7. Humility and Living Together in Harmony


Audio (49:22)

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

Sieger Köder (German priest-artist, 1925-2015), 'The Last Supper'
Sieger Köder (German priest-artist, 1925-2015), 'The Last Supper.' The painting is from the perspective of Christ facing his disciples. You see Jesus' face reflected in the cup of red wine, the Chi Rho symbol in the broken bread, the cross, etc.

Jesus formed the first Christian community. It didn't start out very peaceful, since several of the disciples saw themselves as the greatest. Jesus taught again and again about humility.

In Lesson 6, we examined various aspects of the humble life. In this lesson we'll focus on some additional virtues related to humility that are necessary for us to live in community with one another, whether in the church community or in our homes.

Live in Harmony (Romans 12:16)

Towards the end of his Letter to the Roman Church, Paul touches on key elements that keep a church community healthy. Notice the link between harmony and humility.

"16 Live in harmony328 with one another. Do not be proud,329 but be willing to associate with people of low position. Do not be conceited."330 (Romans 12:16)

Peter looks at some of these issues also.

"Live in harmony331 with one another; be sympathetic,332 love as brothers,333 be compassionate334 and humble."335 (1 Peter 3:8)

Seeking harmony doesn't mean group-thought or that we all have to agree on everything, but we refuse to let any disagreement separate or distract us. We agree to be of one mind on the things that matter. We are a family together.

7.1 Maintain the Unity of the Spirit (Ephesians 4:1-3)

One of the strongest exhortations for unity in the New Testament is found in Ephesians.

"1 I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, 2 with all humility and gentleness, with patience, bearing with one another in love, 3 eager to maintain the unity of the Spirit in the bond of peace." (Ephesians 4:1-3, ESV)

The main command is to "walk/live in a worthy manner" (vs. 1). Verses 2 and 3 are supporting clauses that explain the manner of life.

  1. With all humility and gentleness (vs. 2a).
  2. With patience and forbearance (vs. 2b).
  3. Keep the unity of the Spirit through the bond of peace (vs. 3)

Let's examine these.

1. With Humility and Gentleness (vs. 2a)

"Walk in a manner worthy ... with all humility and gentleness."

Unity doesn't stand a chance among proud people! By now, we're pretty familiar with the underlying words, since they are our two core Greek nouns for humility:

  • Tapeinophrosynē, "humility, modesty," (see Lesson 1.6.4).336
  • Prautēs, "gentleness, humility, courtesy, considerateness, meekness" (see Lesson 6.4).337

They are synonyms, but each has its own flavor. Together, they underscore the point that humility is absolutely key to unity -- in the marriage relationship, in the family, in the Christian community, and beyond.

2. With patience and forbearance (vs. 2b)

"Walk in a manner worthy ... with patience,338 bearing with339 one another in love."

(We studied the relationship between humility, patience, and forbearance in Lesson 6.6.)

Have you noticed annoying idiosyncrasies in your spouse, sibling, or someone at church? We want to set them straight and change them. But ingrained habits are difficult to change. We can split up and be alone, or we can "bear with each other" and have unity. Yes, God does change people, but we must allow him to be the Changer, and give up the notion that this is our role.

3. Keep the Unity of the Spirit in the Bond of Peace (vs. 3)

"Make every effort to keep the unity of the Spirit through the bond of peace."

Let's look at some of the words in this command.

"Make every effort" (NIV), "endeavoring" (KJV), "being diligent" (NASB) is spoudazō, "hasten, hurry," then "be zealous or eager, take pains, make every effort, be conscientious."340 Zealous effort is required!

"Maintain" (NRSV), "have" (ESV) or "keep" (KJV, NIV). The NASB translation "preserve" best captures some of the active idea of the verb tēreō, a military term: "keep watch over, guard; keep, hold, reserve, preserve."341 We are charged to actively guard this unity!

The idea of "bond" here denotes what holds together a house, a garment, or different members of the physical body: the wooden beams, the fastenings, or the ligaments.10

Paul gives an earnest and solemn apostolic command: "Be very zealous to guard and preserve the unity of the Spirit," the ligaments which hold together the Body in peace (Ephesians 4:16).

Of course, people make excuses for schism. "Oh, I am breaking the unity for the sake of truth," proclaims one zealous follower. But our zeal needs to be focused on guarding unity. "I am breaking the unity for the sake of pure doctrine," asserts another. But our purity consists of speaking the truth in love (Ephesians 4:15). Paul writes:

"Love is patient, love is kind. Love does not envy or boast ... it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. Love always protects, always trusts, always hopes, always perseveres. Love never fails" (1 Corinthians 13:4-8)

This doesn't mean that preserving unity is at all easy. We need to be faithful to the truth, to guard the teachings delivered to us from the apostles to pass on to the next generation. We need to contend for the faith once delivered to the saints (Jude 3). But with all humility we must keep the unity of the Spirit, and we must do it in love. We must! It is a command.

Q37. (Romans 12:16; Ephesians 4:1-3) How does conceit make it difficult to live in harmony with others? Why do you think maintaining the unity of the Spirit is such a high value for Jesus and his apostles? What are the tensions in your own congregation that threaten the unity of the Spirit? How can you lessen those tensions and promote harmony?
https://www.joyfulheart.com/forums/topic/2307-q37-harmony/

Finding and Accepting Your Place in the Body (Romans 12:3-5)

Keeping the unity of the Body has a lot to do with recognizing where you belong in the Body. Pete Wagner states that humility involves finding your place and then functioning in it, rather than imagining you are someone you are not.342 We considered this text in Lesson 1.6.2.

"3b Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment, in accordance with the measure of faith God has given you. 4 Just as each of us has one body with many members, and these members do not all have the same function, 5 so in Christ we who are many form one body, and each member belongs to all the others." (Romans 12:3-5)

Paul treats this issue in his section on spiritual gifts in 1 Corinthians 12. It is a longer passage, but read it carefully, for it explains an important element of humility.

