And he said to them: The kings of the Gentiles lord it over them; and they that have power over them are called beneficent.
ο δε ειπεν αυτοις οι βασιλεις των εθνων κυριευουσιν αυτων και οι εξουσιαζοντες αυτων ευεργεται καλουνται
10 Church Fathers comment on this verse
How does the Lord address this? He clarifies their perplexity through two illustrations. The first is the example of the Gentiles, whom they perceived as evil, stating that if they held such views, they would resemble the Gentiles themselves.
Christ swiftly denounces the affliction and, like a capable healer, firmly commands the cessation of the discord that had emerged among them. This futile and senseless desire for recognition stems from a corrupt yearning for glory, rooted in pride. The mere aspiration to elevate oneself above others and to pursue that aim renders a person deserving of condemnation, although they may simultaneously possess qualities that merit commendation. Therefore, let us shun the pursuit of vanity and free ourselves from the reproach tied to the ambition of leadership. Such behavior draws us closer to Him who, for our benefit, willingly embraced nothingness, while arrogance and pride align us closely with the rulers of the nations, who are always enamored with a lofty demeanor.
“For they,” He states, “are called benefactors," receiving flattery from those beneath them. Let this be true of them; however, they, failing to adhere to divine law and not yielding to the Lord's will, fall prey to these hardships. But let it not be our fate;
We must turn our attention to the necessity of avoiding harmful disputes among us regarding status. Although the apostles did engage in arguments, this serves not as an encouragement for us to do the same, but rather as a cautionary tale. If it was stated that Peter would one day undergo a transformation—and Peter was one who immediately followed the Lord (see Matt. 4:19; Mk. 1:16)—who among us can confidently claim to have been instantly transformed? Let us not fall into the trap of pride, nor be swayed by the definitions of this world. It was to Peter, who exclaimed, ‘We left everything and followed you’ (Lk. 18:28), that the charge was given to fortify his fellow disciples.
Furthermore, it should be clear that humility does not always equate to seeking to elevate another individual. Your recognition of someone may stem from their societal position, fear of authority, or hope for personal gain. This reflects a focus on your own advancement rather than the honor of another. Thus, all are given the same directive—not to boast of superiority, but to strive for humility. This is why the Lord exhorts us to model our lives after Him. We, who are in need of everything, find that He was in need of nothing, yet He exemplified humility by serving His own disciples. His actions were not motivated by a desire for benefit but were a fulfillment of true virtue.
He instructed them, “The rulers of the nations dominate their subjects. Indeed, this is the way of earthly kings, boasting of their authority and elevating themselves above those they govern. Those who wield power often receive the title of benefactor, as if they are the truly esteemed or as those who exist in servitude.”
After washing the feet of all His disciples, Jesus put on His garments and reclined once more at the table. "Do you understand what I have done for you?" He asked them. "You call Me Teacher and Lord, and you are correct, for I am indeed that. Yet, if I, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet. I have set an example for you to follow; just as I have done for you, so should you do. Truly, truly I say to you: a servant is not greater than his master, nor is a messenger greater than the one who sent him." (John 13:12-16). Rulers govern over their subjects, and those in authority are referred to as benefactors.
However, you are not to be like that; instead, let the one who is greatest among you become like the youngest, and the leader like the one who serves. For who is greater, the one who reclines at the table or the one who serves? Is it not the one who reclines? Yet, I am among you as one who serves (Luke 22:25-27). If you know these things, blessed are you if you do them (John 13:17).
The Lord’s example (John 13:3-17) demonstrated to the disciples that they should refrain from competing for prominence and instead embrace humility and love. By confronting their contention over statuses, the Saviour reveals that their quest for recognition opens their hearts to the spirit of the Gentiles rather than His own spirit. The leaders of the nations are celebrated with grand titles that do not reflect their true actions; they are termed benefactors while acting as oppressors. They wear the title of kings merely to assert their authority over others, lacking genuine concern for their welfare. The designation "Benefactors" (Evergetes) was attributed to the Ptolemaic rulers of Egypt, who were largely noted for their cruelty and arrogance. Such traits and actions belong to the realm of the pagan world.
The anticipation of the imminent revelation of the kingdom reignited the eager aspirations of the disciples, prompting them once more to debate and discuss who among them held the highest position. The Lord reminded them of His teachings regarding the distinction between His kingdom and the kingdoms of this world. However, to prevent the disciples from veering into despair, He added: “since you have been with Me in My trials, I grant you a kingdom, just as My Father granted Me a kingdom.” By linking the concept of the Supper of the 'New Passover,' which He had previously revealed, to their desire for thrones, He assured them of both, yet with the same certainty as before. You shall eat and drink at My table in My kingdom, and you will sit on thrones to judge the twelve tribes of Israel.
In Luke’s account, Christ’s teachings on humility were presented alongside a subtle response to the disciples' quarrels about who was the greatest. Amidst the ongoing persecution they faced, Christ encouraged them by promising them eternal joy in His kingdom—that they would share in fellowship at His table ('that ye may eat and drink at My table in My kingdom')—while also indicating that they would hold prominent positions within that realm, being notably close to Him as they would judge the twelve tribes of Israel ('and He shall sit on the throne to judge the twelve tribes of Israel'). The apostle John also points out that Christ conditioned this promise by explaining that only those chosen by God for salvation would reap its rewards.
