If there be therefore any consolation in Christ Philippians 2:1-13 Christian unity E. Meade, M. A. I. THE DOCTRINE OF CHRISTIAN UNITY. 1. This unity is inward and consists of harmonious spiritual feeling.(1) It can only subsist among Christians.(2) At the same time it is possible and also common for those who in the main are brethren to fail grievously.(3) This unity is specifically — (a) Agreement of view. (b) Accord in purpose. (c) Mutual love. 2. It is also outward and visible.(1) Wherever there is true inward feeling there is a corresponding outward manifestation.(2) This unity when seen cannot but impress the world with a favourable conclusion. II. THE CAUSES OF DIVISIONS. The spirit of vain-glory, self-preference, self-interest. It was from envy the brethren of Joseph hated him. The same was at the root of Absalom's and Adonijah's rebellion. This was rebuked by Christ when He set a little child in the midst of His contentious disciples. We are not willing to admit this as the cause in our own case. We persuade ourselves that real grievances are the cause, and that conscience is prompting us to be valiant for the truth. But these considerations, when genuine, would indeed lead to plainness of speech, but would, in their end and aim, promote rather than retard brotherly love and union. Grievances are only occasions for forbearance. III. THE REMEDY. "The mind that was in Christ Jesus." His humble, self-emptying spirit. The spirit, then, of humiliation which will not stand upon claims and rights, but readily concede them, is that which will check disunion and promote unity. Conclusion: 1. Make this a means of trying your own spirits. 2. Do we wish to learn this necessary disposition? 3. Without this vain is our profession of vital Christianity. ( E. Meade, M. A. )

Benson Commentary Philippians 2:1 If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, Php 2:1 . The apostle, in the latter part of the preceding chapter, having exhorted the Philippians to walk worthy of their Christian profession, by having their conversation according to the gospel; and, as nothing is more required by it, or can be more suitable to it, than mutual love among the followers of Christ, he here beseeches them, by every thing most affecting in Christianity, to fulfil his joy, by exercising that love. If there be therefore any consolation in Christ — And his grace, in his person and offices, in his humiliation and sufferings for you, or in his exaltation and glory. This is not an expression of doubt, but the strongest affirmation that there is the greatest consolation in him, 2 Corinthians 1:4 . If any comfort of love — In the love of God to you, or in your love to him in return; if any fellowship of the Spirit — Any communion with the Father and the Son, through the Holy Spirit dwelling in you; if any bowels and mercies — Resulting therefrom; any tender affection toward each other, or any compassion for me, now a prisoner for Christ, fulfil ye my joy — To all the other causes of joy which I have concerning you, add this also, and make my joy complete; that ye be like-minded — That ye be alike disposed; that ye esteem, desire, and pursue the same thing, even your high and holy calling, as ?? ???? ??????? seems here to signify, it being explained in the following clauses as implying having the same love, being of one accord; ???????? , united in soul, or animated with the same affections and intentions; ?? ?? ?????????? , minding; that is, delighting in and aiming at one thing, namely, the glory of God, or the honour of Christ, in their salvation. It is justly observed by Macknight here, that the word ??????? , rendered to mind, has different meanings in the New Testament. Sometimes it denotes an act of the understanding, Acts 28:22 : We desire to hear of thee, ? ??????? , what thou thinkest, Galatians 5:10 ; That, ????? ???? ????????? , ye will think nothing differently. Sometimes it denotes an act of the will, Php 2:5 ; ????? ????????? , Let this disposition be in you which was even in Christ. It signifies also to set one’s affections on an object so as to use every means in one’s power to obtain it, as Colossians 3:2 ; ?? ??? ???????? , Set your affections on things above, and endeavour to obtain them. Php 4:10 , I rejoiced that now at length, ?????????? ?? ???? ???? ??????? , you have made your care of me to flourish again.” Philippians 2:2 Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind. Philippians 2:3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Php 2:3-4 . Let nothing be done among you through strife — A spirit of contradiction or contention, which is inconsistent with your being like- minded; or vain glory — Desire of praise; wishing to draw the eyes of others upon you, and to make yourselves the subjects of discourse and admiration which is directly opposite to the love of God: but in lowliness of mind — In unaffected simplicity and humility; let each esteem other better than