2. Examining the Humility of Jesus


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Free E-mail Bible Study Bible study Humility: Disciple's Guide to a Humble Life

Warner Sallman, 'Head of Christ' (presumed © 1940, Warner Press)
Warner Sallman, 'Head of Christ' (presumed © 1940, Warner Press). Displayed as 'fair use' following the approach of WP:Non-free content.

When I was a young boy, the pervasive face of Jesus on Sunday school classroom walls was Sallman's "Head of Christ." It portrayed a kind of other-worldly Jesus -- backlit with light skin and long flowing hair, looking off into heaven.

This was the era of the Sentimental Jesus, where syrupy hymns idealized Jesus according to their stereotypes. A popular children's song went:

"Gentle Jesus, meek and mild,
look upon a little child."51

Is Jesus really mild or did the author need a word that rhymes nicely with "child"? The Jesus I see in the Gospels isn't sentimental, but forthright. And he is anything but mild.

Jesus calls men and women to lay everything down to serve him. He doesn't suffer fools gladly, but calls out hypocrisy where he sees it. He expels demons and overturns the tables of the money-changers in his Father's house. How can he be characterized by mildness or gentleness?

There is some kind of disconnect here between mildness and boldness. Perhaps it indicates that the world's view of humility is flawed when it comes to a biblical view of humility.

If Jesus is humble, what does his humility look like? To explore this, we'll consider:

  1. What Jesus says about his own humility.
  2. What the New Testament says about Jesus' humility.
  3. What events in Jesus' life display humility.
  4.  How Jesus relates to the people he encounters

We'll see how we can place the Jesus of the Gospels within our evolving understanding of humility.

For the next three lessons we are going to focus on Jesus.

  1. Understanding humility in Jesus' life and ministry (this lesson),
  2. Jesus' teaching: humble yourself and you will be exalted (Lesson 3), and
  3. Jesus' teaching: the greatest are those who humbly serve (Lesson 4).

Of course, these will overlap, so we'll be going back and forth a bit. But that's the nature of a complex topic.

2.1 Jesus Points to His Own Humility

There are at least five texts where Jesus talks about his own humility or humble service.

  1. The gentle and humble Jesus (Matthew 11:25-30).
  2. The Son can do nothing by himself (John 5:19, 30).
  3. Jesus washes his disciples' feet (John 13:1-17).
  4. Jesus' call to serve as a ransom (Mark 10:45).
  5. Jesus doesn't seek man's praise (John 5:41)

We'll begin by examining these passages.

1. The Gentle and Humble Jesus (Matthew 11:25-30)

In Matthew 11, Jesus has called down judgment on towns that reject his preaching (verses 20-24), then marvels that his Father has opened the hearts of the simple men and women whom God had called to follow him. He refers to these followers as "little children" (verses 25-27). Now he offers an invitation to the struggling people who are overburdened with the Pharisees' "yoke of the law,"52 the burden of legalism that characterizes much of the Judaism in Jesus' day.

"28 Come53 to me, all54 you who are weary55 and burdened,56 and I will give you rest.57 29 Take my yoke58 upon you and learn from59 me, for I am gentle and humble in heart, and you will find rest60 for your souls. 30 For my yoke is easy61 and my burden62 is light."63 (Matthew 11:28-30)

It is a marvelous passage! It provides several clues to Jesus' humility.

1. Jesus is "gentle" (KJV "meek"). The Greek word praus (that we saw in Lesson 1.4.1) suggests "humility, consideration of others, not being impressed with one's own importance, gentle, humble, considerate, meek" in the older favorable sense.64 Jesus is gentle and considerate compared to the harsh and demanding nature of the law's teachers. He knows that we are weak, so he doesn't operate from demand, but from love and respect.

2. Jesus is lowly or humble in heart. The Greek adjective tapeinos is a similar word, "unpretentious, humble,"65 from the basic idea of "being low." This word occurs again and again in our study. It reminds me of the Word of the Lord through Isaiah about the Suffering Servant:

"For this is what the high and lofty One says --
he who lives forever, whose name is holy:
"I live in a high and holy place,
but also with him who is contrite and lowly in spirit,
to revive the spirit of the lowly
and to revive the heart of the contrite." (Isaiah 57:15)

Jesus isn't pretentious. Even the most lowly can be comfortable in his presence.

So many religious leaders had -- and some today have -- hearts that have become puffed up with knowledge, with position, with business, and with a self-importance that is regularly re-inflated by the adulation of people. They approach people from an elevation that can be felt in their attitude.

But not Jesus. Though he is God, he has emptied himself, humbled himself to be one of us (Philippians 2:5-8, Lesson 2.6 below). He calls us out of a good and sincere heart because he genuinely cares for our welfare and wants to comfort us.

"When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd." (Matthew 9:36, Lesson 2.2 below)

3. Jesus can provide rest for our souls. Too often we are unable to quiet our soul, our inner self.66 We can't seem to calm our struggling heart, but he can! He takes upon himself your sin, your guilt. And by his Spirit gradually erases its stain from your inner being. He brings rest and a new purpose that revives you with excitement.

Q6. (Matthew 11:28-30) In what sense is Jesus "gentle and lowly in heart"? What does this tell us about him? How does this make him comfortable for struggling people to be around?
https://www.joyfulheart.com/forums/topic/2275-q6-gentle-and-lowly/

2. The Son Can Do Nothing by Himself (John 5:19, 30)

A second passage points strongly to Jesus' humility, where we consider Jesus' submission to his Father. In our passage, Jesus has just healed a man at the pool of Bethesda on the Sabbath. Now he is getting push-back from the religious leaders about his Sabbath healings.

"17 Jesus said to them, 'My Father is always at his work to this very day, and I, too, am working.' 18 For this reason the Jews tried all the harder to kill him; not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God.

