Luke 22:27 kjv
For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth.
Luke 22:27 nkjv
For who is greater, he who sits at the table, or he who serves? Is it not he who sits at the table? Yet I am among you as the One who serves.
Luke 22:27 niv
For who is greater, the one who is at the table or the one who serves? Is it not the one who is at the table? But I am among you as one who serves.
Luke 22:27 esv
For who is the greater, one who reclines at table or one who serves? Is it not the one who reclines at table? But I am among you as the one who serves.
Luke 22:27 nlt
Who is more important, the one who sits at the table or the one who serves? The one who sits at the table, of course. But not here! For I am among you as one who serves.
Luke 22 27 Cross References
| Verse | Text | Reference |
|---|---|---|
| Gen 18:2-5 | ...three men standing near him... Abraham ran from the tent door to meet them, and bowed himself to the earth and said, "My Lord, if I have found favor in your sight, do not pass by your servant." | Abraham models humility and service before divine visitors. |
| Exod 12:13 | But the blood on the houses where you are staying shall be a sign for you... | The Passover establishes a pattern of divine protection linked to obedience. |
| Psa 23:5 | You prepare a table before me in the presence of my enemies; You anoint my head with oil; My cup overflows. | God, as host, provides abundantly, hinting at divine care and service to His people. |
| Prov 27:18 | Whoever tends a fig tree will eat its fruit, and he who cares for his master will be honored. | Diligent service brings honor and reward. |
| Isa 42:1 | "Behold my Servant, whom I uphold, my chosen, in whom my soul delights; I have put my Spirit upon him; he will bring forth justice to the nations." | Prophecy of the Messiah as God's Servant, emphasizing His role in justice. |
| Isa 49:6 | "...I will make you as a light for the nations, that my salvation may reach to the end of the earth." | The Suffering Servant's mission extends to all nations. |
| Zech 3:8 | Hear now, O Joshua the high priest, you and your companions who sit before you... "Behold, I will bring my servant the Branch." | Another Messianic prophecy identifying the Messiah as 'the Branch' and 'servant'. |
| Matt 20:25-28 | "...whoever would be great among you must be your servant... For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many." | Parallel teaching by Jesus, emphasizing His life as a ransom. |
| Mark 10:42-45 | "...whoever would be first among you must be slave of all. For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many." | Mark's parallel, reinforcing servant leadership and self-sacrifice. |
| Luke 12:37 | Blessed are those servants whom the master finds awake when he comes. Truly, I say to you, he will dress himself for service and have them recline at table and come and serve them. | Jesus describes the Lord reversing roles to serve His watchful servants in the kingdom. |
| Luke 14:7-11 | When you are invited by someone to a wedding feast, do not recline at table in the place of honor... For everyone who exalts himself will be humbled, and he who humbles himself will be exalted. | Jesus teaches on humility at banquets, linking it to true honor. |
| John 13:4-5, 12-15 | So he rose from supper...and began to wash the disciples' feet... If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet. | Jesus physically demonstrates ultimate humble service by washing feet. |
| Rom 15:8 | For I tell you that Christ became a servant to the circumcised to show God's truthfulness, in order to confirm the promises given to the patriarchs. | Paul states Christ became a servant to fulfill promises. |
| Phil 2:5-8 | Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant... | The Kenosis (emptying) of Christ; His divine humility and servitude. |
| 1 Tim 3:8 | Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for dishonest gain. | The New Testament church office of 'deacon' is rooted in service (diakonia). |
| 1 Pet 4:10 | As each has received a gift, use it to serve one another, as good stewards of God's varied grace. | Believers are called to use their spiritual gifts in service to others. |
| 1 Pet 5:5 | Likewise, you who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for "God opposes the proud but gives grace to the humble." | Mutual submission and humility are virtues for all believers, especially leaders. |
| Heb 12:2 | looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God. | Jesus' path to exaltation was through suffering and service to God's will. |
| Acts 20:35 | In all things I have shown you that by working hard in this way we must help the weak and remember the words of the Lord Jesus, how he himself said, 'It is more blessed to give than to receive.' | Paul recounts Jesus' teaching on the blessedness of giving/serving. |
| Rev 5:9-10 | and they sang a new song, saying, "Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation, and you have made them a kingdom and priests to our God, and they shall reign on the earth." | The ultimate reward of Jesus' redemptive service leading to His reign. |
| Luke 9:46-48 | An argument arose among them as to which of them was the greatest. But when Jesus perceived the thought of their heart, he took a child and put him beside him and said to them, "Whoever receives this child in my name receives me... For the one who is least among you all is the one who is great." | Previous teaching by Jesus where He used a child to teach humility and greatness. |
Luke 22 verses
Luke 22 27 Meaning
Luke 22:27 presents a profound paradox, overturning conventional notions of power and status. Jesus, in the context of the Last Supper and His disciples' dispute over who was greatest, defines true leadership and authority not by being served, but by serving. He identifies Himself as the supreme example of this principle, actively demonstrating and embodying humble service among His followers. This statement reveals the core nature of His kingdom, where greatness is measured by the extent of one's sacrificial contribution to others rather than by the level of one's social elevation or command.
Luke 22 27 Context
Luke 22:27 is uttered by Jesus during the Last Supper, a pivotal moment marking the transition from His earthly ministry to His passion. The immediate context is a dispute among the disciples (Luke 22:24) as to "which of them was to be regarded as greatest." This argument likely stemmed from their Jewish upbringing which associated greatness with leadership, honor, and positions of authority within a future Messianic kingdom, possibly fueled by personal ambitions. In this environment of self-seeking, Jesus redirects their understanding of leadership.
