Luke 22:25

KJV

And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors.

KJV (with Strong's)

And {G1161} he said {G2036} unto them {G846}, The kings {G935} of the Gentiles {G1484} exercise lordship over {G2961} them {G846}; and {G2532} they that exercise authority upon {G1850} them {G846} are called {G2564} benefactors {G2110}.

Complete Jewish Bible

But Yeshua said to them, “The kings of the Goyim lord it over them; and those in authority over them are given the title, ‘Benefactor.’

Berean Standard Bible

So Jesus declared, “The kings of the Gentiles lord it over them, and those in authority over them call themselves benefactors.

American Standard Version

And he said unto them, The kings of the Gentiles have lordship over them; and they that have authority over them are called Benefactors.

Commentary

### SUMMARY
In Luke 22:25, during the intimate setting of the Last Supper, Jesus directly addresses a dispute among His disciples regarding who among them was the greatest. He contrasts the prevailing model of worldly leadership, characterized by Gentile kings who dominate and are flatteringly called "benefactors," with the radical, counter-cultural paradigm of humble service that would define leadership within His coming kingdom. This statement serves as a foundational critique of power structures built on domination and a prelude to His revolutionary teaching on true greatness.

### CONTEXT
* **Literary Context:** This verse immediately follows a tense and revealing moment among Jesus' disciples, as recorded in [Luke 22:24](/luke/22-24 "Luke 22:24 - The Disciples' Dispute Over Greatness"). Despite being on the cusp of Jesus' crucifixion and the establishment of the new covenant, the disciples are still consumed by earthly aspirations for status and authority, arguing "which of them should be accounted the greatest." Jesus' response in [Luke 22:25-27](/luke/22-25-27 "Luke 22:25-27 - Jesus Teaches on Servant Leadership") directly confronts this worldly mindset, setting the stage for His profound teaching on servant leadership and His own ultimate example of self-sacrificial service. This conversation occurs within the broader narrative of the Last Supper, a moment of profound theological significance, yet juxtaposed with the disciples' very human failings.

* **Historical & Cultural Context:** The Greco-Roman world in which Jesus and His disciples lived was deeply hierarchical and status-conscious. Power was openly exercised through domination, military might, and political maneuvering. Kings, emperors, and wealthy patrons often received honorary titles such as *euergetes* ("benefactor") or *soter* ("savior"), even if their rule was oppressive or self-serving. These titles were often bestowed by cities or peoples to curry favor or acknowledge public works, but they were fundamentally tied to a system where power flowed from the top down, and authority was asserted over subjects. The disciples, living under Roman occupation and familiar with Hellenistic customs, would have understood this model of leadership implicitly, likely aspiring to positions of similar worldly influence within the anticipated earthly kingdom of the Messiah.

* **Key Themes:** Luke 22:25 introduces several critical themes that permeate Jesus' teaching and the broader New Testament. Firstly, it highlights the stark **contrast between worldly and kingdom leadership**. Jesus explicitly distinguishes the Gentile model of "exercising lordship" and "authority" from the principles that should govern His followers. Secondly, the verse underscores the **irony and superficiality of worldly honor**. The title "benefactor," while seemingly positive, is presented as a deceptive label often applied to rulers who, in reality, exploit rather than genuinely serve their people. This reveals the hypocrisy inherent in power structures that prioritize self-aggrandizement over true benevolence. Finally, this passage serves as a critical step in **redefining authority** for believers. Jesus implicitly critiques a system where power is equated with domination and where honor is bestowed based on status rather than genuine, selfless contribution, paving the way for His revolutionary call for a new kind of leadership based on humility and service, as further explained in [Luke 22:26-27](/luke/22-26-27 "Luke 22:26-27 - True Greatness is Service").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **kings (Greek, _basileús'_):** From G935, meaning a sovereign, abstractly or figuratively. In this context, it refers to earthly rulers, specifically those of the Gentile nations, who wield political and military power. Jesus uses this term to represent the conventional, worldly understanding of authority.
* **exercise lordship over (Greek, _kyrieúō'_):** From G2961, meaning to rule, to have dominion over, or to be lord of. This word carries the connotation of strong, often absolute, control or mastery. It implies a relationship where one party asserts power and authority over another, often with an element of domination rather than humble service.
* **benefactors (Greek, _euergétēs'_):** From G2110, meaning a worker of good, specifically a philanthropist. This was a common honorary title in the Greco-Roman world, bestowed upon rulers or wealthy individuals who performed public services or made significant donations. Jesus' use of this term here is ironic, highlighting the discrepancy between the flattering title and the often exploitative nature of such rulers' authority.

#### Verse Breakdown
* **"And he said unto them,"**: This introductory phrase sets the scene, emphasizing that Jesus' words are a direct, personal address to His disciples, immediately following their dispute about greatness. It underscores the pedagogical nature of this moment, as Jesus seeks to correct their understanding of leadership.
* **"The kings of the Gentiles exercise lordship over them;"**: Jesus points to the familiar model of secular power. "Kings of the Gentiles" refers to non-Jewish rulers, symbolizing the prevailing worldly system of governance. The phrase "exercise lordship over them" (Greek: *kyrieúō*) vividly describes a relationship of dominance and control, where rulers assert their authority over their subjects, often through force or coercion, rather than through humble service or mutual respect.
* **"and they that exercise authority upon them are called benefactors."**: This clause highlights the ironic and often hypocritical nature of worldly power. Rulers who dominate and control their people are nonetheless given flattering titles like "benefactor" (Greek: *euergétēs*), which literally means "doer of good." This reveals the superficiality of a system where honor is bestowed based on status and perceived power, rather than on genuine, selfless service or true benevolence towards the governed.

