Narcissism and vanity characterise the spirit of our age—particularly when it comes to social media, where we’re tempted to promote ourselves, make ourselves look good, and present a certain image of ourselves to the world. But when faced with the glory of God, Scripture calls upon us to exhibit a different attitude: humility.
What does it mean to be truly humble? What does it mean to humble oneself before the Lord? If we’re serious about giving all glory to God, what should this look like in the Christian life? In this special edition of our podcast, we bring you the audio from the recent lecture Professor David VanDrunen gave for the Centre on “The glory of true humility” on 7 June 2023.
Links referred to:
- Watch: “The glory of true humility” with David VanDrunen
- Our August 2023 event: “Self-control in an era of self-actualisation” with David Höhne
- Living in God’s Two Kingdoms: A biblical vision for Christianity and culture by David VanDrunen (Crossway, 2010)
- Our August 2023 event: Self-control in an era of self-actualisation with David Höhne
- Support the work of the Centre
- Contact the Centre about your ethical questions
Runtime: 42:28 min.
Transcript
Please note: This transcript has been edited for readability.
Introduction
Chase Kuhn: Narcissism and vanity characterise the spirit of our age—particularly when it comes to social media, where we’re tempted to promote ourselves, make ourselves look good, and present a certain image of ourselves to the world. But when faced with the glory of God, Scripture calls upon us to exhibit a different attitude: humility.
What does it mean to be truly humble? What does it mean to humble oneself before the Lord? If we’re serious about giving all glory to God, what should this look like in the Christian life?
In this special edition of our podcast, we bring you the audio from the recent lecture Professor David VanDrunen gave for the Centre on “The glory of true humility”. As with other live events, we’ve left off the question and answer portion of the event. If you’d like to participate in the Q&A in the future, we’d love to have you attend our event or register to get the media.
I hope that you’ll enjoy what you hear and find it beneficial to your Christian life.
[Music]
CK: Good evening, everyone. Welcome to Moore College and welcome to the first of our events for the evening at the Centre for Christian Living. It’s a real pleasure to have you here with us.
This year, we’ve dedicated our live events to exploring a virtuous life. In the Apostle Peter’s second letter, he encourages believers to “make every effort to supplement [their] faith with virtue” (2 Pet 1:5). So we’ve committed these four evenings of this year for our CCL events to exploring that virtuous life in greater detail.
One of the classic virtues is humility, and for the next hour, we have the privilege of considering a biblical vision of humility. Unlike our more practically oriented typical events that will be occurring later on this evening at 7:30pm, this hour is intended to be lecture.
Before introducing our speaker this evening, we’ll begin by hearing 2 Peter 1 and the list of virtues Peter lays out for us, with the charge to put on these virtues. Please listen to the word of God:
May grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord. His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire. For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, and godliness with brotherly affection, and brotherly affection with love. For if these qualities are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. (2 Peter 1:2-8)
In response to what I’ve just read and in anticipation of what we’re about to hear, would you please join me in prayer.
Our heavenly Father,
What a great privilege it is to meet this evening and to consider that great virtue of humility—the one that was so wonderfully displayed to us in the Lord Jesus Christ, who came not to be served, but to serve, and who served in perfect obedience, even unto death.
Thank you, Lord, for Jesus’ example of selflessness and of the model that he’s given us of how we might consider one another and love each other now as we live our lives in Christ.
Please open our ears and our hearts to consider your word this evening, and to consider this great virtue of humility. We pray, Lord, that you would bless David as he speaks to us—that he would do so clearly and faithfully in a way that will edify us.
In Jesus’ name. Amen.
Well, our speaker this evening is the Robert B Strimple Professor of Systematic Theology and Christian Ethics at Westminster Seminary California: Professor David VanDrunen. I’ve been really grateful to know David for a number of years now and have benefitted immensely from his writing. As a scholar, he’s written many books, especially focusing most of his attention on a recovery of natural law within the Reformed tradition, although he’s written much more widely than that as well. I have benefitted immensely both from his theology and from his ethics, and I’m very glad to have him here this evening, sharing with us.
I also just want to give thanks to Mark Thompson, our principal, who kindly was willing to invite David and to host him here for a few weeks to run these events.
Now without any further ado, we’ll get onto our program. Please join me in welcoming Professor David VanDrunen.
