4. The Greatness of Humble Service


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

Ford Madox Brown (British Pre-Raphaelite painter, (1821-93), 'Jesus Washing Peter's Feet' (1852-56)
Ford Madox Brown (British Pre-Raphaelite painter, (1821-93), 'Jesus Washing Peter's Feet' (1852-56), oil on canvas, 1167 x 133 mm, Tate Gallery, London. Larger image.

As we study the teachings of Jesus on humility, we find a two-fold understanding of humility. Jesus repeatedly teaches two core messages about humility:

  1. God will humble those who exalt themselves and exalt those who humble themselves (Lesson 3, repeated at least 3 times), and
  2. The greatest in the Kingdom of God are those who humbly serve others (this lesson, repeated 4 times).

As we saw in Lesson 1.1, moral philosophers Nadelhoffer and Wright use a secular vocabulary to say essentially the same thing, that humility is low self-focus combined with a high other-focus.147 In other words, humility turns from focusing on ourselves, to focusing on God and then on the needs of others.

In this lesson we'll take a deep dive into Jesus' repeated teaching that his greatest followers will have a humble servant heart. Briefly, here are the places he teaches this.

1. Dispute about who was greatest. In a dispute about which apostle was the greatest and would sit at his right and left, Jesus uses himself as an example of serving and says,

"43 Whoever wants to become great among you must be your servant, 44 and whoever wants to be first must be slave of all." (Mark 10:43-44 = Matthew 20:26-27; cf. Luke 22:26)

2. Woes against the Scribes and Pharisees. In Jesus' woes against the scribes and Pharisees regarding their love of titles (which we already examined in Lesson 3.3), he says:

"The greatest among you will be your servant." (Matthew 23:11)

3. Jesus washing his disciples' feet. In his Acted Parable of Washing the Disciples' Feet (John 13:4-17), probably in the context of a dispute about who was the greatest (Luke 22:24), Jesus dresses as a servant and performs the menial task of washing feet, with the message, "I have set you an example that you should do as I have done for you" (John 13:15).

4. Using little children as examples. After a dispute among the disciples about who is the greatest, in Jesus' Acted Parable of Welcoming Little Children (which we examined in Lesson 3.5), he emphasizes the humility of welcoming little children, those with the least power in society. He says:

"If anyone wants to be first, he must be the very last, and the servant of all." (Mark 9:35)

Jesus teaches his disciples these lessons over a period of time. As they live together, he tells stories and parables and comments on everyday circumstances that show up along the way. Let's look at each of Jesus' teachings one at a time.

4.1 Non-Domineering Servant Leaders (Mark 10:43-44 = Matthew 20:26-27)

Sister M. Gregory Ems, OSB (1869-1954), detail of 'Jesus Calling James and John.'
Sister M. Gregory , OSB (1869-1954), detail of 'Jesus Calling James and John.' Oil on canvas, about 36 x 24 in. Sisters of St. Benedict Convent, Ferdinand, Indiana.

Chickens housed together establish a pecking order. It's not pretty. Humans have developed caste and class systems, dominance based on skin color or race, meritocracy, family history, wealth, etc. The disciples, too, are a competitive bunch, pushing and shoving to gain an advantage in Jesus' eyes, promoting themselves as the best, the greatest.148 Jesus teaches his disciples a radically different way of assessing greatness, as we saw briefly in Lesson 3.3.

The Sons of Thunder

Mark relates a story about a pair of Jesus' disciples, the brothers James and John, nicknamed "the sons of thunder" (Mark 3:17), probably for their boldness and brashness. They ask Jesus,

"Let one of us sit at your right and the other at your left in your glory." (Mark 10:37)

"In your glory" is similar to the thief on the cross asking, "remember me when you come into your kingdom" (Luke 23:42). The phrase "in your glory" is a bold indication of their faith that this commoner from Galilee is the Messiah and will ascend to the throne of David as king. When you take your throne, they are saying, then grant us this request.

In another sense, however, their request is outrageously presumptuous. At the right hand of the ruler is the place of honor and the left hand is almost as important, since these two positions indicate the closest possible access to the center of power. Let us be in charge, Lord, above all the other disciples, right under you.

