5. Humility and Leadership


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

John Everett Millais (English Pre-Raphaelite painter, 1829-1896), 'Victory, O Lord' (1871), oil on canvas, Manchester City Gallery
John Everett Millais (English Pre-Raphaelite painter, 1829-1896), "Victory, O Lord" (1871), oil on canvas, Manchester City Gallery. It pictures Aaron and Hur holding up Moses' hands until the battle is won. Larger image.

Is humility compatible with leadership? Don't you need ego-strength and self-confidence to lead? Yes. But ego-strength and self-confidence are not the same as sinful pride (Lesson 1.6.4).

Nevertheless, being a leader comes with strong temptations to sinful pride, since (1) people often praise their leader, and (2) a leader can come to exercise authority in a way that benefits himself or herself, as Jesus severely warns his disciples against (Lesson 4.1). Paul cautions Timothy not to put recent converts in leadership roles, lest they "become conceited"184 (1 Timothy 3:6).

In this lesson, we'll explore the relationship of humility to leadership roles, beginning with Moses

5.1 Moses, the Humblest Man in the World (Numbers 12:3)

One of the surprises of the Pentateuch is Moses' humility.

"Now Moses was a very humble185 man, more humble than anyone else on the face of the earth." (Numbers 12:3)186

Under God's calling and direction, Moses has miraculously led the people out of Egypt. But now in the desert, hardships breed discontent with Moses' leadership -- more accurately with God himself, whom Moses represents.

Location of Cush.
Location of Cush. Larger map.

Where we find this statement about Moses' humility, Miriam and Aaron are grumbling about Moses' wife, who is from Cush, most likely a region immediately south and east of Egypt -- including modern Nubia, the Sudan, and Ethiopia.187 She probably would have had a very dark complexion. Moses' first wife, Zipporah, is from a Midianite tribe. She isn't Israelite either. We're not told the complaint itself, but as Miriam and Aaron begin to badmouth Moses, but God defends him (Numbers 12:1-15).

Let me read verse 3 again.

"Now Moses was a very humble man, more humble than anyone else on the face of the earth." (Numbers 12:3)

Moses is not just humble, but "very"188 humble, more than anyone else! "Meek" (ESV, KJV), "humble" (NIV, NRSV) is the adjective ʿānāw, "humble" from the verb ʿānâ, "afflict, oppress, humble."189 Wenham explains that the word that:

"Frequently the word seems to denote an attitude of mind more characteristic of the poor than of the rich, one of humility and dependence on God."190

James J. Tissot, 'Moses Sees the Promised Land from Afar' (1896-1900), Jewish Museum, New York.
James J. sot, 'Moses Sees the Promised Land from Afar' (1896-1900), Jewish Museum, New York. Larger image.

You'll recall that Moses has no lust for power. He appeals to God: "O Lord, please send someone else to do it" (Exodus 4:13). But God has chosen him. The Lord tells him what to do and Moses relays it to the people as their marching orders. At the edge of the Red Sea, for example, with Pharaoh's army coming toward them, Moses must have been calling out to God. The Lord tells him:

"Why are you crying out191 to me? Tell the Israelites to move on. Raise your staff and stretch out your hand over the sea to divide the water so that the Israelites can go through the sea on dry ground." (Exodus 14:15-16)

Moses obeys and the rest is history.

Moses, more than anyone of his time, is totally dependent upon Yahweh,192 thus, he is the humblest man of his generation. He doesn't have to defend himself against his critics -- God is his defender. As you study his life, you find that he doesn't promote or exalt himself. Only when his frustration gets the better of him and he becomes openly angry with his critics (not very meek now!), God has to discipline him (Numbers 20:1-13).

If Moses is the meekest, most humble man -- and Jesus himself is "gentle and lowly in heart" (Matthew 11:29; Lesson 2.1), then it follows that leadership and humility can co-exist. At the center of biblical humility is trust in, a dependence upon God rather than self.

Remember, Jesus calls us first to be meek towards God. To repent, to submit, to obey, to follow -- these are the firstfruits of our humility. Once we are secure in God's strength, we don't have to be a self-centered tyrant in order to lead people. Yes, leaders direct and give orders, but it isn't about them -- self-centered. Rather, it is about the mission, the people we are called to care for and lead.

Jesus, too, is submissive to his Father at the same time as he is assertive in his mission.

"I tell you the truth, the Son can do nothing by himself; he can do only what he sees his Father doing...." (John 5:19, Lesson 2.1)

If we leaders can remain in submission to God, we can exercise assertiveness in our leadership roles while remaining humble.

Q23. (Numbers 12:3) Why is Moses called the most humble man in the world? What is the essence of his humility? What is the essence of Jesus' humility? What is the lesson for leaders today?
https://www.joyfulheart.com/forums/topic/2292-q23-moses/

5.2 Assertiveness and Humility

In Lesson 6.5, we explore the submissive aspect of humility, that is, being submissive to those who have authority over us rather than being rebellious. But this raises the question, if submissiveness is part of humility, then how can you be assertive and remain humble at the same time? Aren't assertiveness and submissiveness antithetical to one another?

Moses and Jesus seem to be assertive. So do Gideon, David, Daniel, the three Hebrew men in the fiery furnace, Esther, and many other heroes of the faith.

The English definition of "assertive" is "disposed to or characterized by bold or confident statements and behavior."193 It is an old word that's been used in English from at least 1619. "Assertiveness," on the other hand, has only been widely used since the 1970s.194

To keep us from being confused, I need to mention that in current psychological parlance, assertiveness is "good" and has been idealized, while both submissiveness and aggression are "bad." In addition, assertiveness is given other characteristics that are not included in the basic English definition.195 But stripped of its psychological associations, the basic idea of assertiveness is "the quality of being confident and not frightened to say what you want or believe."196 In biblical terms, I'll try to demonstrate that biblical assertiveness refers to what we know as faith and courage.

A Spirit of Power, Love, and Self-Control (2 Timothy 1:7)

Of course, the term "assertiveness" is not included in any lists of virtues or vices. Moreover, there are few exhortations to be assertive. However, one passage offers us some clues and a path forward in our understanding. In 1 Timothy, Paul exhorts Timothy to speak boldly.

"Command and teach these things. Don't let anyone look down on you because you are young...." (1 Timothy 4:11-12a)

In 2 Timothy, written a few months later, Paul exhorts him again:

"6 I remind you to fan into flame the gift of God, which is in you through the laying on of my hands. 7 For God did not give us a spirit of timidity, but a spirit of power, of love and of self-discipline." (2 Timothy 1:6-7)

The word "timidity" (NIV), "fear" (ESV, KJV), "cowardice" (NRSV) is deilia, "lack of mental or moral strength, cowardice."197 A related Greek verb suggests timidity and fear.198 A related adjective is used of the disciples in the boat during a storm, where Jesus is asleep in the stern. Jesus asks his disciples,

"Why are you so afraid? Do you still have no faith?" (Mark 4:40)

Jesus links their fear (deilos, "cowardly, timid")199 with lack of faith. That's helpful! A Christian understanding of assertiveness is not assertiveness vs. submissiveness, but faith vs. cowardice.

