From “Day-by-Day By Grace” by Bob Hoekstra

Jesus, the Ultimate Example of Humility

Let this mind be in you which was also in Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a servant, and coming in the likeness of men. 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. (Phi_2:5-8)
In order to live daily by the grace of God, we must be willing to walk in humility. “God . . . gives grace to the humble” (1Pe_5:5). The word of God offers extensive teaching concerning a life of humility. Moreover, in all of the scriptures we will find no greater insight than that which pertains to Jesus, the ultimate example of humility.

Before He came to earth as a man, Jesus had existed throughout eternity past as deity, the eternal Son of God. “Bethlehem . . . out of you shall come forth to Me the One to be ruler in Israel, whose goings forth have been from of old, from everlasting” (Micah 5:2). Since He was God, claiming deity was not an inappropriate intrusion into another’s domain: “who, being in the form of God, did not consider it robbery to be equal with God.” Although He would of necessity exist endlessly as God (even during His pilgrimage as a man), He did not go about independently exercising His Godhood: “but made Himself of no reputation.” Instead of manifesting all of His innate glory, He functioned as any human slave would: “taking the form of a servant, and coming in the likeness of men.” During His earthly ministry, He Himself would emphasize His servanthood role. “The Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Mat_20:28).

In His majestic salvation mission, Jesus, the Son of God, would voluntarily accept the path of humility. “He humbled Himself and became obedient to the point of death, even the death of the cross.” This humility involved a yielding to the Father that was so extensive He would even embrace the most abhorrent death of all, a sin-atoning crucifixion. In spiritual agony, He would pray, “O My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as You will” (Mat_26:39). This humble surrender to the Father’s will is the path that our Lord calls us to walk. “Let this mind be in you which was also in Christ Jesus.”

Dear heavenly Father, my heart is humbled as I consider the humbling You accepted in coming to this sinful planet. As God, You deserved all honor and glory. Yet, in order to please the Father and to save sinners,You were willing to become a lowly, human servant. Unlike Your example, I am easily tempted to resist humility, even though I deserve to be totally humiliated. Lord, please work in me a humble heart like You, in Your holy name, Amen.

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From “Zion’s Wayfarer” by Philpot

“Father, I will that they also, whom you have given me, be with me where I am; that they may behold my glory, which you have given me–for you loved me before the foundation of the world.” _17:24

How great, how elevated above all utterance or all conception of men or angels, must the glory of Christ be–as the Son of the Father in truth and love! And not only is the Lord Jesus Christ glorious in his essential Deity as the Son of God, but glorious also in his holy, spotless humanity which he assumed in the womb of the Virgin Mary. For this, though the flesh and blood of the children, was “that holy One who was begotten of the Holy Spirit,” and was taken into union with his eternal Deity, that he might be “Immanuel, God with us.” The purity, holiness and innocence, the spotless beauty and complete perfection of this human nature, make it in itself exceedingly glorious; but its great glory is the union that it possesses and enjoys with the divine nature of the Son of God. The pure humanity of Jesus veils his Deity, and yet the Deity shines through it, filling it with unutterable brightness, and irradiating it with inconceivable glory. There is no blending of the two natures, for humanity cannot become Deity, nor can Deity become humanity; each nature remains distinct; and each nature has its own peculiar glory. But there is a glory also in the union of both natures in the Person of the God-man. That such wisdom should have been displayed, such grace manifested, such love revealed, and that the union of the two natures in the Person of the Son of God should not only have, so to speak, formerly originated, but should still unceasingly uphold, and eternally maintain salvation with all its present fruits of grace, and all its future fruits of glory, makes the union of the two natures unspeakably glorious.

And when we consider further that through this union of humanity with Deity, the Church is brought into the most intimate nearness and closest relationship with the Father and the Holy Spirit, what a glory is seen to illuminate the Person of the God-man, who as God is one with God, and as man is one with man, and thus unites man to God, and God to man; thus bringing about the fulfillment of those wonderful words, “That they all may be one; as you, Father, are in me, and I in you, that they also may be one in us.” And again, “I in them, and you in me, that they may be made perfect in one.”

Thus there is the glory of Christ as God, the glory of Christ as man, and the glory of Christ as God-man. And this threefold glory of Christ corresponds in a measure with what he was before he came into the world, with what he was while in the world, and with what he now is as having gone to the Father, according to his own words (_16:28). Before he came into the world his chief glory was that belonging to him as the Son of God; while in the world his chief glory was in being the Son of man; and now that he is gone back to heaven his chief glory is that of his being God and man in one glorious Person.

This latter glory of Christ, which is, in an especial sense, his mediatorial glory, is seen by faith here, and will be seen in the open vision of bliss hereafter. The three disciples on the Mount of transfiguration, Stephen at the time of his martyrdom, Paul when caught up into the third heaven, John in Patmos, had all special and supernatural manifestations of the glory of Christ; that is, surpassing what is generally given to believers. But the usual way in which we now see his glory is by the Holy Spirit “glorifying him by receiving of what is his, and showing it to the soul.” This divine and blessed Teacher testifies of him; takes away the veil of ignorance and unbelief which hides him from view; shines with a holy and sacred light on the Scriptures that speak of him; and raising up faith to believe in his name sets him before the eyes of the enlightened understanding, so that he is looked unto and upon; and though not seen with the bodily eye, is loved, believed, and rejoiced in with joy unspeakable and full of glory. Thus seen by the eye of faith, all that he is and has, all that he says and does is made precious and glorious. His miracles of mercy, while here below; his words so full of grace, wisdom, and truth; his going about doing good; his sweet example of patience, meekness, and submission; his sufferings and sorrows in the garden and on the cross; his spotless holiness and purity, yet tender compassion to poor lost sinners; his atoning blood and justifying obedience; his dying love, so strong and firm, yet so tried by earth, heaven, and hell; his lowly, yet honorable burial; his glorious resurrection, as the first-begotten of the dead, by which he was declared to be the Son of God with power; his ascension to the right hand of the Father, where he reigns and rules, all power being given unto him in heaven and earth, and yet intercedes for his people as the great High Priest over the house of God. What beauty and glory shine forth in all these divine realities, when faith can view them in union with the work and Person of Immanuel!

 

From “Morning and Evening” by C. H. Spurgeon

“Partakers of the divine nature.”  – 2Pe_1:4

To be a partaker of the divine nature is not, of course, to become God. That cannot be. The essence of Deity is not to be participated in by the creature. Between the creature and the Creator there must ever be a gulf fixed in respect of essence; but as the first man Adam was made in the image of God, so we, by the renewal of the Holy Spirit, are in a yet diviner sense made in the image of the Most High, and are partakers of the divine nature. We are, by grace, made like God. “God is love”; we become love-”He that loveth is born of God.” God is truth; we become true, and we love that which is true: God is good, and he makes us good by his grace, so that we become the pure in heart who shall see God. Moreover, we become partakers of the divine nature in even a higher sense than this-in fact, in as lofty a sense as can be conceived, short of our being absolutely divine. Do we not become members of the body of the divine person of Christ? Yes, the same blood which flows in the head flows in the hand: and the same life which quickens Christ quickens his people, for “Ye are dead, and your life is hid with Christ in God.” Nay, as if this were not enough, we are married unto Christ. He hath betrothed us unto himself in righteousness and in faithfulness, and he who is joined unto the Lord is one spirit. Oh! marvellous mystery! we look into it, but who shall understand it? One with Jesus-so one with him that the branch is not more one with the vine than we are a part of the Lord, our Saviour, and our Redeemer! While we rejoice in this, let us remember that those who are made partakers of the divine nature will manifest their high and holy relationship in their intercourse with others, and make it evident by their daily walk and conversation that they have escaped the corruption that is in the world through lust. O for more divine holiness of life!