Perhaps, if we had been looking, we would have noticed the tiniest smile on Jesus' mouth. Jesus asks whether they are willing to go through the trials necessary, they assure him that they will, and he acknowledges this (Mark 10: 38-39). But then he says:

"To sit at my right or left is not for me to grant. These places belong to those for whom they have been prepared." (Mark 10:40)

When the other disciples hear about this attempt to top their own authority in the coming kingdom, they are angry. So Jesus calls them all together for a teaching session.

Worldly Power Structures

Jesus says to his disciples:

"42b You know that those who are regarded as rulers of the Gentiles lord it over them, and their high officials exercise authority over them. 43 Not so with you. Instead, whoever wants to become great among you must be your servant, 44 and whoever wants to be first must be slave of all. 45 For 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 10:42b-45)

In the world you see rulers constantly seeking to dominate others. It is the way of the world. Jesus uses two phrases: "lord it over"149 and "exercise authority"150 that indicate use of power to dominate others.

In Jesus' day, Israel was controlled by Rome's governors. Under them, Herod's sons were vassal kings appointed by Rome. Power politics was on full display. Israel's high priesthood was not granted for religious piety, but a political reward for loyalty to Herod Antipas. As we examine the history of the Christian Church over the last two millennia, it is sad to see how often bishops and popes are corrupted by power rather than to serve God as humble men given great spiritual responsibility for God's people. Even democracies in our day select leaders who then develop ways of dominating those beneath them in the power chain.

Jesus condemns the worldly exercise of power. He rebukes it sharply!

"Not so with you!" (NIV)
"It shall not be so among you" (ESV).

The Greatest Will Be the Servant (Mark 10:43-44)

In the Kingdom of God, greatness will not be measured by achieving high office.

"43 Not so with you.
Instead, whoever wants to become151 great among you
must be your servant,
44 and whoever wants to be first
must be slave of all. (Mark 10:43-44)

Using the familiar structure of Hebrew parallelism to state this truth, Jesus sets side by side the similar terms "great"152 with "first" or "chief" (KJV).153 In similar fashion, Jesus places alongside each other "servant"154 and "slave."155

It is the paradox of the Kingdom: You become great by serving. You gain your life by losing it.

Q18. (Mark 10:42-44) What is the basic difference between the world's pattern of leadership and Christ's pattern? What does servant-leadership look like? Can you be a "great" Jesus-follower without serving humbly?
https://www.joyfulheart.com/forums/topic/2287-q18-servant-leadership/

In 2013, Argentine Cardinal Bergoglio was elected as Pope of the Roman Catholic Church. Though a Jesuit, he took the name Francis I after St. Francis of Assisi, who had revolutionized the church of the thirteenth century by his humility and simple obedience to the commands of Christ.

Pope Francis, known in Buenos Aires for living simply and taking the bus to work, brought the same kind of humility to Rome. After being elected Pope, he still insisted on paying his hotel bill, declined to wear red papal shoes in favor of priestly black, and refused to live in the lush papal apartment in favor of a two-room guest-house on the Vatican grounds. His first act as Pope was to kneel before the people gathered in St. Peter's square and ask people to pray for him. It was refreshing to witness!

Setting an example of simple, humble living is powerful. Pray for our Roman Catholic brothers and sisters -- and our own congregations, where pastors and leaders too easily get caught up in power politics far removed from simple lives of humility.

The 'Son of Man' Did Not Come to Be Served (Mark 10:45)

In another passage, Jesus gives his own life as an example of service, as we saw in Lesson 2.1.

"For even the Son of Man did not come to be served, but to serve,156 and to give his life as a ransom157 for many." (Mark 10:45)

Jesus mentions his awesome title of Son of Man that looks back to the "son of man" who appears before the Ancient of Days in Daniel's prophecy (Daniel 7:13-14). There, the "son of man" is given all power and authority and an everlasting kingdom that will never pass away or be destroyed.158 Jesus is saying: Even someone so great as the Son of Man acts as a servant in the Kingdom of God.

It is not uncommon for a young person to imagine him or herself as someone famous, someone powerful, someone widely admired. A sports great. An actor. A billionaire. An astronaut. The spouse of a powerful man. A well-known evangelist. The pastor of a large, thriving church. We aspire to what we imagine is the highest we might achieve. God uses aspiration and ambition in our maturing process, as we'll discuss in Lesson 5.3, but becoming someone great in Jesus' Kingdom comes through humble service, not striving for power and wealth.