themselves — Which, on one account or another, you may know almost every one to be; being better acquainted with your own sins, weaknesses, and defects, than you are with those of any others. “The apostle does not mean that we should reckon every person, without distinction, superior to ourselves in natural talents, acquired gifts, or even in goodness; but that we should, by an humble behaviour, acknowledge the superiority of those who are above us in station or office; or who, we are sensible, excel us in gifts and graces. For general expressions are always to be limited by the nature of the subject to which they are applied. Besides, we cannot suppose that the apostle requires us to judge falsely, either of ourselves or others.” — Macknight. Look not every man on his own things — Only, so as to regard merely his own convenience and interest; but every man also on the things of others — Being concerned for their welfare, both temporal and spiritual. Philippians 2:4 Look not every man on his own things, but every man also on the things of others. Philippians 2:5 Let this mind be in you, which was also in Christ Jesus: Php 2:5-6 . Let this mind — The same humble, condescending, benevolent, disinterested, self-denying disposition; be in you which was also in Christ Jesus — The original expression, ????? ????????? ?? ???? ? ??? ?? ?????? ????? , is, literally, Be ye minded, or disposed, as Jesus was. The word includes both the mind and heart, the understanding, will, and affections. Let your judgment and estimation of things, your choice, desire, intention, determination, and subsequent practice, be like those in him; who being — ??????? , subsisting; in the form of God — As having been from eternity possessed of divine perfections and glories; thought it not robbery — Greek, ??? ???????? ??????? ; literally, did not consider it an act of robbery, ????? ??? ??? , to be equal things with God — He and his Father being one, John 10:30 ; and all things belonging to the Father being his, John 16:15 ; the Father also being in him, and he in the Father. Accordingly, the highest divine names, titles, attributes, and works, are inscribed to him by the inspired writers: and the same honours and adorations are represented as being due to him, and are actually paid to him, which are given to the Father, and to the Holy Spirit. “As the apostle,” says Macknight, “is here speaking of what Christ was before he took the form of a servant, the form of God, in which he is said to have subsisted, and of which he is said ( Php 2:7 ) to have divested himself when he became man, cannot be any thing which he possessed during his incarnation, or in his divested state; consequently, neither Erasmus’s opinion, that the form of God consisted in those sparks of divinity by which Christ, during his incarnation, manifested his Godhead; nor the opinion of the Socinians, that it consisted in the power of working miracles, is well founded.” The opinion of Whitby, Doddridge, and others, “seems better founded, who, by the form of God, understand that visible glorious light in which the Deity is said to dwell, 1 Timothy 6:16 ; and by which he manifested himself to the patriarchs of old, Deuteronomy 5:22 ; Deuteronomy 5:24 ; and which was commonly accompanied with a numerous retinue of angels, Psalm 68:17 ; and which in Scripture is called the similitude, Numbers 12:8 ; the face, Psalm 31:10 ; the presence, Exodus 33:15 ; and the shape ( John 5:37 ) of God. This interpretation is supported by the term ????? , form, here used, which signifies a person’s external shape or appearance. Thus we are told ( Mark 16:12 ) that Jesus appeared to his disciples in another ????? , shape, or form: and Matthew 17:2 , ??????????? , He was transfigured before them; his outward appearance or form was changed. Further, this interpretation agrees with the fact. The form of God, that is, the visible glory, and the attendance of angels above described, the Son of God enjoyed with his Father before the world was, John 17:5 ; and on that, as on other accounts, he is the brightness of the Father’s glory, Hebrews 1:3 . But he divested himself thereof when he became flesh. However, having resumed it after his ascension, he will come with it in the human nature to judge the world. So he told his disciples, Matthew 16:27 . Lastly, this sense of ????? ???? , is confirmed by the meaning of ?????? ?????? , ( Php 2:7 ,) which evidently denotes the appearance and behaviour of a servant.” Philippians 2:6 Who, being in the form of God, thought it not robbery to be equal with God: Philippians 2:7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: Php 2:7 . But — Or, nevertheless, as ???? frequently signifies, and is rendered in our version, particularly Mark 14:36 ; John 11:15 ; 1 Corinthians 9:12 ; Galatians 4:30 ; 2 Timothy 1:12 . This is mentioned, because the critics, who would render the last clause, he did not covet, or catch at, a likeness to, or equality with God, build much of their argument on the opposition of the two clauses, and the force of this particle ???? ; as if the sense were, He did not affect this equality, but humbled himself; an interpretation which, as Bishop Burnet well observes, “is extremely cold and insipid, as if it were a mighty argument of humility, that though Christ wrought miracles, which they strangely think to be signified by the phrase of being in the form of God, yet he did not set up for Supreme Deity!” But the truth is, the power of working miracles is never, in Scripture, styled the form of God; and, indeed, were this all that was intended by that phrase, both Moses and Elias, and our Lord’s apostles, might, upon that account, be said to have been in the form of God; seeing both Moses and Elias wrought many miracles on earth; and Christ declared concerning his disciples, that they should work greater miracles than he had wrought. Made himself of no reputation — Greek, ?????? ??????? , literally, he emptied himself; divested himself both of the form of God, and of the worship due to him as God, when he was made in the likeness of men. In other words, he was so far from tenaciously insisting upon, that he willingly relinquished, his claim: he was content to forego the glories of the Creator, and to appear in the form of a creature: nay, to be made in the likeness of the fallen creatures; and not only to share in the disgrace, but to suffer the punishment due to the meanest and vilest of them all. He emptied himself: for though in a sense he remained full, ( John 1:14 ,) yet he appeared as if he had been empty; for he veiled his fulness, at least from the sight of men; yea, he not only veiled, but in some sense renounced the glory which he had before the world was: taking, and by that very act emptying himself, the form of a servant — To his Father and to his Father’s creatures; yea, to men, even to poor and mean men, being among his disciples as one that served. And was made — Or born, as ????????? may be properly rendered; in the likeness of men — Subject to all our wants and infirmities, and resembling us in all things but sin. And hereby he took the form of a servant; and his doing this would have been astonishing humiliation, even if he had appeared possessed of the wealth, power, and glory of the greatest monarch; but it was much more so, as he assumed human nature in a state of poverty, reproach, and suffering. This expression, it must be observed, born in the likeness of men, does not imply that Christ had only the appearance of a man: for the word ??????? , rendered likeness, often denotes sameness of nature. Thus Adam is said, ( Genesis 5:3 ,) to beget a son in his own likeness, after his image; and Christ, ?????????? , to be made like his brethren in all things, by partaking of flesh and blood, Hebrews 2:14-17 . Or, In the likeness of men, may mean in the likeness of sinful men, as it is expressed Romans 8:3 ; made subject to all those pains, diseases, and evils which sinful men endure. The antithesis in this passage is elegant. Formerly, Christ was in the form of God; but, when born into the world, he appeared in the form of a servant, and in the likeness of men. Philippians 2:8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Php 2:8 . And being found in fashion as a man — A common man, without any peculiar excellence or comeliness. The word ????? , rendered fashion, includes all the particulars of a person’s outward appearance; such as his figure, air, looks, clothing, and gait. The word is also applied to things inanimate, as, ( 1 Corinthians 7:31 ,) the fashion of this world passeth away. He humbled himself — To a still greater depth: for his condescension to the rank of low life among sinful mortals, wonderful as it was, did not content him; but he became obedient — To his Father; even unto death — The greatest instance both of humiliation and obedience: and to no common form of dissolution, but to the ignominious, as well as painful death of the cross, inflicted on few but slaves, or the vilest malefactors. “The reasoning in this passage is beautiful. The Son of God did not proudly continue in his high station, but descended from it for a while, and placed himself in the lowest condition among men, serving every one with the humility and assiduity of a servant, or bondman, as ?????? signifies. Then, in obedience to his Father, ( John 6:38 ,) he finished his services by suffering the painful and ignominious death of the cross as a malefactor, for the salvation of the world. Having this great example of humility and benevolence set before them by their Master, his disciples, who are above their brethren in station, should not on every occasion behave as their superiors; but, laying aside their dignity, they should cheerfully perform in person to their inferiors those offices of kindness and humanity which their distress requires; especially when the assistance wanted by their