Lexical Summary euergetés: Benefactor Original Word: εὐεργέτης Strong's Exhaustive Concordance benefactor. From eu and the base of ergon; a worker of good, i.e. (specially) a philanthropist -- benefactor. see GREEK eu see GREEK ergon NAS Exhaustive Concordance Word Originfrom eu and the same as ergon Definition a doer of good, i.e. a benefactor NASB Translation benefactors (1). Thayer's Greek Lexicon STRONGS NT 2110: εὐεργέτηςεὐεργέτης, Αὐεργέτου, ὁ, a benefactor (from Pindar and Herodotus down); it was also a title of honor, conferred on such as had done their country service, and upon princes; equivalent to Sorer, Pater Patriae: Luke 22:25. (Cf. Herodotus 8, 85; Thucydides 1, 129; Xenophon, vect. 3, 11; Hell. 6, 1, 4; Plato, de virt., p. 379 b.; others; cf. 2 Macc. 4:2; joined with σωτήρ, Josephus, b. j. 3, 9, 8; Additions to Esther 6:12 Topical Lexicon Biblical Occurrence Luke 22:25 contains the sole New Testament use of εὐεργέται. Jesus says, “The kings of the Gentiles lord it over them, and those who exercise authority over them call themselves ‘Benefactors.’” (Berean Standard Bible) Historical Background In the Hellenistic and Roman world “Benefactor” became an honorific for monarchs and civic patrons who financed temples, games, aqueducts, or grain distributions. Ptolemy III, known as Euergetes (“Benefactor”), epitomized rulers who used largesse to secure loyalty. Inscriptions throughout the eastern Mediterranean record city councils hailing wealthy patrons with the title, binding subjects to rulers through gratitude and flattery. Contextual Nuance in Luke 22:25 Jesus cites this well-known social custom on the eve of His Passion. By mentioning kings who “call themselves Benefactors,” He unmasks a self-congratulatory system where power is cloaked in philanthropy. The plural form stresses a class of rulers, not an isolated example. The Lord’s statement is descriptive, not prescriptive; the implied critique prepares His disciples for a radical redefinition of greatness (Luke 22:26). Contrast with Kingdom Leadership Immediately after mentioning εὐεργέται, Jesus says, “But you shall not be like that. Instead, the greatest among you should be like the youngest, and the one who leads like the one who serves” (Luke 22:26). Parallels appear in Matthew 20:25-28 and Mark 10:42-45, where true greatness is measured by servanthood and ransom-giving love, culminating in the cross. Doctrinal Significance 1. Nature of Authority: Scripture affirms civil government as ordained by God (Romans 13:1-7), yet exposes the tendency of fallen leaders to seek glory rather than God’s praise. Practical Application for Ministry • Measure influence by sacrificial service rather than public acclaim. Intertestamental and Patristic Echoes Second-Temple Jewish writings criticize Gentile benefaction as self-seeking (e.g., Sirach 20:14-16). Early church fathers echoed Jesus’ warning: Ignatius urged Roman believers to avoid titles that foster pride, while Polycarp exhorted presbyters to shun love of money and praise. Related Scriptural Themes Acts 10:38—Jesus “went around doing good.” John 13:4-17—Foot-washing as model service. 2 Corinthians 8:9—Christ’s self-emptying generosity. Philippians 2:5-11—Humility leading to exaltation. Revelation 4:10-11—Crowns cast before the throne, returning all honor to God. Summary εὐεργέται in Luke 22:25 exposes a worldly pattern of leadership that masks domination with philanthropy. Jesus contrasts this with servant leadership rooted in self-giving love. While earthly rulers broadcast their benefactions, the Lord defines greatness by quiet, costly service, fulfilled supremely at Calvary and expected of all who bear His name. Forms and Transliterations ευεργεται ευεργέται εὐεργέται εύζωνοι ευήκοον ευήχοις ευήχων ευθαλή ευθαλών euergetai euergétaiLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts |
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