I Am One Who Serves (Luke 22:24-27)

A partial parallel to the passages in Matthew and Mark, Luke adds a bit.

"26 ... You are not to be like that. Instead, the greatest among you should be like the youngest, and the one who rules like the one who serves. 27 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 22:26-27)

Jesus has set common wisdom on its head. The world sees the great ones, but Jesus identifies himself as One who serves. It is very similar to Jesus' acted parable of Washing the Disciples' Feet, that we'll review in a moment (Lesson 4.3 below).

4.2 Warnings against Exalted Titles (Matthew 23:12)

In Lesson 3.3, we thoroughly discussed this passage where Jesus warns against trying to impress others. Of the scribes and Pharisees, he says,

"Everything they do is done for men to see." (Matthew 23:5)

They love to be seen taking the honored seats at banquets and at synagogue. They love people calling them "Rabbi." Jesus rebukes all this sharply!

I draw attention to this passage again here to point out that verses 11 and 12 contain both of Jesus' teachings on humility, both greatness through service (verse 11) and humbling oneself (verse 12).

"11 The greatest among you will be your servant. 12 For whoever exalts himself will be humbled, and whoever humbles himself will be exalted." (Matthew 23:11-12)

4.3 Jesus' Acted Parable of Washing the Disciples' Feet (John 13:4-17)

Ford Madox Brown, detail of 'Jesus Washing Peter's Feet' (1852-56), Tate Gallery, London.
Ford x Brown, detail of 'Jesus Washing Peter's Feet' (1852-56), Tate Gallery, London. Full image.

At the Last Supper, the disciples are probably arranged around a very low table, reclining on their left arms and supported by divans or cushions, leaving their right hands free to feed themselves, as was the custom of the day. Their feet, sandals removed, are splayed out behind them, with some space between their feet and the walls so those serving the meal can bring the various dishes to the table.

We know from Luke's Gospel that even at this holy meal of Passover there is an undercurrent of competition among the disciples, an argument that has come up again and again over the course of Jesus' ministry.

"A dispute arose among them as to which of them was considered to be greatest." (Luke 22:24)

Jesus uses this dispute as a "teachable moment."

Washing the Disciples' Feet (John 13:4-5)

Since sweaty feet clad only in sandals get grimy on unpaved roads and streets, it was customary for a host to provide a basin of water so guests could wash their own feet upon entering.159 Washing someone else's feet was a task reserved for the most menial of servants. A Jewish commentary on the Book of Exodus suggests that Jewish slaves could not be required to wash the feet of others, that this task was so demeaning that it should be reserved for Gentile slaves or for women, children, or pupils.160 A wife might wash a husband's feet; a child might wash a parent's feet. Rarely, a disciple might honor a distinguished rabbi by washing his feet. But for a superior to wash an inferior's feet was never ever done! Except by Jesus.

"He got up from the meal, took off his outer clothing161 and wrapped162 a towel163 around his waist."164 (John 13:4)

Jesus dresses himself as would a servant or slave.

"After that, he poured water into a basin165 and began to wash his disciples' feet, drying166 them with the towel that was wrapped around him." (John 13:5)

If you've ever participated in a foot washing service, you know that most people's feet aren't soft and pretty -- especially older people whose toes have been broken numerous times, whose feet are often bony and calloused, and whose toenails are unmanageable. These disciples are relatively young, but have spent their lives in sandals or bare feet and have suffered many injuries -- not to mention the dust of the day.

Jesus takes the feet of each disciple in his hands, washes them gently, then dries them. He goes from one disciple and to the next. I imagine that the room is absolutely still, except for gentle sound of the water sloshing and the softly spoken encouragements of love by the Master. His disciples don't know what to say. It is painful for them to see him like this. To submit to this intimate service from him is awkward in the extreme!

The bold fisherman can't stop himself from protesting. Jesus insists and alludes to a deeper cleansing (John 13:6-10).

An Example of Humble Service (John 13:14-17)

The acted parable is over. Now Jesus puts on his clothes, returns to his place at the table, and takes a few minutes to explain part of its meaning to the disciples.