This was to be understood in light of the Scriptures (Ps. 40:10, Jn. 18) which foretold that one among them would betray Him, despite that individual being one of His chosen disciples. The act of betrayal by Judas, along with its ramifications, would indeed trouble the true followers of Christ. However, they should take heart, as the Lord had anticipated this betrayal (19). To further strengthen their faith, Christ assured them that, unlike Judas, they would serve as His messengers, emphasizing the profound honor of their calling: whoever welcomes them is, in fact, welcoming Christ and God Himself (20). Luke expresses this sentiment: Blessed are you, if you not only understand but also practice what is commanded (17). Yet, among them is one who is not only unwilling to humbly serve his fellow disciples but is poised to betray even his Master and Lord.
After Jesus completed the act of washing His disciples' feet, He donned His outer robe, seated Himself at the table, and, addressing the apostles, inquired, “Do you comprehend what I have performed for you? You call Me Teacher and Lord, and you speak rightly” (John 13:12). Therefore, if I, your Teacher and Lord, have lowered Myself to wash your feet, you are likewise called to embody that same humility in all of your actions. A servant is not superior to his master, nor is a messenger superior to the one who sends him, nor is the one who serves at the table greater than the one who reclines at it. Yet, I, who send you forth as heralds, your Lord who sits here, have washed your feet. Why do you dispute amongst yourselves regarding who is greatest?
Rather, you should follow My example and do as I have done.
John, the evangelist, recounts that this foot washing occurred during the meal, with Jesus rising from the table specifically for this act (John 13:2, 4). But what transpires at the very beginning, when Jesus had yet to rise to perform the washing? The answer lies in the Gospel of Luke, which indicates a contention among the Apostles about who among them should be regarded as the greatest. This contention likely did not arise from their seating arrangements, as they had dined together on prior occasions, where they would have taken their places according to their customary order. Furthermore, they were not likely arguing about their rank in the Kingdom of the Messiah, as this matter had already been clarified by Jesus. It is plausible that the disagreement stemmed from the question of who would take on the role of the servant that evening, responsible for washing the dusty feet of the guests. This is reinforced by Luke’s subsequent words, as he records Jesus saying to the apostles, “Who is greater, the one who reclines at the table, or the one who serves? But I am among you as one who serves.” These words were undoubtedly spoken after Jesus had washed the apostles' feet, with the washing itself occurring in the wake of their dispute.
Regardless of the nature of the argument, it is evident that the Apostles were already contentious at the beginning of the evening. Such a disagreement could not have emerged after Jesus' demonstration of humility, as His example would have rendered such quarreling inappropriate. Moreover, this dispute could not have happened after the institution of the sacrament of the Eucharist, for this sacrament established equality among all the Apostles. Given that the beginning of the Supper was consumed by the Apostles' contentiousness, followed by the washing of the feet, and subsequently by the teaching on humility and the denunciation of Judas, it is clear that the institution of the Sacrament did not occur at the very start of the Supper prior to the foot washing.
This leads to the conclusion that Christ could only offer His Body and Blood, under the guise of bread and wine, with the words, “This do in remembrance of Me,” to those who believed in Him, to those who would establish Divine love and goodness on earth and unite all who enter into this kingdom through the administration of this sacrament. Judas, having conspired to betray his Master, did not belong to this kingdom and thus was not fit to be present at the institution of this sacrament. The sequence of events at the Last Supper is as follows: the Apostles' argument, the washing of the feet, Jesus’ teaching regarding their dispute and the example of humility He displayed, the denunciation of Judas, his departure from the Supper, the institution of the sacrament, and the farewell discourse. Consequently, it is certain that Judas was absent from the institution of the sacrament.
In these significant moments, as Christ the Redeemer prophesied the forthcoming occurrences, His disciples once again engaged in discussions about leadership, a topic they had explored numerous times before (Matthew 18:1; 20, 21), debating amongst themselves who among them deserved to be deemed the greatest. To ease their unsettled spirits, the Lord reiterated the lesson of humility that He had imparted previously (20: 25-27) and disclosed that true greatness and honor awaited them not in this world but in the Kingdom of Heaven for their perseverance. Earthly rulers who might seem to hold power and are referred to as benefactors do not define you: instead, let your mindset reflect that of a wise individual, with the elder acting as a servant.
Who is truly exalted—the one reclining at the table or the one serving? Yet here I am, among you as one who serves. You are those who have stood by Me in My trials, and I assign to you, as My Father has assigned to Me, a kingdom. You will partake in meals at My table in My kingdom and will sit on thrones, rendering judgments over the tribes of Israel. The Lord illustrates the heavenly joy awaiting His devoted disciples with the familiar imagery of a feast (Mt. 22:2; Lk. 13:29; 14, 16), while the heavenly honor associated with sharing in His judgment over the earth (1 Cor. 6:2) is conveyed through the notion of sitting on twelve thrones (Mt. 19:28), encircling the throne of the righteous Judge, the Son of God (Jn. 5:22).
Passages read together with this verse.
Greek text, 16 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS