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Luca Giordano, 'Transfiguration of Christ' (1685), oil on canvas, 240x320 cm, Ufizzi Gallery, Florence, Italy

At Caesarea Philippi, Jesus hears Peter's great confession, "You are the Christ, Son of the Living God!"

Jesus responds, "Blessed are you, Simon Bar-Jonah... ." But then Jesus tells the disciples that he will suffer many things, be crucified, and be raised the third day. Peter is troubled. He doesn't understand. Peter rebukes Jesus -- and receives a rebuke in return from his Master.

From blessing to being called Satan in a few minutes, many highs and lows seem to occur in Peter's life. One of the highs is the Transfiguration.

4.1. The Transfiguration (Luke 9:27-36)

Coming in Glory (Luke 9:26-27)

Following his words about taking up one's cross, Jesus questions those who would save their life by stepping back from persecution, but ultimately lose their life (psychē, "life, soul"). Jesus gives a warning and then a great a great promise:

"²⁶ If anyone is ashamed of me and my words, the Son of Man will be ashamed of him when he comes in his glory and in the glory of the Father and of the holy angels. ²⁷ I tell you the truth, some who are standing here will not taste death before they see the kingdom of God." (Luke 9:26-27)

Notice the phrase "comes in his glory." The glory of God is a major theme of the Old Testament and the New.¹¹⁰ Throughout Scripture we see the brilliance of God's glory, both in theophanies where God reveals a vision of himself and in appearances of God's angels. "Glory" carries the idea of brilliant shining light. For example:

• Ezekiel sees "the glory of the God of Israel coming from the east ... and the land was radiant with his glory" (Ezekiel 43:1-2).
• To shepherds on the hills of Bethlehem, "the glory of the Lord shone around them" (Luke 2:9).
• The angel at the empty tomb: "His appearance was like lightning, and his clothing white as snow" (Matthew 28:3).
• Jesus appears to Paul as "a light from heaven, brighter than the sun" (Acts 26:13).
• Jesus appears in a vision in Revelation, "and his face was like the sun shining in full strength" (Revelation 1:16).
• An angel comes down from heaven, "and the earth was illuminated by his splendor" (Revelation 18:1).

So when Jesus talks about coming "in his glory and in the glory of the Father and of the holy angels," he is referring to the mighty Day of the Lord when he returns. He is crucified in shame, but raised in glory, and when he returns it will be in unimaginable light (1 Timothy 6:16).

But now Jesus says to his disciples:

"I tell you the truth, some who are standing here will not taste death before they see the kingdom of God." (Luke 9:27)

What does this mean? The disciples were all martyred except for John, and he died by 100 AD. Christ hadn't come by that time. What happened? Did Christ predict a coming that didn't occur in the lifetimes of his disciples?

I think a better explanation is to understand the "some" in verse 27 as referring to the three -- Peter, James, and John -- who witness the transfiguration just six to eight days after Jesus makes this prediction.

Up onto a Mountain to Pray (Luke 9:28)

The account of the Transfiguration is found in each of the Synoptic Gospels,¹¹¹ as well as a mention by Peter in his Second Letter,¹¹² and another mention by John in his Gospel.¹¹³ As we study the transfiguration, we'll primarily follow Luke's account.

This incident begins simply enough with Jesus' invitation to three of his disciples to pray with him on a mountainside, perhaps on Mount Hermon above Caesarea Philippi. We aren't told where, though Mark and Matthew specify a "high mountain."

"About eight days after Jesus said this, he took Peter, John and James with him and went up onto a mountain to pray." (Luke 9:28)

Jesus' Appearance Is Transfigured (Luke 9:29)

Fra Angelico, 'Transfiguration' (1440-1442), fresco, San Marco, Florence (cell 6). Larger image.

"As he was praying, the appearance of his face changed, and his clothes became as bright as a flash of lightning." (Luke 9:29)

The appearance of Jesus' face changes suddenly.¹¹⁴In Matthew and Mark a different word is used: "he was transfigured before them" (Matthew 17:2; Mark 9:2). The verb there is metamorphoō, "to change in a manner visible to others, be transfigured"¹¹⁵or "to morph."

