And there was also a strife amongst them, which of them should seem to be the greater.
εγενετο δε και φιλονεικια εν αυτοις το τις αυτων δοκει ειναι μειζων
9 Church Fathers comment on this verse
They are currently feeling shame, not only due to the potential act of treachery, but this shame leads them into an argument about who among them is superior. This contention developed gradually. Likely, one disciple accused another of intending betrayal, prompting a back-and-forth exchange of blame. From this conflict, their conversation escalated to comparisons of worth, each asserting, I am more esteemed, I am greater, and similar claims.
"Stay alert and vigilant," one of the holy Apostles admonishes us. The traps of sin are laid out all around us, and the enemy ensnares us in numerous ways, overpowering us through various desires and leading us to a corrupted mind. Therefore, those who wish to resist his influence must remain watchful, for through this vigilance, they can achieve victory with the assistance of Christ, who cares for our souls and liberates them from all sinful inclinations, guiding them to walk with a clear and attentive mind along the honorable and beneficial path that pleases Him. The depth of His mercy is further illustrated by the lessons we are presented with.
The disciples yielded to their human weaknesses, engaging in disputes over who among them was the greatest, unwilling to concede to one another regarding their ranks. Yet, even this dispute was recorded for our benefit, serving as a reminder that the experiences of the holy apostles should compel us to practice humility.
We must strive to avoid harmful disputes among ourselves regarding rank. The apostles did engage in arguments, yet this serves not as encouragement but rather as a cautionary tale. It was foretold that Peter would one day experience a transformation, despite his immediate commitment to follow the Lord (see Matt. 4:19; Mk. 1:16). Who among us can claim a similar instant transformation? Let us be cautious against arrogance and mindful of the temptations of this world! It was to Peter, who proclaimed, "We left everything and followed you" (Lk. 18:28), that the charge was given to strengthen his fellow believers.
Moreover, it is essential to recognize that humility does not necessarily entail elevating someone else above oneself. Your respect for another may stem from their societal status, the fear of authority, or the anticipation of personal gain. Such motivations focus on self-interest rather than the merit of others. Hence, we are all instructed to avoid boasting of our superiority and instead engage in a spirit of humility; this is why the Lord urges us to emulate Him. Although we were in dire need, He was self-sufficient, yet it was He who exemplified true humility by serving His disciples—not for His own profit, but to fulfill the essence of virtue.
Previously, they had sought to understand such matters, as Matthew expressed more explicitly in his thirty-seventh chapter (Matthew 18:1). At that time, their question was, "Who is the greatest in the kingdom of heaven?" However, their current discussion stemmed from a different concern, fueled by their curiosity. With the awareness of the Master's impending departure, they were now questioning which among them would be regarded as the greatest, aspiring to take on the role of teacher for others.
The Lord foretells the impending trials and the approaching cross, leading the disciples to engage in a dispute about leadership. How did this contention concerning precedence among the disciples arise? As the hour of the Passover meal approached, and with the Apostles gathered around Him, St. Luke notes the disagreement over rank (Luke 22:14). The convergence of these events suggests that their quarrel over prominence was triggered by their proximity to the Master. The initial emotion that sparked this disagreement was a desire to be nearest to their beloved Teacher. This longing was soon accompanied by aspirations for the earthly kingdom of the Messiah and its prominent leaders, desires that reflected the hopes of many Jews at that time.
The Savior had already addressed these aspirations when He gently reproached the mother of Zebedee's sons in front of all the disciples (Matthew 20:20-28). Yet, the disciples had not entirely rid themselves of these ambitions at that moment. It is a challenge for even the most righteous individuals to let go of ingrained beliefs, long-standing tendencies, and persistent misconceptions. The apostles truly transcended societal views and personal shortcomings only after experiencing the transformation brought by the Holy Spirit on the day of Pentecost.
The anticipation of the kingdom's imminent revelation reignited the restless aspirations among the disciples, leading to renewed debates regarding their standings in relation to one another. The Lord reminded them of the distinction between His reign and the earthly kingdoms. However, to prevent them from falling into despair, He assured them, “since you have been with Me in My trials, I bequeath to you a kingdom, as My Father bequeathed to Me a kingdom.” Linking His earlier revelation about the Supper of the ‘New Passover’ with their desires for thrones, He reaffirmed His promise to them, ensuring that they would indeed partake at His table in His kingdom and rule over the twelve tribes of Israel.
The idea that the foot washing took place before the meal is not contradicted by the phrase in the Gospel of John (2): δείπνου γενομενου, which merely indicates that ‘the supper was already prepared.’ Thus, the sequence may be understood as follows: after the supper had commenced and Jesus reclined at the table, He did not formally begin the Passover feast; rather, in response to a dispute among the disciples regarding their ranks, He rose from the table (v. 4) to wash the feet of His disciples (v. 4). It can be accurately assumed that Luke's account of the disciples' contention over who was greatest served as the backdrop for Christ's act of foot washing.