inferiors is of such an urgent nature that it admits of no delay.” — Macknight. Philippians 2:9 Wherefore God also hath highly exalted him, and given him a name which is above every name: Php 2:9-11 . Wherefore — Because of his voluntary humiliation and obedience, and in reward thereof; God hath highly exalted him — In that manhood in which he suffered and died. Greek, ????????? , super- exalted him, or exalted him to a dignity higher than that which he possessed before his humiliation. By becoming man, therefore, or by consenting to be united to the human nature for ever, “the Son of God lost nothing in the issue. Nor is this all; besides restoring him to the visible glory and dignity which he formerly possessed, ( Php 2:11 ,) God conferred on him a dignity entirely new, the dignity of being the Saviour of the human race; and hath obliged all the different orders of intelligent beings throughout the universe, both good and bad, to acknowledge his dignity as Saviour, as well as Lord.” For it follows, and given him a name above every name — Namely, the name of Jesus, mentioned in the beginning of the next verse. “This name is above all the names of dignity possessed by angels and men, because of the power and authority which are annexed to it. Thou shalt call his name Jesus, because he shall save his people from their sins. Even the name of Creator is inferior to this name; inasmuch as it was a greater exertion of goodness in the Son of God to save men by his humiliation and death, than to create them.” Some contend that the name above every name, which was bestowed on Christ at his exaltation, was the name of God’s Son. “But seeing, by inheriting that name, as the apostle tells us, he was originally better than the angels, ( Hebrews 1:4 ,) he must have always possessed it by virtue of his relation to the Father. Whereas the name Jesus, being the name of an office executed by the Son, after he became man, it implies a dignity not natural to him, but acquired. And therefore having, in the execution of that office, done on earth and in heaven all that was necessary for the salvation of mankind, the name of Jesus or Saviour which his parents, by the divine direction, gave him at his birth, was confirmed to him in a solemn manner by God, who, after his ascension, ordered angels and men to honour him from that time forth as Saviour and Lord, Hebrews 1:6 . Thus understood, the names prince, emperor, monarch, government, power, throne, dominion, and every other name of dignity possessed by angels or men, is inferior to the name Jesus, which God bestowed on his Son, on account of his having accomplished the salvation of the world by his humiliation.” — Macknight. That at the name of Jesus every knee should bow — That all creatures, whether men, angels, or devils, should, either with love or trembling, be subject to him; of things in heaven, earth, under the earth — That is, through the whole universe. There can be no doubt that the first of the expressions here used, ?????????? , rendered things in heaven, signifies angelical beings, over whom Christ is made sovereign, Ephesians 1:10 ; Ephesians 1:21 ; but whether the latter terms, ???????? ??? ??????????? , rendered things upon earth, and under the earth, may not, as Doddridge observes, relate to the living and the dead, rather than to men and devils, has been queried. Inasmuch, however, as the latter term answers to Homer’s ???????? , Iliad, 3. line 278, which signifies the shades below, it seems probable that by it the apostle both denotes the souls of those who are in the state of the dead, over whom Christ reigns, ( Romans 14:9 ,) and also the evil angels in Tartarus, ( 2 Peter 2:4 ,) who shall be constrained to acknowledge Jesus as Lord, Governor, and Judge of the universe. And every tongue — Even of his enemies; should confess that Jesus Christ is Lord — Of all creatures, as well as a Saviour of men; to the glory of God the Father — Who hath constituted him, in the human nature, Governor and Judge of all. Thus all the powers exercised by Christ, and all the honours paid to him, are ultimately referred to the Father. In these two last clauses there seems evidently to be an allusion to Isaiah 45:23 , Unto me every knee shall bow, every tongue shall swear. Php 2:12-13 , Wherefore — Having spoken of Christ’s astonishing humiliation and exaltation, by which he hath procured salvation for us, the apostle proceeds to exhort them to diligence in the use of the means necessary in order to their partaking of that salvation. My beloved, as ye have always hitherto obeyed — Both God, and me, his minister, with respect to all my instructions and exhortations; not in my presence only — When I was at hand to put you in mind of what God requires; but now much more in my absence — When you have not me to instruct, assist, and direct you; which absence, as it is owing to my bonds in your cause, ought to increase the tenderness of your concern for my