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.
Luke 22:25 nkjv
And He said to them, "The kings of the Gentiles exercise lordship over them, and those who exercise authority over them are called 'benefactors.'
Luke 22:25 niv
Jesus said to them, "The kings of the Gentiles lord it over them; and those who exercise authority over them call themselves Benefactors.
Luke 22:25 esv
And he said to them, "The kings of the Gentiles exercise lordship over them, and those in authority over them are called benefactors.
Luke 22:25 nlt
Jesus told them, "In this world the kings and great men lord it over their people, yet they are called 'friends of the people.'
Luke 22 25 Cross References
| Verse | Text | Reference |
|---|---|---|
| Matt 20:25 | Jesus called them together and said, "You know that the rulers of the Gentiles lord it over them..." | Direct parallel of Jesus' teaching. |
| Mark 10:42 | Jesus called them together and said, "You know that those who are regarded as rulers... lord it..." | Another direct parallel. |
| Luke 22:26 | "But not so with you. Instead, whoever is greatest among you should be like the youngest..." | Immediate continuation: Jesus redefines leadership. |
| Matt 20:26-28 | "...whoever wants to become great among you must be your servant, and whoever wants to be first..." | Explains true greatness through service. |
| Mark 10:43-45 | "...whoever wants to become great among you must be your servant... For even the Son of Man..." | Defines Son of Man's mission as servant. |
| Phil 2:5-8 | "...Christ Jesus, who, being in very nature God, did not consider equality with God something to be..." | Christ's example of humility and self-emptying. |
| John 13:12-16 | "...If I, then, your Lord and Teacher, have washed your feet, you also should wash one another's feet." | Jesus' demonstration of servant leadership. |
| 1 Pet 5:1-3 | "...Be shepherds of God's flock... not lording it over those entrusted to you, but being examples..." | Pastoral leadership through example, not domination. |
| 2 Cor 1:24 | "...Not that we lord it over your faith, but we work with you for your joy, because it is by faith..." | Apostle's leadership is collaboration, not control. |
| Gal 5:13 | "You, my brothers and sisters, were called to be free. But do not use your freedom to indulge..." | Call to serve one another humbly in love. |
| Rom 12:10 | "Be devoted to one another in love. Honor one another above yourselves." | Mutual submission and humility in the church. |
| John 18:36 | "Jesus said, 'My kingdom is not of this world. If it were, my servants would fight...'" | Distinction between earthly and spiritual kingdoms. |
| Rom 14:17 | "For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace..." | Nature of God's kingdom is spiritual, not worldly. |
| Ezek 34:1-4 | "...Woe to you shepherds of Israel who only take care of yourselves! Should not shepherds take care..." | Critique of self-serving Old Testament rulers. |
| Jer 22:13-17 | "Woe to him who builds his palace by unrighteousness... Is it not to eat and to drink? But your eyes..." | Prophetic warning against oppressive kings. |
| Zech 11:4-6 | "...Feed the flock marked for slaughter... The shepherds have no compassion on them." | Depiction of oppressive and uncaring shepherds/leaders. |
| 1 Sam 8:7 | "...The Lord told him, 'Listen to all that the people are saying to you; it is not you they have rejected," | Contrast between God's leadership and Israel's desire for an earthly king. |
| 3 John 1:9-10 | "I wrote to the church, but Diotrephes, who loves to be first, will have nothing to do with us." | Example of one seeking preeminence in the early church. |
| Isa 56:10-12 | "...These are dogs with mighty appetites; they never have enough... all pursue their own gain." | Corrupt leaders motivated by self-interest. |
| Matt 23:8-12 | "...do not be called 'Rabbi,' for you have one Teacher, and you are all brothers... whoever exalts himself..." | Warnings against seeking honor and titles among believers. |
| 1 Cor 4:20 | "For the kingdom of God is not a matter of talk but of power." | God's Kingdom operates with divine power, not human might. |
| 1 Tim 6:10 | "For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered..." | Materialism often fuels worldly ambition for power. |
| Micah 3:11 | "Her leaders give judgments for a bribe, her priests teach for a price, and her prophets tell fortunes..." | Corruption in leadership motivated by personal gain. |
Luke 22 verses
Luke 22 25 Meaning
Luke 22:25 reveals Jesus' teaching on the nature of leadership within His Kingdom, drawing a sharp contrast with worldly authority. He points out that non-Jewish rulers assert dominance over their subjects and receive titles of praise like "benefactors." This illustrates a pattern of power, control, and self-aggrandizement common among earthly rulers, setting the stage for His radical redefinition of leadership as humble service rather than autocratic power.