"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 13:12b-13)

Jesus has a right to be served by virtue of being Rabbi and Lord. In this parable, he takes that right to be served and turns it upside down. Instead of being served, he serves. The message: 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 example167 that you should do as I have done for you. 16 I tell you the truth, no servant168 is greater than his master,169 nor is a messenger170 greater than the one who sent him. 17 Now that you know these things, you will be blessed171 if you do them." (John 13:14-17)

Remember the context of his acted parable? Jesus' disciples have been arguing about who is greatest (Luke 22:24). If Jesus the Lord and Rabbi sets an example of humbling himself to serve, how much more should we, his disciples, serve one another and the hurting people of our world, rather than tout our own self-importance.

Jesus is saying, like I am a servant to you, so you must be a servant to one another.

I am sure that Jesus' disciples talked over many of his precious parables for the rest of their lives. But this Acted Parable of Washing the Disciples' Feet was one they never, ever forgot, for he had acted it out in their midst.

Q19. (John 13:4-17) Why did Jesus intend to shock his disciples by performing such a lowly act? What message was he trying to instill in them by this footwashing?
https://www.joyfulheart.com/forums/topic/2288-q19-footwashing/

4.4 Jesus' Acted Parable of Welcoming Children (Mark 9:35)

As we saw in Lesson 3.5, Jesus uses several encounters with little children to teach his disciples humility. One incident in particular seems common to each of the Synoptic Gospels -- a dispute about greatness172 -- though the Gospel writers emphasize different aspects of the incident. Mark puts it this way:

"33 They came to Capernaum. When he was in the house, he asked them, 'What were you arguing about on the road?' 34 But they kept quiet because on the way they had argued about who was the greatest.

35 Sitting down, Jesus called the Twelve and said, 'If anyone wants to be first, he must be the very last, and the servant of all.'

36 He took a little child and had him stand among them. Taking him in his arms, he said to them, 37 'Whoever welcomes one of these little children in my name welcomes me; and whoever welcomes me does not welcome me but the one who sent me.'" (Mark 9:33-37)

Into the midst of his group of disciples who are squabbling about who is greatest, Jesus places a child with no power and status, and says, "If you want to be first, you must be last, like this child." I bring this incident up again because here is the same teaching again: "If anyone wants to be first, he must be the very last, and the servant of all" (Mark 9:35b).

A Cup of Cold Water (Mark 9:41 = Matthew 10:42)

While the passage about the children in Mark doesn't illustrate the serving, just a few verses later, Jesus says,

"I tell you the truth, anyone who gives you a cup of water in my name because you belong to Christ will certainly not lose his reward." (Mark 9:41)

This teaching is found in Matthew in a different context where he teaches, "He who receives you, receives me...." (Matthew 10:40). Giving aid to a disciple, even a small aid, is an act of receiving their message -- and their Master's -- but also serving them, even if in just a small way.

"And if anyone gives even a cup of cold water to one of these little ones because he is my disciple, I tell you the truth, he will certainly not lose his reward." (Matthew 10:42)

4.5 Jesus' Parable of the Sheep and the Goats (Matthew 25:31-46)

In Jesus' Parable of the Sheep and the Goats that we studied in Lesson 3.6.3 (Matthew 25:31-46), the "sheep" are the ones who care for the hungry and thirsty, the aliens from a foreign land whom they invite into their homes, those without clothing whom they found clothing for. They visit the social rejects in prison, the sick in conditions that are unhealthy, unwholesome, and smelly.

The King in the parable approves. "Take your inheritance, the kingdom.... for when I was hungry, you gave me something to eat...." The "sheep" question him, When did we see you this way, Lord?

"The King will reply, 'I tell you the truth, whatever you did for one of the least of these brothers of mine, you did for me.'" (Matthew 25:40)

In Isaiah we read:

"[A true fast is] to share your food with the hungry
and to provide the poor wanderer with shelter--
when you see the naked, to clothe him,
and not to turn away from your own flesh and blood?" (Isaiah 58:7)

Humble service to those in the greatest need isn't forgotten by our Lord.

Following Christ's teaching, many wealthy people have funded charitable institutions over the centuries. I wonder, how many of them have put aside their finery to participate firsthand in caring for the hurting? It is so convenient to sponsor a child remotely through a charitable mission. And that is good! But I believe that God wants us to get our own hands dirty in serving also. It is no coincidence that Jesus puts aside his outer clothing to both dress and acts as a servant before his disciples.

