Jesus was a master teacher, and he employed many teaching forms (e.g., lecture, Socratic discussion, parables, etc.). He also uttered short sayings that are easy to memorize and have wide application. He used two types of short sayings:
It’s not clear whether this was a Jewish aphorism that Jesus applied in new ways, or whether Jesus created this aphorism. At any rate, the main idea is the profound influence of chosen authority figures. The life of a student-disciple, servant, or sent one is profoundly influenced by his teacher, master, or 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, or 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, or 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, and 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.
Read Luke 6:40. Jesus says this immediately after saying 6:39 (read). 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 (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 (read 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 (read John 8:12) that he is the unique source of spiritual light who can guide everyone who trusts his leadership into spiritual life.
So the lesson is: Choose spiritual guides carefully because the stakes are high.
This lesson is directly contrary to our culture’s religious relativism dogma. Jesus teaches that:
Read Matthew 10:24–25. Here, Jesus teaches a different lesson using the same aphorism. He repeats this lesson in John 15:18–20a (read). Those who choose to be Jesus’ disciples or servants should expect to be treated by others the same way their teacher or master was treated. Specifically, we should expect ill-treatment from those who oppose him.
This does not mean that all animosity toward true Christians is unjust persecution. Much of it is well-deserved (e.g., harsh and mean-spirited Christians; shameful events in church history; Christians who are lazy at work; pushy or manipulative evangelism; authoritarian church leadership).
This is why Peter says in 1 Peter 4:15 (read), and why Paul says in Romans 12:17–18 (read). This is also why the New Testament letters emphasize that our conduct as citizens, neighbors, work associates, and family members should adorn(support) rather than dishonor the gospel (Titus 2:5,10).
But no follower of Jesus should be naïve—every follower of Jesus will be mistreated (quote 2 Timothy 3:12; read 1 Peter 4:12). In fact, such mistreatment is a cause for rejoicing, because:
Followers of Jesus have been unjustly mistreated in every society for the past 2,000 years. Overt persecution has been the norm rather than the exception. In fact, more Christians were killed for their faith in the 20th century than in all previous 19 centuries combined.
We live in a historical anomaly—and it is very fragile. We will not be spared mistreatment forever.
Conversely, to always be held in favor by our society and to never experience mistreatment is almost certainly a sign of spiritual compromise (read Luke 6:26).
What can we expect from a radically self-centered, materialistic, relativistic culture if:
Should we expect to be treated better than our Master?
If we are never accused of being a cult, what does that mean?
Of course, we should “look in the mirror” when we hear such accusations and make corrections if needed. And of course, we should respond to such accusations with gentleness rather than with retaliation.
But overall, we should calmly endure them, remembering that we have been called to follow our Master’s example (1 Peter 2:21).
Read John 13:12–16. Here, Jesus applies this 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.
In this passage, we learn that the standard of greatness is the very opposite of the world’s standard (where lowly people serve the great ones, and great ones are exempt). Instead, true greatness 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 may explain why Jesus’ disciples argued at this dinner about who was the greatest (Luke 22:24)—no one wanted to admit he was the least 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 onto himself. This symbolic act demonstrated what he was about to do on the cross—taking our sins and guilt upon himself so we could be forgiven by God.
This is the epitome of greatness (Philippians 2:6–11), and it is the standard of Christian greatness:
To use your power and influence to humbly serve other undeserving people (Philippians 2:4–5).
Examples include:
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 that motivation.
Jesus serves us this way (John 13:12b,14a). Look at the list above—has he not served you and me in these ways over and over again? He has set the example (John 13:15), and we have benefited personally from it.
As we remember and ponder how Jesus has served us, the Holy Spirit ignites not only humble gratitude, but also the desire to thank him by serving others in this way.
Read 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 others serve us. This results in:
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 in specific moments, God’s love—as it moves through us to others—also seeps deeper into our own souls, resulting in peace, hope, and joy. Over time, this leads to greater emotional health, a clear 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:
