For which is greater, he that sitteth at table or he that serveth? Is not he that sitteth at table? But I am in the midst of you, as he that serveth.
τις γαρ μειζων ο ανακειμενος η ο διακονων ουχι ο ανακειμενος εγω δε ειμι εν μεσω υμων ως ο διακονων
15 Church Fathers comment on this verse · 21 commentaries
He mentions the Gentiles, to shew thereby how faulty it was. For it is of the Gentiles to seek after precedence.
As if He says, Think not that thy disciple needs you, but that you do not need him. For I who need no one whom all things in heaven and earth need, have condescended to the degree of a servant.
He shews Himself to be their servant, when He distributes the bread and the cup, of which service He makes mention, reminding them that if they have eaten of the same bread, and drunk of the same cup, if Christ Himself served all, they ought all to think the same things.
While they were enquiring among themselves who should betray the Lord, they would naturally go on to say to one another, “Thou art the traitor,” and so become impelled to say, “I am the best, I am the greatest.” Hence it is said, And there was also a strife among them which should be accounted the greatest.
Soft words are also given them by their subjects, as it follows, And they that exercise authority upon them are called benefactors. Now they truly as alien from the sacred law are subject to these evils, but your preeminence is in humility, as it follows, But ye shall not be so.
Let not him that is chief be puffed up by his dignity, lest he fall away from the blessedness of humility, but let him know that true humility is the ministering unto many. As then he who attends many wounded and wipes away the blood from their wounds, least of all men enters upon the service for his own exaltation, much more ought he to whom is committed the care of his sick brethren as the minister of all, about to render an account of all, to be thoughtful and anxious. And so let him that is greatest be as the younger. (ad int. 31.). Again, it is meet that those who are in the chief places should be ready to offer also bodily service, after our Lord’s example, who washed His disciples’ feet. Hence it follows, And he that is chief, as he that doth serve. But we need not fear that the spirit of humility will be weakened in the inferior, while he is being served by his superior, for by imitation humility is extended.
If the disciples did contend, it is not alleged as any excuse, but held out as a warning. Let us then beware lest any contentions among us for precedence be our ruin.
But it must be observed, that not every kind of respect and deference to others betokens humility, for you may defer to a person for the world’s sake, for fear of his power, or regard to your own interest. In that case you seek to advance yourself, not to honour another. Therefore there is one form of the precept given to all men, namely, that they boast not about precedence, but strive earnestly for humility.
He presents Himself to them as an example for this discourse. When He washed their feet, they lounged as though they believed they were superior. Yet He acted in service as if they perceived Him to be the least among them.
Or the strife seems to have arisen from this, that when our Lord was departing from the world, it was thought that some one must become their head, as taking our Lord’s place.
Or He speaks of that service wherewith, according to John, He their Lord and Master washed their feet. Although by the word itself serving, (John 13:5.) all that He did in the flesh may be implied, but by serving He also signifies that He poureth forth His blood for us.
As good men seek in the Scriptures the examples of their fathers, that they may thereby gain profit and be humbled, so the bad, if by chance they have discovered any thing blameable in the elect, most gladly seize upon it, to shelter their own iniquities thereby. Many therefore most eagerly read, that a strife arose among the disciples of Christ.
Rather let us look not what carnal disciples did, but what their spiritual Master commanded; for it follows, And he said unto them, The kings of the Gentiles, &c.
In this rule however, given by our Lord, the great have need of no little judgment, that they do not indeed like the kings of the Gentiles delight to tyrannize over their subjects, and be puffed up with their praises, yet notwithstanding that they be provoked with a righteous zeal against the wickedness of offenders.
After washing the feet of all His disciples, Jesus put on His garments again and reclined at the table. He asked them, “Do you understand what I have done for you? You call Me Teacher and Lord, and you are correct, for I am indeed that. Yet, if I, your Teacher and Lord, have washed your feet, you also ought to wash one another’s feet. I have set an example for you, so you should do as I have done. 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). Earthly rulers dominate their subjects, and those in authority are often called benefactors. But you must not be like that; let the leader among you act as the servant. 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 understand these things—some disciples may not yet grasp their equality with the Teacher—blessed are you if you put them into practice (John 13:17).
The words spoken by the Savior as recorded by St. Luke are clearly linked to the act of foot washing described by St. John (John 13:3-17). Without this context, their meaning might be obscure. When He says, "But I am in the midst of you as a servant," this reflects the very role He took on when He washed the feet of His disciples. Typically, the master of the house reclines at the table, assuming authority over those gathered, while the servant performs his duties at the table (Luke 17:7, 8). In accordance with this hierarchy, it would be expected for the Savior to accept service from His disciples in the capacity of their Lord. However, He chooses to exemplify humility for their edification.
The anticipation of the impending revelation of the kingdom rekindled the fervent aspirations of the disciples, prompting renewed discussions and disputes over who among them might rank as the greatest. The Lord gently reminded them of His teachings regarding the distinctions between His kingdom and those of the earthly realm. To prevent the disciples from slipping into despair, He reassured them by saying, "since you have been with Me in My trials, I bequeath to you a kingdom, as My Father bequeathed to Me a kingdom." He connected this promise to the idea of the ‘New Passover’ Supper, which He had previously revealed, and reaffirmed His pledge to them. He declared that they would partake in His meal within His kingdom and that they would reign on thrones, judging the twelve tribes of Israel.
