The Mind of Christ # 1

The Mind of Christ # 1 

"Let this mind be in you, which was also in Christ Jesus" (Philippians 2:5).

You know full well, that the seat of all true religion is in the soul, and that it forms the character and guides the conduct by the power of an inward principle of spiritual life. True godliness is, in short, being right-minded. A question, however, arises as to what a right mind really is, and what kind of prevailing disposition the gospel requires in those who profess to believe it. This is answered by the apostle, where he says, "Let this mind be in you, which was also in Christ Jesus," (Phil. 2:5-9). And he then goes on to show what Christ's mind was. This whole passage deserves your closest attention, both on account of its doctrinal truth and its practical bearing, for it shows in a very striking manner the intimate connection between Christian truth and practice - and how the truth is employed by the sacred writers to enforce Christian practice. The most sublime doctrines of our holy Christian religion, are all practical in their design and tendency - they are not mere theory or academics - but are all of them "the truth which is according to godliness." If there is any mystery of religion which is great and high above the thoughts of men and angels, it is, without doubt, the incarnation of the Son of God; and if there be any place where this important truth is clearly and magnificently represented, it is this passage. The terms are at once so sublime and majestic, that it is impossible anything more sublime or majestic could be said; the meaning is so noble and so well established, that nothing more powerful could be imagined.

The design of the passage is to enforce the injunctions of the preceding verses, that is, to repress all selfish considerations of our own rights, interests, and dignity, and in the exercise of a kind and condescending regard to the welfare of others, to fore go for their advantage what we might claim for our own. "Look not every man on his own things - but every man also on the things of others." The disposition which the apostle enjoins is that particular species of Christian virtue which stands opposed to a stiff and tenacious maintenance of outward distinctions,personal rights, and social rank and precedence; and which consists of a meek humility, and benevolent condescension for the sake of promoting the comfort and interests of our fellow Christians. And because this is the most difficult lesson for our proud and selfish hearts to learn in the school of Christ, he enforces it by the power of the most cogent and splendid example which the universe contains, I mean that of our Lord Jesus Christ. Whatever, therefore, is the right view of the passage must of necessity contain an instance, on the part of Christ, of great and striking condescension, and of profound humility, or it would not be relevant to the occasion. Whatever exposition of it leaves out this, or does not bring it prominently forward, cannot be the right one.

Whoever will attentively, and without the bias of preconceived notions or systems, consider this passage, will observe that the apostle points out three different states or conditions of our Lord Jesus Christ - 

1. The first is a state of antecedent infinite dignity and glory, expressed in the words, "Who being in the form of God."

2. The second is a state of subsequent humiliation, described thus, "but made Himself of no reputation, and took upon Him the form of a servant."

3. The third is a state of consequent exaltation, set forth in what follows, "Therefore God has highly exalted Him."

Now the obvious design of the apostle's argument is to prove the benevolent and condescending humility of Christ, by descending from the first of these states to the second. Had there been no previous dignity and glory, there could have been no subsequent condescension, because condescension necessarily involves the idea of a stoop or descent from some previous dignity or elevation; a resignation of some claim to a superior station, a foregoing of some advantage or preeminence. And, at the same time, it is necessary that such humiliation should be perfectly voluntary. So that in our Lord's case, if there were any condescension at all, he must have had a previous and dignified existence, from which he stooped in becoming man; and in which he must have acted with perfect freedom of choice, without being under any other obligation than the constraint of his own benevolence. If there had been no previous state of glory; or allowing there had, if he had been under any obligation in doing what he did - either of authority or justice - there could have been no benevolent condescension.

~John Angell James~

(continued with # 2)