Chapter 13 Outline Thus Far:
Vs 1, The Love of Jesus Christ.
Vs 2, 18, 21-30, Demon Influence and Possession.
Vs 3, Personal Sense of Destiny – Plan of God – Dominion, Advent, Seated at the Right Hand of the Father.
Vs. 4, Priestly, Humble Servanthood of Jesus Christ – Preparation for Service.
Vs. 5, Humility for Service.
Vs. 6-7, Peter’s Objection Due to Ignorance. The Doctrine of the Grace Apparatus for Perception (GAP).
Vs. 8-11, Peter’s Misguided Zeal and Our Lord’s Response. Washing of the Feet, not Salvation Cleansing but Experiential Sanctification. He Shows Them the Rebound Technique. 1 John 1:9
Vs. 12, Learn from this Picture, Christ’s Completed Work for Our Spiritual Perfection.
Vs. 13-15, Jesus is Our Teacher and Lord; Our Role Model.
John 13:13-15, “You call Me Teacher and Lord; and you are right, for so I am. 14If I then, the Lord and the Teacher, washed your feet, you also ought to wash one another’s feet. 15For I gave you an example that you also should do as I did to you.”
We continue our study in verse 13. Jesus had just commanded them in verse 12 to, “keep learning what I have done to you.” So now, He continues the lesson in regards to the forgiveness of sins.
John 13:13, “You call Me Teacher and Lord; and you are right, for so I am.”
“You call me” is the Nominative case (subject), Pronoun of SU – σύ (soo) in the 2nd Person meaning, “you,” that being (the eleven believing disciples).
This is followed by the Present, Active, Indicative of PHONEO – φωνέω (fo-neh’-o) which means, “call, call to; call out,” etc.
This is followed by the Accusative (direct object), Pronoun of EGO – ἐγώ (eg-o’) in the First Person meaning, “I or me.”
Then we have the title, “Teacher” in the Nominative, Masculine, Singular of HO – ὁ (ho) DIDASKALOS – διδάσκαλος (did-as’-kal-os). This tells us that Jesus Christ is the right Pastor while He is on earth to these eleven apostles. So, the disciples are referring to Jesus Christ as their right Pastor-Teacher during His incarnation.
- Jesus Christ was the Pastor-Teacher to His disciples during His incarnation, Mat 22:36; John 3:1-2.
Mat 22:36, “Teacher, which is the great commandment in the Law?”
John 3:1, “Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews; 2this man came to Jesus by night and said to Him, “Rabbi, we know that You have come from God as a teacher; for no one can do these signs that You do unless God is with him.””
- He continues to be our teacher today, because all Bible Doctrine emanates from our Lord Jesus Christ.
John 1:1, “In the beginning, [which was not a beginning – speaking of the restoration of planet earth], was the Word, and the Word was with God, and the Word was God.”
- All Doctrine is the mind of Jesus Christ, 1 Cor 2:16.
Eph 4:16, “Because of whom [Jesus Christ], the entire body, being joined together [Baptism of the Spirit], and being inculcated [repetitious teaching of the mystery doctrine] by every joint of supply [Pastor-Teacher] on the basis of the operational power [omnipotence of Trinity], in measure, one [Pastor-Teacher] for each part [segment of believers].”
- The emphasis of teaching is related to the grace of God that gave us the mind of Christ for the Church Age called Mystery Doctrine.
Eph 3:8-9, “To me [Paul], the very least of all saints, this grace has been given to preach to the Gentiles the unsearchable riches of Christ, and to make known to all what is the dispensation of the mystery which has been concealed from ages [Theocentric dispensations] in the God [Jesus Christ] who created all things.”
- Jesus Christ is the Creator. The pre-incarnate work of Jesus Christ indicates He is God. He is the Creator of the universe, John 1:3; Col 1:16; Heb 1:10. He had to be God to pre-exist all other creatures.
His creation includes the Mystery Doctrine for the Church Age, which was concealed in Him until His First Advent.
- The concealed Mystery Doctrine relates to the Royal Family of God in the Church Age only.
- This doctrine was not revealed until Christ received His third royal patent at the right hand of the Father.
Next, we have “and,” which is KAI – καί (kahee) meaning, “and, even, or also.”
Then we have “Lord,” which is HO KURIOS – κύριος (koo’-ree-os) in the Nominative, Masculine, Singular.