Now let's look at Paul's exhortation to Timothy once again.

"God did not give us a spirit of timidity, but a spirit of power, of love and of self-discipline." (2 Timothy 1:7)

Does "spirit" (pneuma) refer to the Holy Spirit, or the human spirit, or perhaps God's Spirit that dwells within each believer?200 I don't think we have to distinguish completely to get the idea of the verse. The point is that instead of timidity, lack of faith, or a bit of cowardice, we are given by God a spirit of:

  • Power (dynamis) -- capability to do the job, strength.201
  • Love (agapē) -- selfless love for others in our speaking.
  • Self-control (sōphronismos) -- ability to exercise prudence in our speech.202

Another passage that relates to assertiveness is Paul's observation:

"Speaking the truth in love, we will in all things grow up into him who is the Head, that is, Christ." (Ephesians 4:15)

Christian assertiveness includes truth and love, even when we have to say some things people don't like to hear.

Esther's Submissiveness and Assertiveness (Esther 4)

A great case study of the intersection of submissiveness and assertiveness can be seen in Esther.

As you may recall, after Xerxes or Ahasuerus, king of Persia (c. 518-465 BC) banishes queen Vashti for disobedience, he tries out many of his kingdom's beautiful young virgins to fill the role. He finally settles on Esther, a young Jewess, who lives with her uncle Mordecai in Susa, capital of Persia. Due to rampant antisemitism, she keeps her Jewish faith secret. But when the evil Haman threatens to kill the Jews, she has to decide whether to remain silent or speak out.

Edwin Long, 'Queen Esther' (1878), oil on canvas, 84 x 67 in, National Gallery of Victoria, Australia.
Edwin Long, 'Queen Esther' (1878), oil on canvas, 84 x 67 in, National Gallery of Victoria, Australia.

Submission before the Persian king -- even for his queen -- is the law. No person can approach the king unless he is summoned by the king, upon penalty of death.

"The only exception to this is for the king to extend the gold scepter to him and spare his life." (Esther 4:11)

Submission is severely enforced in this courtroom!

Nevertheless, Mordecai urges Esther to ask the king to intervene.

"If you remain silent at this time, relief and deliverance for the Jews will arise from another place, but you and your father's family will perish. And who knows but that you have come to royal position for such a time as this?" (Esther 4:14)

Esther asks for fasting and prayer. Then she goes to the king, her life is spared, and eventually the evil Haman is exposed and hanged from the gallows he has built to hang Mordecai. Esther's assertiveness overcomes her required submission. Call it courage. Call it faith. Assertiveness is compatible with humility.

The author of Hebrews shows how assertiveness among the saints of God -- faith and courage -- achieve greatness.

"I do not have time to tell about Gideon, Barak, Samson, Jephthah, David, Samuel and the prophets, who through faith conquered kingdoms, administered justice, and gained what was promised; who shut the mouths of lions, quenched the fury of the flames, and escaped the edge of the sword; whose weakness was turned to strength; and who became powerful in battle and routed foreign armies.... The world was not worthy of them." (Hebrews 11:32b-34, 38a)

Q24. (2 Timothy 1:7) How is faith related Christian assertiveness? How is courage related? What is the relation of assertiveness to submission? Is assertiveness opposed to humility? What factors might keep leaders from being assertive when they need to be? How does assertiveness display itself in the heroes of the faith?
https://www.joyfulheart.com/forums/topic/2293-q24-assertiveness/

5.3 Ambition and Humility

This leads me to ambition. If meekness were linked with weakness, does ambition become a mark of pride? Not necessarily.

Of course, it is easy to see ambitious people who are proud, stepping on people as they climb to the top. We read several times in Paul's letters about selfish ambition, eritheia, "selfishness, selfish ambition."203 For example, in a passage we considered in Lesson 1.6.4, we read:

"Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves." (Philippians 2:3)204

But that doesn't mean that all ambition is bad -- only selfish ambition is bad. The Merriam-Webster.com Dictionary defines "ambition" in two ways: (a) "an ardent desire for rank, fame, or power," and (b) "desire to achieve a particular end."205 The first definition we might consider selfish ambition, but the second is clearly "good" ambition.

Consider Paul's ambitions206 or desires for his life.

"It has always been my ambition to preach the gospel where Christ was not known, so that I would not be building on someone else's foundation." (Romans 15:20)

"Make it your ambition to lead a quiet life, to mind your own business and to work with your hands, just as we told you...." (1 Thessalonians 4:11)

"So we make it our goal to please him, whether we are at home in the body or away from it." (2 Corinthians 5:9)

"If anyone aspires to207 the office of overseer, he desires208 a noble task." (1 Timothy 3:1)

Ambition as Aspiration

Ambition can be seen as the aspiration to attain something greater than what one has at the present. Indeed, without ambition there would be no leaders who aspire to a better future and lead people on the path to get there. Ambition to serve others is noble, not sinful. Ambition to serve your family by getting a better life for your children is admirable.

Ambition is the drive to achieve goals, excel, and make a significant impact. It involves setting high standards, seeking growth, and aspiring to success. William D. Lawrence explains:

"Proper ambition is not the loss of ego ... but ego redirected according to God's purpose.... Christian leadership must be marked by ambition: redeemed, redirected, self-sacrificing ambition, but ambition nonetheless. Without it, no leadership will occur."209

Confidence is not the opposite of humility, but is related to the leader's aspiration and vision. Confidence attracts followers, but without humility it can be limiting, since without humility, the leader doesn't seek crucial input from others.210

Q25. What is the role of ambition in leadership? What does leadership look like without ambition?
https://www.joyfulheart.com/forums/topic/2294-q25-ambition/

Competition

Ambition is important. But how about competition? We see the disciples competing with each other over who would be the greatest disciple, which prompts Jesus' teachings on humbling oneself and service. But that competition was clearly based on pride. But on actual competition, the Scripture doesn't have too much to say directly, beyond Paul's references to competing in the games.211

My own thoughts at this point are these. I don't think that competition is really on-target for a study of humility. We have to accept the fact that competition is built into the way God created his world. There has always been a competition to attract the most eligible bachelor in the village. Whenever arable land around a village begins to grow scarce, competition increases, and some eventually leave to farm elsewhere. Life is hard.

As long as we live in community with others, we can't really choose not to compete, at least in some key areas of our lives. And if we must compete, we must learn to compete effectively, with God's help.

So the question is not really humility vs. competition, so much as the ethical questions of how to compete without taking unfair advantage. In this life we must consider the interests of others more important than our own (Philippians 2:3-4), but not more important than the needs of our own family for whom we have primary responsibility (1 Timothy 5:8). Above all, we will love all those around us and care for those in need, especially the poor, widows, and orphans.