"12 The body is a unit, though it is made up of many parts; and though all its parts are many, they form one body....

14 Now the body is not made up of one part but of many. 15 If the foot should say, 'Because I am not a hand, I do not belong to the body,' it would not for that reason cease to be part of the body. 16 And if the ear should say, 'Because I am not an eye, I do not belong to the body,' it would not for that reason cease to be part of the body. 17 If the whole body were an eye, where would the sense of hearing be? If the whole body were an ear, where would the sense of smell be? 18 But in fact God has arranged the parts in the body, every one of them, just as he wanted them to be. 19 If they were all one part, where would the body be? 20 As it is, there are many parts, but one body.

21 The eye cannot say to the hand, 'I don't need you!' And the head cannot say to the feet, 'I don't need you!' 22 On the contrary, those parts of the body that seem to be weaker are indispensable, 23 and the parts that we think are less honorable we treat with special honor. And the parts that are unpresentable are treated with special modesty, 24 while our presentable parts need no special treatment. But God has combined the members of the body and has given greater honor to the parts that lacked it, 25 so that there should be no division in the body, but that its parts should have equal concern for each other. 26 If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it.

27 Now you are the body of Christ, and each one of you is a part of it." (1 Corinthians 12:12, 14-27)

We are humble when we value the other parts of the body; we are proud when we exalt ourselves over others, since all are needed, and if one is malfunctioning it affects all of us.

In Dante's famous Divine Comedy (1320 AD) Dante is conversing with the soul of Piccarda in the first sphere of heaven, and asks her if she desires to be higher up in heaven. Her response is profound:

"In his will is our peace."343

Finding where we belong in God's plan is vital to our peace and our humility, as well as our effectiveness in ministry.

7.2 Non-Judgmentalism

One of the ironies of the present day is that non-believers identify Christians more with judgmentalism than with love. It ought to be the opposite. This is a humility issue. Judgmental people just aren't humble! Instead, they place themselves over others as the authoritative judge.

Judge Not, that You Be Not Judged (Matthew 7:1-2)

In his Sermon on the Mount, Jesus warned against quick judgment. I think he had the Pharisees in mind, but he could have been thinking of twenty-first century Christians just as easily.

"1 Do not judge, or you too will be judged. 2 For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you." (Matthew 7:1-2)

We make judgments all the time -- we must constantly discern! But when we judge people's character, Jesus says, watch out! On Judgment Day, you will be judged by the same standard as you use to judge others.

In light of our own impending judgment, then, we are much better off showing mercy, giving the benefit of the doubt where we can. James, Jesus' brother, in a similar context says:

"Judgment without mercy will be shown to anyone who has not been merciful. Mercy triumphs over344 judgment!" (James 2:13)

Mercy, Not Sacrifice (Matthew 9:13; Hosea 6:6)

When the judgmental Pharisees complained of Jesus eating with tax collectors and sinners, the Master responded.

"Go and learn what this means: 'I desire mercy, not sacrifice.' For I have not come to call the righteous, but sinners." (Matthew 9:13)

Jesus is quoting the Old Testament prophet Hosea:

"For I desire mercy, not sacrifice,
and acknowledgment of God rather than burnt offerings." (Hosea 6:6)

The prophet speaks out God's frustration with both the northern and southern kingdoms (Ephraim and Judah), who claim that they love God and go through the motions of religious observance in the temple, but have actually broken God's covenant and are unfaithful. They had kept the religious observances, but had lost the moral basis of a loving God.345 David and the prophets say much the same thing.346 As Tasker puts it, "It was mercy that found favor with God, not sacrifices offered by those who felt themselves to be morally superior."347

Jesus is saying that the Pharisees think they know the law, but they do not know God or God's heart of compassion for the lost. They honor God with their lips, Jesus says, "but their hearts are far from me."348 Jesus desires "mercy, not sacrifice" -- grace, not a sense of religious superiority over others. We must not be judgmental.

Comparing Ourselves with Others (2 Corinthians 10:12)

At the heart of judgmentalism is comparing ourselves with others. Jesus' classic comparison is found in the Parable of the Pharisee and the Tax Collector that we discussed in Lesson 3.2.

"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 18:11-12)

In dealing with the group in Corinth that is trying to discredit him, Paul warns,

"When they measure themselves by themselves and compare themselves with themselves, they are not wise." (2 Corinthians 10:12)

To the Galatian church, on the occasion of correction a straying brother or sister (see Lesson 1.6.3), Paul calls for humility.

"4b Then he can take pride in himself, without comparing[349] himself to somebody else, 5 for each one should carry his own load." (Galatians 6:4b-5, NIV)

Comparing oneself with others can generate feelings of superiority -- or of utter inferiority. Rather, says Paul, examine your own self, hard as that might be to do. "Each one should carry his own load" (verse 5) means that we're not to rely on being "better" than someone, but we are to take responsibility for our weakness and sins, rather than complacently compare ourselves and think ourselves superior to someone else.350

Elsewhere, Paul questions comparing ourselves over someone else.

"You, then, why do you judge your brother? Or why do you look down on your brother? For we will all stand before God's judgment seat." (Romans 14:10)

We often cloak the sin of judgmentalism with the garb of piety, but God calls us to extreme humility, rather than a sense of superiority. God help us!

Gossip and Backbiting, the Mouthpiece of Judgmentalism

For the most part, we have avoided talking about the vices mentioned in the New Testament. But I would be remiss if I didn't point out that the sins of gossip and backbiting are the mouthpiece of judgmentalism, a critical spirit.