[Applause]
The glory of true humility
David VanDrunen: Thank you, Chase! It’s really nice to be here. Thank you for coming out. I’m grateful for the invitation and the hospitality that has already been shown to me.
We are thinking about humility, and there’s a certain sense in which the two lectures that I’m giving this evening are in backwards order. Later this evening, we’ll be thinking about why virtue? What is virtue? In this lecture, we’ll be thinking about a particular virtue. I think when we planned it, it made sense for the way we’re doing it. So you’ll have to take my word for it that virtue is a good thing. If you’re unsure about that, please come back in a couple of hours and we’ll think about that a little bit more.
1. The virtue of humility
Humility: it’s a word that we’re all familiar with, and yet, there are a lot of layers of complexity to this idea. Many of you may know that a number of virtues that we recognise as Christians were also recognised by the ancient classical philosophers—maybe not in exactly the same form, but we use the same kind of words and, in some sense, a lot of the same ideas.
But humility is not one of those virtues. In fact, if we look, for example, at Aristotle’s Nicomachean Ethics, we see his long account of the virtue of magnanimity. In his description of the magnanimous person—well, I should say the magnanimous man, because it would only be a man who would be magnanimous, in Aristotle’s view—the magnanimous man was a great man and he knew it, and he acted like it. He conducted himself in a way that elevated himself above the common run of person, and he held the common person in a kind of contempt. For Aristotle, it would be shameful for a great man to act like a humble man. But with Christianity, a very, very different view of humility arose.
a) Humility as a natural virtue
At the same time, even apart from the Christian religion, humility is immensely appropriate for a human being. Think about it for a moment: what human being who is not honest would not recognise that he or she is very ignorant, is very weak, is very vulnerable, is but a tiny speck in a giant universe, and is ultimately accountable to a divine being much greater than he or she is? So I think we could say that humility is a natural virtue that every human being ought to have.
b) Humility as a Christian virtue
However, I would like to suggest that there is a distinctively Christian humility that goes beyond merely recognising your smallness before a great God within a vast universe. This is the definition that I would like to propose for Christian humility, and I will try to defend that as we move along: Christian humility is a disposition of Christ-like service and deference towards fellow Christians that accepts loss and doesn’t seek one’s own earthly honour and recognition for it.
2. The humility of Christ
It’s a common theme in classical Christian moral thought that Christ is the model of Christian humility. If we want to understand how we should be humble, we need to look to Christ, who was humble.
a) Was Christ humble?
But let me propose a provocative question: was Christ really humble? If we think of it in terms of one’s smallness and recognising one’s ignorance, one’s weakness and one’s vulnerability, we might think of the Lord Jesus Christ for a moment and remember that he was true God from all eternity, the second person of the Trinity. We might remember that as he undertook his earthly ministry, he stilled the stormy sea, he made the blind to see, he raised people from the dead, he called people to trust in him, and he called people to worship him. All of those things he was fully justified in doing. But “humble” is probably not the first word that comes to mind to describe those things. So we might wonder if it’s really accurate to say that Christ was humble—at least, if we think of it in terms of recognising one’s smallness, ignorance and weakness.
Yet we have to acknowledge Christ as humble, because Scripture says that so clearly. We might think, for example, of the Old Testament: the prophet Zechariah in Zechariah 9:9 prophesied of a coming Messiah who would ride humbly on a donkey. This is what our Lord Jesus did in his triumphal entry (Matt 21:1-5). We might think of Matthew 11:30, in which Jesus, in those remarkable words, calls people to come to him, because “my yoke is easy, and my burden is light”. He calls people to come to him as one who is gentle and humble in soul (Matt 11:29). We might think of Paul’s words in Philippians 2:8, when he says that Christ “humbled himself by becoming obedient to the point of death, even death on a cross”.
b) Characteristics of Christ’s humility
So we must say that Christ was humble. But there must have been some distinctive way that Christ was humble that transcends a mere acknowledgement of weakness, ignorance or vulnerability. I would like to also point out that especially as we think about Philippians 2, it is very clear that whatever was distinctive about Christ’s humility is, in fact, what ought to mark Christian humility.
In Philippians 2:1-5, Paul calls Christians to conduct themselves in a certain way: in love for one another and in deference to towards one another, seeking the good of others. At the centre of Paul’s exhortations in Philippians 2:3, he says, “in humility count others more significant than yourselves”. Paul calls Christians to have humility.
