The Mind of Christ # 2

The Mind of Christ # 2

It ought to be observed also, that His antecedent state of glory, and His acquired or consequent state of exaltation, are two perfectly distinct and separate states. The opponents of our Lord's true and proper Divinity think it enough to say, in answer to all the arguments for this truth brought from the glory and power ascribed to Him, that He received all this at His resurrection and ascension, and that this power and glory are not His natural perfections - but His acquired honors, and of no more ancient date than the work of redemption. "But this is to confound the distinct states of glory which belong to Him; the glory which He had with the Father before the world was, and the glory which He received from the Father at the redemption of man; one the glory of nature - the other the glory of office; one the glory of the eternal Logos, or Word - the other the glory of the Son of Man; in short, one the glory of His eternal Divinity - and the other the glory of His mediatorial Person, as God-man."

Let us now attend to a brief exposition of the different parts of this wonderful passage.

"Who being in the form of God." What is meant by the form of God? Not, a some assert, His power to work miracles. This power is nowhere else so called - if this were its meaning, the apostles were as truly in the form of God as Christ Himself,for they also wrought miracles as well as He. Whatever it means, it was possessed previous to His being in the likeness of men, and laid aside when He became in fashion as a man; but Christ was in the likeness of men thirty years before He wrought any miracle, and, in fact, never to the last laid aside this power. Moreover, as the "form of a servant," and "the likeness and fashion of a man," signify true humanity - the form of God, to which these expressions are put in contrast, must mean true and proper Divinity. It refers, then, to the visible manifestation of the Divine glory in heaven, similar - but transcendently superior, to the Shekinah, or symbol of the Divine presence, in the Holy of Holies, upon the mercy-seat, between the cherubim.

"Thought it not robbery to be equal with God," deemed it no usurpation to receive the honors, and exercise the rights of Deity. This expression is rendered by some expositors thus, "He did not covet to appear as God." If this be the true interpretation, it rather strengthens than weakens the argument for Christ's Divinity. For if He were not God, what condescension was it in Him, as man, not to covet to appear as God? Is it any condescension in the constable of a village not to covet to appear in the state and character of royalty? 

"But made Himself of no reputation,"  or as the words literally rendered mean, "He emptied or divested Himself" of this manifestation of His glory; He laid it aside, as  a monarch might the robes and regalia of his state, as a sovereign. Of His Divine nature Christ could not divest Himself - of His Divine state or manifestation, he could.

"And took upon Him the form of a servant," by serving not only God - but others.

"He was made in the likeness of men." Instead of appearing as God, He came as man; for being made in the likeness of men, signifies that He was truly human.

"And being found in fashion as a man." In what fashion should, or could He be found, if He were only man? What was there wonderful, or worthy of remark in this, if He might not and could not have appeared in some other fashion?

"He humbled Himself." How? By becoming "obedient unto death." Here is the proof and display of His humility, His being obedient unto death, His being willing to die, and submitting to the stroke of mortality. His death was a voluntary act; He chose to die, and it was condescension in Him so to do. But it may be well asked, "If He were nothing but man, what choice had He in the matter, or what condescension did He display in submitting to it?" If He were only man, mortality was His lot, His condition, and in no sense His choice, and could not, therefore, be any voluntary humility. How is that to be humility in Christ, which is necessary in every one else? Only on the ground, that while in one view of His Person He is truly and properly man, in another view He is more than man.

"Even the death of the Cross." Crucifixion was the most torturing and degrading method of execution; being accursed by the law of the Jews, and ignominious by that of the Gentiles; the punishment of the lowest slaves, and worst of felons.

Now, then, look at the mind of Christ as set forth in this most wonderful transaction. He Who was truly and properly God, who manifested Himself by a visible glorious light in heaven, and received the adoration of the celestial hosts, instead of coming down upon earth for our redemption in the splendor of Divine majesty, took upon Him a servile condition, and displayed His condescension by becoming man - but though man, yet being also Lord of all things, He was superior to the necessity of dying, and became subject to death only because He chose to die. To die was, therefore, in Him astonishing humility; but the climax of all this stupendous condescension, was His submission to the death of the Cross. If we take into consideration, then, the Deity of Christ, the argument of the apostle is conclusive, and his example complete; but without this, you will hardly find either his argument, or the humility of Christ Jesus.

~John Angell James~

(continued with # 3)