Matthew's account says, "his face shown like the sun" (Matthew 17:2). This is reminiscent of what happened to Moses when he talked to God on Mt. Sinai.

"When Moses came down from Mount Sinai with the two tablets of the Testimony in his hands, he was not aware that his face was radiant because he had spoken with the Lord. When Aaron and all the Israelites saw Moses, his face was radiant, and they were afraid to come near him." (Exodus 34:29-30)

It is this "unapproachable light" (1 Timothy 6:16) or glory that Peter, James, and John see upon the face of Jesus this day of Transfiguration. Luke describes Jesus' clothing in a similar striking manner: "his clothes became as bright as a flash of lightning" (Luke 9:29). How bright is a flash of lightning? Bright!

One minute Jesus seems normal enough, ruddy face, beard, dusty clothing from the mountain trail. The next minute his face is shining like the sun and his clothing is bright as lightning! He is changed, transfigured in divine glory before their eyes.

Talking with Moses and Elijah (Luke 9:30-31)

"Two men, Moses and Elijah, appeared in glorious splendor, talking with Jesus. They spoke about his departure, which he was about to bring to fulfillment at Jerusalem." (Luke 9:30-31)

Moses and Elijah appear in a similar display of heavenly glory, and speak with Jesus. What they speak about, however, is striking.

"... His departure (Greek exodus), which he was about to bring to fulfillment at Jerusalem" (Luke 9:31).

The word translated "departure" (NIV, ESV, NRSV) or "decease" (KJV) is the Greek noun exodus. It can mean both "movement from one geographical area to another, departure, path, course" and serve as a euphemism for "death."¹¹⁶It is the same Greek word used in the Septuagint to refer to Moses leading the people of Israel out of Egypt to their salvation and freedom. Luke is clearly pointing to Jesus as the New Savior of Israel, and that his ultimate saving act will take place, or be fulfilled in, Jerusalem, the Holy City of the Jews.

The phrase "which he was about to bring to fulfillment" is a pretty literal translation of the Greek. Jesus' salvation fulfills something the Father has planned long before, something that Jesus has been preparing for, and now will carry out.

Moses, who represents the Law, and Elijah, who represents the Prophets, are talking to the Messiah concerning what he is about to do to deliver his people. And the disciples are witnesses of this amazing conversation displaying the continuity of salvation history.

Peter's Plan for Three Shelters (Luke 9:32-33)

But they are very sleepy witnesses. It is as if they are spiritually dull or not quite tuned in -- spiritually sleepy, as later in the Garden of Gethsemane.

"Peter and his companions were very sleepy, but when they became fully awake, they saw his glory and the two men standing with him. As the men were leaving Jesus, Peter said to him, 'Master, it is good for us to be here. Let us put up three shelters -- one for you, one for Moses and one for Elijah.' (He did not know what he was saying.)" (Luke 9:32-33)

Peter suggests making "tents" (ESV), "shelters" (NIV), "dwellings" (NRSV), "tabernacles" (KJV)¹¹⁷ -- one for each of these radiant beings.

What is there to say on an occasion like this? But if there was ever an inappropriate thing to say, Peter voices it: "It is good that we're here. Let's construct three shelters, one for each of you, so that you can be comfortable and this can continue." I expect that later on, when the Transfiguration is fully known among the disciples, Peter is the brunt of a lot of jokes from his fellow apostles: "You sure put your foot in your mouth, Peter." But Luke says it much more nicely: "He did not know what he was saying."