5.4 Humility and Planning (James 4:13-16)

Making ambitious plans is part of leadership, but the danger of arrogance lurks here. Proverbs weighs in on planning:

"In his heart a man plans his course,
but the Lord determines his steps." (Proverbs 16:9)

"Many are the plans in a man's heart,
but it is the Lord's purpose that prevails." (Proverbs 19:21)

This doesn't mean that planning is futile. Indeed, planning is vital. The point is, however, that in spite of our best-laid plans, we can't control the future. Because of that, boasting about the future is vain.

"Do not boast about tomorrow,
for you do not know what a day may bring forth." (Proverbs 27:1)

James writes,

"13 Now listen, you who say, 'Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money.' 14 Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes. 15 Instead, you ought to say, 'If it is the Lord's will, we will live and do this or that.' 16 As it is, you boast212 and brag.213 All such boasting214 is evil."215 (James 4:13-16)

James highlights one characteristic of pride -- boasting and bragging. James sees it as presumptive, as evil. In some Christian circles, it is customary to preface statements about the future with the phrase, "The Lord willing...." Whether or not we use those words, that sentiment needs to be in our humble hearts. (More on boasting below in Lesson 5.5.2.)

Ambition and planning are important, but they need to be done humbly, seeking God's will throughout the whole process from planning to execution, else pride can creep in.

5.5 Cautions for Humble Leaders

1. Humility and the Love of Praise

"Well done, Kevin!" Kevin beams. Children like their parents' approval. Indeed, even in teenage years and young adulthood, parents' approval is important.

Some people, sadly, never get beyond the childhood stage of living to please others. They may be of mature years, but they still crave praise so much that they structure their lives to optimize people telling them they are great.

It's sad when people get developmentally stunted. It's even sadder when they are unable to humble themselves to live humble lives. Jesus talks about this.

Living to Impress Other People

Marc Chagall, 'The Praying Jew' ('The Rabbi of Vitebsk, 1923, after 1914 design), oil on canvas, 46x35.2 in, Art Institute of Chicago.
Marc Chagall, 'The Praying Jew' ('The Rabbi of Vitebsk, 1923, after 1914 design), oil on canvas, 46x35.2 in, Art Institute of Chicago. You can see a phylactery on his forehead and another strapped to the back of his left hand. Larger image.

As we've seen previously (Lesson 2.5, etc.), the Pharisees are a perfect foil for Jesus to teach his disciples what true humility looks like -- by contrast. Many of the Pharisees, like some people you know, love to preen, to show off, to elicit praise from others for their piety.

In the Sermon on the Mount, Jesus points to the appropriate motive for right living.

"Be careful not to do your 'acts of righteousness' before men, to216 be seen by them." (Matthew 6:1a)

Jesus doesn't tell us not to do acts of righteousness. He encourages them. But he is concerned with our motives, "to be seen by men." (More on motive in Lesson 4.6.) On another occasion, Jesus comments about the scribes and Pharisees,

"5 Everything they do is done for217 men to see: They make their phylacteries wide and the tassels on their garments long; 6 they love the place of honor at banquets and the most important seats in the synagogues." (Matthew 23:5-6)

Phylacteries are small leather boxes that contain Scripture verses worn by devout Jewish men during prayers.218 They remind the worshiper of God's promises and commands. But the Pharisees would make their phylacteries larger and more prominent than others so people would see how very holy they were.219

Likewise, Israelite men wear tassels (fringes) on their corners of their garments with hyacinth blue cord on each tassel to remind them of God's commands.220 To this day, blue tassels are on the corners of the Jewish prayer shawl.221 But the Pharisees' tassels were extra-long so people couldn't miss seeing them.

The Freedom of Humility

As you recall from Lesson 2.1, Jesus doesn't seek or accept man's praise (John 5:41), only the Father's (John 5:44; 7:18). Thus, his humility isn't a weakness, but a strength. He doesn't need or desire the praise of others. 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)

When we are hungry for approval of others, it is difficult for us to be full obedient to the One who sends us. But when we no longer seek the praise of men, we are free.

It is not wrong to have an outsize Bible, especially if you need large print because of your eyes. But if your motive is to be seen as especially pious, then you are no better than a Pharisee. It's good to pray at the altar, but if it is to impress others, then it is wrong. God is looking at our heart, our motive.

"You are the ones who justify yourselves in the eyes of men, but God knows your hearts. What is highly valued among men is detestable in God's sight." (Luke 16:16)

We live to please God, not impress others with how great we are. The desire to please God is at the root of humility.

Seeking praise can become so obsessive that it drives out love for God.

"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)

"42 Yet at the same time many even among the leaders believed in him. But because of the Pharisees they would not confess their faith for fear they would be put out of the synagogue; 43 for they loved praise from men more than praise from God." (John 12:42-43)

The Mirage of Flattery

The heat radiating off the desert can cause strange optical illusions -- mirages that offer a thirsty traveler the promise of water ahead, but that disappear when you get close to them. Flattery is like that. It is an illusion, a phantom praise that people use to manipulate others.

In English, "flattery" is defined as "insincere or excessive praise." People would flatter Jesus to try to trick him.

"16 Teacher, we know you are a man of integrity and that you teach the way of God in accordance with the truth. You aren't swayed by men, because you pay no attention to who they are. 17 Tell us then, what is your opinion? Is it right to pay taxes to Caesar or not?" (Matthew 22:16-17)

The praise was true, but insincere. The goal was to get Jesus to give a candid off-the-cuff opinion that would get him in trouble. In this case, the flattery didn't work, because Jesus is humble -- and sees through their scheming.

Proud men and women, however, are particularly susceptible to flattery. The most vain among us humans don't detect flattery at all, since our own inflated self-image expects it.

"For in his own eyes he flatters himself,
too much to detect or hate his sin." (Psalm 36:2)

But even the proud have a sincerity sensor. And the wiser ones appreciate truth rather than what they want to hear.

"He who rebukes a man will in the end gain more favor,
than he who has a flattering tongue." (Proverbs 28:23)

Official Flattery and Favoritism

When I was training pastors at a conference in western Kenya in 2014, the afternoon meeting had commenced and I was outside the building talking with my friend -- the organizer of the conference and bishop over about 80 churches. Inside, the service was well underway with another bishop preaching loudly and confidently. But when we entered the building, the preacher abruptly stopped, asked the pastors there to stand, and began to heap flattery and praise on the bishop and me.

I was aghast that someone would cease the holy preaching of the Word of God to flatter a person! I was deeply troubled! I went to God and he led me to teach a message to help the pastors there understand humility in leaders and the corrosive nature of pride. God also led me to kneel to preach, something I've not done before or since -- and my translator quickly knelt beside me. I preached with tears that day.

For the rest of the conference, God led me to refuse to sit where the "important pastors" sat or to eat in a special room with the "important people." Rather, I was to eat outside with the regular pastors and eat the food they were served. It was hard to go against the traditions of the group, but I believe the message was received. Praise God!

We can't develop a taste for flattery -- either to give it or receive it! Nor can we allow favoritism in our midst. (On favoritism, see Lesson 7.4; James 2:1-9.)