19 Jesus gave them this answer: "I tell you the truth, the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does. 20 For the Father loves the Son and shows him all he does. Yes, to your amazement he will show him even greater things than these." (John 5:17-20)

Verse 30 is a companion to verse 19:

"By myself I can do nothing; I judge only as I hear...." (John 5:30)

This is what we learn about the relationship between Father and Son in these amazing verses:

  1. The Son doesn't operate independently of the Father.
  2. The Son is in constant touch with the Father.
  3. The Son does what he discerns the Father to be doing.

The key to Jesus' Sonship is constant communication with and voluntary submission to the Father. If Jesus were trying to promote himself, he would be emphasizing his independent action; rather, he emphasizes his dependence upon the Father.

We are Jesus' disciples. We must learn from Jesus how to listen to the Father and then follow his instructions here on earth. In fact, if we attempt to operate independently of the Father -- just doing religious things that we've learned to do from others -- we will be powerless and ineffective.

Notice: Jesus isn't taking the credit, but giving the Father credit. He isn't pointing to himself in pride and self-exaltation, but rather to his Father. We can do that. We must do that if we want to learn Jesus' humility.

Q7. (John 5:19, 30) In what sense is Jesus powerless on his own? What is the key to Jesus' power and effectiveness? How does this demonstrate his basic humility? How can we emulate Jesus in this? How does that demonstrate our humility?
https://www.joyfulheart.com/forums/topic/2276-q7-dependent/

3. Jesus' Washes His Disciples' Feet (John 13:1-17)

Ralph F. Wilson, 'Humbly Washing Feet' (©2024), original watercolor
Ralph F. Wilson, 'Humbly Washing Feet' (©2024), original watercolor, 14 x 20 in, in artist's collection. Larger image.

In a third passage that describes Jesus' humility, we turn to Jesus washing his disciples' feet at the Last Supper. We'll cover this in greater detail in Lesson 4.3 as Jesus' acted parable to teach humble service, but I include it here as an example of Jesus' own humility.

It was common in Jewish homes to make a basin of water available so that guests could refresh themselves by washing the grime of the dusty streets and roads off their feet.67 A person washed his own feet. Only in homes with foreign slaves would this menial task be performed by a servant, since it was considered too demeaning for a Hebrew slave or even a wife or child. 68

But now Jesus turns tradition on its head.

"4 He got up from the meal, took off his outer clothing and wrapped a towel around his waist. 5 After that, he poured water into a basin and began to wash his disciples' feet, drying them with the towel that was wrapped around him." (John 13:4-5)

The disciples are shocked, appalled that their Master has so demeaned himself as a mere slave, and a very low one at that. Peter tries to prevent Jesus from washing his feet, but Jesus insists.

Once Jesus has gone around the room to wash twelve pairs of dirty feet, he puts on his outer garment, returns to his place at the table, and explains himself.

"12b Do you understand what I have done for you?' he asked them. 13 'You call me 'Teacher' and 'Lord,' and rightly so, for that is what I am.'" (John 13:12-13)

Jesus has a right to be served by virtue of being Rabbi and Lord. Jesus takes human traditions and reverses them. Jesus serves; they must serve each other.

"14 Now that I, your Lord and Teacher, have washed your feet, you also should wash one another's feet. 15 I have set you an example69 that you should do as I have done for you. 16 I tell you the truth, no servant70 is greater than his master,71 nor is a messenger72 greater than the one who sent him. 17 Now that you know these things, you will be blessed73 if you do them." (John 13:14-17)

Though he is their revered Rabbi, Jesus doesn't hesitate to humble himself before his disciples to teach them humility by example. In Luke's Gospel we see a reference to this incident:

"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)

There is power in humility. Jesus' disciples never forget the impact of their Master's meekness.

4. Jesus' Call to Serve as a Ransom (Mark 10:45 = Matthew 20:28)

In a fourth passage -- one that we'll examine in greater detail in Lesson 4.1 -- James and John ask to be seated at Jesus' right and left hand when he comes into his Kingdom. The disciples hear of it and complain loudly. Jesus calls the disciples together and describes the nature of secular power that they see around them.

"Those who are regarded as rulers of the Gentiles lord it over them, and their high officials exercise authority over them." (Mark 10:42)

"Not so with you," Jesus says (Mark 10:43). Then he uses himself as an example of servant leadership in contrast.

"Even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many." (Mark 10:45)

Jesus doesn't downplay his awesome title of Son of Man, derived from Daniel's prophecy of the Ancient of Days giving all power and authority to the Son of Man (Daniel 7:13-14). But says that even someone as awesome as the Son of Man acts as a servant in the Kingdom of God.

Then he gives us a hint of the degree of his servitude: "To give his life as a ransom for many." "Ransom" translates the Greek word lytron, "price of release, ransom" especially also the ransom money for the manumission of slaves. The implication here is that we are slaves to sin and Jesus exchanges his life for death on the cross to set us free.

That the Son of Man will humble himself to serve as a ransom humbles us!

5. Jesus Doesn't Seek Man's Praise (John 5:41)

A fifth passage is a verse that is easy to miss, but illustrates one of the roots of Jesus' humility. The context is a controversy with the Pharisees who are harshly critical of what Jesus describes as his close relation to "his Father." Jesus responds,

"I do not accept praise from men" (John 5:41),

which he contrasts a few verses later with the Pharisees' practice:

"How can you believe if you accept praise from one another, yet make no effort to obtain the praise that comes from the only God?" (John 5:44)

The kings and potentates of Jesus' day are eager for people to shower them with nice words and compliments. But Jesus does not need this. His humility before men is illustrated by the fact that he doesn't seek their praise -- though he is fully deserving of it as Son of God! He seeks only his Father's approval and praise.

"He who speaks on his own does so to gain honor for himself, but he who works for the honor of the one who sent him is a man of truth; there is nothing false about him." (John 7:18)

In a similar fashion, Paul writes to the Thessalonian believers:

"We were not looking for praise from men, not from you or anyone else." (1 Thessalonians 2:6a)

Jesus' humility before men is a strength, not a weakness. A weak, vain man seeks the praise of others, but one who is not hungry for praise is free to serve the Father. Humility sets Jesus free.