I'm sensitive about this because God has had to correct me for speaking negatively about a person who had flaws. I had a very skilled watercolor teacher whom I would recommend to others, but always with the caveat -- "... but she is kind of full of herself." Who am I to talk?! One day, God rebuked me. What I was doing, dear friends, is called backbiting, slander, ugly judgmentalism. The scripture is clear:

"Remind the people ... to slander no one, to be peaceable and considerate, and to show true humility toward all men." (Titus 3:1-2)

"Slander" (NIV), "speak evil of" (ESV, NRSV, KJV) translates the verb blasphēmeō, "to demean through speech," specifically, "to speak in a disrespectful way that demeans, denigrates, maligns," in relation to humans, "slander, revile, defame."351 As our mothers taught us, if we don't have anything good to say about a person, don't say anything! Jesus reminds us: "Do unto others as you would have them do unto you" (Matthew 7:12). 

Q38. (Matthew 7:1-2; 9:13; Hosea 6:6; 2 Corinthians 10:12) What prevents a judgmental spirit from being compatible with humility? How can we maintain an attitude of mercy towards sinners in our fallen world while still maintaining godly standards within our Christian community? In what way does comparing ourselves with others work against humility? How do backbiting and a critical spirit betray a judgmental spirit?
https://www.joyfulheart.com/forums/topic/2308-q38-judgmentalism/

7.3 Forgiveness vs. Retribution

Just as a judgmental spirit rises from pride, so a desire for vengeance and retribution come from a proud, often wounded spirit. A proud person is all about himself or herself. A humble person isn't focused on self, but on God and others.

An Eye for an Eye

Retribution is based on the concept of lex talionis, the law of retaliation. We see it in the Pentateuch.

"If men who are fighting hit a ... woman ... if there is serious injury, you are to take life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, 25 burn for burn, wound for wound, bruise for bruise." (Exodus 21:22, 24-25)

Scholars see this as an advance in the development of laws in the Ancient Near East.352 However, there are problems with this approach of even limited retribution. A proverb counsels:

"Do not say, 'I'll pay you back for this wrong!'
Wait for the Lord, and he will deliver you." (Proverbs 20:22)

There is no end to vengeance; it goes on generation after generation seeding hatred in all. Indian reformer Mohandas Gandhi (1869-1948) is said to have commented:

"An eye for an eye leaves the whole world blind."

Jesus Says 'No' to Retribution (Matthew 5:38-39)

When Jesus comes, he teaches exactly the opposite of those who claim a biblical basis for retribution and the "righteous" hatred that drives it.

"38 You have heard that it was said, 'Eye for eye, and tooth for tooth.' 39 But I tell you, Do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also." (Matthew 5:38-39)

The apostles re-echo Jesus' teaching and interpret and explain how we should apply it.

"Make sure that nobody pays back wrong for wrong, but always try to be kind to each other and to everyone else." (1 Thessalonians 5:15)

"Do not repay evil with evil or insult with insult,353 but with blessing, because to this you were called so that you may inherit a blessing." (1 Peter 3:9)

Paul explains more fully to the Roman church.

"17 Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everybody. 18 If it is possible, as far as it depends on you, live at peace with everyone." (Romans 12:17-18)

Loving enemies, forgiving those who hurt us, seeking peace, being peacemakers, these are all marks of the humble person who is focused on others. "Repaying evil for evil," getting even, seeking revenge are marks of a proud, self-centered person who can't let go of any affront. Paul continues,

"19 Do not take revenge, my friends, but leave room for God's wrath, for it is written: 'It is mine to avenge; I will repay,'354 says the Lord. 20 On the contrary:
   'If your enemy is hungry, feed him;
   if he is thirsty, give him something to drink.
   In doing this, you will heap burning coals on his head.'355
21 Do not be overcome356 by evil, but overcome evil with good." (Romans 12:17-21)

No matter how much proud men rage, might does not make right. God will rebalance the scales of justice in the end. Thus, the humble person must be careful not to give up and give into the prevailing evil, but rather continue humbly to do what is right, trusting God to achieve his goals in his time.

Called to Bless (1 Peter 3:9)

You and I are called to be a blessing to our enemies.

"Do not repay evil with evil or insult with insult, but with blessing, because to this you were called so that you may inherit a blessing." (1 Peter 3:9)

When we suffer, we bless. When we are slandered, we bless. When we are hurting, we bless. Why? Because we are called to bless!

"11 Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. 12 Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you." (Matthew 5:11-12)

As we bless and suffer and bless still, we inherit the blessings of Jesus, whose suffering and blessing we emulate -- "Father, forgive them, for they know not what they do" (Luke 23:34). It is the way of the humble follower of Jesus.

Jesus and the Apostles Teach Forgiveness (Matthew 6:12, 14-15)

Forgiveness surely requires humbling ourselves before God, for often it takes the power of his Spirit to heal the hurt in our hearts that hungers for retaliation.

But clearly, the humble life that Jesus teaches requires forgiveness. He teaches his disciples to pray:

"Forgive us our debts,
as we also have forgiven our debtors." (Matthew 6:12)

He clearly ties our willingness to forgive others, to our forgiveness from God.

"14 For if you forgive men when they sin against you, your heavenly Father will also forgive you. 15 But if you do not forgive men their sins, your Father will not forgive your sins." (Matthew 6:14-15)

Lucas Cranach the Younger, 'Christ and the Adulteress' (1537), oil on canvas. The Hermitage, St. Petersburg.
Jesus said to the woman taken in adultery, 'Neither do I condemn you. Go and sin no more' (John 8:11). Lucas Cranach the Younger, 'Christ and the Adulteress' (1537), oil on canvas. The Hermitage, St. Petersburg.

Once, Jesus instructed his disciples,

"When you stand praying, if you hold anything against anyone, forgive him, so that your Father in heaven may forgive you your sins." (Mark 11:25)

On another day a frustrated Peter came to Jesus with the question:

"Lord, how many times shall I forgive my brother when he sins against me? Up to seven times?"