Q26. Is it okay to use flattery to smooth social situations? To get our way with a difficult person? If flattery is insincerity and manipulation of another's pride, how do you think God views flattery?
https://www.joyfulheart.com/forums/topic/2296-q26-flattery/

2. Boastfulness

Boastfulness is a close cousin of flattery. Flattery and boastfulness are often condemned together in the Old Testament:

"May the Lord cut off all flattering lips,
and every boastful tongue." (Psalm 12:3)

"They pour out arrogant words;
all the evildoers are full of boasting." (Psalm 94:4)

The proper object of our boasting is the Lord God.

"23 Let not the wise man boast of his wisdom
or the strong man boast of his strength
or the rich man boast of his riches,
24 but let him who boasts boast about this:
that he understands and knows me,
that I am the Lord, who exercises kindness,
justice and righteousness on earth,
for in these I delight." (Jeremiah 9:23-24)

Paul says,

"May I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world." (Galatians 6:14)

Paul isn't proud of himself, but takes healthy pride in his converts, salvation, etc. (Lesson 1.6.3).

Perhaps the best way to put boasting and arrogance in their place is to contrast them with love.

"Love is patient, love is kind. It does not envy, it does not boast, it is not proud." (1 Corinthians 13:4)

Do Not Seek Your Own Honor (Proverbs 25:27; 27:2)

We are warned in Proverbs about seeking glory and praise.

"It is not good to eat too much honey,
nor222 is it honorable to seek223 one's own honor."224 (Proverbs 25:27)

Just as eating too much honey can lead to vomiting (Proverbs 25:16), seeking honor can be just as disgusting. A person who is grasping at the approval of others, is not only insecure, he or she becomes quite vulnerable to manipulation. In normal conversation, many cultures often go over the top a bit in saying excessively nice things about another person in their presence, and this is understood as normal banter. However, the insecure person actually believes and laps up this kind of flattery.

Here is another.

"Let another praise you, and not your own mouth;
someone else, and not your own lips." (Proverbs 27:2)

When people are full of themselves, it is obvious because they tell you all sorts of things they have and have done that put them in a good light. I know, because I've seen myself there. It's called bragging!

Small Businesses and Promoting Oneself

One dilemma I came across when I ran a single-person small business was how to promote myself and my business in light of this proverb

"Let another praise you, and not your own mouth" (Proverbs 27:2a)

Entrepreneurs are told to be ready when someone asks them what they do. We're taught to memorize an "elevator speech" that we can deliver in the time it would take an elevator to go from the first to the top floor, perhaps 30 seconds.

What's more, small businesspeople need to write press releases. The owner of the business is often the one offering services, so you need to talk about yourself, experience, what kind of job you can do, etc.

Where does humility fit in with all of this? First, don't mistake humility for being non-assertive as we discussed in Lesson 5.2 above. It is a common confusion. Entrepreneurs need to be quick to spot opportunities and fearless in promoting their service or product as an answer to a perceived need. If humility is meekness, weakness, fearful reticence, non-assertiveness, lack of self-confidence, then small business craftsman like Jesus and his earthly father Joseph would be out of business.

I think the real key to humility is (1) transparent honesty and (2) a commitment to meet the customer's real need. Since biblical humility involves being focused on the needs of others rather than on oneself, then humility is not a disadvantage but is vital in forming bonds of trust with a customer. Arrogance does not build trust.

As to one's "elevator speech," news releases, and promotional pieces, honesty is vital. Don't over-promise. Put yourself in your customer's shoes. What does he or she need to know to make a good purchasing decision. Tailor your presentation to answering these questions clearly, accurately, and quickly.

It is not uncommon to enter someone's office and see a wall filled with framed awards, certificates, diplomas, and pictures of the person with famous and influential people. In some circles it is known as an "ego wall."

We need to put our best foot forward to build trust. Potential clients need to be able to quickly understand our achievements. After all, awards, certificates, and diplomas are a way to "let another praise you, and not your own mouth" (Proverbs 27:2a). But like a lot of things, we need to be judicious in this, balanced. Sometimes a display of awards can tell a person more about your ego than your achievements. It's a matter of balance.

When Does a Presentation Become Bragging?

Bragging and boasting are the opposite of a humble demeanor. Boasting is defined in English as "to praise oneself extravagantly in speech: speak of oneself with excessive pride." To brag is "to talk or assert boastfully." As we've seen, James talks about boasting about future successes.

"As it is, you boast and brag. All such boasting is evil." (James 4:16)

Notice two words that modify the English definition -- "extravagantly" and "excessive." Extravagant suggests over-exaggeration. "Excessive" suggests constantly pointing to oneself and one's own achievements. It is a matter of degree. It's also a matter of the heart. If we truly care about the other person, we don't want to oversell. Rather, we want to connect with their needs with honesty.

Consider the prayer of the Pharisee in Jesus' parable.

"God, I thank you that I am not like other men -- robbers, evildoers, adulterers--or even like this tax collector. I fast twice a week and give a tenth of all I get." (Luke 18:11b-12)

Is it accurate? Sort of. He probably does fast and tithe. However, he measures righteousness rather narrowly. What stands out is his excessive, arrogant view of his own righteousness in comparison with the worst examples in society. He is a hypocrite. Paul observes:

"For it is not the one who commends himself who is approved,
but the one whom the Lord commends." (2 Corinthians 10:18)

Q27. How can small businesspeople promote themselves without sinful boasting? What are the guidelines?
https://www.joyfulheart.com/forums/topic/2297-q27-promotion/

3. Worldliness (1 John 2:15-16)

As we begin to wind down this lesson on humility and leadership, it is useful to see how the Apostle John speaks about the essential pride of "worldliness."

"15 Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him. 16 For everything in the world -- the cravings of sinful man, the lust of his eyes and the boasting of what he has and does -- comes not from the Father but from the world." (1 John 2:15-16)

"Love" (agapaō) in this verse means something entirely different than the usual New Testament meaning of outgoing, caring, compassionate love. Here, it means, "to have high esteem for or satisfaction with something, take pleasure in."225 While pleasure itself isn't wrong, when our mindset is consumed by the pleasure we can derive from a person or thing, we are no longer loving, but become selfish hedonists.

John gives three examples of worldliness.

1. "The lust of the flesh" (KJV), "the cravings of sinful man" (NIV), "the desire(s) of the flesh" (ESV, NRSV) all translate the noun epithymia, "desire, longing, craving," either good or bad. Here it carries the negative idea of "a desire for something forbidden or simply inordinate, craving, lust."226 The Greek word translated "sinful man" (NIV), "flesh" (KJV, NRSV) is sarx, "the physical body."227

So probably the "desires of the flesh" refer to the desires of the body or the desires of human beings, as such, "any and every desire of man in his rebellion against God."228 The Phillips translation renders it: "Men's primitive desires." The Message paraphrase generalizes it: "Wanting your own way."