Luke 22 25 Context
This verse is situated immediately after Jesus celebrates the Last Supper with His disciples, foreshadowing His betrayal and sacrifice. During this solemn meal, a dispute arises among the disciples concerning who among them would be considered the greatest (Luke 22:24). This contentious debate reveals their ingrained worldly understanding of status and power, even at a pivotal moment. Jesus responds by directly confronting their misunderstanding, using Luke 22:25-27 to articulate the counter-cultural values of leadership in His Kingdom. He contrasts the dominion and self-proclaimed honor of Gentile rulers with the true humility and self-sacrificial service expected from those who lead in His name. This passage marks a fundamental shift from hierarchical, domineering models to a servant-oriented leadership model, deeply tied to Jesus' own example.
Luke 22 25 Word analysis
- He said (εἶπεν - eipen): Simple past tense, indicates a direct pronouncement by Jesus, not a casual observation. It signifies authoritative instruction given in response to the disciples' dispute.
- to them (αὐτοῖς - autois): Plural dative pronoun, indicating that this teaching was addressed specifically to His disciples, the very ones who had been disputing about greatness, making the teaching highly personal and direct.
- The kings (οἱ βασιλεῖς - hoi basileis): Plural masculine nominative noun. Refers broadly to secular rulers or monarchs. The Greek term does not distinguish between king, emperor, or powerful local ruler. This highlights the widespread nature of such worldly leadership.
- of the Gentiles (τῶν ἐθνῶν - tōn ethnōn): Genitive plural noun. Ethne (nations/Gentiles) signifies non-Jewish peoples, effectively encompassing all earthly, non-Godly systems of power and governance. This clearly separates such governance from the divine principles Jesus is about to present. It avoids implying any Israelite kings ruled similarly in accordance with God's law.
- lord it over them (κυριεύουσιν αὐτῶν - kyrieuousin autōn): Present active indicative verb kyrieuō (to be lord, rule, dominate) with the genitive plural pronoun. It implies exercising absolute dominion, control, or power. The ongoing present tense highlights this as a continuous, characteristic behavior of worldly rulers, emphasizing their exercise of coercive power.
- and those who exercise authority over them (οἱ ἐξουσιάζοντες αὐτῶν - hoi exousiazontes autōn): Present active participle of exousiazō (to exercise authority, wield power) with genitive plural pronoun. Exousiazō indicates acting with legal or recognized power/right. It describes the formal and systematic wielding of power by those in charge. This further reinforces the scope of worldly rule beyond just "kings" to any person with official authority.
- are called (καλοῦνται - kalountai): Present passive indicative verb kaleō (to call, name). It shows that these titles are given by people, often in recognition or flattery, contrasting with God's own valuation. The passive voice indicates that this is a public and commonly accepted designation.
- benefactors (εὐεργέται - euergetai): Plural masculine nominative noun. Euergetēs literally means "good-doer" or "giver of good things." In the Hellenistic and Roman world, this was an honorific title bestowed upon kings and wealthy individuals who publicly sponsored building projects, public feasts, or distributed aid. These "good deeds" were often done to gain social prestige, secure loyalty, or enhance political power, rather than purely out of selfless giving. Jesus uses this ironically to highlight the self-serving nature of even the perceived "good" of worldly rulers.
Luke 22 25 Bonus section
- The term "benefactor" was highly political in Jesus' time. For instance, Ptolemy III Euergetes and Antigonus I Monophthalmus were historical rulers who used this title to legitimate their rule and gain popular support, highlighting the self-aggrandizing nature of such honorifics that Jesus condemns.
- This verse can be understood as an indirect polemic against the disciples' own aspirations, as they too were seeking "greatness" akin to worldly rulers, desiring prominence and recognition rather than self-effacing service.
- The teaching presented here extends beyond just political leadership, applying to all forms of authority within the community of faith, including spiritual, familial, and social roles, emphasizing that true influence in God's Kingdom stems from sacrificial love and service, not positional power.
- Jesus’ statement distinguishes His followers not only by what they do (service) but also by what they do not do (lording over others, seeking self-serving honors).
Luke 22 25 Commentary
Luke 22:25 serves as a critical exposition of the clash between the world's power dynamics and the foundational principles of Christ's Kingdom. Jesus explicitly points out that Gentile rulers – representative of all secular authority – exercise dominance (kyrieuō) and wield power (exousiazō) over their subjects. This is characteristic of systems where leadership is associated with control and the ability to command obedience, often leading to oppression. Furthermore, they are celebrated with honorific titles like "benefactor," a common practice in the Greco-Roman world where rulers performed acts of philanthropy to accrue public prestige and consolidate their rule. This self-serving generosity, which appears good on the surface, is a stark contrast to true, humble service. Jesus sets this worldly model as the negative example, implying that those who lead in His name must utterly reject such a paradigm. This verse is not just a description but a foundational rejection of power based on domination and external accolades, paving the way for the counter-intuitive definition of servant leadership that follows.