from εὖ and the base of ἔργον; a worker of good, i.e. (specially) a philanthropist:--benefactor.
Transliteration:euergétēs
Pronunciation:yoo-erg-et'-ace
Detailed Word Study
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### Core Meaning & Semantic Range
The Greek term εὐεργέτης (euergétēs, `{{G2110}}`) is a compound word derived from εὖ (eu), meaning "good" or "well," and ἔργον (ergon), meaning "work" or "deed." Etymologically, it signifies "one who performs good works" or "a doer of good." Its semantic range extends to "benefactor" or "philanthropist," denoting an individual who confers benefits, performs acts of kindness, or bestows gifts, often with an implication of generosity and public service. In the ancient Greco-Roman world, εὐεργέτης was an honorific title frequently bestowed upon rulers, wealthy patrons, or public figures who contributed significantly to the welfare of a city or its citizens, often through financial donations for public works, festivals, or food distributions. The term thus carries connotations of esteemed social standing and acknowledged generosity.
### Biblical Occurrences & Contextual Analysis
The term εὐεργέτης (euergétēs, `{{G2110}}`) appears only once in the New Testament, specifically in [[Luke 22:25]]. This singular occurrence is profoundly significant for understanding the distinct nature of Christ's kingdom and the values that govern it. In this passage, during the Last Supper, a dispute arises among the disciples about which of them was the greatest. Jesus responds by contrasting the practices of worldly rulers with the principles of His own kingdom: "The kings of the Gentiles lord it over them; and those who exercise authority over them are called 'Benefactors' (εὐεργέτης). But you are not to be like that. Instead, the greatest among you should be like the youngest, and the one who rules like the one who serves."
The context reveals Jesus' deliberate subversion of a highly esteemed secular title. While Gentile kings and rulers were celebrated and titled "Benefactors" for their acts of patronage, which often served to solidify their power and reputation, Jesus explicitly forbids His disciples from emulating this model. He does not deny that these rulers perform acts that might be considered "good" by worldly standards, but He critiques the underlying motivation and the hierarchical structure it reinforces. For Jesus, true greatness and genuine beneficence within His community are not found in lording over others or seeking honorific titles, but in humble service and self-effacing leadership.
### Related Words & Concepts
The term εὐεργέτης (euergétēs, `{{G2110}}`) is closely related to other words from the same root. εὐεργεσία (euergesia, `{{G2108}}`) refers to the "good deed" or "benefit" itself, the act performed by a benefactor. εὐεργετέω (euergeteō, `{{G2109}}`) is the verb "to do good" or "to benefit someone." These related terms emphasize the active performance of beneficial acts.
The concept of "benefactor" in [[Luke 22:25]] stands in stark contrast to the New Testament's emphasis on humble service. While worldly benefactors seek honor and position, the Christian ideal is embodied by διάκονος (diakonos, `{{G1249}}`, servant/deacon) and δοῦλος (doulos, `{{G1401}}`, bondservant/slave). Jesus Himself is presented as the ultimate servant ([[Mark 10:45]]), who came not to be served but to serve and give His life as a ransom. This redefines the very nature of beneficence from a display of power and status to an act of self-giving love. It also implicitly critiques the hierarchical patronage system prevalent in the ancient world, where benefits were often exchanged for loyalty and deference.
### Theological Significance
The theological significance of εὐεργέτης (euergétēs, `{{G2110}}`) in [[Luke 22:25]] lies in Jesus' radical redefinition of leadership and greatness within the Kingdom of God. By contrasting the "Benefactors" of the Gentiles with the expected conduct of His disciples, Jesus challenges the prevailing worldly understanding of power, generosity, and honor.
1. **Kingdom Values vs. Worldly Values:** Jesus dismantles the notion that true beneficence is tied to titles, authority, or the accumulation of power. Instead, He elevates humility and service as the hallmarks of greatness. The "benefactor" in God's kingdom is not one who receives honorific titles, but one who selflessly serves, even to the point of self-sacrifice.
2. **Imitation of Christ:** Jesus, the ultimate Benefactor of humanity (through His atoning work), did not come to be called by grand titles or to lord over others, but to serve and give His life ([[Philippians 2:5-8]]). His example fundamentally reorients the concept of doing good from a position of superiority to one of humble identification with those in need.
3. **Critique of Self-Serving Generosity:** The worldly "benefactor" often acts from motives that include enhancing reputation, securing loyalty, or maintaining social control. Jesus' teaching exposes this underlying self-interest and calls His followers to a pure, selfless form of love and service that seeks no earthly reward or recognition.
4. **Nature of God's Beneficence:** God is the ultimate Benefactor, pouring out grace, mercy, and salvation upon humanity. Yet, He does not demand honorific titles in the human sense, but rather humble worship and obedience. His beneficence is rooted in unconditional love, not a desire for self-aggrandizement.
### Summary
The Greek word εὐεργέτης (euergétēs, `{{G2110}}`), meaning "benefactor" or "doer of good," is derived from εὖ (good) and ἔργον (work). While it was an esteemed honorific title for generous patrons and rulers in the ancient world, its singular New Testament occurrence in [[Luke 22:25]] is pivotal. Here, Jesus uses the term to draw a stark contrast between the power-seeking, title-driven beneficence of worldly rulers and the humble, self-sacrificial service expected of His disciples. This passage fundamentally redefines greatness within the Kingdom of God, asserting that true beneficence is not found in being served or receiving accolades, but in serving others without seeking worldly recognition. The theological significance lies in Jesus' call for His followers to embody a counter-cultural model of leadership and generosity, one that mirrors His own example of humble, self-giving love.
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