comfort. Work out your own salvation — Which, though begun, is not finished, and will not be finished unless you be workers together with God. Herein let every man mind his own things: with fear and trembling — That is, with the utmost care and diligence; and in the reverential fear of God, a watchful fear of your enemies, and a jealous fear of yourselves; lest a promise being left you of entering into his rest, any of you should come short of it, Hebrews 4:1 . For — You have great encouragement to do this; since it is God — The God of power, love, and faithfulness, who has promised that his grace shall be sufficient for you; yea, the merciful, forgiving, and long- suffering of God, who is with you, though I am not; and worketh in you — By the illuminating, quickening, drawing, renewing, and strengthening influences of his Spirit, in and by the truths, precepts, promises, and threatenings of his word, enforced often by the pleasing or painful dispensations of his providence; both to will and to do of his good pleasure — Not for any merit of yours: or, of his benevolence, as ???? ???????? may be properly rendered. His influences, however, we must remember, are not to supersede, but to encourage our own efforts, and render them persevering and effectual. Observe, reader, 1st, The command, Work out your own salvation; here is our duty: 2d, The motive by which it is enforced; for it is God that worketh in you; here is our encouragement. And O what a glorious encouragement, to have the arm of Omnipotence stretched out for our support and comfort! “According to the Arminians and moderate Calvinists, the word ??????? , inwardly worketh, does not in this passage signify any irresistible operation of the Deity on the minds of men. but a moral influence only. For of Satan it is said, ( Ephesians 2:2 ,) that ??????? , he inwardly worketh in the children of disobedience; and, Romans 7:5 , we have the effectual working of sinful passions in our members; and 2 Thessalonians 2:11 , ????????? , the energy, or inward working, of error. These passages, they think, no one understands of a physical, but of a moral working, which leaves men accountable for their actions, and consequently free agents. They likewise observe, that if God inwardly worketh in men by any influence which is irresistible, and to which no co-operation of theirs is necessary, there would be no occasion for exhorting them to work out their own salvation, since the whole is done by God himself.” They observe further, “that notwithstanding the operations of the Spirit of God have a powerful influence in restraining men from sin, and in exciting them to piety and virtue, no violence is thereby done to human liberty. This they infer from what God said concerning the antediluvians, ( Genesis 6:3 ,) My Spirit shall not always strive with men; and from the apostle’s command, not to quench nor grieve the Spirit; for these things, they say, imply that the operations of the Spirit of God may be resisted, consequently that in the affair of their salvation men are free agents, and must themselves co-operate with the Spirit of God; which, they affirm, the apostle’s exhortation in this passage evidently supposeth.” — Macknight. Philippians 2:10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; Philippians 2:11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. Philippians 2:12 Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. Philippians 2:13 For it is God which worketh in you both to will and to do of his good pleasure. Philippians 2:14 Do all things without murmurings and disputings: Php 2:14-16 . Do all things — Especially all good offices to each other, not only without contention, ( Php 2:3 ,) but even without murmurings — At your duty, or at one another; and disputings — With each other, or altercations, which are real, though smaller, hinderances of love. It seems the apostle had in his eye not so much obedience in general, as those particular instances thereof, recommended Php 2:3-5 . That ye may be blameless — In yourselves; and harmless — Toward others: the sons of God — The God of love, acting up to your high character; without rebuke — ??????? , maintaining an unexceptionable character; in the midst of a crooked — Guileful, serpentine; and perverse — Froward or obstinate generation — Such as the bulk of mankind always have been; crooked by a corrupt nature, and yet more perverse by custom and practice: among whom ye — Who know the truth and walk according to it; shine as lights in the world — Or, as luminaries, as the word ???????? signifies, being the name given to the sun and moon by the LXX., Genesis 1:16 . Doddridge renders the clause, “Ye shine as elevated lights in the dark world about you;” thinking, with Mons. Saurin, that the expression is used in allusion “to the buildings which we call light-houses, the most illustrious of which was raised in the island of Pharos, where Ptolemy Philadelphus built that celebrated