Immediately after this, Paul turns and calls us to have the mind of Christ. Then he describes Christ for us and says that Christ “humbled himself” (Phil 2:8). The most obvious link between Paul’s exhortations to Christians and their conduct in verses 1-5, and his description of Christ’s conduct in verses 6-9 is humility. That is why it is worth our while to think first about Christ’s humility, and then come back and contemplate what that means for our own humility as Christians.
i. Servant-like
One thing we must know as we consider Philippians 2—particularly verses 6-8—is that Paul says that Christ lowered himself from a position of the highest exaltation to a position of the lowest servitude. In verse 7, Paul says that Christ “emptied himself, by taking the form of a servant”. In verse 6, he had said that Jesus was “in the form of God”. This is a way in which Paul expresses the fact that the Lord Jesus Christ, from all eternity, is the true Son of God. Yet he emptied himself and took the form of a servant.
ii. In service to inferiors
What kind of service did Christ undertake? In a sense, you could say that he came to be a servant to his Father. That’s accurate. That’s true. But actually he especially came to be a servant to us. Think about it: his Father did not really need Christ to be a servant to him. We needed Christ to be a servant to us. When Christ came in a form of a servant, he came to be a servant to us sinners. It’s not just that Christ came to serve some high and exalted beings, which you might say would be a form of honour to be a servant to a great person. But Christ became a servant to us: sinners who deserved his wrath. That is remarkable.
Here, you might think of Mark 10:45, in which Jesus says of himself, “the Son of Man came not to be served but to serve, and to give his life as a ransom for many”. I point that out not only because there also, Christ speaks of himself becoming a servant, but because he says of himself he became a servant to “give his life as a ransom”. Who needed to be ransomed in the ancient world? You needed to be ransomed if you were a slave. You needed to be purchased out of slavery. Christ became a servant to serve slaves. That is the lowest form of servitude that one could imagine. Christ became a servant to inferiors.
iii. Accepting of unjust loss
What else is involved in this servitude that Christ rendered? In Philippians 2:8, we find that he humbled himself by “becoming obedient to the point of death, even death on a cross”. In becoming a servant, Jesus accepted unjust loss. There was only one person in the history of this world who did not deserve to die: that was our Lord Jesus Christ. And yet, he came to die. He came to die for those people who he came to serve. His death was unjust. He was condemned for sins he did not commit. He was slandered. He was beaten. He was publicly ridiculed. All of that was unjust. He suffered and accepted that unjust loss that was a crucial part of his servitude.
iv. Accepting that recompense will come not come until eschatological glory
That leads to another characteristic—the final characteristic I would like to mention of Christ’s humility as described here in Philippians 2: he was content to receive recompense for his loss only in eschatological glory. It’s one thing to accept unjust loss if you think you might get it back tomorrow or next week or maybe next year. Christ never received recompense for his loss in this life. He went all the way to death—to the death of the cross—never having received justice for what he suffered. It was only following his death, as Paul goes on to say in verses 9-11, that God highly exalted him and “bestowed on him the name that is above every name” (Phil 2:10). He was willing to wait to receive his recompense—his great reward—in eschatological glory.
Those are the characteristics I would suggest of Christ’s humility: he lowered himself into a position of servitude, he became a servant to inferiors, he accepted unjust loss, and he was willing to receive his recompense only in eschatological glory.
c) The humility of Moses foreshadowed Christ’s
I want to pause for a moment. Before turning and considering Christian humility in light of Christ’s humility, I would like to suggest that this revelation of the humility of the Messiah really should not have caught God’s people by surprise, because there was a great Old Testament type of our Lord Jesus and his humility. Maybe there are more than what I have in mind, but I want to point you to Moses. Maybe that was not the person you were expecting me to say!
Moses was a great type, foreshadowing the humility of our Lord Jesus Christ. In order to make this point, look at Numbers 12. Perhaps you remember the story: Moses’s own siblings, Aaron and Miriam, rise up in opposition to him and challenge his authority. It’s one thing when other people oppose you; it’s another thing when your brother and sister do it. After Numbers 12 introduces this basic storyline, the text says, “Now the man Moses was very meek, 1 more than all people who were on the face of the earth” (Num 12:3). It’s a statement that seems to come out of nowhere. It hasn’t necessarily struck us by this point in the Old Testament narrative that Moses was an especially humble man—particularly the most humble person on the face of the earth. The text doesn’t offer further comment on it: it says it and it goes on to other things, and we’re left wondering, “In what sense was Moses humble?” He wasn’t just a little humble, but he was magnificently humble, if we can use that almost oxymoronic way of speaking.