In this instance, a distinction can be made between the Gospels of Luke and John: Luke's intent is to highlight Christ's teaching on humility, briefly referencing the disciples’ rivalry as a context for this lesson, without detailing the origins of the argument or addressing the foot washing itself. In contrast, John emphasizes that through the act of washing His disciples' feet, Christ displayed the fullest expression of love for “His own,” who would remain in the world after Him. Even though He was aware of the presence of a traitor among His followers—one who had already resolved to betray Him—Christ, fully conscious of His divine authority and status, chose to exemplify self-sacrificing love and humility. He took on the role of a servant, washing the feet of His disciples, including the one who would betray Him, thereby demonstrating His unwavering love for them until the very end (1-3).
After Jesus completed the washing of His feet, He donned His outer robe, settled at the table, and addressed the apostles, inquiring, "Do you understand what I have done for you? You call Me Teacher and Lord, and rightly so" (John 13:12). Consequently, if I, your Teacher and Lord, have demonstrated this act of washing your feet, you are also required to embody the same spirit of humility in all circumstances. The servant is not superior to his master, just as the messenger is not greater than the one who sent him. Likewise, the one who serves at the table is not greater than the guest; nonetheless, I, your Lord who sent you to proclaim the Gospel, have taken on this lowly task of washing your feet. Why do you debate among yourselves about who is the greatest?
Instead of arguing, you should emulate My example and learn from Me.
*****
John the Evangelist notes that the washing took place during the meal, suggesting that Jesus arose from the meal to perform this action (John 13:2, 4). But what transpired at the outset, before Jesus rose from the table to cleanse His feet? To find the answer, we turn to the Gospel of Luke, which recounts a disagreement among the Apostles regarding which of them deserved to be revered as the greatest. This contention likely did not stem from their seating arrangements at the table, as they had dined with Jesus before and were accustomed to their placements. It is also improbable that they quarreled over their rank in the Kingdom of the Messiah, for Jesus had previously resolved such issues. Most likely, the discord arose over the question of who among them should assume the servant's role that evening, specifically the task of washing the guests' dusty feet. This is supported by Luke's subsequent words, in which Jesus asked them, "Who is greater, the one who reclines at the table or the one who serves? But I am among you as one who serves." The statement, "And I am among you as one who serves," was undoubtedly made after Jesus had washed the apostles' feet, showing that the washing occurred only after their disagreement. Regardless of the cause of the dispute, it is clear that the Apostles were engaged in arguments at the very start of the evening. Such disagreements could not have arisen post-washing, as they would have been silenced by the humility displayed by Jesus. Furthermore, the dispute could not have occurred after the establishment of the Eucharist, which served to unify all the Apostles.
If the beginning of the meal was marked by the Apostles' conflict, which was followed by the foot-washing, which in turn preceded the teaching on humility, and ultimately led to the condemnation of the traitor and his exit, it is evident that the institution of the Sacrament could not have occurred at the onset of the meal, prior to the foot-washing. This follows from the understanding that, under the guise of bread and wine, Christ could offer His Body and Blood along with the command, "This do in remembrance of Me," only to those who believed in Him—those who would cultivate the Kingdom of God, a realm of love and righteousness, and connect all who enter it through the administration of this sacrament of unity with its Founder and eternal Head. Judas, however, was not part of this Kingdom, having planned to betray his Master, and thus was not entitled to witness the establishment of this sacrament. The sequence of events at the Last Supper is as follows: the Apostles' disagreement, the washing of feet, Jesus' teaching regarding their dispute and the example of humility displayed, the denunciation of Judas, his departure from the Supper, the institution of the sacrament, and the farewell dialogue. From this, it is clear: Judas was absent during the institution of the sacrament.
Additional narratives regarding the Lord's teachings and declarations in the upper room of Zion following the Last Supper, leading up to His journey to the Mount of Olives, are unique to the Gospel of Luke. The discussion concerning who deserves the highest honor, specifically in the kingdom of heaven and the reign of the Messiah, had occupied the hearts of the disciples on various occasions prior (see Matt. 18:1 ff. and Matt. 20:20 ff.), and it resurfaced during the meal upon the mention of Judas's impending betrayal. For an understanding of this debate, refer to the commentary on Matthew 18:1. Even in these significant moments, “something human” as described by Chrysostom remained deeply entrenched within the disciples. When the disciples learned of the betrayal, they became troubled.
Their confusion not only stemmed from the betrayal itself, but it also led them to shift from distress to dispute, arguing over who among them was the greatest. As this argument progressed, it is likely that one disciple pointed fingers at another, accusing them of wanting to betray, prompting retorts of denial. They then transitioned to asserting their own superiority—declaring, "I am better, I am greater," and similar claims, as noted by Theophilus.
Passages read together with this verse.
Greek text, 12 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS