Phil 2:1-11
SS Lesson for 05/01/2011
Devotional Scripture: Eph 5:15-33
The lesson outline came from the Bible Expositor and Illuminator and detail came from a previous SS Lesson dated 12/31/06. This week's lesson teaches how we should Praise and Submit. The study's aim is to learn that the Mind of Christ helps the Christian be submissive. The study's application is to take on the Mind of Christ so that we well be able to submit to God and our fellow man.
Good Music
Music is a combination of tone and rhythm. There are many possible combinations. In vocal music, multiple singers singing the same tones with the same rhythm at the same time are said to be singing in unison. There is a pleasantness in this sound, with many voices combining into one voice with rich texture. Unison singing is like the rope with many strands, stronger because of its components. If the singers are singing the same rhythmic pattern with different, yet complementary tones, we call this harmony. If singers are singing different, harmonizing notes with different, yet complementary rhythms, we call this counterpoint; an example of this is the singing of a round like “Row, Row, Row Your Boat.” Good music may employ unison, harmony, and counterpoint, but it will have a coordinated feel. This overall coordination, overall unity comes from the mind of the composer, who has arranged the variations to make the music interesting and to use the strengths of various types of voices to best effect. The church is made up of members with differing levels of knowledge, experience, and commitment. But this variety does not mean that the church has to be a tangled mess of dissonance and confusion. Those with different opinions may still exist in harmony. Those with different ministries and avenues of service may still produce a pleasing counterpoint together. When the church speaks in unison on the essentials of faith and practice, it produces a mighty voice that commands attention. All of this is possible only if the members are attuned to the same composer and reading from the same composition. This composer is Jesus, the Lord of the church and the author of salvation. The composition is his Word.
Lesson Background
Paul first visited Philippi about ad 52, while on his second missionary journey. He met several memorable characters as he founded the church in that city (Acts 16:11–40). Lydia, a wealthy merchant woman, was prominent (v. 14). Paul was arrested when he delivered a girl from a demonic spirit, thereby depriving her masters of her services as a moneymaking fortune-teller (vv. 16–18). The city jailer was converted after an earthquake freed Paul and Silas from their bondage (vv. 27–33). Paul and Silas then confronted the city magistrates rather than leave town quietly (vv. 38, 39). It seems there was not a dull moment for Paul in Philippi! About 10 years later, Paul ended up in Rome under house arrest, awaiting a trial before the emperor (Acts 28). During all this time, he maintained contact with his beloved Philippians via letter and personal messengers. When the Philippians learned of Paul’s plight, they sent a trusted member, Epaphroditus, to Rome to minister to Paul (Philippians 2:25; 4:18). The book of the Bible we call Philippians is a letter from Paul carried back to the church by this same Epaphroditus. It is an expression of joy and encouragement, even in this dark and difficult time for Paul. Rome is about 600 miles from Philippi as the crow flies—a short flight by plane today. In Paul’s day, however, the journey between the two cities involved both overland travel and voyage by ship. Rather than a 90-minute flight, it may have taken a month or more to go from one city to the other.
Travel within the Roman Empire was relatively safe, but accidents and weather catastrophes were always a threat. We can imagine that Epaphroditus was extra careful in his return, having a mixture of urgency (to deliver this marvelous letter) combined with a sense of caution not to allow his mission to fail. We today are glad he made it safely, or we would not have the privilege of enjoying this treasured book.
Submission is one of the most difficult virtues to practice. Sin began as a lapse in submission to God. It takes humility to submit, and humility does not rate highly on the world's scale of values. In fact, the New Testament word for "humility" was used by the Greeks to indicate a vice, not a virtue. They saw humility as an abject, groveling spirit, out of character for self-respecting men. Only through the example and teaching of Jesus did a humble lowliness of spirit gain the dignity of a godly grace. Submission is an attitude, not just an act. One can outwardly submit to force without being submissive. For example, a little girl who was forced to sit in the corner for disobeying said crossly, "I am still standing up on the inside." Such prideful attitudes must be set aside before we can worship God. Worship is by nature a recognition of the infinite worth of God. To raise our will against His makes such recognition impossible. For this reason, Paul urged the Philippians to cultivate a humble, submissive attitude in their personal relationships. He gave them the supreme example to follow, Jesus Christ Himself. Not everyone wants to submit to others, but we have structures in place that force us to submit in order to survive. There are rules and regulations that help us do this. We drive on one side of the road because that makes it safer for everyone. We submit to rules because they are for our good and there are consequences if we do not. In the Christian life, Paul linked unity in the body of Christ with the whole idea of submission. When we submit to one another, harmony will result. We become more like Jesus when we do so. In our lesson this week we explore what it means to have the mind of Christ and submit to others. Let us be honest. It is not easy to submit to anyone or anything. This week we explore the link between praise and submission.
(Scriptural Text from the New King James Version; cross-references from the NIV)
1 Therefore if there is any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any affection and mercy,
2 fulfill my joy by being like-minded, having the same love, being of one accord, of one mind.
3 Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself.
4 Let each of you look out not only for his own interests, but also for the interests of others.
I in them and You in Me, that they may be perfected in unity, so that the world may know that You sent Me, and loved them, even as You have loved Me.
1 Therefore I, the prisoner of the Lord, implore you to walk in a manner worthy of the calling with which you have been called, 2 with all humility and gentleness, with patience, showing tolerance for one another in love, 3 being diligent to preserve the unity of the Spirit in the bond of peace.
Beyond all these things put on love, which is the perfect bond of unity.
12 The body is a unit, though it is made up of many parts; and though all its parts are many, they form one body. So it is with Christ. 13 For we were all baptized by one Spirit into one body — whether Jews or Greeks, slave or free — and we were all given the one Spirit to drink.
3 Make every effort to keep the unity of the Spirit through the bond of peace. 4 There is one body and one Spirit— just as you were called to one hope when you were called— 5 one Lord, one faith, one baptism; 6 one God and Father of all, who is over all and through all and in all.
5 May the God who gives endurance and encouragement give you a spirit of unity among yourselves as you follow Christ Jesus, 6 so that with one heart and mouth you may glorify the God and Father of our Lord Jesus Christ.
Charles Dickens’s classic A Tale of Two Cities centers on the figure of Sydney Carton, a drunken, listless attorney who helps acquit Charles Darnay of a mistaken charge of treason. Both wind up in love with Lucie Manette. But Carton steps aside when he realizes that he has nothing to offer her, and that she loves Darnay anyway. At the height of the French Revolution, they are all in Paris. There Darnay is arrested because of crimes committed by his father and uncle. Convicted by the revolutionary court, he is sentenced to death by guillotine. Carton, who bears an uncanny resemblance to Darnay, trades places with him in prison so that Darnay, Lucie, and their family can escape. Carton then goes to the guillotine and dies in the place of Darnay. The story is filled with the themes of unjust retribution as well as the redemption of the self-deprecating Carton. In essence he esteemed others better than he esteemed himself. Paul encourages the same attitude in the Philippians. Indeed, the fictional Carton’s self-sacrifice bears a resemblance to what Jesus did. Dickens had a make-believe character gave up his life to save the earthly life of a friend; God sent his only Son to give up his life to save us for eternity. Do you live each day with that fact in view?
It is the duty of every man to do this. No one is at liberty to live for himself or to disregard the wants of others. The object of this rule is to break up the narrow spirit of selfishness, and to produce a benevolent regard for the happiness of others. In respect to the rule we may observe: (1) We are not to be "busybodies" in the concerns of others. We are not to attempt to pry into their secret purposes. Every man has his own plans, and thoughts, and intentions, which no other one has a right to look into. Nothing is more odious than a meddler in the concerns of others. (2) we are not to obtrude our advice where it is not sought, or at unseasonable times and places, even if the advice is in itself good. No one likes to be interrupted to hear advice; and I have no right to require that he should suspend his business in order that I may give him counsel. (3) we are not to find fault with what pertains exclusively to him. We are to remember that there are some things which are his business, not ours; and we are to learn to "possess our souls in patience," if he does not give just as much as we think be ought to benevolent objects, or if he dresses in a manner not to please our taste, or if he indulges in things which do not accord exactly with our views. He may see reasons for his conduct which we do not; and it is possible that be may be right, and that, if we understood the whole case, we should think and act as he does. (4) we are not to be gossips about the concerns of others. (5) where Christian duty and kindness require us to look into the concerns of others, there should be the utmost delicacy. Even children have their own secrets, and their own plans and amusements, on a small scale, quite as important to them as the greater games which we are playing in life; and they will feel the meddlesomeness of a busybody to be as odious to them as we should in our plans. A delicate parent, therefore, who has undoubtedly a right to know all about his children, will not rudely intrude into their privacies, or meddle with their concerns. So, when we visit the sick, while we show a tender sympathy for them, we should not be too particular in inquiring into their maladies or their feelings. So, when those with whom we sympathize have brought their calamities on themselves by their own fault, we should not ask too many questions about it. We should not too closely examine one who is made poor by intemperance, or who is in prison for crime. And so, when we go to sympathize with those who have been, by a reverse of circumstances, reduced from affluence to penury, we should not ask too many questions. We should let them tell their own story. If they voluntarily make us their confidants, and tell us all about their circumstances, it is well; but let us not drag out the circumstances, or wound their feelings by our impertinent inquiries, or our indiscreet sympathy in their affairs. There are always secrets which the sons and daughters of misfortune would wish to keep to themselves. However, while these things are true, it is also true that the rule before us positively requires us to show an interest in the concerns of others; and it may be regarded as implying the following things: (1) We are to feel that the spiritual interests of everyone in the church is, in a certain sense, our own interest. The church is one. It is confederated together for a common object. Each one is entrusted with a portion of the honor of the whole, and the conduct of one member affects the character of all. We are, therefore, to promote, in every way possible, the welfare of every other member of the church. If they go astray, we are to admonish and entreat them; if they are in error, we are to instruct them; if they are in trouble, we are to aid them. Every member of the church has a claim on the sympathy of his brethren, and should be certain of always finding it when his circumstances are such as to demand it. (2) there are circumstances where it is proper to look with special interest on the temporal concerns of others. It is when the poor, the fatherless, and the afflicted must be sought out in order to be aided and relieved. They are too retiring and modest to press their situation on the attention of others, and they need that others should manifest a generous care in their welfare in order to relieve them. This is not improper interference in their concerns, nor will it be so regarded. (3) for a similar reason, we should seek the welfare of all others in a spiritual sense. We should seek to arouse the sinner, and lead him to the Saviour.
"Here is my servant, whom I uphold, my chosen one in whom I delight; I will put my Spirit on him and he will bring justice to the nations.
he says: "It is too small a thing for you to be my servant to restore the tribes of Jacob and bring back those of Israel I have kept. I will also make you a light for the Gentiles, that you may bring my salvation to the ends of the earth."
"Here is my servant whom I have chosen, the one I love, in whom I delight; I will put my Spirit on him, and he will proclaim justice to the nations.
For I tell you that Christ has become a servant of the Jews on behalf of God's truth, to confirm the promises made to the patriarchs
10 Each one should use whatever gift he has received to serve others, faithfully administering God's grace in its various forms.
5 Let this mind be in you which was also in Christ Jesus,
6 who, being in the form of God, did not consider it robbery to be equal with God,
7 but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men.
8 And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross.
28 just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many."
14 Now that I, your Lord and Teacher, have washed your feet, you also should wash one another's feet. 15 I have set you an example that you should do as I have done for you.
4 Therefore, since Christ suffered in his body, arm yourselves also with the same attitude, because he who has suffered in his body is done with sin.
10 If you obey my commands, you will remain in my love, just as I have obeyed my Father's commands and remain in his love.
8 Although he was a son, he learned obedience from what he suffered
29 Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls.
9 For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich.
23 When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly.
50 I am not seeking glory for myself; but there is one who seeks it, and he is the judge.
9 Therefore God also has highly exalted Him and given Him the name which is above every name,
10 that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth,
11 and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
[Thought it not robbery to be equal with God] This passage, also, has given occasion to much discussion. Prof. Stuart renders it: "did not regard his equality with God as an object of solicitous desire;" that is, that though he was of a divine nature or condition, be did not eagerly seek to retain his equality with God, but took on him an humble condition-- even that of a servant. Letters to Channing, pp. 88-92. That this is the correct rendering of the passage is apparent from the following considerations: (1) It accords with the scope and design of the apostle's reasoning. His object is not to show, as our common translation would seem to imply, that he aspired to be equal with God, or that he did not regard it as an improper invasion of the prerogatives of God to be equal with him, but that he did not regard it, in the circumstances of the case, as an object to greatly desired or eagerly sought to retain his equality with God. Instead of retaining this by an earnest effort, or by a grasp which he was unwilling to relinquish, he chose to forego the dignity, and to assume the humble condition of a man. (2) it accords better with the Greek than the common version. The word rendered "robbery"-- [harpagmos] (grk 725)-- is found nowhere else in the New Testament, though the verb from which it is derived frequently occurs; <Matt. 11:12; 13:19; John 6:15; 10:12,28-29; Acts 8:29; 33:10; 2 Cor. 12:2,4; 1 Thes 4:17; Jude 1:23; Rev. 12:5>. The notion of violence, or seizing, or carrying away, enters into the meaning of the word in all these places. The word used here does not properly mean an act of robbery, but the thing robbed-- the plunder-- das Rauben (Passow), and hence something to be eagerly seized and appropriated. Schleusner; compare Storr, Opuscul. Acade. i. 322, 323. According to this, the meaning of the word here is, something to be seized and eagerly sought, and the sense is, that his being equal with God was not a thing to be anxiously retained. The phrase "thought it not," means "did not consider;" it was not judged to be a matter of such importance that it could not be dispensed with. The sense is, "he did not eagerly seize and tenaciously hold" as one does who seizes prey or spoil. So Rosenmuller, Schleusner, Bloomfield, Stuart, and others understand it.
1:1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was with God in the beginning. 3 Through him all things were made; without him nothing was made that has been made. 4 In him was life, and that life was the light of men. 5 The light shines in the darkness, but the darkness has not understood it.
1:1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched — this we proclaim concerning the Word of life.
15 He is the image of the invisible God, the firstborn over all creation. 16 For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him. 17 He is before all things, and in him all things hold together.
3 Without father or mother, without genealogy, without beginning of days or end of life, like the Son of God he remains a priest forever.
Mark Twain’s novel The Prince and the Pauper tells the story of Tom Canty and Edward Tudor. Tom was born into poverty; Edward was born into the royal family, the son of King Henry VIII, and was the heir to the kingdom. Becoming acquainted in a chance meeting, the boys traded clothes, and circumstances soon traded their experiences. Edward, dressed in Tom’s rags, was thrust from the palace; Tom, dressed in Edward’s finery, dwelt in luxury. Edward soon experienced the deprivation of the impoverished. Beaten, starved, and humiliated, he learned what it was like to become part of the urban poor. Through various experiences he discovered how the other side of England lived. When Henry VIII died, Edward was able to make himself known and was placed on the throne as king. From barely existing in the lowest levels of poverty, he was exalted to the highest station in the kingdom. Although Jesus was in quite different circumstances, the change in his position also was startling. He gave up his position in Heaven to live in economic poverty on earth. He became poor (2 Corinthians 8:9). Living as a man among men, he came to know firsthand our struggles and failures. He was beaten, humiliated, and even crucified. Yet God took Jesus from that lowly position, raised him from the dead, highly exalted him, and restored him to his rightful place in Heaven. This is the one we serve.
First, every created being, whether in the physical realm or the spiritual realm, will bow before Jesus. We should understand this bowing as more than a mere act of respect or courtesy. It is an act of worship (see Revelation 5:14). The Bible teaches that worship is for God and God alone (see Revelation 22:9). For the text to envision universal worship of Jesus is a strong affirmation of his deity. Second, the worshiping will be accompanied by a confession. This word confess is sometimes misunderstood. This is not a confession of our sins or crimes. It is confession in the sense of acknowledgment, a statement of strong and passionate belief. All creatures, including all men and women, thus will acknowledge that Jesus is indeed the Lord. The saved will do so gladly, eagerly. The unsaved will have no choice; resistance will be futile. The truth that they rejected in their earthly lives will be all too clear, to their eternal disgrace.
As Mediator. Though he was thus humbled, and appeared in the form of a servant, he is now raised up to the throne of glory, and to universal dominion. This exaltation is spoken of the Redeemer as he was, sustaining a divine and a human nature. If there was, as has been supposed, some obscuration or withdrawing of the symbols of his glory <Phil 2:7>, when he became a man, then this refers to the restoration of that glory, and would seem to imply, also, that there was additional honor conferred on him. There was all the augmented glory resulting from the work which he had performed in redeeming man.