Historically and culturally, reclining at a table signified honor and status in Greco-Roman and even some Jewish dining practices, especially for the host or esteemed guests. To "serve" (διακονῶν) typically referred to a lower-status individual, like a slave or a menial worker. Jesus' statement directly challenges the pervasive social hierarchy of the ancient world where power and influence were often synonymous with being served rather than serving others. He implicitly critiques the model of worldly rulers (Luke 22:25-26) who exercise "lordship" and "authority" over people, contrasting it with the divine kingdom's ethic of humility and selfless service.
Luke 22 27 Word analysis
For (γὰρ - gar): Connects to the previous thought about worldly rulers vs. true kingdom leadership (Luke 22:25-26), explaining why Jesus' disciples must not emulate worldly patterns. It introduces a supporting reason or an illustration.
who (τίς - tis): An interrogative pronoun, initiating a rhetorical question that Jesus expects His disciples to answer based on conventional wisdom.
is greater (μείζων - meizōn): The comparative form of "great." It refers to social status, authority, or prestige in human terms. In worldly view, it signifies higher rank, power, or honor.
the one who reclines at table (ὁ ἀνακείμενος - ho anakeimenos): Lit. "the one reclining." This participle describes the action of lounging on couches during a meal, which was the custom for guests of honor or the master of the house in that culture. This position symbolizes rest, privilege, and being served.
or (ἢ - ē): Introduces the alternative for comparison.
the one who serves (ὁ διακονῶν - ho diakonōn): Lit. "the one serving." From
diakoneō(διακονέω), meaning to wait on tables, attend to needs, or minister. It signifies actively providing for others, often implying a lower social status, like that of a domestic servant or waiter.Is it not (οὐχὶ - ouchi): A strong negative rhetorical particle, expecting an affirmative answer, "Certainly not?" or "Is it not indeed...?" This implies the obvious worldly answer.
the one who reclines (ὁ ἀνακείμενος - ho anakeimenos): Reiterates the worldly standard of greatness—the person enjoying honor and service.
But I (ἀλλ’ ἐγὼ - all' egō): A strong adversative conjunction ("but" or "on the contrary") followed by an emphatic pronoun "I," contrasting Jesus' own behavior with the conventional understanding and His disciples' expectations.
am (εἰμι - eimi): The verb "to be," asserting a state of existence or identity. Jesus isn't just acting this way; He is embodying this role.
among you (ἐν μέσῳ ὑμῶν - en mesō hymōn): Implies Jesus' presence is active and inclusive within their midst, not aloof or distant. It underscores His physical, direct example.
as (ὡς - hōs): A comparative particle, meaning "like" or "as." It emphasizes the manner or nature of His presence—His identity and action are that of a servant.
one who serves (ὁ διακονῶν - ho diakonōn): The very identity He had previously contrasted as lesser or menial is the one He now claims for Himself. This is the profound redefinition of greatness.
Words-group by words-group analysis:
- "For who is greater, the one who reclines at table or the one who serves?": This opening rhetorical question sets up a clear dichotomy, presenting the common understanding of status hierarchy based on societal roles. It invites the listener to affirm the widely accepted view of "greater" being the one waited upon.
- "Is it not the one who reclines?": This reinforcing rhetorical question confirms the anticipated conventional answer, establishing the societal norm before dramatically subverting it.
- "But I am among you as one who serves.": This powerful statement is the climactic reversal. "But I" ('ἀλλ’ ἐγὼ') places utmost emphasis on Jesus Himself, asserting His divine person, "I AM" (εἰμι), within their group ('ἐν μέσῳ ὑμῶν'), as embodying the very nature of service ('ὡς ὁ διακονῶν'). He doesn't just act like a servant; His very presence among them is defined by serving. This sets a radical example and norm for His followers.
Luke 22 27 Bonus section
This verse can be seen as a direct polemic against not only the disciples' misguided ambitions but also against the dominant social structures of the Roman Empire and Hellenistic culture, where status was paramount and based on honor-shame dynamics. Kings, emperors, and aristocratic elites were celebrated for their power to command and be served. Jesus presents a 'kingdom' whose values fundamentally oppose this system. His kingdom's citizens, particularly its leaders, are called to reverse the natural order of human society, imitating the self-giving posture of their King. This is why service (diakonia) became a hallmark of early Christian communities and foundational for positions like deacons and elders, signifying humble leadership for the good of the Body. The ego eimi (I am) subtle resonance in "I am among you" echoes the divine self-declaration found in the Old Testament, suggesting that this radical servant identity is not merely an example but flows from His very divine nature.
Luke 22 27 Commentary
Luke 22:27 distills Jesus' revolutionary teaching on leadership and the kingdom. Amidst the disciples' prideful arguments about who held the highest rank, Jesus does not scold but rather models and redefines greatness. He confronts the human tendency to seek honor, prestige, and power, which is inherent in systems that elevate those who are served.
Jesus directly challenges the worldly logic by contrasting the one "reclining at table" (the honored guest or host) with the one "serving" (the humble attendant). The cultural assumption was that the recliner was unequivocally "greater." But Jesus shatters this convention with His declarative statement: "But I am among you as one who serves." This isn't merely an occasional act for Jesus, but an ongoing reality of His very being and ministry. His entire life—from the Incarnation, His humble birth, His compassionate ministry to the sick and marginalized, His willing embrace of the cross—epitomizes this servant identity. He exemplifies the paradoxical truth that in God's kingdom, the path to true authority and significance lies through humble service and self-sacrifice for others, culminating in His death as a ransom for many (Mark 10:45). This teaching underpins Christian leadership and community, calling believers to embody the selfless character of Christ.