This is followed by KAI meaning, “and.“
Then we have “you are right” which is the adverb KALOS – καλῶς (kal-oce’) which means, “right, correct, or accurately,” with the Present, Active, Indicative, 2nd Person, Plural of LEGO – (leg’-o) which means, “to say or to answer,” that isn’t translated in the NASB. So, we could translate this, “you accurately say” or “you say correctly.”
Then we conclude with “for so I am” which is the verb “to be” of EIMI – εἰμί (i-mee’) in the Present, Active, Indicative, First Person Singular, meaning, “I am” or “I keep on being.”
This is followed by subordinating conjunction GAR – γάρ (gar) meaning, “for.“
So literally, it is, “to be for,” but the meaning is, “I am your teacher; I am your Lord.
DOCTRINE OF THE LORDSHIP OF CHRIST
- In the title of the second person of the Trinity, there are three words:
KURIOS – κύριος (koo’-ree-os), translated, “Lord,” which means, “Deity” in both Greek and Latin, for Jesus Christ is God.
IESOUS – Ἰησοῦς (ee-ay-sooce’) is translated, “Jesus,” the title for His humanity meaning, “Savior.”
CHRISTOS – Χριστός (khris-tos’) is translated, “Christ,” meaning, “anointed one,” which is His Second Royal Titling as the Son of David being the Messiah.
- The Lord Jesus Christ was referred to by Israel in the words of Deut 6:4: SHAMA ISRAEL, ADONAI ELOHENU, ADONAI ECHAD:
“Hear” – SHAMA – שָׁמַע (shaw-mah’)
“O Israel” – ISRAEL – יִשְׂרָאֵל (yis-raw-ale’)
“The Lord” – ADONAI – ְהוָה (ad-o-noy’)
“Is our God” – ELOHENU – אֱלֹהֵינוּ (el-o-heem’)
“The Lord” – ADONAI – הוָה (ad-o-noy’) ְ
“Is One” – ECHAD אֶחָד (ekh-awd’)
Translated, “Hear O Israel, the Lord [Jesus Christ] is our God, the Lord [Jesus Christ] is One or Unique.”
- Jesus Christ is true humanity and undiminished deity in one person forever. He had to be true humanity in order to be judged for our sins and take our place.
- In Rev 1-2, Jesus Christ is called the Alpha and the Omega, the first and last letters of the Greek alphabet. Alpha refers to His Deity; Omega refers to His hypostatic union with emphasis on His humanity.
- So, in the title of the second person of the Trinity:
“Lord” refers to the Deity of Christ with emphasis on His authority as the “Lord of lords and King of kings,” Deut 10:17; Psa 136:1-26; 1 Tim 6:15; Rev 17:14; 19:16.
“Jesus” refers to the humanity of Christ.
“Christ” also refers to His Deity with His Messiahship in view as the legitimate and eternal King of Israel, King of kings.
- The use of the term “hypostatic union” refers to the Unique Person of Jesus Christ as the God / Man, beginning with the virgin birth and continuing throughout the incarnation.
- The First Advent of the Jesus Christ in hypostatic union began with the virgin birth and terminated with our Lord’s death, burial, resurrection, ascension, and session. But our Lord always existed as God. John 8:58, “Before Abraham was born, I am (had always existed).”
- Jesus Christ is Lord because He is the only Savior. Because Jesus Christ was judged for our sins on the Cross, becoming our substitute and taking our place, we who have believed in Him for eternal salvation have Him as our one and only Lord.
Eph 4:5, “one Lord, one faith, one baptism,” refers to the unique person of Jesus Christ as the God / Man. His uniqueness began with His First Advent.
“One Lord” means Jesus Christ is the basis for our unity because of His substitutionary spiritual death.
“One faith” means we are all saved in exactly the same way, by faith in Jesus Christ.
“One baptism” refers to God the Holy Spirit entering us into union with Christ forever at the point of salvation. We will always be in union with Christ, documented throughout the New Testament by the prepositional phrase “in Christ,” (EN CHRISTOS – ἐν Χριστός).
- Jesus Christ is the “Lamb of God who takes away the sins of the world,” John 1:29. No one else could do this; only the perfect Jesus Christ as the Son of God could provide salvation.
- Since the First Advent, Jesus Christ is the God / Man as undiminished Deity and true humanity in one person forever. Now He is resurrected. Once resurrected, He spent forty days on the earth, after which He ascended into the presence of the Father to be our High Priest, Mediator, and Advocate.
- The pre-incarnate person of Jesus Christ was and is infinite and eternal God, co-equal and co-eternal with God the Father and God the Holy Spirit. The post-incarnate person of Christ includes undiminished Deity and true humanity in one person forever.
- As the God / Man, Jesus Christ is:
1) Different from all members of the human race, because He is eternal God.
2) Different from the other two members of the Trinity, because He is true humanity.
3) As infinite and eternal God, Jesus Christ is superior to all creatures, both angelic and human.
4) In hypostatic union, Jesus Christ continues to be superior to all creatures, both angelic and human, Heb 1-2; Phil 2.
- As Lord, Jesus Christ creates and controls the universe. Prior to the incarnation, Jesus Christ created the universe, John 1:3; Col 1:16; Heb 1:10. As God, and now as the God / Man, our Lord Jesus Christ holds the universe together, Col 1:17; Heb 1:3.
Col 1:16-17, “For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things have been created through Him and for Him. 17He is before all things, and in Him all things hold together.”
Deut 33:26, “There is no one like the God of Jeshurun, who rides the heavens to help you, and in His majesty He rides through the skies.”
Heb 1:3, “And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power.”
- A false doctrine prevalent today is called “Lordship Salvation,” which says that, “if Jesus Christ is not Lord of all, He is not Lord at all.” The old Wesleyan adage is “Christ saves us from sin, not in sin.” This belief is a mixture of justification and experiential sanctification from the Arminian viewpoint held by many Reformers and Covenant Theologians today who are anti-Dispensationalist. This false doctrine claims that if you do not keep Jesus Christ as number one priority in your life, as demonstrated through good works, you are not saved and, or will lose the salvation you once had.
Scripture wrongly used to make these claims include: John 14:15; Heb 12:14b; Eph 5:5; 1 Cor 6:9-10; James 2:14, 17.
We understand these Scriptures as having a context that admonishes the unfaithful, but truly saved people, to live their lives as an example to others faithfully in obedience to God’s commands. Lordship salvation is contrary to the grace plan of God for salvation, and a heresy that says Christ’s work on the Cross is not all sufficient for your salvation. You must demonstrate works in order to be saved.
In fact, Scripture teaches that God saves the ungodly in their sins, Rom 5:6, “For while we were still helpless, at the right time Christ died for the ungodly.”
Scripture also teaches that God saves the believer from their sins, Gal 5:16, “But I say, walk by the Spirit, and you will not carry out the desire of the flesh.” Cf. Eph 5:18
The first known use of the term “Lordship Salvation” occurred in a 1959 debate in Eternity magazine between Presbyterian Everett F. Harrison, a professor at Dallas Theological Seminary, and John Stott, an Anglican theologian.
The fact is we should keep Christ as our number one priority in life, Heb 12:2. But whether we do or not, does not determine our salvation or the Lordship of Christ.
Miles Stanford suggests that “Lordship salvation … rightly insists upon repentance, but wrongly includes a change of behavior … in order to be saved. No one questions that there must be a sincere change of mind, a turning from oneself to the Savior; but Lordship advocates attempt to make behavior and fruit [that is, good works] essential ingredients of, rather than evidence of, saving faith.” (Miles J. Stanford, The Gospel According to Jesus – John F. MacArthur Jr., pg. 1. 1988)
- Jesus Christ is Lord regardless of our thoughts and actions. In fact, He is Lord of all members of the human race, believers and unbelievers, and is Lord of all angelic creatures as well.
That is why scripture tells us, “At the name of Jesus Christ every knee shall bow,” (Isa 45:23; Rom 11:36; 14:11; Phil 2:10-11; Rev 5:11-13), and that He is the “King of kings and Lord of lords,” (1 Tim 6:5; Rev 17:14; 19:16).
The reality is that Jesus Christ is Lord, whether you keep Him in that position or not.
The Lordship of Jesus Christ is the fact that He is God, now in hypostatic union. As our Lord, we should be obedient to His Word as depicted in the New Testament Mystery Doctrine for the Church Age. That is the reason why He reminds His disciples in John 13:13-14 that He is their Teacher and their Lord. In other words, they, as we too should obey His commands, because He is our God who departs His wisdom onto us. Therefore, the phrase Teacher and Lord means learning and obeying.
~ ~ ~ ~ ~ ~ ~ ~ ~ ~
As God our Teacher, He continues in verse 14, “If I then, the Lord and the Teacher, washed your feet, you also ought to wash one another’s feet.”
We begin with a first-class conditional if [EI – εἰ (i)], which means, “if and it is true,” followed by the conjunction OUN – οὖν (oon) meaning, “then,” plus the Nominative, First Person, Singular, Pronoun of EGO – ἐγώ (eg-o’) meaning, “I.” “If then I.”