As reported by Eu, Luke conveys the teachings of Jesus Christ on humility (25-27), which were paired with a subtle reply to the disciples’ argument over who was the greatest. In His discourse on humility, Christ addressed the dispute by assuring them that, due to their unwavering devotion to Him amidst all adversity, they would receive the promise of joy in His kingdom: “that ye may eat and drink at My table in My kingdom.” He indicated that they would hold prominent positions of happiness within that kingdom, being notably close to the Lord, as He stated: “and He shall sit on the throne to ju
dge the twelve tribes of Israel.” The Hebrew Gospel of John mentions that Christ qualified this promise (which is not relayed by this Gospel but rightly formed part of the teachings He shared with the Lord between verses 17-18): it would be only those chosen by God for salvation who would enjoy the benefits of this promise, and that the prophetic Scriptures (Ps. 40:10, Jn. 18) must be fulfilled through one of them, despite his selection as one of the Lord's followers. The betrayal of Judas, along with its implications, will trouble the true disciples of Christ. However, they should remember that such events had been prophesied and thus foreseen by the Lord (19). For their strengthened faith, the Lord contrasts Judas' treachery by predicting that they will serve as His emissaries, highlighting the esteemed nature of their mission: one who welcomes them welcomes Christ Himself and God (20). Luke might express it this way: Blessed are you if you not only understand but also act upon what is said (17). Meanwhile, one of you is not prepared to wash the feet of his fellow disciples and will soon betray his teacher and Lord.
After Jesus completed the act of washing His disciples’ feet, He dressed in His outer robe, took a seat at the table, and addressed the apostles, saying: ‘Do you understand what I have done for you? You call Me Teacher and Lord, and you are correct in doing so (John 13:12). Therefore, if I, your Teacher and Lord, have washed your feet, you are also called to embody that same humility at all times and in every circumstance. The servant is not above his master, nor is the messenger greater than the one who sent him; likewise, the one who serves at the table is not greater than the one who reclines at it. Yet I, your Lord who has sent you to preach, have washed your feet. Why do you dispute among yourselves about who is the greatest?
Instead of contention, you should follow My example and learn from Me.
John the evangelist notes that the foot washing occurred during the meal and that Jesus arose from the table specifically for this act (John 13:2, 4). What transpired at the outset, before Jesus stood to wash His feet? To find the answer, we turn to the Gospel of Luke, which reveals that a dispute arose among the apostles regarding who should be considered the greatest. This contention likely did not stem from their seating arrangements, as they had previously dined with Jesus and had chosen their places according to their customary practices. It also could not have been about seniority in the Kingdom of the Messiah, as Jesus had already addressed this matter. More plausibly, this disagreement emerged over who among them would take on the role of a servant—specifically, who would wash the dusty feet of the guests that evening. Luke corroborates this by recording Jesus asking, ‘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 spoken after Jesus had washed the feet of the apostles, indicating that the washing occurred following their dispute. Regardless of the underlying cause of their arguments, it is clear that the apostles were debating at the very beginning of the evening. Such disputes could not have arisen after Jesus' demonstration of humility in washing their feet, nor could they emerge after the establishment of the Eucharist since this sacrament unifies all the apostles.
If the apostles were engaged in argument at the onset of the meal, and this was followed by the foot washing, and subsequently by Jesus' teachings on humility, coupled with the identification of Judas as the traitor and his consequent departure, it becomes evident that the sacrament was not instituted at the very beginning of the Supper, prior to the foot washing. It follows that Christ could only present His Body and Blood under the guise of bread and wine to those who believed in Him—those destined to foster God's kingdom of love and goodness on earth and to unite all its members through this sacrament of communion with the Founder and eternal Head of that kingdom. Judas, having plotted to betray his Master, was not part of this kingdom, thus rendering his presence at the sacrament's institution inappropriate. The sequence of events at the Last Supper unfolds as follows: the apostles’ argument, the washing of their feet, Jesus’ instruction regarding their dispute and His exemplary humility, the declaration of Judas as the traitor leading to his departure, the establishment of the sacrament, and the subsequent farewell discourse. From this order, it is clear: Judas was not present during the institution of the sacrament.
"Who is of greater importance, reclining, etc.: refer to the commentary on Luke 17:8. 'And I am among you as one who serves.' The Master highlights the act of washing His disciples' feet, which He had recently completed (John 13:4 ff.), demonstrating His humility in serving His followers and leaving a profound example for those who follow Him."
In those profound moments when Christ the Savior anticipated the events to come, His disciples revisited the topic of leadership, a question that had arisen numerous times previously (Matthew 18:1; 20:21). They debated among themselves who among them should be regarded as the greatest. To ease their troubled hearts, the Lord reiterated the lesson of humility He had taught earlier (20:25-27) and disclosed that true greatness and glory awaited them not in this earthly life, but in the Kingdom of Heaven. While the rulers of the earth are referred to as benefactors, He instructed them to adopt a stance of wisdom and servitude among one another.
He posed the question of who is greater: the one reclining at the table or the one who serves; yet He emphasized, "But I am among you as one who serves." He commended His disciples for standing by Him in His trials and promised them a kingdom, as His Father had given Him, so that they would dine and drink at His table in His kingdom and sit on thrones to judge the tribes of Israel. The Lord depicted the heavenly joy prepared for His committed disciples through the familiar imagery of the Supper (Mt. 22:2; Lk. 13:29; 14:16), while the divine honor connected to their role in His judgment over the world (1 Cor. 6:2) was illustrated by the image of sitting on twelve thrones (Mt. 19:28) around the throne of the Judge, the Son of God (Jn. 5:22).
Passages read together with this verse.
Greek text, 20 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS