Jesus was a master teacher, and He employed many teaching forms, including short sayings that are easy to memorize and have wide application. He used two types of short sayings:
We will consider another one of Jesus’ aphorisms, which was recorded in a number of places:
It’s not clear whether this was a Jewish aphorism that Jesus applied in new ways, or whether Jesus coined this aphorism. Either way, the main idea is the profound influence of chosen authority figures. The life of a student/disciple/servant/sent-one is profoundly influenced by his teacher/master/sender. There are certain aspects of the authority figure’s experience, values and even destiny that the student will come to share because of this relationship.
It is important to know that the relationships described here are entered into voluntarily by the disciple/servant/sent-one. Disciples weren’t assigned rabbis; they chose to be apprenticed by a certain rabbi. “Sent ones” (apostolos) chose to be representatives of the one who sent them. Even servant-slaves (in Jewish society) usually chose to become indentured servants for a period of time to pay off debts.
It is also important to realize (as we will see) that the primary teacher/master/sender in this aphorism is Jesus Himself. Jesus is the Teacher, the Master, and the One who sends. Whatever is generally true about the influence of teachers/masters/senders in other relationships is much more profoundly true about the influence of Jesus.
Now let’s look at the three lessons Jesus teaches through this aphorism:
Jesus' declaration that "the student is not above the teacher" in Luke 6:40 is preceded by this observation: “Can the blind lead the blind? Will they not both fall into a pit?" (Luke 6:39) If you were blind, you obviously wouldn’t choose a blind person to guide you through rough terrain. That guide will have a profoundly negative influence on your physical welfare! You need to choose a guide who can see!
This is a “parable” – it illustrates an important spiritual lesson. Elsewhere (see Matthew 15:12-14), Jesus called the Pharisees “blind guides of the blind.” They claimed to know how to get to God (by following their traditions), but they were just as blind as the people they led. That’s why Jesus lamented as he did in Matthew 23:15; those who chose to let the Pharisees guide them were going to fall into the pit of hell with them! Conversely, Jesus claimed that He is the unique Source of spiritual light who can guide into spiritual life everyone who trust His leadership (see John 8:12).
So the lesson is: Choose spiritual guides carefully because the stakes are high. This lesson is directly contrary to the religious relativism taught in many cultures. Jesus teaches that:
In Matthew 10:24-25 and John 15:18-20, Jesus uses the same aphorism from Luke 6, but teaches a different lesson. Those who choose to be Jesus’ disciples/servants should expect to be treated by others like their Teacher/Master. Specifically, we should expect ill-treatment from those who oppose Him.
This is does not mean that all animosity toward true Christians is unjust persecution. Much animosity is well-deserved. Sometimes Christians are harsh and mean-spirited citizens, or lazy at work; or pushy or manipulative with evangelism, and so on. Animosity in response to bad behavior should not be equated with "unjust persecution." This is why Peter says "If you suffer, it should not be as a murderer or thief or any other kind of criminal, or even as a meddler" (see 1 Peter 4:15), and why Paul says to be careful in the way we interact with others in Romans 12:17-18, and why the New Testament letters emphasize that our conduct as citizens, neighbors, work-associates, and family members should “adorn” rather than “dishonor” the gospel (see Titus 2:5,10).
But no follower of Jesus should be naïve – every follower of Jesus will be mistreated (see 2 Timothy 3:12; 1 Peter 4:12). In fact, such mistreatment is a cause for rejoicing because it is a privilege to share the same treatment as our Master (see 1 Peter 4:13), and because it is one proof of our spiritual health (see 1 Peter 4:14,16). Followers of Jesus have been unjustly mistreated in every society for the past 2000 years. Overt persecution has been the norm rather than the exception – more Christians were killed for their faith in the 20th century than in all previous 19 centuries combined. We live in a historical anomaly that is very fragile, and we will not be spared from mistreatment.
Conversely, to always be held in favor by our society, to never experience mistreatment is almost certainly proof of spiritual compromise (see Luke 6:26). What can we expect from a radically self-centered, materialistic, relativistic culture if we urge people to receive Jesus as the only Lord and Savior? If we stand humbly yet firmly for God’s moral absolutes about sex, money and the sanctity of human life? If we call fellow-Christians into high engagement in Christian fellowship? Should we expect to be treated better than our Master? If we are never accused of being a cult, what does this mean? Of course, we should “look in the mirror” when we hear such accusations, and make corrections if needed. Of course, we should respond to such accusations with gentleness rather than getting down in the mud with our accusers. But overall we should calmly endure them, remembering that we have been called to follow our Master’s example (see 1 Peter 2:21).
In John 13:12-16, Jesus applies the "Disciple and Teacher" aphorism to how we should define greatness. Jesus never reproved His followers for wanting to be great. The desire to be regarded as great is a noble aspiration – cynical non-aspiration is tragic and deplorable. The key is to want to be regarded as great by God (rather than by other people), and to pursue greatness the way Jesus pursued it. Here we learn that the standard of greatness is the very opposite of the world’s standard (lowly people serve the great one; great ones are exempt) – it is serving others the way Jesus (the greatest One) served.
In Jewish society, foot-washing was the responsibility of the lowest household slaves. In the absence of such slaves, it was the responsibility of the lowest disciple to wash his rabbi’s feet. This is probably why Jesus’ disciples argued at this dinner about which one was greatest (see Luke 22:24) – no one wanted to admit he was low-man on the totem pole by washing Jesus’ feet. In this setting, Jesus donned the towel of the house-slave and washed each of His disciples’ feet, taking their filth on to Himself. This was a symbolic act, demonstrating what He was about to do on the cross when he took our sins and guilt upon Himself so we could be forgiven by God. This is the epitome of greatness (Philippians 2:6-11), and this is standard of Christian greatness – to use your power and influence to humbly serve other undeserving people (see Philippians 2:4,5). Examples of this kind of greatness includes:
This is so counter-cultural and counter-intuitive that unless God provides us with strong motivation, we would never pursue this path. But He does provide this motivation. Notice that Jesus serves us this way (see John 13:12b,14a). Look at the list above – has He not served you and me over and over again in these ways? He has set the example (see John 13:15), and we have benefited personally from it. As we remember and ponder how Jesus has served us, the Holy Spirit ignites this into not only humble gratitude, but also desire to thank Him by serving others in this way.
Jesus said, "Now that you know these things, you will be blessed if you do them" (see John 13:17). “Blessed” (makarios) means “truly happy.” Here is an astounding and profoundly motivating promise!
Our culture tells us that we will be truly happy only when we can have others serve us. This results in slavery (we are at the mercy of people cooperating with our desires), restlessness (always looking for more cooperative people and circumstances), and deepening misery as we experience the failure of this project and regret for the way our selfishness has affected others.
But Jesus says that we will be truly happy when we allow Him to serve us and then serve others in the same way. When we choose this path situationally, God’s love, as it courses through us to others, also seeps deeper into our souls – resulting often in existential peace and hope and even joy. And over time, this way of life leads to greater emotional health, a good conscience, and deepening contentment.
God worked through my parents to teach me this lesson. My father chose the former path – he lived for comfort and play, even to the neglect of serious needs in his family. My mother chose the latter path – she lived to serve others, most of the time with a good attitude. As I grew up and they grew older, I saw how their chosen paths affected them. My father grew more and more unhappy and morose – although he came to faith in Christ before he died. My mother became more thankful, more content, more beautiful in her soul. She blessed many, many people – and she was truly blessed. Which outcome do you want? Which path are you choosing?