The Cloud and the Voice (Luke 9:34-35)

"³⁴ While he was speaking, a cloud appeared and enveloped them, and they were afraid as they entered the cloud. ³⁵ A voice came from the cloud, saying, 'This is my Son, whom I have chosen; listen to him.' ³⁶ When the voice had spoken, they found that Jesus was alone. The disciples kept this to themselves, and told no one at that time what they had seen." (Luke 9:34-36)

Jesus doesn't answer Peter or rebuke him, but as Peter is speaking, a cloud moves onto the mountain where they are and surrounds them. The cloud-like fog blows around them and utterly blots out any ability to see. But out of the cloud comes the Father's clear Voice:

"This is my Son, whom I have chosen. Listen to him." (Luke 9:35)

If there has been any question in Peter's mind that Jesus is the Son of God, that Jesus knows what he is talking about concerning the suffering that will happen in Jerusalem, the Voice drives it out. Though they don't understand what Jesus is talking about when he predicts his sufferings and death, or what Moses and Elijah mean by Jesus' "exodus," they no longer question it. They have seen Jesus in his glory and have heard the Father's voice. They no longer doubt. Dazed, overwhelmed, uncomprehending, they just believe.

Why Is the Transfiguration Necessary?

This "mountain top" experience is necessary for several reasons:

1. Glory. Jesus' inner circle of disciples needs to see his glory so they might be able to grasp better who he is. They have been confused by Jesus' teaching of suffering and death. They need to integrate the suffering with his glory.
2. Witness. Jesus has made them witnesses who can later testify, as only eyewitnesses can, of who he really is. Two of the three write down their impressions (John 1:14; 2 Peter 1:16-18).
3. Reassurance. Jesus himself may have needed this reassurance and confirmation of his role, as he begins the next phase of confrontation, suffering, and death.

Glimpses of Glory

Jesus is fully Man, yet here and there are glimpses of his glory as "the Only Begotten of the Father" (John 1:18):

• The glory of God and an angel choir on the night of his lowly birth in Bethlehem (Luke 2:8-20),
• A dove alighting on him and the Father's voice at his baptism (Luke 3:22),
• This Transfiguration upon the mountain (Luke 9:28-36),
• His resurrection from the dead (Luke 24),
• His ascension into heaven (Luke 24:50-51), being hidden by a cloud (Acts 1:9-11).

It is sometimes like that for us, too, dear friends. We, too, experience the ups and downs of life, the hardships and the struggles, the joys and warmth of love. But sometimes, just sometimes, we see a clear beam of light come down and are able to catch a glimpse of the Father's glory, the glory that we will someday experience with Jesus (John 17:22). Life sometimes seems pretty dark, but God intends us to look back at those times of his clear revelation, so we might look forward to his ultimate deliverance.

Eyewitness to Christ's Glory (2 Peter 1:10-18)

Decades after seeing Jesus transfigured on the mountain, the Apostle Peter can still see it vividly.

"We did not follow cleverly invented stories when we told you about the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. For he received honor and glory from God the Father when the voice came to him from the Majestic Glory, saying, 'This is my Son, whom I love; with him I am well pleased.' We ourselves heard this voice that came from heaven when we were with him on the sacred mountain." (2 Peter 1:16-18)

Peter is a witness of these things. You are a witness, too, of how Jesus has met you and helped you, personally. Along with his unshakable Word, your experience of him is yours -- to meditate on, to help hold you steady when everything around seems to be collapsing, and perhaps to share when the time is right.

"... Whom having not seen, you love; in whom, though now you see him not, yet believing, you rejoice with joy unspeakable and full of glory." (1 Peter 1:8, KJV)

Q18. (Luke 9:27-36) What does the account of the transfiguration tell us about Peter's spiritual acuity? What is the ultimate effect of the transfiguration on Peter and John? Why does God give us mountaintop experiences? How are they useful when we get back to normal life?

4.2 Jesus Washes the Disciples' Feet (John 13:1-17)

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

We've looked at some glorious events in which Peter figures significantly. Between these are many occasions of watching Jesus heal and teach. He and the other disciples hear hundreds of Jesus' sermons and parables and learn many lessons, though we'll skip over those, since Peter isn't mentioned by name.¹¹⁸ Peter is maturing, but he still deals with pride. For example, on the way to the Garden of Gethsemane he boasts that though the other disciples might fall away, he never would (Matthew 26:33). Yes, he is proud!