Jesus' answer is a sort of riddle. "I tell you, not seven times, but seventy-seven times." (Matthew 18:21-22). Not seven, the number of fullness, but many times that! He follows this up with his Parable of the Unmerciful Servant (Matthew 18:23-34), concluding with the hard message:

"This is how my heavenly Father will treat each of you unless you forgive your brother from your heart." (Matthew 18:35)

In Jesus' Kingdom, unforgiveness has no place.

The apostle Paul, too, taught forgiveness in his churches as the way to peace.

"Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you." (Ephesians 4:32)

"Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you." (Colossians 3:13)

Judicial Ruling vs. Personal Forgiveness (Romans 12:19)

Scales of justice
Scales of justice

One final thing about forgiveness in the context of a Christian community -- or any community, for that matter -- is to distinguish between personal forgiveness and justice. Justice includes fair investigation, evaluation by authorized judges and/or jurors, and a sentence according to law based on the findings. We are forgivers, not judges.

Look at Paul's admonition in Romans 12.

"Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, 'Vengeance is mine, I will repay,' says the Lord." (Romans 12:19, ESV)

We are to avoid vengeance because we believe that on Judgment Day, God will sort it all out with righteous judgment. He is the Judge of All the Earth. At the personal level we are called to forgive. But at the judicial level, the judging and sentencing is in someone else's hands -- God's and the civil authorities he has instituted on earth.

A few verses later, Paul clarifies the role of civil authority.

"[The governing authority] is God's servant to do you good. But if you do wrong, be afraid, for he does not bear the sword for nothing. He is God's servant, an agent of wrath to bring punishment on the wrongdoer." (Romans 13:4)

Each community has some kind of official way of bringing discipline depending upon its polity. This is true of Christian communities, towns, cities, regions, and countries. A judge or panel of judges investigates the issue and decides what punishment is appropriate according to law, then calls for the execution of an appropriate punishment. Judicial mercy may or may not be called for, perhaps lessening a just sentence because of family conditions, etc.

In our quest to forgive we must not confuse personal forgiveness with judicial consideration.

Q39. (Matthew 5:38-39; Romans 12:19; 13:4) Why are unforgiveness and humility incompatible with each other? Why must we distinguish between personal forgiveness and judicial determination and sentencing?
https://www.joyfulheart.com/forums/topic/2309-q39-forgiveness/

7.4 Humility and Social Standing (Romans 12:16)

One problem faced by the churches Paul planted throughout the Mediterranean was caused by their openness to both rich and poor, to masters and slaves, to all races, to all levels of education, and to emigrants from all over the Roman Empire. To achieve harmony in the church required clear teaching that applied humility to the situation.

Associating with Lower Classes (Romans 12:16)

Here's a verse we looked at the beginning of Lesson 7 above.

"Live in harmony with one another. Do not be proud, but be willing to associate357 with people of low position.358 Do not be conceited." (Romans 12:16)

Paul is not suggesting constantly associating with "low-lifes" -- liars and deceivers, since "Bad company corrupts good character" (1 Corinthians 15:33b). Paul is talking about being willing to associate oneself with "people of low position," from the adjective tapeinos, "pertaining to being of low social status or to relative inability to cope, lowly, undistinguished, of no account."359

Jesus taught this in his Parable of Welcoming the Little Children (Mark 9:33-35; Lesson 3.6), his Parable of the Sheep and the Goats (Matthew 25:31-46; Lesson 3.6.3), and his eating the tax collectors and sinners (Luke 5:30-32; Lesson 2.2). While a guest at the home of a prominent Pharisee, Jesus tells wealthy people to invite those of low station to their feasts (Luke 14:13-14; Lesson 2.2).

Of course, this wisdom isn't limited to the New Testament. Job observes the clear equality of each human being:

"Did not he who made me in the womb make them?
Did not the same one form us both within our mothers?" (Job 31:15)

And it is clear in the Proverbs and elsewhere that God associates himself with the poor.

"He who mocks the poor shows contempt for their Maker." (Proverbs 17:5a)

"He who is kind to the poor lends to the Lord." (Proverbs 19:17)

Who are the poor and disadvantaged in your community? The homeless, the undocumented, those on welfare, those of other races? Will we be willing to associate ourselves with them in Christ's name? Will we invite them to our churches with an open joy of their presence with us?

James on Showing Favoritism (James 2:1-9)

James speaks powerfully against the class distinctions that were common in his church. At this point, James is lead pastor of the Church in Jerusalem. He has no patience with the kind of favoritism he is seeing, where people fall over themselves to make the rich feel welcome, but tend to shun the poor.

He begins with a clear statement:

"My brothers, as believers in our glorious Lord Jesus Christ, don't show favoritism." (James 2:1)

Then he gives an example.

"2 Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in shabby clothes also comes in. 3 If you show special attention to the man wearing fine clothes and say, 'Here's a good seat for you,' but say to the poor man, 'You stand there' or 'Sit on the floor by my feet,' 4 have you not discriminated[360] among yourselves and become judges with evil thoughts?" (James 2:2-4)

If we honor the obviously wealthy man but treat the poor with disrespect, we show "favoritism" (NIV, NRSV), "partiality" (ESV), "respect of persons" (KJV)361 which is a sin (verse 1, 9). God shows no favoritism!362 Making such distinctions is crass judgmentalism, "judges with evil thoughts" (verse 4).

When we show favoritism, we leave fairness and equal treatment behind. Favoritism is like flattery, designed to appeal to the important person's ego and sense of importance, and make him or her like us and favor us with his resources and position. But we do this at the expense of insulting one of God's favorite children and that child's Protector, God himself. Not good.

"8 If you really keep the royal law found in Scripture, 'Love your neighbor as yourself,' you are doing right. 9 But if you show favoritism, you sin and are convicted by the law as lawbreakers." (James 2:8-9)

While James puts the wealthy on notice, he also encourages the poor.

"The brother in humble circumstances363 ought to take pride364 in his high position. But the one who is rich should take pride in his low position, because he will pass away like a wild flower." (James 1:9-10)

Christ is the equalizer, who exalts the poor and brings down the rich. The humble person can rejoice in his high status in Jesus, a brother of the King. The humble person doesn't show partiality.

Q40. (Romans 12:16; James 2:1-9) Why does Christ's humility require us to associate those considered lowly? Who are the "lowly" in your community? What are you and your congregation actively doing to break down the barriers between these people and yourselves? What message does lack of favoritism send to a world that is intently watching Christians?
https://www.joyfulheart.com/forums/topic/2310-q40-the-lowly/

7.5 Humility in Conditions of Abundance

Another barrier to harmony in the early church is closely related to social standing -- wealth. And with wealth comes a strong temptation to pride. The Scriptures remind us:

"Though your riches increase,
do not set your heart on them." (Psalm 62:10b)

"Remember the Lord your God, for it is he who gives you the ability to produce wealth." (Deuteronomy 8:18a; Lesson 1.6.1)

"What do you have that you did not receive? And if you did receive it, why do you boast as though you did not?" (1 Corinthians 4:7; Lesson 1.6.1.)

Everything we have comes from God, including the ability to get more wealth.

The problem with wealth is that it can become a source of pride and arrogance. If you're not careful, pride in yourself, your achievements, and your status will puff up your ego.

Humility and Wealth (1 Timothy 6:6-10, 17)

Paul speaks about this twice in his First Letter to Timothy.

"6 Godliness with contentment is great gain. 7 For we brought nothing into the world, and we can take nothing out of it. 8 But if we have food and clothing, we will be content with that. 9 People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction. 10 For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs." (1 Timothy 6:6-10)

Paul calls Timothy to faith and integrity. Then he continues.

"Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment." (1 Timothy 6:17)

The Greek word for "arrogant" or "haughty" here has the idea of thinking oneself as somehow high or lofty,365 that is, superior to others who are not as well off. We must avoid this arrogance at any cost!

Humility and Knowledge (Colossians 2:18; 1 Corinthians 8:1)

Having a lot of money can inflate our ego. So can thinking we have a lot of knowledge. We can be proud in our educational achievements in a way that makes us feel superior to the ignorant and less educated. Or we can imagine that our knowledge of politics is superior to people who identify with another political party. This is the pride in knowledge.

In one passage to the Church at Colossae, Paul talks about pride over spiritual experiences. The verse begins,

"Do not let anyone who delights in false humility366 and the worship of angels disqualify you for the prize...." (Colossian 2:18a)

Paul is probably talking about some kind of false asceticism, visions, and esoteric knowledge of angels that were all the rage in Colossae at the time.

"Such a person goes into great detail about what he has seen [i.e., visions], and his unspiritual mind puffs him up with idle notions." (Colossians 2:18b)

The word translated "puffs up" is physioō, literally "blow up, inflate," from a pair of bellows. Figuratively it means, "to cause to have an exaggerated self-conception, puff up, make proud."367 We can feel superior about having various kinds of spiritual experiences that others lack or disciplines that others don't practice with the rigor we do.

For example, I can remember a time when some who had spoken in tongues felt a kind of smug superiority over other Christians who they believed were lacking the Holy Spirit or at least the full blessing of the Spirit.

At the Church in Corinth, we see another kind of pride in knowledge. More mature believers correctly understand that since idols are not true spiritual beings, and thus that food offered to them is actually irrelevant. New believers, on the other hand, tended to see the idols as authentic gods (1 Corinthians 8:1-12). A better understanding of things can make us proud, superior to more ignorant people. Paul uses the same word -- "puff up" -- to make this point.

"Knowledge puffs up, but love builds up."368 (1 Corinthians 8:1b)

Money isn't bad, but it can cause us temptations. Neither is greater knowledge bad, but it can tempt us to a sense of superiority.

The Conceit of Favorite Doctrines (1 Timothy 6:3-4a)

False teachings were a big problem in the early church. Paul doesn't have much patience with false teachers.

"3 If anyone teaches false doctrines and does not agree to the sound instruction of our Lord Jesus Christ and to godly teaching, 4 he is conceited and understands nothing...." (1 Timothy 6:3-4a)

One of the characteristics of humility is that it is reasonable. In Titus 3:2 that we've referred to a number of times, one of the words used in association with "true humility" is translated "considerate" (NIV) or "gentle" (ESV, NRSV, KJV). The Greek word epieikēs means, "not insisting on every right or letter of law or custom, yielding, gentle, kind, courteous, tolerant,"369 or, as Thayer puts it, "equitable, fair, mild, gentle," deriving from the noun eikos, "what is reasonable." It is the opposite of picky, prickly, unreasonable.

It has been my experience that those who hold false doctrines are usually rigid and defensive rather than reasonable. They are anything but humble about their pet verse or doctrine. It's no coincidence that the word "heresy" comes from the Greek word hairesis, "one's chosen opinion, tenet."370

Humble men and women can discuss things they disagree on honestly and learn from one another. But prideful people tend to be intolerant of those who disagree with them and have "an unhealthy interest in controversies and quarrels about words." They like to fight, and are thus a source of "constant friction" in the church. People with strong political opinions can harbor the same pride and inflexibility.

To live together in harmony, we need to embrace a humility about our knowledge of the Lord and his ways.

Q41. (1 Timothy 6:3-4,17; Colossians 2:18) Why does having an abundance of wealth and knowledge tend to make us feel superior? Why do false doctrines and heresies often come with a feeling of superiority over lesser Christians who believe differently? How can you show humility if you are wealthy? How can the well-educated show humility?
https://www.joyfulheart.com/forums/topic/2311-q41-wealth-and-knowledge/

 

7.6 Summing Up

We've reached the end of our study of humility in the Scriptures. Let's briefly review what we've learned.