2. "The lust229 of the eyes" (NIV, KJV), "desire(s) of the eyes" (ESV, NRSV) is next. Eyes are sometimes spoken of positively in Scripture, such as "the apple of the eye," that which is most dear, "the eyes of the heart" (Ephesians 1:18). But often, eyes are what lead one into temptation and sin. We read of "haughty eyes" (Proverbs 6:17), the "evil eye" (evil thinking towards a person, Deuteronomy 15:9), "bad eyes" (Matthew 6:23), "eyes full of adultery" (2 Peter 2:14), the eyes as a cause of sin and hence should be gouged out (Matthew 5:29), the eye that is tempted to "look lustfully at a girl" (Job 31:1, 7).

"The lust of the eyes" may refer to sexual lust incited by seeing, such as viewing pornography or undressing a person in your mind. But it can also refer to any kind of seeing and wanting, of the sort that drives impulse buying. Phillips words it, "their greedy ambitions," The Message says, "wanting everything for yourself."

3. "The pride of life" (KJV, ESV), "the pride in riches" (NRSV), "the boasting of what he has and does" (NIV). There are two keywords in this phrase. "Boasting" (NIV), "pride" (KJV, NRSV) is alazoneia, "pretension, arrogance."230 "Life" (KJV) is bios (from which we get our word "biology"). It can refer to "life and activity associated with it," as well as, here, "resources needed to maintain life, means of subsistence."231

So "the pride of life" refers to a boasting or arrogance in one's wealth or outward circumstances. The Message puts it, "wanting to appear important." I especially like Phillips' rendering, "the glamour of all they think splendid."

How does humility relate to "the pride of life"? A car, a house, a particular neighborhood, etc. All these can be humble and modest. How much is too much? What do I actually need to do what God has called me to do? These questions should guide our decision-making, not glamor and glitz.

On the other hand, scrimping can seem spiritual, but often it is a cover for lack of faith in a great God. Let God guide you, not some false sense of spirituality.

4. Stealing God's Glory

Finally, it is a dangerous thing to steal God's glory, to claim a kind of personal credit for what God has done.

When people shouted that King Herod Agrippa I spoke with the voice of a god, he was struck down because he did not immediately give the praise to the true God (Acts 12:19-24).

On the other hand, when the people in Lystra saw a miraculous healing, they identified Paul and Barnabas as gods. But the apostles immediately tore their clothes in grief, and pointed away from themselves to the Living God (Acts 14:11-18).

Sometimes we see people do a "glory grab," taking personal credit for something that another or a team has accomplished together. When we take credit for what God has done, we steal glory from God himself. God does not take this lightly.

In Old Testament times, people give glory to idols for what the Creator of the Universe has done. God is deeply offended!

"I am the Lord; that is my name!
I will not give my glory to another
or my praise to idols." (Isaiah 42:8)

"How can I let myself be defamed?
I will not yield my glory to another." (Isaiah 48:11)

Exodus underlines the First Commandment with the statement.

"Do not worship any other god,
for the Lord, whose name is Jealous,232
is a jealous God." (Exodus 34:14)

Psalm 115 begins:

"Not to us, O Lord, not to us
but to your name be the glory." (Psalm 115:1)

We must always give God glory for what he has done, and not take credit for it ourselves. It is wonderful to be a part of a miracle, to be used by God, but we must always point to Him, not to ourselves.

Q28. (1 John 2:15-16) What role does pride have in worldliness? How can we live holy lives in this world? What does "stealing the glory" look like? How can it be dangerous?
https://www.joyfulheart.com/forums/topic/2298-q28-worldliness/

A Personal Prophecy

When I was a junior in college, at home over the summer, a friend from my college youth group, Keith Bissell, came to visit along with his girlfriend. As we talked in my family's living room, she began to prophesy over me. Here is a paraphrase:

"You will speak to thousands of people and they will praise you. But whenever they do, realize that it is Me that they see in you. Pass along that praise to Me so that it doesn't contaminate you."

I have never forgotten that word given directly to me. We must never take God's glory to ourselves, but joyfully pass it on to God in our hearts.

5.6 A Thorn in the Flesh to Humble Paul (2 Corinthians 12:7-10)

Rembrandt, detail from 'Apostle Paul' (1657), oil on canvas, National Gallery of Art, Washington, DC.
Rembrandt, detail from 'Apostle Paul' (1657), oil on canvas, National Gallery of Art, Washington, DC. Full painting.

In one instance, Paul tells the story of a physical ailment that kept him humble.

Trying to reestablish his apostolic credentials with the Corinthians, he mentions how he once saw a vision of the third heaven. Then he says,

"To keep me from becoming conceited233 because of these surpassingly great revelations, there was given me a thorn in my flesh, a messenger of Satan, to torment me." (2 Corinthians 12:7)

This is not the place to consider the entire passage. (See an exposition in my 2 Corinthians: Discipleship Lessons (JesusWalk, 2011), Lesson 12.)

Paul doesn't say what the "thorn" was, but compared the problem to a thorn next to his skin that kept poking him and causing pain. I think it was probably a physical ailment, but God can choose any number of other chronic situations to humble us -- situations, people, problems at work, unreliable vehicles, leaky houses -- as our "thorn in the flesh." Not that we need to demonize the related people as "messengers of Satan." Whatever the thorn was, God allowed it for his own purposes.

The passage raises a number of issues, however.

  1. God can allow physical ailments to teach and correct us. However, I don't think we should assume that every physical ailment is a punishment from God.
  2. God can humble us, if we don't humble ourselves, as Jesus said (Lesson 3).
  3. While painful, it is good to be humbled by God, because the process can produce fruits of the Spirit and faith in us.
  4. God can send "thorns" to keep us from falling into sin.

It Is Not 'Your Cross to Bear'

Sometimes people sigh and talk about chronic problems as "my cross to bear," as if suffering is noble in and of itself. Actually, that is a gross misinterpretation of Jesus' words. His command is:

"If anyone would come after me, he must deny himself and take up his cross daily and follow me." (Luke 9:23)

Taking up one's cross refers to going to one's death. So Jesus is telling his disciples to follow him, being willing to be literally crucified any day. It is a call to complete surrender rather than miserable patience.

God's Power Displays Itself in Your Weakness (2 Corinthians 12:9)

On the other hand, God's words to Paul on this occasion offer lots of opportunities for joy and growth in the Lord.

"He said to me, 'My grace is sufficient for you, for my power is made perfect in weakness.' Therefore I will boast all the more gladly about my weaknesses, so that Christ's power may rest on me." (2 Corinthians 12:9)

God may send people or circumstances that humble us, but with them he sends his grace. As we trust in his grace and look for its manifestations all around us, we'll see our struggles blessed by God's presence and miracles in spite of the difficulties.

We can give the situation, ailment, person to God and ask him: How will you show your power today according to your promise? Then watch carefully!

5.7 Peter on Humble Leadership (1 Peter 5:1-7)

We've considered several aspects of humility for leaders. Let's conclude this lesson with a longer passage from Peter, Jesus' chief apostle, intended to instruct leaders about humility.

