22:24–27 Jesus has predicted that one of the Twelve would betray him, and they plunge into a discussion over the identity of the betrayer. Unlike John (John 13:21–30), Luke does not relate how the discussion concludes. Instead he shines light on an ensuing discussion, one that develops rather naturally from the debate on who will betray Jesus. If one of them is the betrayer, it is not surprising that a debate breaks out about the other end of the scale, that is, which one is the greatest (cf. Matt. 18:1; Mark 9:33–37; Luke 9:46). As readers we are rather astonished to see such narcissism on the night Jesus is betrayed, but then we recognize that the Gospel writers honestly portray the faults and characters of the disciples.

Jesus reproves the disciples for endorsing a secular view of leadership. To kings in the Gentile world, to be great is to impose one’s will on others, to constrain others to do what the king dictates. In a world of patrons and clients, those who are patrons, who exercise authority, are called “benefactors.” Jesus “implies that those who receive the title ‘benefactor’ bestow benefits on others to keep them subservient and to foster the myth that the elite are generous and therefore praiseworthy.”270 We clearly see here top-down leadership, by which the greatness of a person is established by his position. Jesus does not follow the world’s conceptions and paradigms, however, but subverts and overturns what people consider greatness to be. The greatest do not advertise their power and influence but consider themselves to be like the youngest person, like those at the bottom of the social ladder. Those who are leaders should not view their position as an opportunity to exercise control over others but should use their authority to serve and build up others (cf. Matt. 23:11; Mark 9:35; Luke 9:48). Authority should be used not for selfish purposes but to strengthen those under one’s authority.

Jesus provides the example of reclining at meal, a practice at formal meals. At such meals in the ancient world, those considered great would be the ones reclining at the table. No one would think that those serving those reclining were great. But Jesus subverts the typical estimation of social reality, for he has come not to be praised but to serve. He has come not to be feted, praised, or lauded but to sacrifice himself for others (cf. John 13:12–17). It has often been pointed out here that Luke lacks the words of Matthew 20:28 and Mark 10:45, “The Son of Man came not to be served but to serve, and to give his life as a ransom for many.” Some have argued that these words are omitted because Luke does not have an atonement theology, but such a judgment is difficult to establish from the lack of one particular saying. And there is significant evidence that Luke does have a theology of atonement. We see such in the Lord’s Supper tradition (Luke 22:14–20), in God’s purchasing people with his own blood (Acts 20:28), the substitution of Jesus for Barabbas, Jesus’ taking the cup for sinners, and other features to be pointed out in the passion narrative.

22:28–30 The focus shifts rather radically again, as Jesus leaves behind the faults of the disciples and praises them for their loyalty instead. Despite their weaknesses and sins, they have not abandoned Jesus, except for the one who will betray him. They have persevered with him to the end and have not forsaken him even in difficult times. The Father has granted the kingdom to the Son because of his faithfulness as the one sent by the Father (cf. Luke 1:33). The Son’s role in the kingdom constitutes his reward, and in the same way the disciples are granted the kingdom by the Son for their faithfulness, for continuing to be the Son’s disciples when many have abandoned him. The disciples are the poor who have received the kingdom (6:20), the “little flock” that has received the greatest reward (12:32).

The kingdom, which the disciples enjoy even now, holds a future dimension. It should be noted that Jesus speaks of “my table” and “my kingdom,” signaling that he plays a central role in the coming kingdom. This may be a reference to the messianic feast, which in Isaiah 25:6–8 is described as a feast on a mountain in the day in which the Lord will conquer death forever. We see another reference to the feast in 1 Enoch: “The Lord of the Spirits will abide over them; they shall eat and rest and rise with that Son of Man forever and ever” (1 En. 62:14). Luke elsewhere speaks of the future feast in the kingdom (Luke 14:15; cf. 22:18), and John writes of the “marriage supper of the Lamb” (Rev. 19:9). The disciples will sit at the table with Jesus in the future as a reward for their faithfulness. They will judge Israel’s twelve tribes. We could take the word “judging” to mean that they will judge who among ethnic Israel are faithful or unfaithful. But the “judging” here may not designate a legal situation in which the apostles are determining who is rewarded or condemned. It may refer more positively to exercising rule, to reigning and ruling with Jesus (cf. Dan. 7:18, 22, 27; Matt. 19:28; 1 Cor. 6:2–3; Rev. 3:21; 20:4). In addition, Israel’s twelve tribes could refer to ethnic Israel,271 but the reference to Israel should probably be understood symbolically, so that the reference is to ruling over the people of God, comprising both Jews and Gentiles. The Twelve are the nucleus of the new people of God, and they and those who heed their message constitute the restored Israel, the true Israel.