Q20. (Mark 9:41; Matthew 25:31-46) What do Jesus' saying about giving a cup of cold water and Jesus' Parable of the Sheep and the Goats have in common? What kinds of services might please Jesus that can we perform for needy people?
https://www.joyfulheart.com/forums/topic/2289-q20-assistance/

4.5 Humble Service in the Early Church

Now we turn to a couple of examples of Jesus' followers putting his teaching into practice.

Dorcas or Tabitha of Joppa (Acts 9:36-42)

The Book of Acts gives an account of raising from the dead a woman named Dorcas or Tabitha. Because of her good works, the disciples in the town are heartbroken at her death and call Peter, who says to her, "Tabitha, get up!" resulting in her coming back to life. Consider her fruits:

"In Joppa there was a disciple named Tabitha (which, when translated, is Dorcas), who was always doing good and helping the poor." (Acts 9:36)

"All the widows stood around him, crying and showing him the robes and other clothing that Dorcas had made while she was still with them." (Acts 9:39b)

Dorcas serves the lowest -- the widows of the community who are destitute. She becomes an exemplar of one who humbly serves. Thousands of women's ministries in churches around the world are named in her honor.

Serving Those Who Can't Repay (James 1:27; Luke 14:12-14)

James tells us how people like Dorcas exemplify true Christianity by serving the least important in the world's eyes.

"Religion that God our Father accepts as pure and faultless is this: to look after173 orphans and widows in their distress and to keep oneself from being polluted by the world." (James 1:27)

So often we would rather serve those who can reciprocate by helping us and our cause. But widows and orphans have nothing they can give us. That is why serving them exemplifies true self-giving agapē love and true humility.

After his Parable of Places at the Table (Lesson 3.4), Jesus says something similar. In Jesus' day people invited others to dinner partly with social climbing in mind. Mingle with those who can help you, advance you. Jesus calls this out as the opposite of humility.

"12 When you give a luncheon or dinner, do not invite your friends, your brothers or relatives, or your rich neighbors; if you do, they may invite you back and so you will be repaid. 13 But 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 14:12-14)

A humble person serves others for their own sake, not for what it will get him or her.

Mother Teresa

Mother Teresa (1910-1997) served the poorest of the poor and dying on the streets of Calcutta, India.
Mother Teresa (1910-1997) served the poorest of the poor and dying on the streets of Calcutta, India.

This kind of humble service was lived out by Mother Teresa of Calcutta (1910-1997), a recently-canonized Catholic nun from Albania, who spent her life living with and caring for those dying on the streets of Calcutta. She founded the Missionaries of Charity religious order with the stated mission to care for:

"The hungry, the naked, the homeless, the crippled, the blind, the lepers, all those people who feel unwanted, unloved, uncared for throughout society, people that have become a burden to the society and are shunned by everyone."174

In the same way, spiritual gifts are not to be exercised for one's own benefit, but to serve others for "the common good" to build up the body of Christ (1 Corinthians 12:7).

"Each one should use whatever gift he has received to serve175 others, faithfully administering God's grace in its various forms." (1 Peter 4:10)

Q21. (Act 9:36-42; James 1:27; Luke 14:12-14). Why does caring for orphans and widows constitute pure religion? Why does helping those who can't help you show humility? Why are Dorcas and Mother Teresa so inspiring?
https://www.joyfulheart.com/forums/topic/2290-q21-pure-religion/

4.6 Motive and Humility

Humble Service Is Not for Show (Matthew 6:1-4)

It is easy to corrupt with wrong motives what might have been beautiful acts of mercy and service.

"Be careful not to do your 'acts of righteousness' before men, to be seen by them. If you do, you will have no reward from your Father in heaven." (Matthew 6:1)

The Pharisees gave ostentatiously for show, "in order176 to be seen by others" (Matthew 23:5, ESV). But our service to the needy is to be quiet, humble.

"3 But when you give to the needy, do not let your left hand know what your right hand is doing, 4 so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you." (Matthew 6:3-4)

Humble service to the poor, if done for the right reasons, will be rewarded -- "He will lift you up" (James 4:10. See Lesson 3.8).