This is the protasis, which sets up the apodosis. Meaning if I have done something to you, then something else should follow. The pragmatic approach here is a command or request by our Lord for the Disciples to do something in return.
Then in the Greek we have the phrase “washed your feet,” which is the Constative Aorist, Active, Indicative of NIPTO – νίπτω (nip’-to) for “washed.”
The Constative views the action in its entirety, with stress on the fact of occurrence, not its nature.
Then we have the Genitive, Second Person, Plural of SU – σύ (soo) meaning, “your,” plus the Direct Object Accusative, Plural of HO PODAS – ὁ ποδός (ho poo-das) meaning, “the feet.”
So far, we have, “if then I washed your feet (and I have),”
Next, we have Jesus reminding them of what He just stated in verse 13 using the subject Nominative, Singular with the conjunction for HO KURIOS KAI HO DIDASKALOS – διδάσκαλος (did-as’-kal-os), “Lord and Teacher.” He is their God and instructor. Since He established their personal belief in verse 13, He calls upon their faith to heed the coming command. In essence, He is saying, “Since you have believed in me, then believe in and do what I say.”
Then, we have the apodosis phrase (then), which in the Greek is “and you ought to” made up of the Adverb KAI plus the Nominative, Second Person, Plural, Pronoun of SU meaning “you” with the Present, Active, Indicative of OPHEILO – ὀφείλω (of-i’-lo), which means, “to owe, be under obligation, ought to, must. or should.” This is a verb of obligation. It means, “to discharge an obligation, to have a total responsibility.”
In other words, our Lord is giving a command or order for the disciples to take on and carry out during the Church Age. “You are also under obligation to” is a way we could translate this phrase.
Then our last phrase “to wash one another’s feet”.
“To wash” is our word NIPTO.
“One another’s feet” is the Genitive, Second Person, Plural, Pronoun of ALLELON – ἀλλήλων (Al-lay-lone) meaning, “one another, each other, or others (of like kind),” plus the direct object Accusative, Plural of HO PODAS, “feet.”
One another of the same kind refers to the believers of the first generation of the Church Age.
How will they wash their feet? By studying and teaching the mind of Jesus Christ.
As you know, you have to have a bucket full of water before you can wash feet. The water of the Word is the cleansing agent. No pastor can wash his disciples (communicate the Word of God) having an empty bucket. Therefore, the disciple must study the Word in order to teach.
So, He says, you have the responsibility to wash one another’s feet, see verse 15. This is not literally their feet, but it is the communication of Bible doctrine that cleanses the soul, starting with the communication of 1 John 1:9. See also: Eph 5:1-21; 1 Tim 4:6-7; 2 Tim 2:14-19.
Our Lord was their Teacher (DIDASKALOS) and Lord (KURIOS), which shows that Jesus is on a higher level than they, yet He had done a humble service for them as a teaching aid. Therefore, meeting or satisfying others’ need for learning Bible Doctrine by self-sacrificially studying His Word is one of the lessons from this example. 2 Tim 2:15.
2 Tim 2:15, “Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.”
In this passage, our Lord is stating that “My life isn’t the issue, but My message is the issue; My authority is the issue. Now listen to what I say and emulate me,” as you study and teach My Word to clean others.
Gal 6:1-3, “Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, so that you too will not be tempted. 2Bear one another’s burdens, and thereby fulfill the law of Christ. 3For if anyone thinks he is something when he is nothing, he deceives himself.”
Eph 5:25-27, “Husbands, love your wives, just as Christ also loved the church and gave Himself up for her, 26so that He might sanctify her, having cleansed (KATHARIZO) her by the washing (LOUTRON) of water with the word, 27that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing; but that she would be holy and blameless.”
1 Tim 5:9-10, “A widow is to be put on the list only if she is not less than sixty years old, having been the wife of one man, 10having a reputation for good works; and if she has brought up children, if she has shown hospitality to strangers, if she has washed the saints’ feet, if she has assisted those in distress, and if she has devoted herself to every good work.”
John 15:3, “You are already clean (KATHAROS) because of the word which I have spoken to you.”
See John 9:1-12 for an analogy of the washing of the blind in order to see. In other words, the Word washes us so that we have the wisdom of God. Cf. 2 Kings 5:14
Verse 15, “For I gave you an example that you also should do as I did to you.”