A thing that’s remarkable about this is that it seems quite clear from a New Testament perspective that this statement about Moses was meant to foreshadow our Lord Jesus Christ. There are at least two texts that make that pretty clear: one is Matthew 11: the end of the chapter portrays Jesus as humble—actually, Jesus portrays himself as humble (v. 29). It seems quite clear that he is drawing on Mosaic imagery: he is portraying himself as a kind of a new and better Moses. Then also in Hebrews 3, the author draws explicitly on this text in Numbers 12, speaking about how Moses was “faithful in all God’s house” (Heb 3:2, 5), which draws on this text and then says, “but Christ is faithful over God’s house as a son” (Heb 3:6). So again, the New Testament looks on Numbers 12 and sees in Moses a foreshadowing of Christ who would be an even better leader of God’s people than Moses.
So we have good reason to pay special attention to Numbers 12. In what sense was Moses humble? If we look a few verses later in Numbers 12, we find that God gives Moses a special title: in verse 6, God calls Moses a “prophet”. That’s a great title! But then in verse 7, he gives him a second title: he calls him “my servant Moses”. I hope that sounds familiar from Philippians 2.
Moses was the servant of the Lord. Think about how Moses was a servant and consider how much his service looks like Christ’s service. Following the first few months of his life until he was about 40 years old, Moses lived a life of high power and privilege. He was raised in the court of Pharaoh—in the royal court of perhaps the most powerful empire of the world at that time. Yet Moses, by his own choice, identified with his own people, the Israelites, who were slaves and suffering terribly. Because he identified with them, he was driven out of Egypt, and for 40 years, he became a shepherd, looking after sheep in the desert.
No offence to any shepherds who may be here. It is, I assume, an honourable vocation, although I know nothing about it. I once preached on Jesus’ parable about the man with the 100 sheep from Matthew 18, and I made some comments, and an elderly gentleman came up to me after the service, and he thanked me for the sermon and then he told me he had been a shepherd: he’d watched sheep when he was younger and told me all the things I had said wrong about being a shepherd. So I’m very humble now about what I say about this. All this is to say I mean no offence to being a shepherd.
But imagine going from being a prince in the court of Pharaoh to watching sheep all by yourself in a barren wilderness for decades. They weren’t even his own sheep! Moses was watching his father-in-law’s sheep. When you’re 80 years old, do you want to be working for your father-in-law? What a comedown!
Of course, Moses did get to become a leader of a people. But who did he become a leader of? He became the leader of a nation of slaves. Then even when he got to do great miracles and lead the people out of Egypt, how did those people treat him? Again and again and again, we just can’t believe as we read the stories that they keep doing it, but the Israelites keep rebelling. They keep disobeying him. They keep challenging his authority again and again. He was treated horribly by his own people. Moses accepted so much loss—loss of power, loss of privilege, loss of respect, loss of honour—and he never received recompense in this life. Did he end his life, marching into the Promise Land at the head of a great army? No, he ended up dying all by himself in the plains of Moab. He didn’t receive recompense in this life. As Deuteronomy 34:5 says, “Moses the servant of the Lord died there in the land of Moab”. Moses’s humility was certainly a great type of that of our Lord Jesus Christ, who humbled himself in service to the people of God.
3. Christian humility
So what does Christian humility look like? What can we say about that?
a) The Christ-like characteristics of the Christian’s humility
It looks like Christ. Of course, I want to be very clear: while Christ’s humble service was redemptive and it purchased our salvation, our humble service doesn’t purchase anyone’s salvation. But let’s think for a moment about what our humility ought to look like and turn back to the opening verses of Philippians 2, which speak about our conduct as Christians.
i. Servant-like
What does our humility look like? First, it is servant-like: we are called to a humble service. Note what Paul says in Philippians 2:4: “Let each of you look not only to his own interests, but also to the interests of others”. In a sense, that’s what a servant does: servants don’t have the liberty to tend to themselves and take care of their own interests. Our ideal of an independent person is a free person. But a servant serves others. This is what Paul calls us to do. Paul also said in Galatians 6:2, “Bear one another’s burdens, and so fulfil the law of Christ”. This is what servants do: they bear burdens. A person who is fortunate enough to have a servant doesn’t bear his own burden; he has a servant do it. That’s what we are called to do as Christians: we bear one another’s burdens.
