Jesus’ View of Greatness

In the twenty-third chapter of Matthew Jesus makes a very plain distinction between true and false greatness; and also points out the one great danger to all who wish to become great—the most insidious of temptations which all must avoid and fight unceasingly who desire to really climb in the world. Speaking to the multitude and to his disciples he bids them beware of adopting the principle of the Pharisees. He points out that while the Pharisees are just and righteous men, honorable judges, true law-givers and upright in their dealings with men, they “love the uppermost seats at feasts and greetings in the market place, and to be called Master, Master”; and in comparison with this principle, he says: “He that will be great among you let him serve.”

In the twenty-third chapter of Matthew, Jesus draws a clear distinction between true and false greatness. He also points out the one great danger facing all who want to become great. It is the most subtle temptation, which all who truly want to rise in the world must avoid and constantly resist. Speaking to the crowd and his disciples, he warns them not to adopt the Pharisees’ guiding principle. He points out that the Pharisees are just and righteous men, honorable judges, and faithful lawmakers who treat others fairly. Yet they “love the best seats at feasts and greetings in the marketplace, and to be called Master, Master”. In contrast to this attitude, he says: “Whoever wants to be great among you must serve.”

The average person’s idea of a great man, rather than of one who serves, is of one who succeeds in getting himself served. He gets himself in a position to command men; to exercise power over them, making them obey his will. The exercise of dominion over other people, to most persons, is a great thing. Nothing seems to be sweeter to the selfish soul than this. You will always find every selfish and undeveloped person trying to domineer over others, to exercise control over other men. Savage men were no sooner placed upon the earth than they began to enslave one another. For ages the struggle in war, diplomacy, politics, and government has been aimed at the securing of control over other men. Kings and princes have drenched the soil of the earth in blood and tears in the effort to extend their dominions and their power,—to rule more people.

The average person sees a great man not as someone who serves, but as someone who gets others to serve him. He puts himself in a position to command men and exercise power over them, making them obey his will. To most people, ruling over others is a great thing. Nothing seems sweeter to a selfish soul than having power over others. You will always find every selfish and undeveloped person trying to dominate others and control other men. Savage men had no sooner been placed on earth than they began to enslave one another. For ages, struggles in war, diplomacy, politics, and government have aimed at gaining control over other men. Kings and princes have soaked the earth’s soil in blood and tears, trying to expand their territories and power. Their goal was to rule more people.

The struggle of the business world to-day is the same as that on the battlefields of Europe a century ago so far as the ruling principle is concerned. Robert G. Ingersoll could not understand why men like Rockefeller and Carnegie seek for more money and make themselves slaves to the business struggle when they already have more than they can possibly use. He thought it a kind of madness and illustrated it as follows: “Suppose a man had fifty thousand pairs of pants, seventy-five thousand vests, one hundred thousand coats, and one hundred and fifty thousand neckties, what would you think of him if he arose in the morning before light and worked until after it was dark every day, rain or shine, in all kinds of weather, merely to get another necktie?”

Today’s business world runs on the same principle that drove the battles in Europe a century ago. Robert G. Ingersoll could not understand why men like Rockefeller and Carnegie keep seeking more money. They already have more than they could possibly use, yet they make themselves slaves to the business struggle. He thought this was a kind of madness and explained it this way: “Suppose a man had fifty thousand pairs of pants, seventy-five thousand vests, one hundred thousand coats, and one hundred and fifty thousand neckties. What would you think of him if he got up before dawn and worked until after dark every day? What if he did this, rain or shine, in all kinds of weather, just to get another necktie?”

But it is not a good simile. The possession of neckties gives a man no power over other men, while the possession of dollars does. Rockefeller, Carnegie, and their kind are not after dollars but power. It is the principle of the Pharisee; it is the struggle for the high place. It develops able men, cunning men, resourceful men, but not great men.

But it is not a good comparison. Owning neckties gives a man no power over other men, while owning dollars does. Rockefeller, Carnegie, and others like them are not after dollars but power. This pursuit follows the principle of the Pharisee. It is the struggle for the highest position. This struggle develops capable, cunning, resourceful men, but not great men.