Not Power but Example (1 Peter 5:1-5a)

Peter, of course, is an eye-witness to Jesus' ministry. Over a lifetime, he has internalized Jesus' teachings. In 1 Peter 5 he talks first to elders, pastors, about how they ought to lead.

"1 To the elders among you, I appeal as a fellow elder.... 2 Be shepherds of God's flock that is under your care, serving as overseers -- not because you must, but because you are willing, as God wants you to be; not greedy for money, but eager to serve; 3 not lording it over those entrusted to you, but being examples[234] to the flock. 4 And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away." (1 Peter 5:1-4)

Notice how Peter uses Jesus' own images in his exhortation.

"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." (Mark 10:42b)

"I have set you an example235 that you should do as I have done for you." (John 13:15)

Peter is teaching the elders of his day the same thing Jesus had taught him and the other apostles decades before.

Submission in Humility -- Young Men (1 Peter 5:5a)

He has applied the principles to leaders. Now he turns to those who are under these leaders:

"Young men, in the same way be submissive236 to those who are older." (1 Peter 5:5a)

Voluntary submission to another is an aspect of humility that we'll explore further in Lesson 6.5.

Clothed with Humility (1 Peter 5:5b)

Next, Peter speaks more generally to all.

"All of you, clothe yourselves with humility (tapeinophrosynē) toward one another...." (1 Peter 5:5b)

Humility is to be worn like a garment.237 When we get dressed at the beginning of the day, we must also be careful to include an attitude of humility, in contrast to operating with an air of importance about us.

"Humility" is the Greek noun tapeinophrosynē, "humility, modesty."238 Outside of the New Testament it is sometimes used in a negative sense as "lowness" or "baseness."239 But the New Testament references are to a favorable sense of the word -- "the having a humble opinion of one's self; a deep sense of one's (moral) littleness; modesty, humility, lowliness of mind" as a Christian virtue.240 At the end of verse 5 is the related adjective tapeinos, "to be of low social status," then "unpretentious, humble."241 In verse 6 we see the verb tapeinoō "to cause to be or become humble in thought or demeanor, be modest, unassuming."242

God as Adversary to the Proud (1 Peter 5:5b-6)

The reason243 we should be humble comes in a quotation from Proverbs 3:3.

"God opposes the proud
but gives grace to the humble (tapeinos)." (verse 5b)

I don't want God to oppose244 me! It says that if I am proud, God will stand against me with the purpose of breaking my pride. If God is my adversary I have no hope. To find his tender grace and favor,245 I need to be humble -- and become so quickly so I don't experience his wrath! This leads us to his logical and intense command, expressed with the word, "therefore,"246 because of the truth of this passage:

"6 Humble yourselves (tapeinoō), therefore, under God's mighty hand, that he may lift you up in due time." (1 Peter 5:6)

It is important that elders and those under them act with humility towards one another. But especially before God himself, we must shred our pride and humble ourselves.

God as Sustainer of the Humble (1 Peter 5:6b-7)

God will "lift you up247 in due time"248 if you humble yourself, says Peter (Lesson 3.7). Therefore, instead of anxiety and fear that can lead to pushing ourselves forward, we are to trust God by throwing all our fears and worries upon him, trusting that he will take care of us.

"Cast249 all your anxiety250 on him because he cares251 for you." (1 Peter 5:6-7)

Peter draws a passage from the Psalms:

"Cast your cares on the Lord
and he will sustain you;
he will never let the righteous fall." (Psalm 55:22)

This verse is such a comfort when we are overburdened with life. Many times I have sung the "Cares Chorus," a 1978 praise song that comes from this verse and pictures the act of transferring the burdens to him.

"I cast all my cares upon You.
I lay all of my burdens down at Your feet.
And anytime that I don't know what to do,
I will cast all my cares upon You."252

Pride says, "I can do it myself. I don't need help." Humility says, "Help me, Lord."

Q29. (1 Peter 5:1-7) Why does pride make God our adversary? Why is the power of example preferable to the power of one's office? What might God "lifting us up in due time" look like?
https://www.joyfulheart.com/forums/topic/2299-q29-adversary/

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

Prayer

Father, thank you for the privilege you have given many of us of leading Your people. Keep us humble, dependent upon You so that we don't fall into pride and the traps of the enemy. In Jesus' name, we pray. Amen.

Lessons for Disciples

There are a number of lessons for us here.

  1. Ego-strength and self-confidence needed for leadership are not sinful pride. But leaders can be tempted to pride.
  2. Moses' humility consisted in depending fully upon God and not leading to benefit himself (Numbers 12:3). Jesus, too, depends fully upon his Father (John 5:19).
  3. Assertiveness is what we know as faith and courage (2 Timothy 1:7).
  4. Esther is a great example of both submissiveness and assertiveness when it was necessary (Esther 4).
  5. Selfish ambition is wrong, but positive ambition can be seen in an aspiration or desire to achieve a particular end -- a necessary quality in those who would lead others (Romans 15:20).
  6. Competition is neither good nor bad, it is part of the order God has created in his world. Our job is to compete fairly and compassionately.
  7. Planning is important for leaders, but requires humility, since none of us can guarantee what will happen tomorrow (James 4:13-16).
  8. Leaders need to be careful of the love of the praise of men, but instead seek God's praise (John 5:44; 12:42-43). Leaders also need to be quick to detect insincere praise or flattery designed to manipulate them through their egos (Jude 16).
  9. Boastfulness is another danger (1 Corinthians 13:4). Rather, leaders should let others praise them, not their own lips (Proverbs 27:2).
  10. Self-employed people and entrepreneurs who must promote their own businesses must be careful to be transparently honest and committed to their customer's real need.
  11. Loving the world can easily lead us to the pride that characterizes the spirit of the world (1 John 2:15-16).
  12. Leaders must be careful not to "steal God's glory," to take credit for what God is doing (Acts 12:19-24; 14:11-18; Exodus 34:14).
  13. God sent some kind of personal obstacle -- "a thorn in the flesh" -- to keep Paul humble (2 Corinthians 12:7-10).
  14. Peter echoes Jesus' words in telling leaders to be examples rather than domineering over those entrusted to them. He calls both young and old to humility (1 Peter 5:1-7).

End Notes

References and Abbreviations

[184] "Become conceited" (NIV), "be puffed up with conceit" (NRSV), "being lifted up with pride" (KJV) is typhoō, "delude," here figuratively in the passive, "be puffed up, conceited" (BDAG 1021, 1).

[185] "Humble" (NIV) is ʿānāw, "(one who understands himself to be) low, humble, gentle (before God)" (Holladay, p. 278).

[186] If Moses wrote this verse, does it show egotism? No. Rather it shows the ability to examine himself accurately (Lesson 1.6.2). On this see Wagner, Humility, p. 33.

[187] Cush (kûsh) can refer to (1) Nubia, the area along the Nile south of Egypt, (2) a people in Mesopotamia. If this wife is Nubian, then she wouldn't be Zipporah, but a second wife, perhaps one of the "mixed multitude" or "rabble" that left Egypt with the Israelites (W.S. LaSor, "Cush," ISBE 1:838-839).