Over and over again in the course of three years, the disciples have argued about who is the greatest of them. Whom do you suppose is the loudest and most persistent in the argument? We are not told, but I would guess it would be Peter. It fits what we know about him.

Even at the holy Passover meal there is an undercurrent of competition among the disciples.

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

Why does Peter need to be the greatest? Why does he crave approval?

This is the background for one of Jesus' greatest acted parables and another of Peter's embarrassing moments. Jesus uses this dispute as a "teachable moment."

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

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

Since sweaty feet clad only in sandals get grimy on unpaved roads and streets, it is customary for a host to provide a basin of water so guests could wash their own feet upon entering.¹¹⁹Washing someone else's feet is a task reserved for the most menial of servants. A Jewish commentary on the Book of Exodus suggests that Jewish slaves could not be required to wash the feet of others, that this task was so demeaning that it should be reserved for Gentile slaves or for women, children, or pupils.¹²⁰A wife might wash a husband's feet; a child might wash a parent's feet. Rarely, a disciple might honor a distinguished rabbi by washing his feet. But for a superior to wash an inferior's feet is never ever done! Ever! Except by Jesus.

"He got up from the meal, took off his outer clothing¹²¹and wrapped¹²²a towel¹²³around his waist."¹²⁴(John 13:4)

Jesus dresses himself as would a servant or slave.

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

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

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

St. Peter's Objection (John 13:6-9)

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

But when Jesus comes to Peter, the bold fisherman cannot stop himself from protesting.

"⁶ He came to Simon Peter, who said to him, 'Lord, are you going to wash my feet?'
⁷ Jesus replied, 'You do not realize¹²⁵now what I am doing, but later you will understand.¹²⁶'" (John 13:6-7)

Peter loves this man, and he can't help himself, so he blurts out, "Lord, are you going to wash my feet?" I can't stand seeing you like a menial servant! It offends my sense of rightness and order! And I don't deserve it from you!

Jesus gently replies that later he'll understand why this is necessary. But Peter will have none of it.

"'No,' said Peter, 'you shall never wash my feet.'" (John 13:8a)

Peter rebukes his Master -- again. The Greek here is extremely strong, literally, "not ever unto the age," the double negative ou mē, with the idea of "to eternity, eternally, in perpetuity"¹²⁷tacked on for good measure. What is the root of all this? Pride, false humility.

Washed by Jesus (John 13:8b-10a)

Jesus' response is an equally strong rebuke:

"^8b Jesus answered, 'Unless I wash¹²⁸you, you have no part¹²⁹with me.'
⁹ 'Then, Lord,' Simon Peter replied, 'not just my feet but my hands and my head as well!'" (John 13:8b-9)

Jesus insists that he must wash Peter. But here, Jesus moves from physical footwashing to the analogy of spiritual cleansing from sin that is absolutely necessary for any person to have fellowship with Christ the Lord, symbolized here by footwashing and elsewhere by baptism.¹³⁰

Peter's resistance caves immediately: Then wash me from head to toe!

"Jesus answered, 'A person who has had a bath¹³¹needs only to wash his feet; his whole body is clean.'"¹³²(John 13:10a)

What does Jesus mean by this? Jesus is using the analogy of taking a bath as salvation. It is necessary for every believer to experience full salvation and cleansing from sin (depicted by taking a bath, baptism). After that, all that is necessary is washing away the occasional dust of the road, the sins that we commit day by day. John wrote about this in his First Epistle.

"If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness." (1 John 1:9)

"My dear children, I write this to you so that you will not sin. But if anybody does sin, we have one who speaks to the Father in our defense -- Jesus Christ, the Righteous One. He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world." (1 John 2:1-2)

Sometimes, like Peter, we resist this frequent need for cleansing -- whether out of false pride or a sense of unworthiness or vulnerability We don't want to let the Holy One this close, this intimate. And so we resist him. How foolish of us! He knows us and our sins and wants to restore to us his full cleansing and fellowship. And we must let him!