“For I gave you” is the conjunction GAR meaning for, since, then, indeed or certainly, plus the Constative Aorist, Active, Indicative, of DIDOMI – δίδωμι (did’-o-mee) meaning, “gave, granted, allowed,” etc., plus the Pronoun in the Dative of Indirect Object, Second Person, Plural of SU – σύ (soo)meaning, “to you,” speaking of the disciples in the Upper Room.
“For I gave to you” is ultimately understood as a grace provision by God, in giving Jesus Christ as an example for all teachers and ambassadors.
“An example” is the direct object Accusative of HUPODEIGMA – ὑπόδειγμα, (hoop-od’-igue-mah), which means, “example, pattern, copy, imitation, or model.” This word is also used in Heb 8:5 and 9:23, as the earthly Tabernacle was a copy of the true heavenly Tabernacle in God’s Throne Room.
Next, we have the conjunction HINA – ἵνα (hin’-ah) meaning, “that, in order that, so that,” etc. “For I gave to you an example so that.” HINA introduces the purpose clause that follows, “you also should do as I did to you.”
The Greek starts with the second half of this phrase “as I did to you” with the conjunction KATHOS – καθώς (kath-oce’) meaning, “as, just as, inasmuch as, because, in so far as, or to the degree that.”
This is followed by the Pronoun, Nominative, First Person, Singular of EGO meaning, “I” or “Me.”
Then, we have “did” in the Aorist, Active, Indicative of POIEO – ποιέω (poy-eh’-o) meaning, “make, do, cause, effect, bring about, accomplish, perform, provide,” etc.
This is a Culminative Aorist meaning, I did it once, that is all.
The Active Voice: Jesus did it once; that is His teaching during the First Advent, including this Upper Room Discourse washing of the feet.
The Indicative Mood is the reality of the fact that He did wash their feet as a training aid to command them to communicate Bible doctrine to others.
We will translate this, “did it once.”
Jesus taught doctrine to the disciples; the disciples, in turn, who have the gift of communication, will communicate to the first generation of the Church Age. After that, it will be Pastor-Teachers appointed by God and every believer through their Royal Ambassadorship.
Then, we have the Pronoun in the Dative of Indirect Discourse, Second Person, Plural of SU meaning, “you,” speaking of the disciples once again.
So far, we have our Lord as the example, “For I gave to you an example so that just as I did it once to you…“
Then, we have the final phrase in the Greek, “you also should do,” which is KAI SU POIEO.
“Also” is the conjunction KAI meaning, “and, even, or also.”
“You” is the subject Nominative SU in the Second Person, Plural, in regards to the disciples in the Upper Room. The first generation of communicators were the Apostles who were seated there, minus Judas and the apostle Paul who will fill in later.
“Should do” is the Present, Active, and Subjunctive of POIEO, which is addressed to the communicators.
This is the Iterative Present of linear aktionsart meaning, “you disciples do it and (keep on doing it).”
The Active Voice, “you disciples communicate.”
The Subjunctive Mood is the mood of purpose. It goes with HINA above.
So, we have, “you also should communicate and keep on communicating,” Bible Doctrine.
All together it reads, “For I gave to you (in grace) an example so that just as I did it once to you, you also should do (communicate) and keep on doing (communicating Bible Doctrine).“
Here we see the grace plan of God in that He has given us Jesus Christ as the precedence, pattern, and example for Pastor-Teachers to study and teach, study and teach as a DIDASKALOS. We also see Jesus as the prototype spiritual life for all Church Age believers.
The word example (HUPODEIGMA), precludes the idea of a ritualistic pattern. We aren’t to ritualistically wash feet, or worse literally crucify ourselves as some fanatics do thinking they are glorifying God. No! More importantly this is speaking of the heritage of GRACE which is perpetuated through the communication of accurate teaching of Bible Doctrine.
This GRACE is passed from one generation to another, because in God’s grace plan, He raises up Pastor-Teachers to accurately communicate Bible doctrine. In addition, He always maintains a remnant, forming a pivot of positive believers for the advancement of His Word, Rom 11:4-5.
All precedence for the Church Age is derived from the Incarnation of the Hypostatic Union of our Lord Jesus Christ. This precedence emphasizes His humanity residing in the prototype of God’s Power System (GPS), i.e., the filling of the Holy Spirit plus the Word resident in His soul, Heb 9:14.
Heb 9:14, “How much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God?”
The Church Age has the thinking of Christ, (1 Cor 2:16 – the New Testament Canon), which emphasizes a body of doctrine that pertains to us today. It is sometimes called the Mystery Doctrine, because it was not known to the Old Testament prophets. Rom 16:25; 1 Cor 2:7; Eph 3:2-11; Col 1:20, 27; 1 Tim 3:9, 16.
