IN this chapter we see Jesus and His disciples in an upper chamber in Jerusalem for the purpose of celebrating the Passover. The account of the institution of the Lord’s Supper is very brief and is followed by a declaration that one of the company is a traitor. Luke then informs us that there was an unseemly contention among the disciples over pride of place — which of them should be regarded by others as the greatest.
1. Pride — the universal sin
At what point in the evening this wrangling took place, we cannot tell. It may have been connected with the feet washing as told in the thirteenth chapter of John. Which of them would perform this necessary but menial task? It appears that within each of them there arose the protest, “Surely you don’t imagine that I should stoop to such a servile task!”. So, none of them did it, and the actual performance of the task bore out the truth of the Saviour’s words, “but I am among you as he that serveth” (v. 27). Or the strife may have arisen over who should sit where at the table. But whenever it was, it was an exhibition of pride that was specially out of place that evening. It is probable that the pride exhibited now had a connection with the euphoria created by the events of that week. As the disciples saw it, the kingdom of God was about to be set up, and they were to occupy seats of honour, power and influence. Their carnal thinking on the subject and their ambitions were matched by feelings of self-importance. Little did they guess what a terrible anti-climax lay just ahead. I would think though, that once Jesus began the solemn address that John records, more serious and appropriate thoughts would occupy their minds.
“Which should be accounted the greatest!” The desire for eminence and superiority has marked the whole history of fallen man, often with terrible consequences. It was part of the first sin; the temptation, “Ye shall be as gods”, was seized and acted on. Cain could not bear the rejection of his sacrifice and the acceptance of his brother’s. Joseph’s brethren were scandalised at the suggestion that they should be inferior to their young brother. Saul was unwilling to be a king under God. His monarchy must be absolute. Joab, afraid of losing his primacy as chief general, murdered Abner and Amasa; and so on down sacred and secular history to the disciples and to ourselves.
Pride is an unduly high opinion of ourselves, unduly in opposition to sober. It is true that we cannot help forming an opinion of ourselves, any more than we can help forming an opinion of others. But unless grace will compel to a sober judgement, we will esteem ourselves too highly. And even where saving grace exists, we will tend to pride. Where there is no grace, pride will prevail and show itself. Those who follow Christ, present-day disciples, need to always be on the watch for pride, and to subdue the inclination to be greater or greatest.
Think of some ways in which pride shows itself. It appears in complacency over what we think are our good qualities. It is there when we warm to compliments or accept flattery. Pride resents slights, and envies those who get ahead of us. From proud feelings it is a short step to words that reveal the sin, such as telling things that reflect well on ourselves in the hope that hearers will esteem us accordingly. On the other hand, there is the disparaging of rivals, or, like Absalom, speaking of how much better we would do than others, if only we were given the opportunity (2 Samuel 15:3,4). It is another short step from words to actions, such as, avoiding what we think would demean us, seeking positions of honour, cultivating the friendship of those who may be able to help us attain our ambitions, and so on. These are just examples; the manifestations of this sin of pride are legion.
As far as those in their natural sinful state are concerned, there is no possibility of enumerating the ways in which pride shows itself. Suffice to say, that pride allows the sinner to break God’s law in whatever ways he wishes; pride forbids repentance in those instances where conscience condemns the sin, and pride in a sinner troubled about his sins rejects the very idea of depending on divine grace for salvation. The devil’s temptation, “Ye shall be as gods” has had fearful consequences in the way of sin and misery.
2. Christ’s rebuke (vv. 25, 26).
The rebuke was remarkably mild. Knowing what lay ahead of these men, the Saviour dealt very gently with them. He showed them first the resemblance between their conduct and that of heathen monarchs. By whatever means these kings gain their supremacy, they keep it by keeping down their subjects. Being the greatest meant oppression for those under them, be it taxation, conscription or heavy-handed policing. (That was true of Hitler, a modern heathen ruler, and his Germany). Supremacy, being the greatest, meant misery for many. It often does so still. Is it therefore to be greatly desired? The strange thing, though, is that such tyrants wish to be called benefactors, wish it to be said that their rule is for the good of their subjects. This surely is an acknowledgement that goodness is the highest form of greatness! What, therefore, the disciples ought to keep before them was to shun the dominating greatness that usurps the name of goodness and seek rather to really be welldoers by bringing the Gospel to perishing men. That way lay real greatness.
Secondly, following from the instruction, Christ prescribed the conduct that would make them honourable, namely, humble service in the cause of God. “But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.” It is natural to give precedence to those up in years and with qualities of leadership. But in Christ’s Church, those also must see themselves as bound to serve in whatever ways service has to be done. No task or work that God requires is too lowly or arduous for any of His servants. There is no place in the Church of God for displays of pride or ambition.
3. Christ’s example (v. 27).
Are these instructions not specific enough? Very well, a practical example is at hand (v. 27). The disciples are acquainted with the order obtaining in a household where servants are employed. The master of the house sits at the table and is served. (Earlier, in chapter 17, verses 7 and 8, the same order is referred to). Yet He whom they called Master and Lord had been among them as one who served. Had it not been so that evening? Had it not been the case all His ministry when the needs of the sick and diseased, the poor and the lost had been attended to by day and night without thought of the cost to Himself? During these years the disciples had witnessed their Lord’s humble, self-denying service to people in need.
But was it only men whom Christ served? The prophet Isaiah made it clear that Christ’s service was done primarily to God. “Behold my servant, whom I uphold; mine elect in whom my soul delighteth: I have put my spirit upon him: he shall bring forth judgement to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgement unto truth. He shall not fail nor be discouraged, till he have set judgement in the earth: and the isles shall wait for his law” (Isaiah 42: 1-4). Other passages on the same theme are 49: 1-4 and 59: 16-19. A study of these will show that Christ came to serve God by glorifying His righteousness. Christ would redeem and save the elect in a way that would display the infinite rectitude of the divine government. The Saviour has made it evident that God is just when He justifies the ungodly who believe in Jesus.
How low the Son of God stooped when He became man! “He made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself and became obedient unto death, even the death of the cross” (Phil. 2: 7,8): thus He says now to the disciples, “But I am among you as he that serveth.” That evening washing feet and patiently instructing ignorant disciples; the next day dying an accursed death in full agreement with the requirements of His Father’s love for guilty, vile sinners and the unshakeable principles of divine government. That service had its reward, however; “Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Phil. 2: 9,10). So, what disciples have to learn, we as well as they, is that in God’s kingdom, pride and self-exaltation have no place. Instead, the qualities approved and rewarded are trust, love, humility, goodness, righteousness, truth and others.
The only way that sinners can acquire such qualities is through spiritual union with Christ, entered into by faith in His great name as the only Saviour. Have we done so, and are we learning meekness, humility and love, and some ability to serve God and men after the manner of Christ’s example? ●