Q19. (John 13:6-9) Why is Peter protesting Jesus washing his feet? What is it in Peter that rebels against this? What in us sometimes rebels when Jesus seems to get too close to our will? What does Jesus' response to Peter teach us?

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

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

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

Jesus has a right to be served by virtue of being Rabbi and Lord. In this parable, he takes that right to be served and turns it upside down. Instead of being served, he serves. The message: they must serve each other.

"¹⁴ Now that I, your Lord and Teacher, have washed your feet, you also should wash one another's feet. ¹⁵ I have set you an example¹³³that you should do as I have done for you. ¹⁶ I tell you the truth, no servant¹³⁴is greater than his master,¹³⁵nor is a messenger¹³⁶greater than the one who sent him. ¹⁷ Now that you know these things, you will be blessed¹³⁷if you do them." (John 13:14-17)

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

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

Q20. (John 13:4-17) Why does Jesus shock his disciples by performing such a lowly act? Why is shock important? What message is he trying to instill in them by this footwashing?

4.3. Humble Yourselves (1 Peter 5:1-7)

Rembrandt, 'St. Peter in Prison' (1631), oil on panel, 59x47.8 cm. The Israel Museum, Jerusalem. Notice his trademark "keys to the kingdom" next to him on the straw. Larger Image.

The footwashing at the Last Supper stays with Peter. Decades after this incident at the Last Supper, he still remembers. Having worked with church leaders in Judea and then all over the Mediterranean, he knows the need for humility in leaders. So in his First Epistle, he brings up the subject of humility in the context of leadership.

We've looked at Peter's pride as an apostle-in-training. Now we see the mature Peter passing on Jesus' way to some of the younger leaders.¹³⁸

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

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 examples¹³⁹ 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.

• Not lording it over (Mark 10:42b).
• Setting an example to follow (John 13:15).

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

Clothed with Humility (1 Peter 5:5)

Peter has applied the principles to leaders. Now he turns to those who are under these leaders (verse 5a), then more generally to all.

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

Humility is to be worn like a garment.¹⁴⁰ 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."¹⁴¹ Outside of New Testament Greek, it is usually used in a negative sense as "lowness" or "baseness."¹⁴² But the New Testament features a favorable sense of the word -- "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.¹⁴³

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

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

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

It says that if I am proud, God will stand against me with the purpose of breaking my pride. I don't want God to oppose¹⁴⁴ me! If God is my adversary, I have no hope. To find his tender grace and favor,¹⁴⁵ I need to be humble.

"Humble yourselves, therefore, under God's mighty hand, that he may lift¹⁴⁶ you up in due time." ¹⁴⁷ (1 Peter 5:6)

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 will "lift you up in due time" if you humble yourself, says Peter.

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

"Cast¹⁴⁸ all your anxiety¹⁴⁹ on him because he cares¹⁵⁰ for you." (1 Peter 5:6-7)

What does this have to do with pride? One of the most common manifestations of pride is the need to control. Giving up control is difficult. Humbling ourselves to trust in God is difficult, since pride is corrosive to faith.

Here in verse 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)

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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."¹⁵¹

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

Q21. (1 Peter 5:1-7) Why do you think the once-boasting Peter now urges humility so strongly? Why does pride make God our adversary? What might God "lifting us up in due time" look like? What does pride have to do with casting all our cares upon the Lord?

Prayer

Father, we sense pride in the young Peter -- and sometimes deep within our own souls. Teach us to humble ourselves so that you don't need to humble us. Give us grace to ask you to wash us so that we might be clean. In Jesus' name, we pray. Amen.

Lessons for Disciples

We find several lessons Jesus is teaching Peter -- and us -- that will help form us as disciples.

