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Mark 10:44

in Mark 10

and whoever wants to be first must be the slave of all.

BSB

The same verse in ASV and KJV ▾

ASV

and whosoever would be first among you, shall be servant of all.

KJV

And whosoever of you will be the chiefest, shall be servant of all.

This verse in Mark 10

Commentary

9 notes on this verse

A commentator

Bede

Catena Aurea by Aquinas · Written before 735.

(ubi sup.) In which He teaches, that he is the greater, who is the less, and that he becomes the lord, who is servant of all: vain, therefore, was it both for the one party to seek for immoderate things, and the other to be annoyed at their desiring greater things, since we are to arrive at the height of virtue not by power but by humility.

The record, by era

The Church Fathers2 voices

A commentator

Callistus I of Rome

Commentary (church-history corpus) · Written before 223.

proposed

And in another passage He says: "And whosoever of you is the greater, shall be your servant"

A commentator

John Chrysostom

ON THE INCOMPREHENSIBLE NATURE OF GOD 8.46-47 · Written before 407.

proposed

He erased the curse, he triumphed over death, he opened paradise. He struck down sin, he opened wide the vaults of the sky, he lifted our first fruits to heaven, he filled the whole world with godliness. He drove out error, he led back the truth, he made our firstfruits mount to the royal throne. He accomplished so many good deeds that neither I nor all humanity together could set them before your minds in words. Before he humbled himself, only the angels knew him. After he humbled himself, all human nature knew him. You see how his humbling of himself did not make him have less but produced countless benefits, countless deeds of virtue, and made his glory shine forth with greater brightness. God wants for nothing and has need of nothing. Yet, when he humbled himself, he produced such great good, increased his household, and extended his kingdom. Why, then, are you afraid that you will become less if you humble yourself?

The Medieval Church1 voice

A commentator

Theophylact of Ohrid

Commentary on Mark · Written before 1107.

proposed

But My disciples, He says, are not so: rather, whoever among them wishes to be great, let him serve all, because this too is a mark of a great soul — to endure from all and to serve all.

The Puritans and the Awakening2 voices

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

proposed

He called them to him in a familiar way, to give them an example of condescension, then when he was reproving their ambition, and to teach them never to bid their disciples keep their distance. That dominion was generally abused in the world (

quarantine:debris (2026-07-29) — unbalanced-parens

And whosoever of you will be the chiefest,....
3 more voices on this verse

The Nineteenth Century3 voices

Let us mark in this passage, the ignorance of our Lord's disciples . We find James and John petitioning for the first places in the kingdom of glory. We find them confidently declaring their ability to drink of their Master's cup and be baptized with their Master's baptism. In spite of all the plain warnings of our Lord, they clung obstinately to the belief that Christ's kingdom on earth was immediately going to appear. Notwithstanding their many shortcomings in Christ's service, they had no misgivings as to their power to endure any thing which might come upon them.

A commentator

Jamieson, Fausset & Brown

1802–1910

Commentary Critical and Explanatory on the Whole Bible (1871)

proposed

And whosoever of you will be the chiefest--or "first." shall be--that is, "let him be," or "shall be he who is prepared to be." servant of all--one in the lowest condition of service.
Let us mark in this passage, the ignorance of our Lord's disciples . We find James and John petitioning for the first places in the kingdom of glory. We find them confidently declaring their ability to drink of their Master's cup and be baptized with their Master's baptism. In spite of all the plain warnings of our Lord, they clung obstinately to the belief that Christ's kingdom on earth was immediately going to appear. Notwithstanding their many shortcomings in Christ's service, they had no misgivings as to their power to endure any thing which might come upon them. With all their faith, and grace, and love to Jesus, they neither knew their own hearts, nor the nature of the path before them. They still dreamed of temporal crowns, and earthly rewards. They still knew not what manner of men they were. There are few true Christians who do not resemble James and John, when they first begin the service of Christ. We are apt to expect far more present enjoyment from our religion, than the Gospel warrants us to expect. We are apt to forget the cross, and the tribulation, and to think only of the crown. We form an incorrect estimate of our own fortitude and power of endurance. We misjudge our own ability to stand temptation and trial. And the result of all is that we often buy wisdom dearly, by bitter experience, after many disappointments, and not a few falls. Let the case before us teach us the importance of a solid and calm judgment in our religion. Like James and John, we are right in coveting the best gifts, and in telling all our desires to Christ. Like them we are right in believing that Jesus is King of kings, and will one day reign upon the earth. But let us not, like them, forget that there is a cross to be borne by every Christian, and that "through much tribulation we must enter into the kingdom of God." (Acts 14:22.)

The words behind it

11 Greek words

Every Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

A shaded row is a word that stands 400 times or fewer in the Bible.

Where this verse is studied

About Mark

Christ in the Storm on the Sea of Galilee, Rembrandt, 1633, Isabella Stewart Gardner Museum. Public domain.
Christ in the Storm on the Sea of Galilee, Rembrandt, 1633, Isabella Stewart Gardner Museum. Public domain.

This page draws on Bede, Catena Aurea by Aquinas; Callistus I of Rome, Commentary (church-history corpus); J.C. Ryle, Expository Thoughts on the Gospels: Mark (lightly modernized text, Grace Gems edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Chrysostom, ON THE INCOMPREHENSIBLE NATURE OF GOD 8.46-47; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible and Theophylact of Ohrid, Commentary on Mark.