Q8. (John 5:41, 44) How is Jesus' refusal to seek men's praise an example of humility? How does this free him to do God's will? How can seeking approval from others cripple our discipleship?
https://www.joyfulheart.com/forums/topic/2277-q8-seeking-praise/

2.2 Humility in the Way Jesus Treats People

We've considered five passages where Jesus talks about his own humility. Now let's examine how Jesus treats people to understand his humility.

1. Jesus Is Moved by Compassion, a Close Cousin of Humility

We see a number of references to Jesus' compassion.

"When he saw the crowds, he had compassion on them...." (Matthew 9:36 = Mark 6:34)

"When Jesus ... saw a large crowd, he had compassion on them and healed their sick." (Matthew 14:14)

"I have compassion for these people; they have already been with me three days and have nothing to eat." (Matthew 15:32 = Mark 8:2)

"Jesus had compassion on them and touched their eyes." (Matthew 20:34)

"Filled with compassion, Jesus reached out his hand and touched the [leper]." (Mark 1:41)

Humility lies at the root from which other virtues flow. You'll recall from Lesson 1.1 that a humble person doesn't focus on him- or herself, but rather focuses on the needs of others. So when a humble person sees a need, there's a response both of empathy, but also an attempt to help.

Jesus' ministry to the hurting is motivated by compassion. The verb "have compassion" (NIV, ESV, NRSV) or "moved with compassion" (KJV) is splanchnizomai, "have pity, feel sympathy."74 It derives from splanchnon, "inward parts," understood in the ancient world as the seat of the emotions, especially of love.75 As we'll see in a moment, Jesus is motivated by compassion for hurting people, not by large crowds.

2. Jesus Seeks to Limit Crowd-Size

An example of Jesus' essential humility can be seen in his ministry strategy. Jesus heals openly, but sometimes he instructs his disciples and people he heals not to spread stories that would attract greater crowds. For example, Jesus heals a man with leprosy, but sends him away with a strong warning:

"44 'See that you don't tell this to anyone...." 45 Instead he went out and began to talk freely, spreading the news. As a result, Jesus could no longer enter a town openly but stayed outside in lonely places." (Mark 1:44-45)

The purpose of Jesus' command for silence is to limit the crowds who are attracted by the spectacular. There are at least six instances where Jesus commands people not to spread the word about spectacular events.76 Even after becoming aware of assassination plots against him, Jesus still goes out and heals many (Matthew 12:14-16). He is motivated by compassion.

Moreover, when people are healed, Jesus doesn't point to himself and his own powers, but often points to the healed person's own faith.77 You would think that a proud person would seek to maximize public attention, but not Jesus. It indicates his humility.

3. Jesus Is Tender with Weak, Wounded People (Matthew 12:20; Isaiah 42:3)

Jesus treats the people he ministers to with gentleness and consideration. Matthew notes that Jesus fulfills Isaiah's prophecy about the Messiah.

"... A bruised78 reed he will not break,
and a smoldering79 wick he will not quench...."
(Matthew 12:20, quoting Isaiah 42:3)

Reeds aren't very strong, but once they've been bent by the wind or someone passing through them, they are never the same. A flax wick is used to carry oil by capillary action from the oil supply to the flame. With a steady supply of oil, a wick will burn brightly, but without oil, a wick will only smolder. A smoldering wick has been cut off from the oil, either by the oil being used up or the end of the wick being removed from the oil.

A bruised reed is figurative for a weak or wounded person. A faintly burning wick is figurative of a person who has exhausted whatever supply or hope he or she once had and is about ready to give up.80 Jesus gently encourages the hurting. He doesn't give up on them.

4. Jesus Heals the Sick and Oppressed

Detail of 'Jesus Heals a Blind Man,' stained glass, All Saints Church, Rickling, Essex, England.
Detail of 'Jesus Heals a Blind Man,' stained glass, All Saints Church, Rickling, Essex, England.

Consider all the sick people who are brought to Jesus over three years of ministry. Imagine the multiplied filth and stench of their diseases and open sores. Envision the crippled who limp to his meetings on crutches, the atrophied muscles of those who had lain in darkened homes for years and are brought by their kin to Jesus on stretchers. Think of discouraged people for whom Jesus is their only hope of recovery. Imagine the eyes that cannot see and lips unable to speak, the lepers who are shunned for fear of contagion. Picture women whose bleeding makes them ceremonially unclean. Visualize all the troubled people who crowd around Jesus, desperate for relief from their demons (Matthew 4:23-25).

Rather than being revolted by this sea of ugliness, disease, and deformity, Jesus sets the troubled people free and then gently encourages them. Jesus touches lepers who hadn't felt the human touch of a whole person for decades. He stays until long after sunset to heal all that are brought to him (Mark 1:32-34).

A local woman known as a sinner anoints him in an intimate way. Jesus doesn't recoil in disgust (Luke 7:36-50). A woman taken in the very act of adultery is brought before him. Jesus encourages her to follow the Lord and defends her against those who attack her (John 8:3-11).

Jesus has a humility and accessibility that draws people to him.

5. Associating with Tax Collectors and 'Sinners' (Luke 5:30-32)

Jesus also has a conspicuous habit of associating with the low-status people that drives the Pharisees crazy. They think that Jesus demeans himself by going to their parties.

"'Why do you eat and drink with tax collectors and "sinners"?'
Jesus answered them, 'It is not the healthy who need a doctor, but the sick. 32 I have not come to call the righteous, but sinners to repentance.'" (Luke 5:30b-32 = Matthew 9:10-13 = Mark 2:15-17)

Later, Jesus is called "a friend of tax collectors and 'sinners'" (Luke 7:34). He explains his ministry to the lost in the Parable of the Lost Sheep, where the shepherd leaves the 99 sheep to search out the one who is lost and to bring him back to the fold (Luke 15:3-7). When Jesus goes to dinner at Zacchaeus' house, his critics complain, "He has gone to be the guest of a 'sinner'" (Luke 19:7), but Jesus won't let anything deter his mission. He declares, "The Son of Man came to seek and to save what was lost" (Luke 19:10).