1. The Basics of Humility. We noted that humility is a close cousin of love -- the central theme of Christianity. That the humble are God's faithful people through the ages, the meek of the Beatitudes who inherit the earth. Then we considered four basic principles:

  1. Everything we have is a gift,
  2. Humility requires an accurate self-assessment,
  3. Humility doesn't reject healthy pride, and
  4. Humility gives priority to others' concerns.

2. Examining the Humility of Jesus. We looked at the passages where Jesus speaks of his own humility -- "I am gentle and humble in heart," "the Son can do nothing by himself," washing the feet of the disciples, and "The Son of man came ... to serve and give himself a ransom for many." We saw how Jesus treated people he ministered to -- with tenderness, compassion, not seeking crowds, and associating with the lowly in society. We saw his tenderness at the cross, his challenges to some to increase their faith, his approach to seeking Pharisees, and how he humbled himself to become human, then to death on the cross on our behalf.

3. Humbling Ourselves and Being Exalted. We examined the first of Jesus' primary teachings on humility: humble yourself or God will humble you and that God exalts the humble. We saw this reinforced in the Parables of the Pharisee and Tax Collector, Places at the Table, Becoming Like Little Children, and the Sheep and the Goats. We saw how God exalts the humble and our hope of exaltation at Christ's coming. Finally, we examined James' teaching on humility and submission to God.

4. The Greatness of Humble Service. We studied the second of Jesus' main teachings on humility, that the greatest disciple will be the one who humbly serves. Jesus taught this through rebuking the Sons of Thunder's desire to sit at Jesus right and left in the Kingdom, warnings against exalted titles, Jesus washing his disciples' feet as an acted parable, welcoming the little children, and his Parable of the Sheep and the Goats. We looked at a couple of examples of humble service in the early church, and studied the relationship between motivation and humility.

5. Humility and Leadership. Then we examined humility as it relates to leadership -- Moses the humblest man in all the earth, and how humility relates to assertiveness, ambition, and planning for the future. Finally we considered areas for caution: the love of praise, boastfulness, worldliness, and stealing God's glory.

6. The Humble Lifestyle. Next, we considered the close relationship between humility and other virtues that Paul and the apostles sought to instill in their converts -- quiet, peaceable lives, good deeds and generosity, temperance and self-control, respect and honor, submission without servility, and patience, forbearance, and perseverance.

7. Humility and Living Together in Harmony. Finally, we examined humility and other virtues that help foster Christian community: maintaining the unity of the spirit, non-judgmentalism, forgiveness vs. retribution, humility and social standing, and humility in conditions of abundance.

Along the way, I have tried to apply the principles of humility to the challenges I have encountered personally. But I realize that since God has put us in very different circumstances from one another, there will inevitably be situations you face that I don't comment on directly. Let the Holy Spirit be your guide to applying these principles we have studied to your own circumstances -- as He is well able to do!

He Must Increase (John 3:30)

Marti Preti, detail from 'Saint John the Baptist Preaching' (c. 1665), oil on canvas, 85.5 x 67 in, Legion of Honor Museum, San Francisco, California.
Marti Preti, detail from 'Saint John the Baptist Preaching' (c. 1665), oil on canvas, 85.5 x 67 in, Legion of Honor Museum, San Francisco, California.

We can't leave our study of humility without noting the humility of John the Baptist the prophet. John the Baptist comes first with a message of repentance and baptism as an act of humbling before God and commitment (Lesson 3). He attracts thousands of people who repent and are baptized as a sign of their repentance. He even baptizes the One God has designated as the Messiah! John's ministry is so powerful that it touches communities of the Jewish Diaspora throughout the Mediterranean.

Jesus carries on John's ministry of calling men and women to repent because the Kingdom is at hand. But after a few months, Jesus is attracting more people than his predecessor. Others begin to notice.

"They came to John and said to him, 'Rabbi, he who was with you across the Jordan, to whom you bore witness--look, he is baptizing, and all are going to him.'" (John 3:26)

John doesn't react with pride, but sees God's plan in it all. Jesus is the bridegroom, he explains, while John is the 'friend of the bridegroom' who assists in the wedding ceremony. The friend of the bridegroom, the "best man" has played his part. Now the spotlight goes to the main event, to the Bridegroom. John says, to his everlasting credit,

"He must increase, but I must decrease." (John 3:30)

As we conclude, consider your own heart, my friend. Are you willing to decrease? Are you willing to be cheerful while others are in the spotlight? Are you willing to let others be seen as successful and you be bypassed? Are you willing to allow Jesus' influence in your life to increase, and yours to decrease? If so, my friend, you are growing. As we yield to Jesus more and more, as we serve others with a gracious heart, Christ is being formed in us, and the smile of our heavenly Father rests upon us.

My prayer for you is that you may allow the humility of Christ to so encompass your being that you may reach the potential he has placed in you for shining as a light in the Kingdom of the Humble.

Q42. (John 3:30) In what ways are you observing Christ's influence increasing in you? How is your seeking of your own way decreasing? What are the biggest obstacles to humility currently before you? What are you doing to humble yourself in these circumstances that challenge you?
https://www.joyfulheart.com/forums/topic/2312-q42-decreasing/

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

Prayer

Father, we are so often caught up in ourselves that we are abrasive to those around us. Humble us to shave off our hard edges and smooth us with humility so that we might live together in harmony. Help us not to be judges but forgivers, and so demonstrate the love of the One who loves us. In Jesus' holy name, we pray. Amen.

As a way of closing out this study of humility, I encourage you to read aloud Appendix 2, "A Christian Litany of Humility." You will be blessed.

Lessons for Disciples

We've found a number of lessons relating humility to people and communities living together in harmony.