God Sees the Motives of the Heart (1 Samuel 16:7)

Actions can be misunderstood, but the motivation or heart intent that causes an action is what God evaluates. Hypocrites try to fool us, to pretend to be something they aren't. Outside, people may appear righteous, but inside it can be much different. Jesus said:

"27 Woe to you, teachers of the law and Pharisees, you hypocrites! You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of dead men's bones and everything unclean. 28 In the same way, on the outside you appear to people as righteous but on the inside you are full of hypocrisy and wickedness." (Matthew 23:27-28)

It comes down to motive, to the intent of the heart.

The Lord told Samuel when selecting a king from Jesse's sons:

"The Lord does not look at the things man looks at. Man looks at the outward appearance, but the Lord looks at the heart." (1 Samuel 16:7)

That is why we shouldn't judge (Matthew 7:1-5). We see only people's actions; God sees the heart that motivates those actions.

Jeremiah the prophet gives us insight into our inner being, what Paul would call "the flesh."

"The heart is deceitful above all things
and beyond cure.
Who can understand it?" (Jeremiah 17:9)

"Deceitful" (NIV, ESV, KJV), "devious" (NRSV) is ʿāqōb. In Isaiah 40:4 this word describes "uneven, bumpy ground"177 that needs to be leveled for God. Applied to the inner person, the word describes the heart as "tough, crafty."178 Moreover, this heart corruption is "beyond cure" (NIV).[179]

The passage continues.

"I the Lord search the heart
and examine the mind,
to reward a man according to his conduct,
according to what his deeds deserve." (Jeremiah 17:10)

"The word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart." (Hebrews 4:12)

God looks at motives, since deeds themselves don't tell the whole story. We can do the appropriate thing for the wrong reason; God isn't fooled.

The Spirit Heals Corrupt Hearts

But all is not lost. What is incurable for man can be healed by the Master. The Holy Spirit changes our hearts! Jesus talks about being "born by the Spirit" (John 3:5-6) and "streams of living water" flowing from within (John 7:38-39). Paul called it "a new creation" (2 Corinthians 5:17), "the Spirit of God lives in you" (Romans 8:9), "Christ is formed in you" (Galatians 4:10). The old nature, the flesh, is not eradicated. But now we have a choice; we can choose and be empowered to live in the Holy Spirit (Galatians 5:16). This process is called sanctification.

Guard Your Heart with All Diligence (Proverbs 4:23)

Christ and his Spirit are at work in us. Hallelujah! However, we must still watch ourselves, lest we fall into pride and sin (Galatians 6:1; 1 Corinthians 10:12).

The writer of proverbs tells us to tend our hearts with care.

"Keep180 your heart with all vigilance,181
for from it flow182 the springs of life."183 (Proverbs 4:23, ESV)

Springs and wells are of vital importance in the arid Ancient Near East, since they provide lifegiving water for both humans and their flocks. Thus, wells and springs are watched carefully, guarded. If the spring is polluted, everything that drinks from it will be poisoned.

In this proverb, the heart 's condition is of the utmost importance, because from its thoughts and intents flow one's very life and actions. We are commanded to guard it, indicating that we have some control over our motives. We are responsible for our spiritual condition.

Where you discern wrong motives, repent, correct yourself, and move forward. The Holy Spirit works in us to help us identify our sins (John 16:8-11), and then to help us form new, healthy patterns of serving God. This is the process of sanctification, of forming Christ in us and changing our motivations from pride to humility.

Q22. (Matthew 6:1-4; Jeremiah 17:9-10; Proverbs 4:23) Why are motives so important to genuine humility? If the heart is deceitful, how can we ever have pure motives? What does it mean for us to guard our hearts?
https://www.joyfulheart.com/forums/topic/2291-q22-motives/

In this lesson we've learned from Jesus that the greatest among his disciples are the ones who serve others humbly.

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

Who is the most important person in your church? The platform people who speak and sing? Perhaps. But if the greatest disciples are those who serve humbly, perhaps you'll find the best disciple in the kitchen somewhere or the nursery, where they may have served quietly, happily, unseen for years. We close with God's word to Samuel:

"The Lord does not look at the things man looks at. Man looks at the outward appearance, but the Lord looks at the heart." (1 Samuel 16:7)

Serve well and humbly, my disciple friends.