Jesus doesn't eat with the morally compromised in a way that detracts from his own personal holiness. He doesn't adopt their sinful mindsets or allow them to corrupt him by tolerating their sins. He is there because he loves them and seeks to bring them to faith and salvation.

While a guest of a prominent Pharisee, Jesus teaches the social elite to invite those of low station to their great dinners. He tells them,

"13 When you give a banquet, invite the poor, the crippled, the lame, the blind,
14 and you will be blessed. Although they cannot repay you, you will be repaid at the resurrection of the righteous." (Luke 14:13-14)

Later, he teaches his disciples to receive even the lowest and least (Lesson 3.6). Jesus' actions and teachings underscore his basic humility towards all. (See also Lesson 7.4 on Romans 12:16.)

Q9. Which of Jesus' examples of ministering to the hurting stands out to you the most? Which shows the greatest degree of humbling?
https://www.joyfulheart.com/forums/topic/2278-q9-compassion/

2.3 Tenderness at the Cross

We've considered Jesus' own teaching about his humility and how he treats people. Now observe him in the last hours of his life.

On Mount Calvary you might expect sarcastic anger or utter resignation. But it is at this hour that we hear the first three of Jesus' seven last words from the cross flow from a humble care for others' who are on Golgotha that day.

Titian, detail of 'Christ and the Good Thief' (1566)
Titian, detail of 'Christ and the Good Thief' (1566), oil on canvas, 54 x 59 in., Pinacoteca Nazionale di Bologna, Italy

1. "Father, forgive them, they know not what they do" (Luke 23:34). Jesus forgives the soldiers who crucify him and divide his clothing among them, and perhaps even forgives the others responsible for his death.

2. "This day you will be with me in Paradise" (Luke 23:43). Jesus assures the thief on the cross next to him of salvation, a man who has faith that the dying man next to him is the Messiah.

3. "Woman, behold your son" (John 19:26-27). Jesus gives the care of his mother into the hands of John, the beloved disciple.

Pride fusses about one's own hurts and struggles. Humility is concerned for the needs of others.

2.4 Challenges to Stimulate Faith

So far, we've seen an overall pattern of how Jesus treats people with humility and gentleness reflecting genuine respect. But there is another side of Jesus, the one who challenges his followers to new insights and spiritual growth.

At first glance they might seem to be exceptions to Jesus' humility. Let's take a closer look at some of these. In doing so we begin to discern what humility is and what it is not.

Jesus the Disciple-Maker

Jesus displays ready compassion for those who need healing and ministry. But with his band of disciples, he is not always so gentle. He is training men and women in the Kingdom and sometimes that requires stern rebuke, always later softened by loving encouragement. Think of a football coach trying to prepare a team to function together to win on the field.

For example, as a Rabbi training disciples, he rebukes Peter when he contradicts Jesus, calling him "Satan" or "adversary" (Matthew 16:23). Yet, when he sees Peter crushed by guilt over his sin of denying Jesus three times, he gently restores him with a three-fold: "Do you love me? Feed my sheep" (John 21:15-19).

If you look carefully, you'll see a number of instances where Jesus uses rebuke with his disciples to form them.

If you are a parent, you know that your role as a father or mother requires you to discipline the children you love so much. Parents constantly use encouragement and rebuke to form their children's values and mold their behavior. We can be humble parents who genuinely care for our children's best interests, even though they are under us in a power hierarchy. In a similar way, we can be humble employers who care deeply about our employees without surrendering the employer-employee relationship.81 Peace officers have to correct people who are breaking the laws; that doesn't mean they aren't humble. Authority and humility can coexist when one's heart is right.

Q10. Does being in a place of authority, such as a rabbi, police officer, or parent prevent you from correcting with humility? How does Jesus use rebukes to form disciples?
https://www.joyfulheart.com/forums/topic/2279-q10-humility-and-authority/

The Woman Taken in Adultery (John 8:1-11)

Jesus is teaching in the temple courts when scribes and Pharisees seek to embarrass him. They bring a woman caught in the act of adultery. They announce that the Mosaic Law prescribes that she should be stoned. Now they challenge Jesus, as a recognized rabbi or teacher, to declare his opinion of the law in this case. They know Jesus is merciful to sinners; they are trying to force Jesus to contradict the Law so they can accuse him.

Audrey N. Mironov, 'Christ and the Sinner' (2011), oil on canvas, 40 x 70 cm. Creative Commons Attribution-Share Alike 4.0 International license.
Audrey N. Mironov, 'Christ and the Sinner' (2011), oil on canvas, 40 x 70 cm. Creative Commons Attribution-Share Alike 4.0 International license.

Lots can be said about this account.82 But I want to focus on Jesus' humility. He writes something in the dust, then calls on anyone without sin to cast the first stone. Jesus writes in the dust again. When he looks up, his accusers, shamed by his challenge, have left one by one, beginning the older and wiser ones. Jesus asks the woman about her accusers. "Has no one condemned you?"

Jesus declares, "Then neither do I condemn you. Go now and leave your life of sin" (NIV) or "sin no more" (ESV, KJV), "do not sin again" (NRSV).

While on some occasions he makes fun of the Pharisees' hypocrisy, here he doesn't. Nor does he pronounce sentence on the sinful woman. He rebukes her -- "leave your life of sin" -- but he doesn't disrespect her. He is kind, merciful, and says what is appropriate to encourage her in the right direction.

The Man with the Demon-Afflicted Boy (Mark 9:14-29)

Here's another example of a rebuke in an encounter with those he seeks to minister to. In Jesus' absence, a man has brought his son to the disciples; the boy has fits that endanger his life. The disciples have tried to heal him without success. When Jesus arrives he responds with frustration towards the general unbelief he sees.

"O unbelieving generation how long shall I stay with you? How long shall I put up with you? Bring the boy to me." (Mark 9:19)

Jesus questions the father who relates the boy's sad story. The father then gives a plea for help.

"22b 'If you can do anything, take pity on us and help us.'
23 'If you can?' said Jesus. 'Everything is possible for him who believes.'
24 Immediately the boy's father exclaimed, 'I do believe; help me overcome my unbelief!'" (Mark 9:22-24)

The man comes for healing, but doubts that Jesus can do much of anything. Jesus challenges him. He's not being belligerent, but seeks to bolster the man's faith by pointing out his unbelief. The man responds with a prayer for faith and Jesus heals the boy.

Jesus' frustration is real, but frustration isn't a sin -- otherwise God on high would have washed his hands of us long ago. Here, Jesus rebukes the man's unbelief in such a way that encourages him to step out in faith. Again, authority and humility are not opposites, but work together. Jesus doesn't exalt himself, but rather seeks to help the boy and his father.

The Syrophoenician Woman (Matthew 15:21-28 = Mark 7:24-30)

The incident that most challenges our view of Jesus' humility is his healing of the Syrophoenician woman's daughter. Before we begin, realize that Jesus knows how this will end before it happens. His refusal to act immediately is not an accident, but a plan; his words are carefully spoken.

Here's the story. In order to get some relief from the crowds, Jesus and his disciples retreat to the district of Tyre and Sidon where few Jews live, but even here, people have heard about Jesus' healing.

A woman comes calling to him, "Lord, Son of David, have mercy on me! My daughter is suffering terribly from demon-possession." Jesus says nothing and the disciples seem to take their cue from Jesus' silence, but she won't stop.

Finally, Jesus responds, "I was sent only to the lost sheep of Israel." In other words, I was called to minister to the Jews, not the Gentiles.

That doesn't stop her. She begs Jesus to heal her demon-oppressed daughter. You would expect instant compassion from Jesus. But to test her, he says:

"It is not right to take the children's bread and toss it to their dogs." (Matthew 15:26)

"Children" here refers to the people of Israel to whom Jesus is sent. "Dog" is a pejorative term, an insult, a deliberately offensive term for Gentiles.83 In this culture, dogs are not kept as pets by the poor, but move around as unclean scavengers of garbage. When we hear Jesus say this, we cringe, yet the Gospel-writers include it.

Not even that insult stops the lady. Immediately, she takes up the "dog" term and uses it to her advantage, picturing a house-dog.

"Yes, Lord, but even the dogs eat the crumbs that fall from their masters' table." (Matthew 15:27)

In other words, "I may be a dog, but I am entitled to crumbs."

At this point I envision a smile breaking over Jesus' face with a chuckle at her quick wit. The faith he knows is in her cannot be repressed. "Woman, you have great faith!" he says. "Your request is granted," and her daughter is instantly healed.

Why do the Gospel writers include this story among the many thousands of healings Jesus performs during his ministry? Why is Jesus' healing of a centurion's servant included? Because they demonstrate that even "foreigners" can have great faith. -- as Jesus said about the centurion, "I tell you the truth, I have not found anyone in Israel with such great faith" (Matthew 8:10).

Does the healing of the Syrophoenician woman's daughter show that Jesus is a proud xenophobe and not humble after all? I don't think so, even though the passage is difficult. Jesus seems to act purposefully to stimulate her faith, and then to point it out to his disciples as a kind of harbinger of the Gentiles coming to faith after Pentecost.84

Since Jesus shows no racial prejudice towards the Gentile centurion, I conclude that his hesitancy towards the Syrophoenician woman isn't real prejudice, but a test to stimulate her faith. Jesus is unafraid to break social and religious barriers to reach out to the hurting.

2.5 Jesus and the Pharisees

Jesus' relationship with the Pharisees, a strict religious sect within Judaism, is complicated. Does Jesus display humility with them?

The Pharisees prided themselves on strict observance of the commands in the Torah, and extended this strictness to the so-called Oral Law or "traditions of the elders." The Oral Law can be visualized as a kind of fence or "hedge" around God's law -- a fence of rules. If you obey these numerous rules, they reason, then you are not in danger of breaking God's core law. The problem is that many of the rules are petty, such as dribbling water over the fingers before eating to avoid defilement, etc. (Matthew 15:1-20). Nibbling on grain in the field on the Sabbath is prohibited as "harvesting" (Matthew 12:1-2). Miraculous healings on the Sabbath are forbidden as the "work" of a physician (Matthew 12:9-13).

Jesus doesn't criticize the Pharisees for their desire to keep God's law (Matthew 23:3). And Jesus himself holds to the Pharisees' position on the resurrection of the dead on the Last Day. But he is sharply critical of Pharisees because of their hypocrisy. He begins his critique in the Sermon on the Mount:

"Be careful not to do your 'acts of righteousness' before men, to be seen by them." (Matthew 6:1)

Later, he remarks, "Everything they do is done for men to see" (Matthew 23:5a). (We'll come back to these verses in Lesson 4:6 and Lesson 5.5.1.)

Jesus' rebukes of the Pharisees continue throughout the Gospels, but are concentrated in his Seven Woes to the Pharisees (Matthew 23:1-36).85 Here he calls them "blind guides," "snakes," "whitewashed tombs," and is scathing in his criticism. And the Pharisees reciprocate by seeking ways to turn the people and Rome against him to kill him.

Jesus is scarcely "meek and mild" with the Pharisees. Nor does he smile at the money changers he throws out of the temple (Matthew 21:12-17).

Jesus, like John the Baptist before him, is a prophet calling his generation to repentance. Prophets do not mince words so as to avoid offense. Prophets speak truth to power. Sometimes we mistake humility with being inoffensive or passive. No! (On humility and assertiveness, see Lesson 5.2.)

Humility and authority are not at odds. Humility is not the same as "being nice" to people -- though in many instances, as we'll see, humble people are courteous and compassionate. Humility consists in caring more about others' needs than our own. It is about serving others, even when we serve them with truth and rebuke their spiritual blindness.

To the Pharisees who seek his help, Jesus is uniformly respectful. You can see Jesus' gentleness and humility towards two Pharisees who seek him out with some faith.

Nicodemus (John 3:1-8)

Tiffany Studio, detail of 'Christ and Nicodemus' (1911), stained glass, St. Stephen's Episcopal Church, Philadelphia, PA.
Tiffany Studio, detail of 'Christ and Nicodemus' (1911), stained glass, St. Stephen's Episcopal Church, Philadelphia, PA.

Nicodemus, a ruler of the Jews, comes by night to learn from Jesus. Jesus engages his limited understanding and teaches him about spiritual birth and life by the Spirit (John 3:1-10). Nicodemus becomes a disciple (John 7:50-52) and helps bury Jesus along with another highly placed friend, Joseph of Arimathea (Mark 15:43 = Luke 23:50) 86

The Expert in the Law (Mark 12:28-34)

A second person is identified as a "scribe" or expert in the Law, also a Pharisee. His story will be familiar from Lesson 1.2.

The scribe hears Jesus debating with the Sadducees and asks him a technical question about the Mosaic law -- perhaps to trick him or perhaps to show off his superiority in matters of the law, we're not sure (Matthew 22:34-36). He asks Jesus, "What is the greatest commandment in the law?" This is the sort of question a seminary professor might ask as a final exam essay question -- and the scribes or "experts in the law" were the equivalent to seminary professors of their day.

Jesus' answer is stunning and unexpected, since it synthesizes the Mosaic Law into two simple principles that undergird the whole Law: (1) to love God (Deuteronomy 6:5) and (2) to love one's neighbor as oneself (Leviticus 19:18). We've heard these commandments so many times we take them for granted, but that day, it was the first time they had been formulated so succinctly in all history.

Mark shows the Scripture expert's surprised exclamation, "Well said!" and then his working through the reasoning behind Jesus' remarkable answer. Jesus can see his sincerity, and says, "You are not far from the kingdom of God" (Mark 12:34b).

In both cases, when asked by honest, seeking Pharisees, Jesus answers them with powerful insightful answers to encourage their nascent faith. That Jesus respects them as hungry individuals regardless of their status or sect illustrates his basic humility.

2.6 Jesus Humbles Himself to Death (Philippians 2:6-8)

We've looked at passages where Jesus talks about his own humility, examined his humility as he ministered to people, and considered his tenderness from the cross. Now let's consider Paul's classic explanation of Jesus' humbling himself on the cross.

The context is a need in the Philippian church to exercise humility. Paul exhorts them, "in humility[87] consider others better than yourselves" (Philippians 2:3b).

But what makes the passage so remarkable is that Paul now turns to Jesus himself as the prime example of humility!88 Paul begins by asserting Jesus' true divine nature in his preexistent state before he came into this world.

"Who, being in very nature God,
did not consider equality with God something to be grasped89...." (Philippians 2:6)

Divinity isn't something that Jesus aspires to or tries to attain, since he already possesses it!90

"... But made himself nothing,
taking the very nature of a servant,91
being made in human likeness.
And being found in appearance as a man...." (Philippians 2:7-8a)

The meaning of the Greek words themselves are clear enough. "Made himself nothing" (NIV), "made himself of no reputation" (KJV), and "emptied himself" (NRSV, ESV) is the Greek verb kenaō, literally, "to make empty, to empty," and figuratively or metaphorically, "to make of no effect." Danker says that kenaō is used to mean "divestiture of position or prestige." When used here of Christ, "he emptied himself, divested himself of his prestige or privileges."92

Paul says that Jesus humbled himself to become:

  1. A slave (doulos) and
  2. A human being (anthropos)

The humiliation of the transcendent Almighty God to become a human being might be compared to a human taking the form of a slug or a mosquito. But this voluntary humiliation is not enough. In addition, Jesus voluntarily takes on the humiliation of death, and the most shameful death at that:

"He humbled93 himself
and became obedient94 to death --
even death on a cross!" (Philippians 2:8b)

Jesus' death on the cross is comparable to being executed as a criminal by the electric chair or public death by hanging -- a shameful and tortured death. Dying on a cross is shameful, but it is not painless, private, or quick.

Paul's point is that Jesus sets the ultimate example of humbling oneself rather than insisting on his own way with selfish ambition and vain glory (Philippians 2:3). Jesus humbles himself twice over -- first in his humbling by becoming a human being and whatever loss of divine power and prestige that required. Then again by voluntarily assenting to the most shameful and painful death imaginable in his day. Jesus humbled himself, Paul insists, and so must we!

Christ -- a being equal with God -- empties himself, humbles himself, and gives himself up to a tortured death for us. Now Paul's hymn-like words built to a glorious conclusion:

"9 Therefore God exalted95 him to the highest place
and gave him the name that is above every name,
10 that at the name of Jesus every knee should bow,
in heaven and on earth and under the earth,
11 and every tongue confess that Jesus Christ is Lord,
to the glory of God the Father." (Philippians 2:9-11)

As we'll see in Lesson 3.1, this pattern of humility and exaltation conforms to Jesus' own teaching:

"Whoever humbles himself will be exalted." (Matthew 23:12; cf. Luke 18:14b; 14:11)

Much more could be said about this amazing passage, but at its core is Jesus' humbling of himself as a servant, even to the point of death, and then being exalted by God. That is what humility looks like.

Q11. (Philippians 2:5-11). In which two ways does Jesus humble himself according to this passage? Why did Jesus humble himself? What is his motivation for humbling himself? What is the result of Jesus' humbling of himself?
https://www.joyfulheart.com/forums/topic/2280-q11-humbling-himself/

I believe we have established by examining Jesus' life and ministry a basic pattern of humility and compassion. My friends, we need to learn to be like him.

Humility: Disciple's Guide to a Humble Life, by Ralph F. Wilson
Paperback, PDF, and Kindle formats

Prayer

Father, thank you for demonstrating for us what humility looks like in your Son Jesus of Nazareth. Teach us how to emulate his attitude and his actions in our own lives, that we might humbly serve you in our generation. In Jesus' holy name, we pray. Amen.

Lessons for Disciples

We've covered a lot of ground in this lesson considering just what Jesus' own humility looks like. And as we look closely, we see radical love, radical service, radical humility -- for our sakes and as an example for us. Let's review some of the things we've learned about Jesus' humility.

  1. Jesus invites people to come to him because he is "gentle and humble in heart" (Matthew 11:28-30). "Gentle" here includes the ideas of being considerate and humble, not impressed with his own importance. "Humble in heart" suggests being lowly, not pretentious, comfortable to approach and be around.
  2. Jesus says that he does nothing by himself, but only what he sees the Father doing (John 5:19).
  3. Jesus washes the disciples' feet as a way of demonstrating lowering himself to serve others (John 3:1-17).
  4. Jesus says that even the exalted Son of Man came to serve, and give himself as a ransom for mankind (Mark 10:45).
  5. Jesus doesn't seek man's praise, but the Father's approval (John 5:41).
  6. Jesus is motivated by compassion for people (Matthew 9:36; etc.).
  7. Rather than doing spectacular things to increase crowd side, he seeks to limit the crowds (Mark 1:44-45; etc.).
  8. Jesus is tender with weak and wounded people (Matthew 12:20, quoting Isaiah 42:3).
  9. Jesus constantly humbles himself to heal and touch the ugly, the deformed, the diseased, the troubled people who need his help, and spends long hours with them until all are healed.
  10. Jesus associates with the moral rejects of society because he longs "to seek and to save the lost" (Luke 5:30-32; etc.)
  11. Some of Jesus' Seven Last Words from the cross indicate humble caring for others -- for those who crucified him, for the thief on the other cross, and for his mother.
  12. Jesus sometimes rebukes with authority, but rightly understood, humility and authority are not opposites. Jesus encourages and responds to faith wherever he finds it -- in foreigners as well as the Pharisees who seek him.
  13. Jesus is God who humbles himself to become a human being, and again to die a most-despised death for our sins (Philippians 2:6-8).

End Notes

References and Abbreviations

[51] Charles Wesley, "Gentle Jesus, Meek and Mild" (1767).

[52] For more on this text see my article: "Gentle Jesus" (https://www.jesuswalk.com/luke/gentle-jesus-matt-11-28-30.htm) and my study of Jesus' Parable of the Yoke (https://www.jesuswalk.com/parables/09-character.htm#Yoke).

[53] "Come" is the adverb deute, "Come here! Come on!" mostly as a hortatory particle with the plural (BDAG 220). Liddell-Scott: "adverb as plural of deuro, "come hither!" Deuro is an adverb of place, "hither", with all verbs of motion. Used as an interjection, "come-on!" "come, let us."

[54] The invitation is to "all," just as his invitation at the feast in Jerusalem is to "whoever" believes, to "anyone" who is thirsty (John 7:37; cf. Revelation 22:17; John 3:16).

[55] "Labor", means more than "to work." It expresses the exhaustion that comes from labor: "to become weary, tired," to "strive, struggle." Labor" (ESV, KJV), "are weary" (NIV, NRSV) is present participle of kopiaō, "become weary/tired" or, perhaps, "to exert oneself physically, mentally, or spiritually, work hard, toil, strive, struggle" (BDAG 558, 1).

[56] "Heavy laden" (ESV, KJV), "burdened" (NIV), "are carrying heavy burdens" (NRSV) is the perfect passive participle of phortizō, "to load/burden" someone with something, more exactly, "cause someone to carry something," in imagery, of the burden of keeping the law (BDAG 1064).

[57] "Rest" in verse 28 is the future of anapauō, "to cause someone to gain relief from toil, cause to rest, give (someone) rest, refresh, revive" (BDAG 69, 1).

[58] "Yoke" is zygos, "a frame used to control working animals or, in the case of humans, to expedite the bearing of burdens, yoke," in our literature only figurative, of any burden (BDAG 429, 1). Galatians 5:1; Acts 15:10.

[59] "Learn from" (ESV, NIV, NRSV), "learn of" (KJV) is the aorist imperative of manthanō with the preposition apo, "from." The verb means, "to gain knowledge and skill by instruction, learn" (BDAG 615, 1).

[60] "Rest" in verse 29 is the noun anapausis, "cessation from wearisome activity for the sake of rest, rest, relief" (BDAG 69, 2).

[61] "Easy" is the adjective chrēstos, "pertaining to that which causes no discomfort, easy," here, "easy to wear" (BDAG 1090, 1).

[62] "Burden" is the noun phortion (diminutive of phortos, "cargo"), "that which constitutes a load for transport, load," here, figuratively, "burden" (BDAG 1064, 2).

[63] "Light" is the adjective elaphros, "having little weight, light" in weight. Figurative, "easy to bear, insignificant" (2 Corinthians 4:17; BDAG 314, 1).

[64] Praus, BDAG 861.

[65] "Lowly" (ESV, KJV), "humble" (NIV, NRSV) is the adjective tapeinos, "pertaining to being unpretentious, humble" (BDAG 989, 3).

[66] "Souls" is the plural of the noun psychē, "seat and center of the inner human life in its many and varied aspects, soul," here, "as the seat and center of life that transcends the earthly" (BDAG 1099, 2d).

[67] Raymond E. Brown, The Gospel According to John (Anchor Bible; Doubleday, 1966), 2:564.

[68] Mekhilta §1 on Exodus 21:2.

[69] "Example" is hypodeigma, "an example of behavior used for purposes of moral instruction, example, model, pattern" (BDAG 1037, 1).

[70] "Servant" is doulos, "male slave as an entity in a socioeconomic context, slave" (BDAG 259, 1).

[71] "Master" (NIV, NRSV, ESV), "lord" (KJV) is kyrios, "one who is in charge by virtue of possession, owner" (BDAG 572, II, 1b).

[72] "Messenger" (NIV, NRSV, ESV), "he that is sent" (KJV) is the noun apostolos, "of messengers without extraordinary status, delegate, envoy, messenger" (BDAG 122, 1).