ii. In service to inferiors
But to which fellow Christians do we offer our service? To whom do we offer to bear burdens? Here we come to a second characteristic of Christian humility, which is also the second characteristic of Christ’s humility: we offer service even to our inferiors. Ordinarily, we think that servitude is only appropriate for some people—those who are naturally lower and naturally inferior. Yet Paul doesn’t distinguish between the great or the small. He says in Philippians 2:3, “in humility count others more significant than yourselves”. This is a universal command to Christians: count others more significant or more important than yourselves. It doesn’t just say, “Treat those who are more important than you as more important than you”; we are to treat all of our fellow brothers and sisters as more important than ourselves. This means that those who are great in this world, those who are accomplished in this world, those who are educated in this world, and those who are powerful and strong in this world are to count others more significant than themselves. That is what it means to be in Christlike service—Christlike humility. In Mark 9:35, Jesus says, “If anyone would be first, he must be last of all and servant of all”. If you want to be first, you must be last and a servant.
iii. Accepting of unjust loss
A third aspect of Christian humility, which, again, matches a third aspect of Christ’s own humility, is that our humble service accepts unjust loss. I would suggest that this is implicit and inevitable. In what Paul is describing in Philippians 2:1-4, if we are to have the same mind, if we are to be in full accord with one another, if we are to forsake selfish ambition, if we are to count others more significant than ourselves, and if we are to look to the interests of others—even beyond our own interests—we must accept unjust loss. You will have to give up things that are rightfully yours. You will have to let things go.
I’m not making any grand statement here about finding recourse in the law. If certain crimes are committed against you, I’m not denying that. That is a good option for Christians in many circumstances. But as we seek to serve each other and put ourselves humbly in servitude to others, we will accept unjust loss.
iv. Accepting that recompense will come not come until eschatological glory
Finally and fourthly, we will have to accept that recompense for this loss may only come in eschatological glory. Christ calls us not to put off recompense; he calls us to accept loss just for a small time, as if tomorrow, next week or next year he will make it good for us.
Brothers and sisters, we can be sure that the Lord will provide everything we need in this present life. He will shower blessings upon us far beyond what we can imagine. But that is not a promise that as we give up many things for the sake of serving the body of Christ, we will give up many things that we will never see again in this life. As the Lord put it in Revelation 2:10, Christians must be “faithful unto death”, and for this, they receive the “crown of life”. That is what we have our eye on. It’s not a reward in this present life.
There’s a certain person who is mentioned later in Philippians 2: a man by the name of Epaphroditus. We know very little about him. What we do know that is that he was a member of the Philippian church, and the church sent him to Paul to help Paul—to be a servant to Paul when they themselves couldn’t do it personally. Epaphroditus became ill, and one of the reasons Paul is writing to the Philippians is to assure them that Epaphroditus is okay. He hasn’t died. One of the things he says about Epaphroditus is that “he nearly died for the work of Christ, risking his life to complete what was lacking in your service to me” (Phil 2:30). This is what we do in service to one another: we even risk our own lives. We put our very selves on the line for one another, knowing that as our Lord said in Matthew 5:12, that our reward is great in heaven.
b) An additional aspect of Christian humility
Let me mention one final aspect of Christian humility. This is something I didn’t mention with respect to Christ earlier, but it’s something that I believe needs to be said if we are to round out and complete this topic. Christian humility shuns self-promotion. Back in Philippians 2:3, one of the Greek terms Paul uses as something that we need to avoid is “kenodoxia”, which, translated very literally, is “vainglory”. I believe that’s how the King James translates this text.
“Vainglory” is one of the great old classical vices that the Christian tradition has understood to be a great enemy of the Christian life. “Vainglory” is “seeking glory in vain”. It is seeking recognition, praise and adoration from our fellow human beings. A vainglorious person doesn’t even really care if he or she deserves it. What a vainglorious person wants is glory. Paul teaches quite clearly that that is the opposite of humility.
I think it is appropriate to reflect for a moment on the opening of Matthew 6, which takes us into the middle of the Sermon on the Mount. There, Jesus warned his hearers not to practice righteousness before men: “Don’t do your good deeds before others”. He says, “sound no trumpet before you” (Matt 6:2). You’re about to do a good deed? Don’t make loud noises, trying to call attention to it.