tower, on which a bright flame was always kept burning in the night, that mariners might perfectly see their way, and be in no danger of suffering shipwreck upon the rocks which they were to pass in their entrance into the haven of Alexandria.” Holding forth — To all men, both in word and behaviour; the word of life — The doctrine of eternal life made known to you in the gospel, by which you have been directed to steer safely for the blessed haven of glory and immortality, and whereby they may receive the same benefit. That I may rejoice. — As if he had said, This I desire even on my own account, for it will greatly increase my rejoicing in the day of Christ — The day of final judgment; that I have not run — Or travelled from place to place in the exercise of my apostolic office, declaring the gospel of the grace of God; in vain, neither have laboured in vain — In the work of the ministry, but that the great end of it has been answered, at least in part, to the glory of God, by your salvation and usefulness in the world. Philippians 2:15 That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; Philippians 2:16 Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain. Philippians 2:17 Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all. Php 2:17-18 . Yea, and if I be offered up — Or, poured out, as ????????? properly signifies; upon the sacrifice and service of your faith — Greek, ????? ??? ?????????? ; the former word properly signifies a sacrifice, and the latter the performance of any public service, especially that pertaining to the worship of God. The apostle alludes to the Jewish sacrifices, which were prepared for the altar on which they were to be offered, by the Levites and priests, and on which, or on the meat-offerings that accompanied them, were poured oil and wine, which was the ?????? , or libation, Exodus 29:40-41 . Thus the apostle, representing himself as a priest, and the Philippian believers, and other converted heathen, as sacrifices prepared and offered for God’s acceptance through his ministry, speaks of his blood as a libation, which, costly as it was, he was willing to pour out on these sacrifices, if this might tend, in any degree, to confirm the faith of these Gentiles, establish them in the truth, and thereby render the oblation of them more acceptable to God. I joy and rejoice with you all — Or, I rejoice and congratulate you all; that is, if while I am thus, ?????????? , ministering as a priest, or employed in preparing and offering this living sacrifice, my blood should be the libation poured out upon it, I should rejoice even thus to die in your service, and for the confirmation of your faith. The apostle’s manner of speaking well agrees with that kind of martyrdom by which he was afterward offered up to God. For the same cause do ye joy and rejoice with me — As I rejoice at the prospect of my sufferings for your good, so do you rejoice, or congratulate me also, on account of them; for, while suffering the last extremities in a cause like this, I am happy, and ought to be regarded as an object of congratulation rather than of condolence. Instead, however, of for the same cause, ?? ?? ???? may be rendered, after the same manner; and then the sense will be, Rejoice you as I do, when ye suffer for the gospel, and partake with me in the joy arising from fidelity to Christ. Philippians 2:18 For the same cause also do ye joy, and rejoice with me. Philippians 2:19 But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state. Php 2:19-21 . But I trust in the Lord, &c. — Though I should not be surprised if my work and testimony as an apostle should end in martyrdom, yet I do not immediately expect such an event, but trust that the Lord will effect such a deliverance for me, as that, not needing Timotheus so much here, I may be able to send him shortly to you, that, whatever my condition may be here, I also, or I yet, may be of good comfort, may be refreshed, when I know from him your state — That is, your steadfastness in the faith, and your love to one another. For I have no man — Namely, none now with me; like-minded — ???????? , alike disposed, or equally affectionate, with him in all respects; particularly in love to you; who will naturally care for your state — With such genuine tenderness and concern, even as nature teacheth men to care for their children as themselves. It appears from Acts 27:1 , as Macknight observes, that Aristarchus and Luke accompanied the apostle to Rome. And, during his confinement there, other faithful assistants came to him, who, we have reason to think, were equally well disposed with Timothy to take care of the Philippians’ affairs. We must, therefore, suppose that at the time the apostle wrote this, these faithful teachers were not in Rome, having probably left that city for a time on some business. For all but Timotheus seek their own things; namely, their case, safety, pleasure, or profit. Amazing! in that golden