We live in a world of celebrities. Media and web technology have brought the lure of earthly greatness to the fingertips of millions. Thousands line up to audition for reality TV shows and a chance at fame. Others claw their way up ivory towers to achieve academic greatness. Many set sail on the stormy sea of capitalism hoping to reach the shores of financial greatness. In a society where the idea of the eternal is fading fast, men want to be anything but lowly.
While the modern west has outpaced past generations in its pursuit of greatness, such behavior has stained our race ever since the tower of Babel. Even before the fall of man, the sinister grimace of pride spread across the face of Lucifer, who in the dateless past rejected his place as a “ministering spirit” (Heb. 1:14) in hopes of making himself like the “most high God” (Isa. 14:12-14). Millennia ago Jeremiah wrote, “Let not the wise man glory in his wisdom, neither let the mighty glory in his might, let not the rich glory his riches” (Jer. 9:23). In the days of our Saviour, the Jewish rulers knew the Lord Jesus was “come from God” (Jn. 3:2), yet they suppressed their knowledge because they “loved the praise of men” (Jn. 12:42-43).
In the assembly, false greatness finds an easy hiding place behind the façade of spiritual zeal and wisdom. James, one of the earliest New Testament writers, warned that any so-called wisdom that led to “envy and self seeking” was not wisdom from heaven but was earthly, sensual, and even demonic (Jas. 3:13-16). Paul, writing to the Corinthians, addressed a similar Christian elitism (1 Cor. 1-2). John warned his readers about the “pride of life” (1 Jn. 2:16). This same John was refused by Diotraphes, who loved to have the preeminence among the assembly (3 Jn. 9).
False greatness comes in several forms. Jeremiah 9:23, quoted above, contains three: the glory associated with wealth (Lk. 12:15-21; Jas. 2:1-7), the glory of might and power, (1 Sam. 17:1-11; Dan. 4:30; Acts 12:22-23), and the glory of intellectualism and wisdom (1 Cor. 2:1-3:5).
What then is true greatness? True greatness is greatness that reflects the life of our Saviour and the servant leadership principles of His kingdom. In the kingdoms of men, greatness is measured by outdoing others: more wealth, more popularity, more power. In the kingdom of God, greatness is measured by ministering to others: more humility, more service, more dependence upon the Saviour.
The Saviour’s road
No one demonstrated true greatness more than our Saviour. Philippians 2:1-11 sets the entire pattern before us. His great humiliation and exaltation remind us of the shape of a “V”. Though equal with God, our Lord stooped unfathomably far to walk on earth as a man. If God must humble Himself to look upon the heavens (Ps. 113:5-6), what did it mean for Him whom the heavens could not contain (1 Ki. 8:27) to be “handled” by men (1 Jn. 1:1)? Trace your finger down the slope of a “V” until, near its valley, the Creator stands blindfolded while men slap Him (Mt. 26:67-68), taunting Him who knew all things to prophesy regarding His abuser. See Him descend further still, submitting to false accusations, a shredded back, a mocking crown, and criminal execution. Lastly, He sinks out of sight beneath the waves and billows (Ps. 42:7) of God’s judgment (Isa. 53:6).
But this is not the end. The Father, because of Christ’s great humiliation, lifts Him up (the right side of the “V”), exalting Him above every name (Php. 2:9-11). In God’s kingdom, the way up is to stoop down. The path to glory lies through suffering. Note how the behavior of Satan takes the opposite shape. Originally a “ministering servant” (Heb. 1:14), he exalted himself “like the most High” (Isa. 14:14). But at the apex of his glory, he was cast down (Isa. 14:15).
Why did the Lord humble himself? He did it because He knew His Father wanted redemption accomplished. He did it because He loved the lost. He did it because He loved righteousness and hated iniquity. He did it because it needed doing. He did it because an earth cursed by sin did not give God the glory it was originally designed to do.
Great in God’s kingdom
Take your Bible and turn to Mark 9:30-50. There, true and false greatness collide in stark contrast. Our Saviour’s ministry was drawing to a close. In His desire to prepare His disciples, He announced on three occasions that He would be betrayed and crucified (Mk. 8:31-33; 9:30-50; 10:32-45). Each time, the disciples responded with confusion. Twice they responded with concerns for their own greatness.
As they walked to Capernaum, they were afraid to ask Him to explain Himself (Mk. 9:32). Private discussion ensued. What could the Master have meant? How could the Messiah die and rise (Mk. 9:10) when He was supposed to restore the kingdom to Israel (Acts 1:6)? Perhaps the topic of the kingdom was too much to resist. Oh the glory! What titles would they have? What positions would they hold? Quickly the Master’s death was forgotten, and they began discussing who would be greatest in the kingdom. The discussion became a “dispute” (Mk. 9:34).
Mark records how, after entering the house in Capernaum, the Saviour graciously questioned the disciples regarding their dispute. They were embarrassed to admit their previous debate (Mk. 9:34), as many will be when they stand before the Lord. Realizing He knew their thoughts (Lk. 9:47), they asked Him, “Who is the greatest in the kingdom of heaven?” (Mt. 18:1). Taking the position of a teacher, He sat and expounded the way they could become truly great—a method available to you and me. “If any man desires to be first, the same shall be last of all and servant of all” (Mk. 9:35).
Those who wish to be great in the kingdom must imitate the King of the kingdom. If the Messiah wore the title “My righteous Servant” (Isa. 42:1), how can we shun lowliness? If the Lord from heaven operated as “one who serves” (Lk. 22:27), how can we say, “Insignificance is not for me”?
To press the lesson home, our Lord set a child, small enough to be held in His arms, in their midst. In that day children had little social rank; they were not praised and catered to. At least one rabbi equated them socially with the deaf. They were humble, utterly dependent, and hardly concerned with status. This was the position necessary for entrance into the kingdom (Mt. 18:3) and for subsequent greatness within it (Mt. 18:4).
Our Lord used the child for an additional lesson. Our mindset towards our own importance affects not only our service but also how we view others. Those seeking greatness not only find menial tasks distasteful but also menial people. The greater we see ourselves or our assembly, the more we look down upon other followers of the Lord, and the less likely we are to receive them as He receives them.
Even the lowest disciple is a representative of the Lord. He who receives the child (representative of a lowly or young believer) receives the Son and thus the Father! Those who marginalize even the least (e.g. children), “despise” those whom the Father has chosen
(see Jas. 2:5-6)!
“Have peace with one another”
(Mk. 9:50) ties together everything in Mark 9:33-50. Christ-like greatness is part of that “savor” that believers need in order to be useful as a preservative in a fallen world. He who misunderstands true greatness becomes “savorless salt.” He becomes an ineffective preservative and thus insignificant in God’s kingdom.