Of course, even as we examine our hearts and recognise our own temptations to do things like that, we can easily recognise how shameful that sort of thing is. But if we read just those first two verses of Matthew 6, we might see a way out: “Okay, I’m not going to try to practise my good deeds before man. I’m not going to blow the trumpet before me. But maybe other people will recognise and see my good deeds, and they will praise me to others.” For us sinners, that would seem to be the best of all possible worlds: we all want to not brag about ourselves, but have other people see us and brag about us.
In the next couple of verses in Matthew 6, Jesus says, “do not let your left hand know what your right hand is doing” (Matt 6:3). Don’t be satisfied just with not blowing the trumpet before you; Jesus says be proactive in trying to keep other people from seeing the good deeds that you do. There’s no easy way out of this: it’s not just that we don’t seek the limelight, but we actually take steps to avoid it.
I’m sure self-promotion has always been a temptation and a danger for Christians, but certainly in our own age, it’s such a heightened danger: it is so easy and we are so encouraged to promote ourselves, to sing our own praises and to manipulate our own image. Yet if we seek to be humble as Christ has called us to be humble, we will not seek our own glory. In fact, we will not let our left hand know what our right hand is doing.
c) The liberating character of Christian humility
Let me close on this note: the virtue of Christian humility—the humility of service to one another—is tremendously liberating. It’s difficult. It means sacrificing many things we would like to have. Yet what a liberating virtue it is! How much time do we spend in our lives, trying to please other people? How much effort do we expend trying to impress people—trying to make a good impression? How much time do we spend trying to manage our reputation? Yet Christ comes and says, “You don’t have to do that. You ought not to do that. Be satisfied,” as Jesus says in Matthew 6, “that your Father in heaven sees your good works.” Be satisfied with humble service in the image of your saviour, knowing that your heavenly Father who sees in secret is more than capable of recognising that—of seeing that you receive full recompense on the last day. Surely the praise of our heavenly Father is worth far, far more than the praise of a multitude of our fellow human beings.
Thank you.
[Music]
Advertisements
CK: As we take a break from our program, I’d like to bring to your attention a few bits of news from the Centre for Christian Living. First, we’re starting a new initiative in our podcast where we want to hear from and interact with listeners like you. Many of you have burning ethical questions or scenarios that you’d like advice about. We’d love to hear from you. Send us your issues and listen out for an answer in our upcoming episodes, where we’ll begin to feature a short segment on your ethical challenges. You can send them to us through our contact page on our website.
Second, our next event in our series on “A virtuous life” is coming up on 30 August. In an age when authenticity, personal potential and the fulfilment of that potential is so highly valued, the virtue of self-control seems counterintuitive. In contrast to the world, the Bible tells us that the good life is not located in unbounded self-expression, but in purposeful self-restraint.
Why is self-control so necessary to the Christian life? What does the Bible have to say about it, and how can we cultivate it within ourselves? Come and hear more from Moore College lecturer David Höhne as he speaks on the virtue of self-control. All the details and how to register are available on our website, and as always, the event is free.
Now let’s get back to our program.
Conclusion
CK: Will you please join me in thanking Professor David VanDrunen.
[Applause]
I’m really grateful for you and really looking forward to next part of this evening. We’re really glad for those of you who have joined us online for this too.
I’ll pray.
Heavenly Father,
How wonderful it is to think on Christ and his humility. We pray, Lord, that by your Spirit, you would help us to have the mind of Christ.
It’s in his name we pray. Amen.
[Music]
CK: To benefit from more resources from the Centre for Christian Living, please visit ccl.moore.edu.au, where you’ll find a host of resources, including past podcast episodes, videos from our live events and articles published through the Centre. We’d love for you to subscribe to our podcast and for you to leave us a review so more people can discover our resources.
On our website, we also have an opportunity for you to make a tax deductible donation to support the ongoing work of the Centre.
We always benefit from receiving questions and feedback from our listeners, so if you’d like to get in touch, you can email us at ccl@moore.edu.au.
As always, I would like to thank Moore College for its support of the Centre for Christian Living, and to thank to my assistant, Karen Beilharz, for her work in editing and transcribing the episodes. The music for our podcast was generously provided by James West.
[Music]
Scripture quotations are from The ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.
Endnotes
1 “Humble” is also a very good translation of this Hebrew word.
