did not come to be served
This phrase highlights the counter-cultural nature of Jesus' mission. In a world where leaders often seek power and service from others, Jesus presents a radical model of leadership. The Greek verb "diakoneō" (to serve) is used here, which is the root for the word "deacon," indicating a role of humble service. Jesus' life exemplifies servanthood, challenging His followers to adopt a similar posture of humility and selflessness.

but to serve
The contrast "but to serve" emphasizes Jesus' purpose and mission. The Greek word "diakoneō" again underscores the active, ongoing nature of service. Jesus' entire ministry was characterized by acts of compassion, healing, teaching, and ultimately, sacrifice. This service is not passive but a deliberate choice to prioritize others' needs above His own, setting a standard for Christian discipleship.

and to give His life
Here, the phrase "to give His life" points to the ultimate act of service and sacrifice. The Greek word "dounai" (to give) implies a voluntary action, highlighting Jesus' willingness to lay down His life. This self-giving love is central to the Gospel message, demonstrating the depth of God's love for humanity and the cost of redemption.

as a ransom
The term "ransom" (Greek: "lytron") refers to the price paid to release someone from bondage or captivity. In the historical context, a ransom was often paid to free slaves or prisoners. Jesus' death is portrayed as the ransom that liberates humanity from the bondage of sin and death. This concept is deeply rooted in the sacrificial system of the Old Testament, where sacrifices were made to atone for sin.

for many
The phrase "for many" indicates the scope and impact of Jesus' sacrificial act. The Greek word "pollōn" (many) suggests a vast, inclusive reach, though not necessarily universal. It reflects the idea that Jesus' sacrifice is sufficient for all, but effective for those who accept it. This aligns with the biblical theme of the remnant, where God's salvation is available to all, yet received by those who respond in faith.

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). . . .