If by his humiliation he has merited pardon and final salvation for the whole world, is it to be wondered that the human body, in which this fullness of the Godhead dwelt, and in which the punishment due to our sins was borne upon the tree, should be exalted above all human and all created beings? And this is the fact; for he hath given him a name, to (grk 3588) onoma (grk 3686), the name, which is above every name: to (grk 3588) is prefixed to onoma (grk 3686) here by ABC, 17, Origen, Dionysius Alexandrinus, Eusebius, Cyril, and Procopius. This makes it much more emphatic. According to <Eph. 1:20-21>, the man Christ Jesus is exalted to the right hand of God, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come. From which it appears that no creature of God is so far exalted and so glorious as the man Christ Jesus, human nature being in him dignified infinitely beyond the angelic nature; and that this nature has an authority and pre-eminence which no being, either in heaven or earth, enjoys. In a word, as man was in the beginning at the head of all the creatures of God, Jesus Christ, by assuming human nature, suffering and dying in it, has raised it to its pristine state. And this is probably what is here meant by this high exaltation of Christ, and giving him a name which is above every name. But if we refer to any particular epithet, then the name JESUS or Saviour must be that which is intended; as no being either in heaven or earth can possess this name as he who is the Redeemer of the world does, for he is the only Saviour; none has or could redeem us to God but he; and throughout eternity he will ever appear as the sole Saviour of the human race. Hence, before his birth, Gabriel stated that his name shall be called Jesus; giving for reason, he shall SAVE his people from their sins. The qualifications of the Saviour of the world were so extraordinary, the redeeming acts so stupendous, and the result of all so glorious both to God and man, that it is impossible to conceive a higher name or title than that of JESUS, or Saviour of the world.
19 and his incomparably great power for us who believe. That power is like the working of his mighty strength, 20 which he exerted in Christ when he raised him from the dead and seated him at his right hand in the heavenly realms, 21 far above all rule and authority, power and dominion, and every title that can be given, not only in the present age but also in the one to come. 22 And God placed all things under his feet and appointed him to be head over everything for the church, 23 which is his body, the fullness of him who fills everything in every way.
18 And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy. 19 For God was pleased to have all his fullness dwell in him,
4 So he became as much superior to the angels as the name he has inherited is superior to theirs. 5 For to which of the angels did God ever say, "You are my Son; today I have become your Father"? Or again, "I will be his Father, and he will be my Son"? 6 And again, when God brings his firstborn into the world, he says, "Let all God's angels worship him."
It saves you by the resurrection of Jesus Christ, 22 who has gone into heaven and is at God's right hand — with angels, authorities and powers in submission to him.
Some people seem to have a natural ability of coordinated movement. They move smoothly and gracefully, even when there is no particular need to do so. The rest of us often feel uncoordinated. When we hammer a nail, we hit our thumb. When we walk upstairs, we trip on the last one. Many churches feel uncoordinated too. The members are not on the same page in purpose or action. In fact, they seem to have as many pages as Tolstoy’s War and Peace. This creates a cacophony of voices, a chaos of activity. The result is that little is accomplished, frustration builds, and leaders burn out. Paul sensed some of this cross-purpose situation in Philippi. He longed for this beloved church to achieve unity in their fellowship. Ultimately, he knew this would come from looking at Jesus. After all, it is his church, the church of Christ. He died for it, purchasing it with his own blood (1 Corinthians 6:20). In following Jesus, we find the example of self-sacrifice and concern for others. We find the ongoing pattern of service and love for one another. The church that adopts this mind-set will not only be placing itself under the full lordship of the Lord of lords, it will also find a new sense of “coordinatedness”; its self-imposed clumsiness will disappear. It will also discover the joy of esteeming others and placing their interests first.