[188] "Very" is mĕʾōd, "exceedingly, much, force, abundance" (TWOT #1134a).

[189] The adjective ʿānāw stresses the moral and spiritual condition of the godly as the goal of affliction implying that this state is joined with a suffering life rather than with one of worldly happiness and abundance. ʿānāw expresses the intended outcome of affliction: humility" (Leonard J. Coppes, TWOT #1652a). R. K. Harrison (Numbers, p. 195) sees verse 3 as "an explanatory gloss." He observes, "There can be no doubt that, observed over a lifetime, humility was uniquely characteristic of Moses. As such it has been suggested that ʿānāw should really be translated by 'more humble than,' and while this is probably true as an overall retrospective estimation of his life's difficulties, it is not certain that the word can bear such an interpretation. Perhaps 'more tolerant' or 'more longsuffering' would express the sense of the Masoretic Text better."

[190] Gordon J. Wenham, Numbers: An Introduction and Commentary (Tyndale Old Testament Commentaries; Inter-Varsity Press, 1981), p. 111.

[191] "Crying out" (NIV), "cry" (ESV, NRSV, KJV) is the Qal of ṣāʿaq, "cry, cry for help, call" (TWOT #1947).

[192] "Moses' description of himself (Num 12:3) as such a man is no proud boast, but merely a report of his position: absolute dependence on God (cf. Paul's statement in Acts 20:19). Of all men, he was most properly related to God. Throughout the rest of scripture such an attitude and position is lauded as blessed and to be desired (Leonard J. Coppes, TWOT #1652a).

[193] Merriam-Webster.com Dictionary, definition 1.

[194] A graph from the Online Etymology Dictionary (etymonline.com) shows the frequency of use of "assertiveness" beginning to climb about 1970 and has been used widely since 1980 (https://www.etymonline.com/word/assertiveness).

[195] Note that modern psychology has developed a model of three types of persons: submissive, aggressive, and assertive. See Larry Michelson, Anthony P. Mannarino, Karen E. Marchione, Michael Stern, Jorge Figueroa, and Steve Beck, "A comparative outcome study of behavioral social-skills training, interpersonal-problem-solving and non-directive control treatments with child psychiatric outpatients," Behavior Research and Therapy, vol. 21, issue 5, 1983, pp. 545-556. Also, Larry Michelson and Randy Wood, "Development and psychometric properties of the Children's Assertive Behavior Scale," Journal of Behavioral Assessment, Vol. 4, pp. 3-13, March 1982. In this paradigm, both submissive and aggressive are considered bad, while assertive is the ideal. In this model, assertiveness is expressing your needs, wants, and feelings directly and honestly, not assuming that you are necessarily correct, showing respect for others' views, etc. The model may be useful in counseling situations, but not in careful Bible exegesis. One problem with this model is that it imposes a number of behaviors upon simple definitions, so that the resulting definitions carry much more baggage than the English words themselves. It also assumes that submissiveness is always bad.

[196] Cambridge Dictionary online (dictionary.cambridge.org).

[197] Deilia, BDAG 215. "Timidity, fearfulness, cowardice," always use in a bad sense (Trench, cited in Thayer, p. 127). "Timidity, cowardice" (Liddell-Scott, p. 374).

[198] Deiliaō, "to be timid" (Thayer, p. 127) (Jn 14:27). "To be afraid" (Liddell-Scott, p. 374).

[199] "Afraid" (NIV, ESV, NRSV), "fearful" (KJV) is the adjective deilos, "cowardly, timid" (BDAG 215). Revelation 21:8; Matthew 8:26; Mark 4:40.

[200] BDAG (834, 5e) categorizes this used of pneuma as "God's being as controlling influence, with focus on association with humans...."

[201] "Power" is dynamis, "potential for function in some way, 'power, might, strength, force, capability.' Hence the Spirit given the Christian can be called pneuma dynameōs, i.e., in contrast to an unenterprising spirit, pneuma deilias, God offers one that functions aggressively (BDAG 262, 1a).

[202] "Self-discipline" (NIV, NRSV), "self-control" (ESV), "sound mind" (KJV) is sōphronismos, "exercise of prudence, moderation, self-discipline, prudence" (= sōphrosunē; BDAG 987, 2). See Lesson 6.3 on self-control.

[203] Originally, eritheia referred to "a self-seeking pursuit of political office by unfair means." Its meaning in our literature is a matter of conjecture, but "selfishness, selfish ambition" fit the context in all cases (BDAG 392). "Strife, contentiousness' cannot be excluded. The ESV translates variously "rivalries" (Galatians 5:20), "hostility" (2 Corinthians 12:20), "self-seeking" Romans 2:8), "selfish ambition" (Philippians 1:17; 2:3; James 3:14, 16).

[204] You also see "selfish ambition" in Galatians 5:20; Philippians 1:17; James 3:14, 16.

[205] "Ambition," Merriam-Webster.com Dictionary.

[206] "Ambition" is the verb philotimeomai, "have as one's ambition, consider it an honor, aspire," with focus on an idea of rendering service (BDAG 1059). In classical Greek, "love or seek after honor," hence, "to be ambitious, emulous" (Liddell-Scott, p. 1941).

[207] "Sets his heart on" (NIV), "aspires" (ESV, NRSV), "desire" (KJV) is oregō, literally, "stretch, reach out one's hand," here figuratively, "to seek to accomplish a specific goal, aspire to, strive for, desire" (BDAG 721).

[208] "Desires" (NIV) is epithymeō, "to have a strong desire to do or secure something, desire, long for" (BDAG 371, 1).

[209] William D. Lawrence, "Distinctives of Christian Leadership," Bibliotheca Sacra 144 (1987), 317-329.

[210] Amer Kaissi in a podcast, "To Get Ahead You need Both Ambition and Humility," Harvard Business Review IdeaCast, Episode 836, 11 Jan 2022 (https://hbr.org/podcast/2022/01/to-get-ahead-you-need-both-ambition-and-humility). Kasissi is the author of Humbitious: The Power of Low Ego, High Drive Leadership (Page Two Press, 2022).

[211] 1 Corinthians 9:24-27; 2 Timothy 2:5; 1 Timothy 4:7; cf. Hebrews 12:1.

[212] "Boast" (NIV, ESV, NRSV), "rejoice" (KJV) is kauchaomai, "to take pride in something, boast, glory, pride oneself, brag" (BDAG 536, 1).

[213] "Brag" (NIV), "arrogance" (ESV, NRSV), "boastings" (KJV) is alazoneia, "pretension, arrogance" in word and deed (BDAG 40), from alē, "wandering." Thayer (p. 25) notes that in Classical Greek it means generally "empty, braggart talk," sometimes also "empty display in act, swagger." In our passage it refers to "an impious and empty presumption which trusts in the stability of earthly things."

[214] "Boasting" (NIV, ESV, NRSV), "rejoicing" (KJV) is kauchēsis, "act of taking pride in something, boasting" (BDAG 537).