Prayer

Lord Jesus, thank you for working in us your nature, for forming Christ in us. Purify our hearts, we pray, so that our good works might please you. Teach us to be servants like you. In your holy name, we pray. Amen.

Lessons for Disciples

There are many lessons for us here.

  1. The greatest in the Kingdom is the one who humbly serves (Mark 10:43-44; Matthew 23:11)
  2. Jesus himself, as exalted Son of Man, came to serve and give his life as a ransom for many (Mark 10:45).
  3. Jesus washing the disciples' feet was designed to set an example and teach humble service (John 13:4-17).
  4. Humble service, even as small as offering water to a disciple, will be rewarded (Mark 9:41 = Matthew 10:42).
  5. Whatever humble service we offer is done as to Jesus himself (Matthew 25:40).
  6. Examples of humble service include Dorcas or Tabitha who made robes and clothing for the poor widows of her town.
  7. James reminds us that religion that is pure is to "look after orphans and widows in their distress" (James 1:27), those who will never be able to repay us.
  8. After Jesus' Parable of Places at the Table, he advises rich guests to invite to their own banquets those who cannot be repaid -- thus God will reward them (Luke 14:12-14).
  9. Mother Teresa of Calcutta is a 20th century example of one serving the poorest of the poor.
  10. Spiritual gifts also are given for us to serve others (1 Peter 4:10).
  11. Jesus taught that acts of righteousness must not be to impress others, but only for God's eyes, if we want to please him. Motive is important. (Matthew 6:1-4).
  12. While our hearts are corrupt and deceitful (Jeremiah 17:9), through salvation and the work of the Holy Spirit, our hearts are being healed; we are able to walk in the Spirit and Christ is formed in us, healing our motivational system.
  13. Still, we must watch ourselves, so that we don't fall again into sin and pride (Galatians 6:1; 1 Corinthians 10:12; Proverbs 4:23).

End Notes

References and Abbreviations

[148] Mark 9:33-34; Matthew 18:1; Luke 9:46; Luke 22:24.

[149] "Lord it over" (NIV, ESV, NRSV, NJB), "exercise dominion" (KJV, NASB) is katakurieuō, "to have mastery, be master, lord it (over), rule" (BDAG 519), "to hold in subjection" (Thayer 332, b), from the preposition kata-, "under, underneath," the idea of putting under (Thayer 329, III, 3) + the verb kurieuō, "to exercise authority or have control, rule," then "be master of, dominate" (BDAG 576, 1 and 2).

[150] "Exercise authority" (NIV, ESV, KJV, NRSV), "are tyrants" (NRSV), "make their authority felt" (NJB) is katexousiazō, a rare word in Greek, "exercise authority," perhaps "tyrannize" (BDAG 531), from the preposition kata-, "under, underneath" (Thayer 329, III, 3) and the verb exousiazō, "to have the right of control, have the right/power" over someone (BDAG 353), and the much more common noun exousia, "state of control over, might, power, authority, ruling power," etc. (BDAG 353).

[151] "Wants to become" (NIV), "would be/will be" (ESV, KJV), "wishes" (NRSV) is the verb thelō, "to have a desire for something, wish to have, desire, want" something (BDAG 447, 1).

[152] "Great" is megas, "large," here, "pertaining to being relatively superior in importance, great" (BDAG 624, 4a).

[153] "First" (NIV, ESV, NRSV) or "chief" (KJV) is prōtos, "first," here, pertaining to prominence, "first, foremost, most important, most prominent" (BDAG 893, 2aβ).

[154] "Servant" (NIV, ESV, NRSV), "minister" (KJV) is dikonos (from which we get our word "deacon"), "assistant, one who gets something done at the behest of a superior" (BDAG 230, 2).

[155] "Slave" (NIV, ESV, NRSV), "servant" (KJV) is "slave." Sometimes our translations soften it by rendering it "servant," but the real meaning is "slave"), though the word can be used in a positive sense of humble service (BDAG 259, 2bα).

[156] "To serve" (NIV, ESV, NRSV), "to minister" (KJV) is diakoneō, "to function as an intermediary, act as a go-between/agent, be at one's service" (BDAG 229, 1).

[157] "Ransom" is lytron, "price of release, ransom," especially also the ransom money for the manumission of slaves" (BDAG 605).