The church gears up for resurrection Sunday. The focus of the faithful around the world is on the exciting message that the Saviour is indeed alive. The music is moving, and the choir looks better than ever. The ushers have a special spring in their step, and attendance is greater than on other Sundays of the year. The pastor spends hours trying to bring a renewed vibrancy to the Easter message of hope and vitality. But that was last week. This is the Sunday after Easter, and we settle back into our old routines. This week's text could be described as back to the standard fare. The theme is "submit yourselves to others." Love others. Do unto others. Treat others better. But one thing makes it stand out. Paul told us to do those things because Jesus Christ modeled that very attitude, and He is alive today to hold His church accountable. It would be easy to dismiss this teaching if we did not have such an excellent model. "Let this mind be in you," Paul declared. What mind? What attitude? The attitude of Christ. Two ladies in the church at Philippi, Euodias and Syntyche, were not getting along. Does that sound familiar? Perhaps one of them got her feelings hurt at the last church social or did not get picked for the committee she wanted to head. It is not that these ladies were not fine Christian women. They were. Paul says they had helped him in the ministry (Phil. 4:3). Yet their discord was hurting them and the rest of the church. Disagreements do that, you know. They seldom affect only the two people who start them. Soon the entire congregation is infected, and the unity is destroyed. We do not know exactly what these two ladies disagreed about, but it was obviously fueled by selfishness and self-centered attitudes. That is why Paul used Jesus Christ as an example of putting the needs of others before one's own needs. That is why he told them they needed to have the same kind of attitude the Saviour demonstrated in His life and death. Have you ever had a bad odor linger in your house? You know it is there, but you may not be able to find its source quickly. After a while you get used to it; so you no longer search. However, when visitors come, you see them wrinkle their noses, and you are reminded that your house stinks. God's house reeks when His people fall into selfishness and me first attitudes. That is why Jesus had a housecleaning that upset the religious leaders of His day (Matt. 21:12-13). Is there a foul smell in your church? How about your Sunday school class? Instead of sniffing the air with the people around you, take a look at your own attitudes. How are you treating others in the family of God? The Apostle Paul did not say others are better than you; he simply told you to treat them that way. Jesus went so far as to say it was the mark of a true disciple (John 13:35), and it is a pleasant odor to the Lord.
1. To their shame, Christians sometimes behave as if they have nothing in common and no reason to love one another (Phil. 2:1)
2. God is most pleased not when we are right but when we show the same mercy and grace to others that He has shown us (vs. 2)
3. The self-centered cannot live a Christ-centered life (vs. 3-4)
4. Christ's humility is part of His divine nature, for God has nothing to prove (vs. 5-6)
5. Only one who is supremely secure can dare to empty himself of all pride and boasting (vs. 7-8)
6. Only one who gives up all can hope to win all (vs. 9-11)
This week's lesson text is one of the most significant Scriptures Paul ever penned. We are very blessed today to examine it and learn how to worship God through our actions.
The main emphasis of the book of Philippians is joy. Paul wanted the believers in Philippi to make his joy complete by being like-minded. Because of the bickering that he later addressed (4:2-3), Paul needed to stress like-mindedness. As we examine the subject of like-mindedness, we must first consider what it is not. It does not mean that we all have to agree on every detail of every matter. That would be silly and contrary to the differences God has built into us. I once heard a host of a very popular Christian radio program tell one of his frequent guests that he agreed with him on about 99 percent of everything and that if he agreed with him on 100 percent, one of them would be unnecessary! That is a good way to think of differences. Our differences must never threaten our unity in Christ, however. My pastor is fond of saying, "The main things are the plain things, and the plain things are the main things." As Christians, we must always strive for what is plain and what is main. On those things we should be like-minded.
It has been said that when a person realizes he has humility, he no longer has it. There is a lot of truth to that. God wants us to be humble. But humility is not thinking less of oneself; it is not thinking of oneself at all. We must be thinking of others, as Paul explained. While it is true that God wants us to think of others and not ourselves, there is something about God that it is important for us to understand. We must grasp that He should be the focus of our best thoughts and efforts. He is the source of all that is worthy and good. Man was created to give Him glory. The simple fact is that there is no one greater than God. He and He alone is the greatest. The writer to the Hebrews explained why God swore by Himself: it was because there was no one greater to swear by (6:13).
This last section of our text is unparalleled in all of Scripture. Paul speaks about the greatness of Jesus in no uncertain terms. Jesus is God (vs. 6); yet when He was incarnated, He did not come with pomp and majesty. He came in the form of a humble servant. And everything Jesus did in His earthly ministry was as a servant. Yes, Jesus was in fact a servant. We need to have that same attitude in our lives as well (vs. 5). One of the great sins of youth is a bad attitude. If you have children, you surely have disciplined them more than once for having a bad attitude. When you were little, you likely were disciplined for such an attitude. We know about bad attitudes. So, we are to have complete joy in being humble servants, like Jesus. But that does not sound like most people today, even Christian people, does it? Our attitude in all things should be the attitude of Christ, and that is an attitude of humility. May God help us apply that this very day.