pray that you would challenge us and encourage us as we come to the table of remembrance. Help us to examine ourselves, work in our mid-spirit of God, in helping us to see areas of selfishness and then help us as well to remember our Savior, that one who gave himself as a ransom for us. And Father, we pray that you would Receive our thanks as well for these that desire to come into the membership. We pray that you'll guide us and direct us in this process. We pray it in Christ's name. Amen.