[73] "Blessed" (NIV, NRSV, ESV), "happy" (KJV) is makarios, "pertaining to being especially favored, blessed, fortunate, happy, privileged," here, "privileged recipient of divine favor" (BDAG 611, 2a).

[74] Splanchnizomai, BDAG 938.

[75] Splanchnon, BDAG 938.

[76] (1) Healing of two blind men (Matthew 9:29-31); (2) healing of a deaf and mute man (Mark 7:32-36); (3) raising of Jairus' daughter (Mark 5:40-43 = Luke 8:56); (4) healing of a blind man (Mark 8:24-26); (5) Jesus' transfiguration (Matthew 17:9 = Mark 9:9); (6) evil spirits who called him the Son of God and Messiah (Mark 3:11-12; Luke 4:41). In only one instance when he frees the man with a legion of demons in the Decapolis, a non-Jewish area where Jesus doesn't normally minister, does he tell the healed man, "Go home to your friends and tell them how much the Lord has done for you, and how he has had mercy on you" (Mark 5:19).

[77] Matthew 13:22 = Mark 5:34 = Luke 8:48; Luke 7:50; Luke 17:19; Luke 18:42 = Mark 10:52.

[78] "Bruised" is the Qal of rāṣaṣ, "crush, oppress." (TWOT #2202); "smash up, ill-treat, abuse," here, "crushed" (Holladay, Qal, p. 346); "crush" (BDB 954, Qal 1a).

[79] "Smoldering" (NIV), "smoking" (KJV), "faintly burning" (ESV), "dimly burning" NRSV) is kēheh, "be dark, wax dim, smoke" (TWOT #957a); "without light, (dimly) glowing" (of a wick) (Holladay 152).

[80] Motyer says, "He is not dismissive of others: however useless or beyond repair (bruised reed), however 'past it' and near extinction (smoldering wick) they seem.... The Servant is competent both to cure and to supply" (J. Alec Motyer, Isaiah: An Introduction and Commentary (Tyndale Old Testament Commentaries; InterVarsity Press, 1999), p. 293). Also Edward J. Young, The Book of Isaiah (New International Commentary of the Old Testament; Eerdmans, 1972), 3:113-114.

[81] Paul and Peter explore these themes in what is sometimes called Haustafeln or house tables of New Testament household instructions. You can see examples at Ephesians 5:22-6:9; Colossians 3:18-4:1; Titus 2:1-10; and 1 Peter 2:13-3:7.

[82] See a full exposition in my John's Gospel: A Discipleship Journey with Jesus (JesusWalk, 2015), Lesson 16 (https://www.jesuswalk.com/john/16_adulterous_woman.htm).

[83] Philippians 3:2; Revelation 22:15; Matthew 7:6.

[84] Morris (Matthew, pp. 404-405) cites William Barclay (The Gospel of Matthew (Edinburgh, 1958), pp. 134-135): "The tone and the look with which a thing is said make all the difference. Even a thing which seems hard can be said with a disarming smile.... We can be quite sure that the smile on Jesus' face and the compassion in his eyes robbed the words of all insult and bitterness." He cites F. V. Filson (A Commentary on the Gospel according to St. Matthew (London, 1960)) to the effect that Jesus is not calling her and her countrymen dogs, but making a parable or proverbial statement to make clear that his work is with his own people.

[85] The Seven Woes against the Scribes and Pharisees in Matthew 23 are: (1) hindering others (verse 13), (2) proselytizing hypocrisy (verse 15), (3) blind guidance (verse 16-22), (4) neglecting justice (verse 23), (5) superficial cleanliness (verses 25-26), (6) outward righteousness (verses 27-28), and (7) self-righteousness (verses 29-36). The KJV includes 8 woes, but the "woe" in verse 14 is not found in the older manuscripts of Matthew, though it occurs in Mark 12:40 and Luke 20:47.

[86] Joseph of Arimathea is probably a Pharisee, a member of the Sanhedrin, who asks Pilate for Jesus' body and buries him in his own new tomb. He is called "a disciple of Jesus, but secretly because he feared the Jews" (John 19:38; cf. Matthew 27:57), who "was himself waiting for the kingdom of God (Mark 15:43). We have no record of Jesus' conversations with him.

[87] "Humility" (NIV, NRSV) and "lowliness of mind" (KJV) is the Greek noun tapeinophrosynē, "humility, modesty (BDAG 989). Elsewhere in the Greek language you can find the verb used in a pejorative sense, but in the New Testament it is used only in a favorable sense.

[88] This passage is a profound one, which I treat in detail in my study Philippians: Disciple Lessons (Revised edition; JesusWalk Publications, 2023), Lesson 3 (https://www.jesuswalk.com/philippians/3_emptied.htm).

[89] Harpagmos is translated variously: "Something to be grasped" (NIV, RSV), "something to be exploited" (NRSV), and "robbery" (KJV). The basic meaning, "a violent seizure of property, robbery," can move to, "something to which one can claim or assert title by gripping or grasping, something claimed" (BDAG 133-134).

[90] John 1:1-2; Colossians 1:17; Hebrews 7:3; 13:8; Revelation 22:13, cf. Proverbs 8:22-31.

[91] "Servant" (NIV, ESV, KJV), "slave" (NRSV) is doulos, "male slave as an entity in a socioeconomic context, slave" (BDAG 260, 1a).

[92] Kenaō, BDAG 539.

[93] "Humbled" is the Greek verb tapeinoō, "to cause someone to lose prestige or status, humble, humiliate, abase" (BDAG 990). A related word occurs in the Greek Septuagint translation of Isaiah 53:8, "in his humiliation...."

[94] "Obedient" is the Greek adjective hypēkoos, "obedient" (BDAG 1035) from the verb hypakouō, "to follow instructions, obey, follow, be subject to" (BDAG 1028-1029).

[95] "Exalted ... to the highest place" (NIV) or "highly exalted" (KJV, ESV, NRSV) is the Greek verb hyperypsoō, "to raise to a high point of honor, raise, exalt." Here, "to raise someone to the loftiest height" (BDAG 1034, a).

Humility: Disciple's Guide to a Humble Life

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