  1. Living in harmony with one another requires humility and a willingness to associate with all, no matter what race, ethnicity, or social position (Romans 12:16; 1 Peter 3:8). Another description of this is maintaining the "unity of the Spirit" (Ephesians 4:1-3).
  2. True humility comes from finding and accepting your place in the Body of Christ, rather than imagining yourself to be something you are not (Romans 12:3-5; 1 Corinthians 12:12, 14-27).
  3. Humility requires us not to make judgments of others' character, since we don't know their hearts and circumstances. The criteria we use to judge others will be applied to us (Matthew 7:1-2).
  4. God is happier with mercy toward sinners than with perfect observances of religious ritual (Matthe2 9:13; Hosea 6:6).
  5. Measuring our character against others' can lead to pride and is neither wise nor accurate (2 Corinthians 10:12; Luke 18:11-12; Galatians 6:4-5).
  6. Jesus teaches us not to seek retribution against those who hurt us (Matthew 5:38-39). Vengeance is to be left in the hands of God or those in a judicial capacity, not the offended individual (1 Thessalonians 5:15; 1 Peter 3:9; Romans 12:17-21). Rather, we are called to bless our enemies (1 Peter 3:9; Matthew 5:11-12; Luke 23:34).
  7. Jesus requires us to forgive those who sin against us (Matthew 6:12, 14-15; Mark 11:25; Matthew 18:23-34), even if they sin against us repeatedly (Mathew 18:21-22).
  8. We are to forgive others in the same way that Jesus forgives us (Ephesians 4:32; Colossians 3:13).
  9. It is important to separate judicial vengeance or retribution from personal forgiveness. God and those he has placed in authority act as judges, not individual believers (Romans 12:19; 13:4).
  10. Humility requires us to associate with those who are perceived to be lower than us in social standing, wealth, education, etc. (Romans 12:16).
  11. We must not show favoritism in the way we treat people, preferring, for example, the wealthy and powerful (James 2:1-9).
  12. Those who are wealthy must avoid arrogance, but hope in God (1 Timothy 6j:6-10, 17).
  13. Those who have knowledge must avoid a sense of superiority over those with less, but rather they must love (Colossians 2:18; 1 Corinthians 8:1).
  14. John the Baptist shows humility as he sees Jesus drawing greater crowds than he: "He must increase, but I must decrease" (John 3:26-30).

End Notes

References and Abbreviations

[328] "Live in harmony" (ESV, NRSV, NIV), "be of the same mind" (KJV) is to autos, "the same" (BDAG 153, 3b) and phroneō, "to give careful consideration to something, set one's mind on, be intent on" (BDAG 1065, 2a).

[329] "Be proud" (NIV), "haughty" (ESV, NRSV), "mind not high things" (KJV) phroneō, "be minded/disposed" (BDAG 1066, 3) and "hypsēlos, "pertaining to being arrogant, exalted, proud, haughty." BDAG sees this passage as "strive after things that are (too) high, be too ambitious, probably, 'don't be a social climber" (BDAG 1044).

[330] "Conceited" (NIV) is literally, "wise in your own sight" (ESV), "be wiser than you are" (NRSV), "be wise in your own conceits" (KJV).

[331] "Live in harmony" (NIV), "all of one mind" (KJV), "have unity of mind/spirit" (ESV, NRSV) translate the Greek compound adjective homophrōn, "pertaining to being like-minded, united in spirit, harmonious," from homos, "common" + phrēn, "thinking" (BDAG 709-710).

[332] "Be sympathetic" (NIV), "sympathy" (ESV, NRSV) "having compassion one of another" (KJV) translate the Greek adjective sympathēs, "sympathetic, understanding" (BDAG 958). This word was originally used for one who has the same pathos, "suffering," "one who is affected like another by the same sufferings, impressions, emotions," or "who suffers, experiences the same as another." Only later it developed the meaning, "one who has fellow-feeling, sympathy with another" (Wilhelm Michaelis, sympathēs, TDNT 5:935-936).

[333] "Love as brothers" (NIV, KJV), "brotherly love" (ESV), "love for one another" (NRSV) is the adjective philadelphos, "loving one's brother/sister." In the New Testament the word means, "having affection for an associate, having brotherly love, having mutual affection" (BDAG 1055).

[334] "Be compassionate" (NIV), "be pitiful" (KJV), "a tender heart" (ESV, NRSV) is the adjective eusplanchnos, "pertaining to having tender feelings for someone, tenderhearted, compassionate" (BDAG 413). The root splangchna refers to the "inward parts, entrails, hence as the seat of emotion, the heart" (Hans-Helmut Esser, "Mercy," NIDNTT 2:599-601). Overall, the word implies a deep feeling for someone, a tender heart.

[335] "Humble" (NIV), "humble mind" (NRSV), "courteous" (KJV) is the Greek adjective tapeinophrōn, "humble" (BDAG 989-990), from tapeinoō, "be lower" + phrēn, "mind." "Humble-minded, that is, having a modest opinion of one's self" (Thayer, p. 614).

[336] Tapeinophrosynē, "humility, modesty," from tapeinos, "pertaining to being unpretentious, humble" (BDAG 989).

[337] Prautēs, "the quality of not being overly impressed by a sense of one's self-importance, gentleness, humility, courtesy, considerateness, meekness (in the older favorable sense)." From praus, "gentle, humble, considerate, meek" (BDAG 861).

[338] "Patience" (NIV, NRSV, ESV), "longsuffering" (KJV) is makrothymia, "the state of being able to bear up under provocation, forbearance, patience toward others" (BDAG 612, 2a). Makrothymia, is a compound word from makro, "long, large, great" + thymos, "passion."

[339] "Bearing with" (NIV, ESV, NRSV), "forbearing" (KJV) is anechō, "to regard with tolerance, endure, bear with, put up with" (BDAG 78).

[340] Spoudazō, BDAG 939.

[341] Tēreō, BDAG 1002.

[342] Wagner, Humility, pp. 84-86.

[343] Dante, Divine Comedy, Paradiso 3:85-87.