#### Literary Devices
Jesus employs several potent literary devices in [Luke 22:25](/luke/22-25 "Luke 22:25 - Worldly vs. Kingdom Leadership") to underscore His message. The primary device is **Contrast**, as He sets the worldly model of leadership—characterized by domination and honorific titles—against the kingdom model He is about to reveal. This stark juxtaposition immediately highlights the radical difference between the two paradigms. Furthermore, Jesus uses **Irony** in His reference to "benefactors." While the term literally means "doers of good," Jesus implies that these rulers, despite their titles, often act in self-serving ways, exploiting rather than genuinely benefiting their subjects. This ironic statement critiques the superficiality and hypocrisy of worldly power structures that prioritize appearances over true character and service.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 22:25 is a pivotal statement that encapsulates a foundational theological truth about the nature of power and authority within God's kingdom, contrasting it sharply with the world's understanding. It reveals that true greatness is not found in domination or the pursuit of honorific titles, but in humble, self-sacrificial service. This principle directly challenges the fallen human tendency to seek power for personal gain and to lord it over others. Jesus' teaching here redefines leadership not as a position of privilege but as a posture of servanthood, aligning with the very character of God, who condescends to serve humanity. It foreshadows the radical inversion of values that the Gospel brings, where the last shall be first and the servant the greatest.

* [Mark 10:42-45](/mark/10-42-45 "Mark 10:42-45 - Jesus' Teaching on Servant Leadership")
* [Matthew 20:25-28](/matthew/20-25-28 "Matthew 20:25-28 - Greatness in the Kingdom")
* [1 Peter 5:2-3](/1_peter/5-2-3 "1 Peter 5:2-3 - Shepherding God's Flock")

### REFLECTION AND APPLICATION
Luke 22:25 challenges us to critically examine our own understanding and pursuit of leadership, influence, and authority in every sphere of life—be it in our families, workplaces, communities, or even within the church. Do we, like the Gentile kings, seek to "exercise lordship over" others, driven by a desire for control, recognition, or flattering titles? Or do we genuinely strive to embody the counter-cultural model of servant leadership that Jesus champions? This verse calls us to a profound humility, reminding us that true influence in God's eyes is not measured by the number of people we command, but by the extent to which we willingly serve, uplift, and empower others, putting their needs before our own. It compels us to reject the world's definition of success and embrace the radical, self-giving love exemplified by Christ.

#### Questions for Reflection
* **In what areas of your life might you be tempted to "exercise lordship" over others, rather than serving them?**
* **How do worldly definitions of success and leadership influence your aspirations and actions?**
* **What does it truly mean to be a "benefactor" in God's kingdom, as opposed to the world's understanding?**
* **How can you practically demonstrate humble service in your daily interactions, even when it goes against cultural norms?**

### FAQ
**Why did Jesus use the example of "Gentile kings" specifically?**

Answer: Jesus used the example of "Gentile kings" because their model of leadership was widely understood and represented the antithesis of the kingdom values He was establishing. Unlike the theocratic ideal of Israel, where God was the ultimate King and leaders were meant to be His humble stewards, Gentile rulers often embodied absolute power, domination, and self-aggrandizement. This provided a stark and relatable contrast for His disciples, who were still grappling with worldly ambitions. By highlighting the Gentile model, Jesus underscored that His kingdom would operate on entirely different principles, where power was expressed through service, not subjugation.

**What is the significance of the title "benefactors" in this context?**

Answer: The title "benefactors" (Greek: *euergétēs*) was a common honorific bestowed upon rulers, emperors, and wealthy patrons in the Greco-Roman world. While it literally means "doer of good," Jesus' use of it here is deeply ironic. These rulers often gained power through conquest, maintained it through force, and frequently exploited their subjects, yet they were lauded with titles that suggested benevolence. Jesus highlights the hypocrisy and superficiality of a system where outward appearances and flattering titles mask underlying oppression and self-interest. He implies that true "benefactors" in His kingdom would not seek such titles but would genuinely serve others, often without recognition, embodying the very opposite of the Gentile model.

### CHRIST-CENTERED FULFILLMENT
Luke 22:25, though a critique of worldly power, finds its ultimate fulfillment and counter-example in the person and work of Jesus Christ Himself. While Gentile kings "exercise lordship" and are called "benefactors" for their self-serving rule, Jesus, the true King of kings and Lord of lords, utterly inverted this paradigm. He, who possessed all authority and dominion, did not come to be served, but to serve, and to give His life as a ransom for many ([Matthew 20:28](/matthew/20-28 "Matthew 20:28 - The Son of Man Came to Serve")). His entire earthly ministry was an embodiment of humble servanthood, culminating in the ultimate act of self-emptying on the cross ([Philippians 2:5-8](/philippians/2-5-8 "Philippians 2:5-8 - The Kenosis Hymn")). Instead of demanding to be called "benefactor," He washed His disciples' feet, providing a profound object lesson in kingdom leadership ([John 13:1-17](/john/13-1-17 "John 13:1-17 - Jesus Washes Disciples' Feet")). Thus, Jesus is the divine "benefactor" not by title or domination, but by His genuine, sacrificial love that truly benefits humanity by delivering us from sin and death, establishing a kingdom where true greatness is found in following His example of humble, self-giving service.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Matthew 20:25

But Jesus called them [unto him], and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them.

Matthew 20:28

Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

Mark 10:41

And when the ten heard [it], they began to be much displeased with James and John.

Mark 10:45

For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.