1. Jesus is filled with the very Shekinah glory of God. He is more than a man; he is God. Sometimes we, like Peter, catch glimpses of his glory and hear God's voice clearly to establish us and move us forward in faith (Luke 9:27-36; §4.1).
2. Sometimes we want to memorialize great spiritual experiences in some human way, like Peter's suggestion to build booths for Jesus, Elijah, and Moses. But memorials are trivial in light of reality (Luke 9:32-33; §4.1).
3. Peter's pride shows up in his arguing about who is greatest prior to the Lord's Supper (Luke 22:24) and resisting Jesus' washing his feet. He submits only when Jesus insists (John 3:6-9; §4.2).
4. In Jesus' spiritually analogy, a bath probably corresponds to baptism; washing feet corresponds to dealing with everyday sins (John 13:10; §4.2).
5. The power of Jesus' Acted Parable of Washing the Disciples' Feet is the radical action of the revered rabbi washing the feet of his inferiors, his disciples. Jesus teaches that followers must be willing to voluntarily humble themselves, not maintain themselves in pride (John 13:1-17; §4.2).
6. Peter's teaching on humility cites Jesus' own teaching, that leaders must be eager to serve and teach by example, not hungry for power (1 Peter 5:1-4; §4.3).
7. Since God opposes and becomes an adversary to the proud (Proverbs 3:3), we must humble ourselves in order to experience God's grace and final exaltation (1 Peter 5:5-6; §4.3).

Key Verses

"A voice came from the cloud, saying, 'This is my Son, whom I have chosen; listen to him.'" (Luke 9:35, NIV)

"'No,' said Peter, 'you shall never wash my feet.'

"Jesus answered, 'Unless I wash you, you have no part with me.'
'Then, Lord,' Simon Peter replied, 'not just my feet but my hands and my head as well!'" (John 13:8-9, NIV)

"Now that I, your Lord and Teacher, have washed your feet, you also should wash one another's feet. I have set you an example that you should do as I have done for you." (John 13:14-15, NIV)

"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; not lording it over those entrusted to you, but being examples to the flock." (1 Peter 5:2-3, NIV)

"All of you, clothe yourselves with humility toward one another, because,

"God opposes the proud
but gives grace to the humble."

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

 

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End Notes

References and Abbreviations

Copyright © 2025, Ralph F. Wilson. <pastorjoyfulheart.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.

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Old Testament

1. Abraham, Faith of
2. Jacob, Life of
3. Moses the Reluctant Leader
4. Joshua
5. Gideon
6. David, Life of
7. Elijah
8. Psalms
9. Solomon
10. Songs of Ascent (Psalms 120-134)
11. Isaiah
12. 28 Advent Scriptures (Messianic)
13. Daniel
14. Rebuild & Renew: Post-Exilic Books

Gospels

15. Christmas Incarnation (Mt, Lk)
16. Sermon on the Mount (Mt 5-7)
17. Luke's Gospel
18. John's Gospel
19. Seven Last Words of Christ
20. Parables
21. Jesus and the Kingdom of God
22. Resurrection and Easter Faith
23. Apostle Peter

Acts

24. Early Church (Acts 1-12)
25. Apostle Paul (Acts 11-28)

Pauline Epistles

26. Romans 5-8 (Christ-Powered Life)
27. 1 Corinthians
28. 2 Corinthians
29. Galatians
30. Ephesians
31. Philippians
32. Colossians, Philemon
33. 1 & 2 Thessalonians
34. 1 &2 Timothy, Titus

General Epistles

35. Hebrews
36. James
37. 1 & 2 Peter, Jude
38. 1, 2, and 3 John

Revelation

39. Revelation
40. Conquering Lamb of Revelation

Topical

41. Glorious Kingdom, The
42. Grace: Favor for the Undeserving
43. Great Prayers of the Bible
44. Holy Spirit, Disciple's Guide
45. Humility
46. JesusWalk: Beginning the Journey
47. Lamb of God
48. Listening for God's Voice
49. Lord's Supper: Disciple's Guide
50. Names and Titles of God
51. Names and Titles of Jesus

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