What does the Bible say about attitude?

The mind and attitude that God desires to see in us and which is mentioned in each of the four passages we are considering is described in the following terms: our spirits and our hearts should be broken, contrite and humble. Our whole being, our whole attitude of heart is humbled in the presence of God. We submit our will completely to the will of God. We feel deeply our own failure and mourn the sorrow and poor condition of the people of God. Not only will we, weep and mourn certain days (Neh. 1:4), like Nehemiah, but we will also continue in prayer, as did that faithful servant of the Lord. “And confess the sins of the children of Israel, which we have sinned against Thee: both I and my father's house have sinned. We have dealt very corruptly against Thee, and have not kept the commandments, nor the statutes, nor the judgments which Thou commandedst” (Neh. 1:6-7).

Beloved friends, we have something stupendous before us, in the world: “Let this mind be in you which was also in Christ Jesus.” We know how we feel when an unkind word is spoken to us; we know how we feel when someone denies us our rights; when men trample upon us, when they will not do us justice; we know how our spirits are ruffled at such times, do we not? But it was never so with the Son of God's love. The apostle says, let His mind be in you. Do not let the sun go down upon your wrath; do not quarrel among yourselves; do not let your angry feelings rise; think of the Master; think of His humble obedience; and let that mind be in you which was also in Christ Jesus.

Then the apostle shows that the true way to promote unity is through self-effacement. He says, "In lowliness of mind let each esteem other better than themselves. Look not every man on his own qualities, but every man also on those of others" (Phil. 2: 3, 4). The lowly mind does not think of self at all, but only of the good of others. Naturally we find it difficult to lose sight of ourselves and think only of others in love, for the tendency with us all is to attach a certain importance to ourselves. It is easy to assume a lowly manner and to use lowly words; the real difficulty is to have the lowly mind.

We may talk in a lowly way of ourselves, but self-depreciation is no evidence of the lowly mind, rather the reverse. In self-depreciation we are, after all, talking about ourselves, and this may be the worst form of pride — the pride of humility. The lowly mind does not think of self — good or bad — it thinks of others to serve in love. It is the ignoring of self, not the depreciation of self.

How, then, can we "be of the same mind in the Lord"? The Apostle clearly shows that this can only be as we are marked by "lowliness of mind," and, to have the lowly mind, he says, "Let this mind be in you, which was also in Christ Jesus." His was the lowly mind that led Him to make Himself of no reputation in order to serve others in love. Self likes to be served, and thinks it is exalted when being served by others; but love delights to serve.

If, then, we each forget self, refuse to seek a reputation for ourselves, and seek only to serve others in love, according to the lowly mind of Christ, we shall have the mind of the Lord, and "be of the same mind in the Lord."

(V. 2) Having presented the body to God we are warned against the ever present danger of the world. The world is at enmity with God and lies in the wicked one. We are to beware of adopting its godless ways and speech. But, further, we are to be transformed. We are not only to beware of being formed like it, but we are to be altogether different to it. This transformation can only be by the renewing of the mind. It is not a mere outward transformation by the adoption of some peculiar religious dress, such as that of a monk or nun, which, however plain, only calls attention to self. The difference between the world and the believer is to be displayed, not simply in dress, but in manner, and speech, and ways, as the result of having a different mind. The outward change is the result of an inward change of thought. We may raise endless questions as to what is right in dress, and manner of life, but the inward change — the renewing of the mind — would settle a thousand questions as to what is the good and acceptable and perfect will of God.

"Not that I speak in respect of want: for I have learned, in whatsoever state I am, to be content." It was not his benefiting that so rejoiced his heart, but rather their affection for Christ, which he knew would bear fruit to their account. Wondrous it is to think of Paul's thorough contentment even in a Roman prison. He considered that he needed little indeed. Let us remark however, that this was not his natural character, but that he had "learned" to be content, doubtless through most trying experience and with unfeigned confidence in the Living God. Self-seeking is natural to the human heart: contentment therefore must be learned.

"I know both how to be abased, and I know how to abound: everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need." Let us note his emphasis on the word "how." For it is all too possible to be abased and to take it in a wrong spirit. Not so with the apostle: "how to be abased" implies a cheerful acceptance of God's will in it. On the other hand, "how to abound" is in some respects a more severe test for many of us, for this implies a proper and godly use, according to the will of God, of those things in which He has made us to abound. We must also observe another expression here: "I am instructed." In measure like his Master, his "ear was opened to hear as the learner" (Isa.50:4). He was not self-taught in his contentment with whatever circumstances: God had taught him, and the instruction was welcome to his soul.

Further there is not only a right path to tread but a right condition of soul suited to the path. This is found in “a broken heart,” and “a contrite spirit.” However correct the outward path may be it is not enough if we are to find true blessing in a day of trouble. If in the midst of trial there is irritation and anger, be it only in thought, it is the sure sign of self-will at work. The spirit may rebel in the trial, chafe at the perversity of men who pursue evil and refuse the right. The godly soul wishing it to be otherwise, may grow impatient and become disturbed in spirit because the way it knows to be right is not taken. When however the heart is broken by reason of the evil and entirely submits to all that God in His government allows, then — the will no longer at work — it will find great blessing in the trial, and will bless the Lord “at all times.”

The prophet speaks as having borne in his own heart the deep grief of that which Jehovah had brought upon Jerusalem; but feeling it as one who knew God to be his God, so that he could experience what it was to be the object of the wrath of God. He suffered with Jerusalem, and he suffered for Jerusalem. But the truth of this relation with Jehovah, while making him feel the affliction more deeply, sustained him also (v. 22). He begins to feel that, after all, it is better to have to do with Jehovah, although, in another point of view, this made it all the more painful. He feels that it is good to be afflicted, and to wait upon Jehovah who smites: for He will not cast off for ever. He does not afflict willingly, but from necessity. Why complain of the chastening of sin? It were better to turn unto Jehovah. He encourages Israel to do so, and while remembering the affliction of his weeping people, faith is in exercise until Jehovah shall interpose. It is well that an affliction like this should be felt; the only harm is when it is allowed to weaken confidence in the Lord.

This should be the Christian's attitude toward the circumstances of life. And what a different outlook it gives to everything! No longer are things seen by human standards as trying and distasteful. They are now golden opportunities to develop our spiritual life as "children of God in the midst of a crooked and perverse generation, among whom you shine as lights" (Phil. 2:15). Even afflictions when looked at this way become an occasion for thanksgiving: "Rejoice always, pray without ceasing, in everything give thanks; for this is the will of God in Christ Jesus for you" (1 Thess. 5:16-18).

We are to "do all things without murmurings and reasonings" (N. Tr.). The Lord, indeed, groaned over the sorrows of men, but no murmur ever escaped His lips. It has been truly said, "God permits a groan, but never a grumble." Again, we are to beware of "reasonings", which might call in question God's way with us. However painful the Lord's path, no "reasoning" as to God's ways arose in His mind, or fell from His lips. On the contrary, when all His ministry of grace had failed to touch the hearts of men, and He was charged with doing His works by the power of the devil, He could say, "Even so, Father: for so it seemed good in Thy sight" (Matt. 11:26). Good for us, when faced with any little insult or trial, to follow in His steps, and without reasoning submit to what God allows, in the spirit of the Lord's lowly mind. Acting in this spirit we shall be "blameless" before God, and "harmless" before men. This again expresses something of the perfection of Christ, for He was "harmless, undefiled, separate from sinners" (Heb. 7:26). Following in His steps, we should be "irreproachable children of God" (N. Tr.). The Lord could say, "For Thy sake I have borne reproach" (Ps. 69:7); but no reproach could be brought against Him for any evil way. On the contrary, men had to say, "He has done all things well" (Mark 7:37). We, too, are privileged to suffer reproach for His Name, but let us beware of anything in our ways and words unbecoming to the children of God, and that would thus give occasion for reproach. By a right walk that cannot be rebuked we should manifest that we are the children of God in the midst of a generation whose crooked and perverted ways clearly show that they are not in relationship with God. Moses, in his day, could say that God is "a God of truth and without iniquity, just and right is He"; but immediately he has to add that he finds himself in the midst of a people who "have corrupted themselves, their spot is not the spot of His children: they are a perverse and crooked generation" (Deut. 32:4-5). In spite of the light of Christianity, the world has not changed. It is still a world in which men "rejoice to do evil, … whose paths are crooked, and who are perverted in their course" (Prov. 2:15 N.Tr.). In such a world we are left to "shine as lights", and to be found "holding forth the word of life", and thus again follow in the steps of the Lord, Who was "the Light of the world", and Who could say, "The words that I speak to you, they are spirit, and they are life." The light presents what a person is, rather than what he says. Holding forth the word of life speaks of testimony rendered by proclaiming the truth of the word of God. Our lives must reflect something of the perfection of Christ if our words are to tell forth the way of life.