What is the context?
The disciples also dispute which of them should be considered greatest. Jesus contrasts their way of life with rulers who exercise mastery over others while calling themselves benefactors.
The Greek word is εὐεργέτης, euergetēs (yoo-er-GEH-tays). A benefactor is someone who helps others; Thayer also notes its use as a title of honor for rulers. Jesus contrasts the honored title with the example He gives: the greatest is to become like the youngest, and the leader like the person serving. (Thayer, Greek 2110)
He places Himself at the center of the lesson as the One serving among them. He then acknowledges those who have stood by Him in His trials and promises a place at His table and a share in the kingdom, including judging the twelve tribes of Israel.
How is this passage commonly understood?
Christian readings commonly understand Jesus’ own service as the pattern for greatness among His followers. Wesley emphasizes doing good through service rather than domination, and reads the table and kingdom promises as the honor and joy Christ gives His faithful disciples, with a particular application to the apostles. (Wesley on Luke 22:25–30)
Where does this fit in God's plan?
John records Jesus washing His disciples’ feet and explicitly presenting His action as an example for them. Philippians places the same pattern within His whole saving work: He takes the servant’s place, humbles Himself to death on the cross and is exalted by God. The service He calls for reflects who the King is and how He gives Himself for His people. (John 13:1–17; Philippians 2:5–11)
Paul speaks of the saints judging the world, and Revelation describes people redeemed from every people and nation becoming a kingdom and priests who reign. These are supported connections with the shared future Jesus promises to His people. (1 Corinthians 6:1–3; Revelation 5:9–10)
What is our position?
We don't have a position on this passage yet. When our study reaches a conclusion the text supports, it will appear here.