Under the doctrine of Verbal Plenary Inspiration, 2 Tim 3:16-17, the New Testament Canon had to be written to explain the relationship between the great power experiment of the Hypostatic Union and the great power experiment of the Church Age.
This explains why the New Testament is divided into parts.
- The Gospels present the great power experiment of the Hypostatic Union.
- The Book of Acts is the history of the transition between the great power experiment of the Hypostatic Union and the great power experiment of the Church Age.
- The Epistles delineate the great power experiment of the Church Age; i.e., what is expected of you after your salvation through faith in Christ.
- The Book of Revelation presents the transition between the Church and the Kingdom of Christ, the Tribulation.
1 Cor 10:11‑13 tells us that the Old Testament has benefit for us, but it does not tell us how to live the Christian life. Only the Mystery Doctrine for the Church gives us this information, as well as our current study of the Upper Room Discourse, which was the introduction to the Mystery Doctrine.
So, we see that the great power experiment of the Hypostatic Union and the great power experiment of the Church Age go together. The first is designed for the strategic victory of One Person, Jesus Christ; the second for the tactical victory of many believers, i.e., Church Age believers who advance to spiritual maturity.
By living in the prototype Power System, our Lord was qualified by impeccability to go to the cross and be judged for our sins. That judgment is the beginning of the strategic victory of our Lord, followed by His Resurrection, Ascension, and Session at the right hand of the Father.
Our Lord used the Mystery Doctrine including the Problem-Solving Devices during the Hypostatic Union and established a precedent for the use of our Problem-Solving Devices in the Church Age.
There is no greater illustration in history for the resisting of the outside pressures of adversity from being converted into the inside pressure of stress in the soul than the final three hours on the Cross, when salvation was provided. Therefore, as the One who set the precedence, Jesus Christ is the role model (HUPODEIGMA, hoop-od’-igue-mah), for the Church Age believer. Making a role model out of Christ means understanding His incarnation and the doctrines of the Hypostatic Union and Impeccability (POSSE NON PECCARE – able not to sin).
We have the same Problem-Solving Devices (PSD’s) available to us as our Lord had available to Him. In fact, we have two additional PSD’s: Rebound (1 John 1:9) and Occupation with Christ. The humanity of Christ, during the incarnation, utilized the prototype Power System to execute the Incarnation Plan of God. The Royal Family of God during the dispensation of the Church utilizes the operational-type Power System to execute the Royal Family Plan of God. So, we understand that all precedence for the Plan of God for our lives during the Church Age is taken from the great power experiment of the Hypostatic Union. He is our example for executing the spiritual way of life.
Mat 5:16, “Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven.”
1 Peter 5:2-3, “Shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; 3nor yet as lording it over those allotted to your charge, but proving to be examples (TUPOS – someone to emulate) to the flock.”
Ministering in Everyday Opportunities.
(By Oswald Chambers).
“If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I gave you an example that you also should do as I did to you.” (John 13:14-15).
“Ministering in everyday opportunities that surround us does not mean that we select our own surroundings—it means being God’s very special choice to be available for use in any of the seemingly random surroundings which He has engineered for us. The very character we exhibit in our present surroundings is an indication of what we will be like in other surroundings.
The things Jesus did were the most menial of everyday tasks, and this is an indication that it takes all of God’s power in me to accomplish even the most common tasks in His way. Can I use a towel as He did? Towels, dishes, sandals, and all the other ordinary things in our lives reveal what we are made of more quickly than anything else. It takes God Almighty Incarnate (Lord) in us to do the most menial duty as it ought to be done.
Jesus said, “I have given you an example, that you should do as I have done to you.” (13:15). Notice the kind of people that God brings around you, and you will be humiliated once you realize that this is actually His way of revealing to you the kind of person you have been to Him. Now He says we should exhibit to those around us exactly what He has exhibited to us.
Do you find yourself responding by saying, “Oh, I will do all that once I’m out on the mission field?” Talking in this way is like trying to produce the weapons of war while in the trenches of the battlefield – you will be killed while trying to do it.
We have to go the “second mile” with God (see Matthew 5:41). Yet some of us become worn out in the first ten steps. Then we say, “Well, I’ll just wait until I get closer to the next big crisis in my life.” But if we do not steadily minister in everyday opportunities, we will do nothing when the crisis comes.”