I want you to contrast these two ideas of greatness sharply in your minds. “He that will be great among you let him serve.” Let me stand before the average American audience and ask the name of the greatest American and the majority will think of Abraham Lincoln; and is this not because in Lincoln above all the other men who have served us in public life we recognize the spirit of service? Not servility, but service. Lincoln was a great man because he knew how to be a great servant. Napoleon, able, cold, selfish, seeking the high places, was a brilliant man. Lincoln was great, Napoleon was not.

I want you to see the sharp contrast between these two ideas of greatness. “Whoever wants to be great among you must serve.” Let me ask an average American audience to name the greatest American. Most will think of Abraham Lincoln. Isn’t that because Lincoln, above all the other men who have served us in public life, showed a spirit of service? Not servility, but service. Lincoln was a great man because he knew how to be a great servant. Napoleon was capable, cold, selfish, and eager to rise to positions of power. He was a brilliant man. Lincoln was great, but Napoleon was not.

The very moment you begin to advance and are recognized as one who is doing things in a great way you will find yourself in danger. The temptation to patronize, advise, or take upon yourself the direction of other people’s affairs is sometimes almost irresistible. Avoid, however, the opposite danger of falling into servility, or of completely throwing yourself away in the service of others. To do this has been the ideal of a great many people. The completely self-sacrificing life has been thought to be the Christ-like life, because, as I think, of a complete misconception of the character and teachings of Jesus. I have explained this misconception in a little book which I hope you may all sometime read.* Thousands of people imitating Jesus, as they suppose, have belittled themselves and given up all else to go about doing good; practicing an altruism that is really as morbid and as far from great as the rankest selfishness. The finer instincts which respond to the cry of trouble or distress are not A New Christ. by any means all of you; they are not necessarily the best part of you. There are other things you must do besides helping the unfortunate, although it is true that a large part of the life and activities of every great person must be given to helping other people. As you begin to advance they will come to you. Do not turn them away. But do not make the fatal error of supposing that the life of complete self-abnegation is the way of greatness.

The moment you begin to advance and people recognize that you are doing great things, you will face a danger. The temptation to talk down to others, give advice, or take charge of their affairs is sometimes almost irresistible. But avoid the opposite danger of becoming submissive or giving yourself up entirely to serving others. Many people have made this their ideal. A life of complete self-sacrifice has been seen as a Christ-like life. I believe this view comes from a complete misunderstanding of Jesus’ character and teachings. I have explained this misunderstanding in a short book that I hope you will all read someday.* Its title is A New Christ. Thousands of people, believing they are imitating Jesus, have diminished themselves and given up everything else to do good. They practice a kind of altruism as unhealthy and as far from greatness as the worst selfishness. The finer instincts that respond to trouble or distress are by no means all there is to you. Those instincts are not necessarily the best part of you. You have other things to do besides helping those in need. Still, every great person must devote a large part of their life and activities to helping others. As you begin to advance, people will come to you. Do not turn them away. But do not make the fatal mistake of thinking that completely denying yourself is the path to greatness.

To make another point here, let me refer to the fact that Swedenborg’s classification of fundamental motives is exactly the same as that of Jesus. He divides all men into two groups: those who live in pure love, and those who live in what he calls the love of ruling for the love of self. It will be seen that this is exactly the same as the lust for place and power of the Pharisees. Swedenborg saw this selfish love of power as the cause of all sin. It was the only evil desire of the human heart, from which all other evil desires sprang.

To make another point, let me note that Swedenborg grouped basic motives in exactly the same way as Jesus. Swedenborg divides all people into two groups. One group lives in pure love. The other lives in what he calls the love of ruling out of self-love. This selfish desire to rule is exactly the same as the Pharisees’ hunger for status and power. Swedenborg saw this selfish love of power as the cause of all sin. It was the only evil desire in the human heart, and all other evil desires came from it.

Over against this he places pure love. He does not say love of God or love of man, but merely love. Nearly all religionists make more of love and service to God than they do of love and service to man. But it is a fact that love to God is not sufficient to save a man from the lust for power, for some of the most ardent lovers of the Deity have been the worst of tyrants. Lovers of God are often tyrants, and lovers of men are often meddlesome and officious.

In contrast to this, he presents pure love. He does not say love of God or love of people, but simply love. Nearly all religious people place more importance on loving and serving God than on loving and serving people. But love for God is not enough to save a person from the lust for power. Some of the most passionate lovers of God have been the worst tyrants. Those who love God are often tyrants, and those who love people often interfere and offer unwanted help or advice.