[215] "Evil" is ponēros, "pertaining to being morally or socially worthless, wicked, evil, bad, base, worthless, vicious, degenerate" (BDAG 851, 1aβ).

[216] "To" (NIV, KJV), "in order to" (ESV, NRSV) is the very common preposition pros, here, of goal, with conscious purpose, "for, for the purpose of" (BDAG 875, 3cα).

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

[218] Deuteronomy 6:8; 11:18; Exodus 13:9, 16.

[219] R. L. Omanson, "Phylactery," ISBE 3:864.

[220] Numbers 15:38-39; Deuteronomy 22:12.

[221] P. L. Garber, "Tassel," ISBE 4:737.

[222] Kidner notes, "In line 2, the insertion of 'not' ... seems a desperate expedient, although admittedly a negative in one clause can extend its influence into a second that closely matches it," though he sees this interpretation as "the most suitable conclusion to the verse" (Derek Kidner, Proverbs: An Introduction and Commentary (Tyndale Old Testament Commentaries; InterVarsity Press, 1964), p. 161).

[223] "Seek" (NIV, ESV, NRSV), "search" (KJV), "investigate" (Tremper Longman III, Proverbs (Baker Commentary on the Old Testament Wisdom and Psalms; Baker Academic, 2006), p. 460) is ḥēqer, "searching, inquiry" (TWOT #729a).

[224] "Not honorable to seek one's own honor" (NIV), "Not glorious to seek one's own glory" (ESV), "to seek honor upon honor" (NRSV), "to search for their own glory is not glory" (KJV) are translations of the underlying Hebrew where the noun kābôd is repeated. kābôd is "glory, glorious, honor, honorable." Oswalt notes, "A noun, often in construct with a preceding word, thus taking on an adjectival aspect ("King of Glory" equals "Glorious King") (John N. Oswalt, TWOT #943d).

[225] Agapaō, BDAG 5, 2.

[226] Epithymia, BDAG 372, 2.

[227] Sarx is used especially in Pauline writings to describe the body which is under the control of sin and in opposition to God.

[228] I. Howard Marshall, The Epistles of John (New International Commentary on the New Testament; Eerdmans, 1978), p. 145.

[229] "Lust" (NIV, KJV), "desire(s)" (ESV, NRSV) is epithymia, used in previous clause, "inordinate craving, lust" (BDAG 372, 2).

[230] Alazoneia, BDAG 40. The word is also used in James 4:16.

[231] Bios, BDAG 177, 2.

[232] "Jealous" is the adjective qannāʾ. The verb qānāʾ expresses a very strong emotion whereby some quality or possession of the object is desired by the subject. "It may prove helpful to think of 'zeal' as the original sense from which derived the notions 'zeal for another's property' = 'envy' and 'zeal for one's own property' = 'jealousy.'" The central meaning is in the marriage context. Yahweh is pictured as Israel's husband, a Jealous God, who resents any act of unfaithfulness with other gods (Leonard J. Coppes, TWOT #2038b).

[233] "Conceited" (NIV, ESV), "too elated" (NRSV), "exalted above measure" (KJV) is hyperairō, "to have an undue sense of one's self-importance, rise up, exalt oneself, be elated" (BDAG 1031). "To lift or raise something," middle, "to lift one's self up, be exalted, be haughty," from hyper-, "excess of measure, more than", + airō, "raise up, elevate" (Thayer 640). The word is used of the antichrist in 2 Thessalonians 2.4.

[234] "Example" is topos, "an archetype serving as a model, here, in the moral life, "example, pattern" (BDAG 1020, 6b).

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

[236] "Be submissive to" (NIV), "submit yourselves to" (KJV), "be subject to" (ESV), "accept the authority of" (NRSV) is the aorist passive imperative of hypotassō, "to subject oneself, be subjected or subordinated, obey," of submission involving recognition of an ordered structure, with dative of the entity to whom/which appropriate respect is shown (BDAG 1042, 1bβ).

[237] "Clothe yourselves" is the Greek verb enkomboomai, "to put or tie something on oneself, put on," from en + kombos, "band" (BDAG 274).

[238] Tapeinophrosynē, BDAG 989. The word can also be used of a false humility (Colossians 2:18, 23).

[239] "Pusillanimity" (lack of courage, timidity) (Thayer 614) or "mean-spiritedness" (Liddell-Scott 1757), referring to Josephus, Wars of the Jews 4.9.2; Epictetus, Arians's Discourses of Epictetus, 3, 24, 56.

[240] Tapeinophrosynē, Thayer 614. Acts 20:19; Ephesians 4:2; Philippians 23:3; Colossians 3:12.

[241] Tapeinos, BDAG 989, 3; Liddell-Scott 1757 -- "In a moral sense, either bad, 'mean, base, abject' or good, 'lowly, humble.'"

[242] Tapeinoō, BDAG 989.

[243] "For" is the Greek conjunction hoti, here, a "marker of causality," in our passage with "loose subordination," translated "for" (as compared to "because, since," when the subordination is stronger) (BDAG 732 4b).

[244] "Opposes" (NIV, NRSV), "resists" (KJV) is the Greek verb antitassō (in 1 Peter, James, and the Septuagint), "oppose, resist," from anti, "opposite, against" + tasso, "put, place" (BDAG 90). It translates the Hiphil of Hebrew lîṣ, "scorn" (TWOT #1113), "mock, ridicule" (Holladay 176, 1).

[245] "Grace" is the Greek noun charis, "a beneficent disposition toward someone, favor, grace, gracious care/help, goodwill" (BDAG 1079).

[246] "Therefore" is the Greek particle oun, "inferential, denoting that what it introduces is the result of or an inference from what precedes, "so, therefore, consequently, accordingly, then," here, in a command with intensive force (BDAG 736, 1b).

[247] "Lift up" (NIV), "exalt" (ESV, NRSV, KJV), "raise up" (NJB) is hypsoō, "lift up" spatially, here, figuratively, "to cause enhancement in honor, fame, position, power, or fortune, exalt" (BDAG 1046, 2).

[248] "In due time" (NIV, NRSV, KJV), "at the proper time" (ESV) is en kairos, the preposition en, "when" (marker of a period of time; BDAG 329, 10b) + the noun kairos, "time," here, "a moment or period as especially appropriate, the right, proper, favorable time" (BDAG 497, 1b).

[249] "Cast/casting" is epiriptō, "throw," here in a figurative sense, "to transfer one's concerns, cast upon" (BDAG 378, 2).

[250] "Anxiety/ies" (NIV, ESV, NRSV), "care" (KJV) is the singular of the noun merimna, "anxiety, worry, care" (BDAG 632). In Jesus' teaching, the word is used of the anxieties and worries of life (Luke 8:14 = Matthew 13;22 = Mark 4:19), Luke 21:34.

[251] "Cares/eth" is the verb melei, "it is a care/concern, is of interest to someone" (BDAG 626, 1b).

[252] Kelly Willard, © 1978 Maranatha! Music.

 

Humility: Disciple's Guide to a Humble Life

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