[158] On this, see my study of Daniel: Faithful Discipleship in a Foreign Land (JesusWalk Publications, 2015), Lesson 5 (https://www.jesuswalk.com/daniel/5_son_of_man.htm).

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

[160] Mekhilta §1 on Exodus 21:2.

[161] "Outer clothing/garments" (NIV, ESV), "outer robe" (NRSV), "garments" is himation, "a piece of clothing," here, of outer clothing, "cloak, robe" (BDAG 475, 2).

[162] "Wrapped around" (NIV, ESV, NRSV), "girded" (KJV) is diazōnnymi, "tie around" (BDAG 228), from dia + zōnnymi, "gird," in verses 4 and 5.

[163] "Towel" is lention, "linen cloth, towel" (BDAG 592), in verses 4 and 5.

[164] Luke 12:37; 17:8. In both these verses the servant "girds himself" as Jesus did.

[165] "Basin" is niptēr, "(wash) basin" (BDAG 674), from the verb niptō, "to wash," used in this verse.

[166] "Dry" (NIV), "wipe" (NRSV, ESV, KJV) is ekmasso, "to cause to become dry by wiping with a substance, wipe" (BDAG 306).

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

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

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

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

[171] "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).

[172] Matthew 18:1-5 = Mark 9:33-37 = Luke 9:46-48, Throckmorton, Gospel Parallels §129.

[173] "Look after" (NIV), "visit" (ESV, KJV), "care for" (NRSV) is episkeptomai, "to look at," from epi-, "upon" + skeptomai, "consider, examine." It can mean "to go to see a person with helpful intent, visit," here, with special suggestion in the context of care to be bestowed (BDAG 378, 2). Some translations seem to take it Hebraistically, "to look upon in order to help or benefit," the same as, "to look after, have a care for, provide for" (Thayer 242, b).

[174] Cited in Wikipedia article, "Mother Teresa," referencing "Highlights of Mother Teresa's Life," Washington Post, 1 Jan 2018.

[175] "Serve" is the verb diakoneō, "perform duties, render assistance, serve" (BDAG 229, 2a).

[176] "For" (NIV), "to" (ESV, NRSV, KJV) is the preposition pros, "for the purpose of" (BDAG 875, 3cα).

[177] ʿāqōb. Holladay, p. 281.

[178] ʿāqōb. Holladay, p. 281. The word is derived from ʿāqēb, "heel, hoof." Metaphorically, the related verb includes the ideas of a traitor's "lifting up of the heel" against David (Psalm 41:9), that is, "proving faithless and spurning him" (āqēb, TWOT 1676a).

[179] ʾānash, "desperate, incurable, desperately wicked, woeful, very sick." The basic meaning of the word is 'to be sick' (2 Samuel 12:15) but most frequently it is used to describe a wound or pain which is incurable (TWOT #135). "(1) 'incurable' (Isaiah 17:11); (2) 'calamitous' (Jeremiah 17:16) (Holladay, p. 22).

[180] "Guard" (NIV), "keep" (ESV, NRSV, KJV) is the Qal imperative of nāṣar, "guard, watch, keep." In addition to the heart, we are to guard the mouth (Proverbs 13:3; Psalm 141:3), our path in life (Proverbs 16:17), and the tongue (Psalm 34:13) (Walter C. Kaiser, nāṣar, TWOT #1407).

[181] "Diligence" (KJV), "vigilance" (ESV, NRSV), "above all else" (NIV) is mishmār, "guard, guard post" (TWOT #2414f). The basic idea of the root is "to exercise great care over." This meaning can be seen to underlie the various semantic modifications seen in the verb: In combination with other verbs the meaning is "do carefully or diligently" literally "guard with guarding," a Hebraic way of intensifying an idea.

[182] "Flow" is tôṣāʾâ, "outlet" for water The basic idea of the verb is "to go out" (TWOT #893e; Holladay 187, I1).

[183] "Wellspring of life" (NIV), "springs of life" (ESV, NRSV), "issues of life" (KJV) is the plural of ḥay, "living," from ḥāyâ, "to live, have life." The plural form describes the flowing or fresh water (Genesis 26:19; Leviticus 14:5-6; Numbers 19:17) (Elmer B. Smick, TWOT #644a).

Humility: Disciple's Guide to a Humble Life

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