[344] "Triumphs" (NIV, ESV, NRSV), "rejoiceth" (KJV) is katakauchaomai, literally, "boast against," here, "to have a cause for boasting because of advantage in power, triumph over" (BDAG 517).

[345] "For I desire mercy, not sacrifice, and acknowledgment of God rather than burnt offerings" (Hosea 6:6, NIV). "Steadfast love" (ESV, NRSV), "mercy" (NIV, KJV) is the Hebrew noun hesed, is one of the words God uses to describe his steadfast love, mercy, and lovingkindness. This is parallel to "acknowledgement of God" (NIV), "knowledge" (ESV, NRSV, KJV) using the noun daʿat, "knowledge," from the very broadly used noun yādaʿ, "to know" in every sense. I believe that the NIV's "acknowledge" is a poor translation in this context. Rather the word means here "knowledge of = acquaintance with God" (Holladay 73, I, 3a). "Sacrifice" and "burnt offerings" are clearly used in parallel.

[346] Psalm 51:16-17; 40:6; 58:7-14; Proverbs 15:8; 21:27; Isaiah 1:11-15; Jeremiah 7:22-23; Amos 5:21-23; Mark 12:33; Romans 12:1; Hebrews 13:16.

[347] R.V.G. Tasker, The Gospel According to St. Matthew (Tyndale New Testament Commentaries; Eerdmans, 1961), p. 97.

[348] Matthew 15:8, quoting Isaiah 29:13.

[349] The word "comparing" isn't in the Greek text, but the idea is there, as you can see in the more literal ESV translation: "Then his reason to boast will be in himself alone and not in his neighbor" (Galatians 6:4b, ESV).

[350] "One is to be concerned about one's own burden, rather than compare oneself complacently with others." "Load/s" (NIV, ESV, NRSV), "burden" (KJV) is phortion, literally, "that which constitutes a load for transport, load," here, figuratively, "that which is carried and constitutes a burden, burden" (BDAG 1064). Phortion is the diminutive of phortos, "load, freight, cargo." Burton says, "Every man has his own burden, that is, of weakness and sin. The paradoxical antithesis to verse 2a is doubtless conscious and intentional. It is the man who knows he has a burden of his own that is willing to bear his fellow's burden" (Ernest De Witt Burton, A Critical and Exegetical Commentary on the Epistle to the Galatians (International Critical Commentary; Edinburgh: T & T Clark, 1921), p. 334.

[351] Blasphēmeō, BDAG 178, 1a.

[352] Originally, injuries would be punished by fines. But fines would discriminate against a poor person's ability to pay. The law of appropriate retribution removed this inequity by ensuring that the punishment should be no less or no more than the crime demanded. It also was intended to end constant blood feuds that could go on for generations.

[353] "Insult" (NIV), "railing" (KJV), and "abuse" (NRSV) is the Greek noun loidoria, "speech that is highly insulting, abuse, reproach, reviling" (BDAG 602).

[354] Quoting Deuteronomy 32:35.

[355] Quoting Proverbs 25:21.

[356] "Overcome is nikaō, "win in the face of obstacles, be victor, conquer, overcome, prevail," then "vanquish, overcome" (BDAG 673, 2ab).

[357] "Be willing to associate with" (NIV), "associate with" (ESV, NRSV), "condescend to" (KJV) is synapagō, "to join the company of others, associate with" (BDAG 965, 3).

[358] "People of low position" (NIV), "the lowly" (ESV, NRSV), "men of low estate" (KJV) is tapeinos, "pertaining to being of low social status or to relative inability to cope, lowly, undistinguished, of no account" (BDAG 989, 1).

[359] Tapeinos, BDAG 989, 1.

[360] "Discriminated" (NIV), "made distinctions" (ESV, NRSV), "[be] partial" (KJV) is diakrinō, "separate," here, either "to conclude that there is a difference, make a distinction, differentiate," or perhaps, "to be uncertain, be at odds with oneself, doubt, waver" (BDAG 231, meanings 2 or 6).

[361] Prosōpolēmpsia, "partiality" (James 2:1) (BDAG 887). Prosōpolēmpteō, "show partiality (James 2:9) (BDAG 887). From prosopon, "face" + lambanō, "to take," that is, "to admit, receive."

[362] Romans 2:11; Ephesians 6:9; Colossians 3;25; Acts 10:34.

[363] "In humble circumstances" (NIV), "lowly" (ESV, NRSV), "of low degree" is the adjective tapeinos, "pertaining to being of low social status or to relative inability to cope, lowly, undistinguished, of no account" (BDAG 989, 1).

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

[365] "Arrogant" (NIV), "haughty" (ESV, NRSV), "highminded" (KJV) is hypsēlophroneō, "be proud, haughty" (BDAG 1045). Only here in the New Testament. From hypslos, "high, lofty," + phroneō, "to think, consider."

[366] "False humility" (NIV), "asceticism" (ESV), "self-abasement" (NRSV), "voluntary humility" (KJV) is tapeinophrosunē, "humility, modesty," a word that we've seen before (Philippians 2:3; 1 Peter 5:5; Colossians 3:12; Acts 20:19; Ephesians 4:2), but here at Colossians 2:18 and 2:23, it is humility that is wrongly directed, a kind of false humility and self-abasement that one begins to take pride in (BDAG 989).

[367] Physioō, BDAG 1069.

[368] "Builds up" (NIV, NRSV, ESV), "edifieth" (KJV) is oikodomeō, "to construct a building, build," here, figuratively, "to help improve ability to function in living responsibly and effectively, strengthen, build up, make more able" (BDAG 696, 3).

[369] Epieikēs, BDAG 371.

[370] Hairesis, Thayer 16, 3.

Humility: Disciple's Guide to a Humble Life

Copyright © 2024, Ralph F. Wilson. <pastor@joyfulheart.com> All rights reserved. A single copy of this article is free. Do not put this on a website. See legal, copyright, and reprint information.