age of the church, could St. Paul thoroughly approve of one only among all the labourers that were with him, of which it appears, from Php 1:14 ; Php 1:17 , there were many? And how many do we think can now approve themselves to God? And not the things which are Jesus Christ’s — Not having his interest so affectionately at heart as not to neglect it in some degree at least, out of regard to their own secular welfare. They who seek the things of Jesus Christ, will sadly experience what the apostle here says: they will find few helpers like- minded with themselves, willing, naked, to follow a naked master. Philippians 2:20 For I have no man likeminded, who will naturally care for your state. Philippians 2:21 For all seek their own, not the things which are Jesus Christ's. Philippians 2:22 But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel. Php 2:22-24 . But ye know the proof of him — You know what experience you and I have had of him, who was with me, as well as Silas, in that memorable visit which I first made you, Acts 16:1-12 . You then saw that as a son with the father — He uses an elegant peculiarity of phrase, speaking partly as of a son, partly as of a fellow-labourer; he served with me in the gospel — Neglecting no occasion of doing, in the most affectionate manner, whatever might lighten either my labours or my sufferings. Here, as Doddridge observes, “we learn the kind of intercourse which should subsist between the younger and more aged ministers of the gospel. The young ought to listen to the counsels of the aged, with the respect which is due from a son to a father; and the aged ought to love and patronise the young, and study, by their instruction and example, to qualify them for supplying their places in the church when they are gone.” Him therefore I hope to send — If, as has been supposed on Php 2:20 , Aristarchus, Titus, and Luke were absent at this time from Rome, Timothy’s presence with the apostle was the more necessary. But as he daily looked for their return, he hoped to be able to send him to Philippi, as soon as he should know how it would go with him with respect to his imprisonment, or what issue his appeal to Cesar would have. But I trust in the Lord — That in mercy he will deliver me; and I shall shortly come to you myself — This he seems to have added, lest the Philippians might have been too much afflicted by what he had said concerning his death, Php 2:17 . Philippians 2:23 Him therefore I hope to send presently, so soon as I shall see how it will go with me. Philippians 2:24 But I trust in the Lord that I also myself shall come shortly. Philippians 2:25 Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellowsoldier, but your messenger, and he that ministered to my wants. Php 2:25-27 . Yet I supposed it necessary to send Epaphroditus — Back immediately, who is near and dear to me as a brother and companion in labour — A fellow-labourer in the work of the Lord; and fellow-soldier — “So he seems to call him, to show how full of danger the work of the gospel was in that age, to those who executed it faithfully; and that the sincere preachers of it, together with the martyrs who sealed it with their blood, formed a noble army commanded by Christ, which was successfully warring against idolaters, and the other powers of darkness who were in opposition to God.” But your messenger — The Philippians had sent him to Paul with their liberal contributions. For he longed after you all — Namely, to be with you again, and further useful to your souls; and was full of heaviness, because he supposed you would be afflicted at hearing that he was sick — As he could not but know how affectionately you love him. He was nigh unto death — In all human appearance; but God had mercy on him — Restoring him to health; and on me — To whom his d

Expositor's Bible Commentary Philippians 2:1 If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, Chapter 6 THE MIND OF CHRIST. Php 2:1-4 (R.V.) In the verses last considered the Apostle had begun to summon his Philippian friends to Christian duty. But so far his words bear the character only of occasional exhortation, which falls naturally in as he dwells upon his own circumstances and on theirs. Associated as they have been and are, let there be no mistake as to the central bond between him and them. Let the Philippian believers partake increasingly in his own glowing apprehensions of the Christian calling. Let them abound in the loving, steadfast, energetic, expectant life in which men are united who have become acquainted with Christ. But he thinks fit to press the theme in a more set and deliberate way. For it is no light thing to awaken in men’s hearts a right impression of what it is to be a Christian; or, if it has been awakened, to nurse it to due strength. These Christians possessed some insight into the world of truth which held the mind of Paul; they had some experience of evangelical impression: in these things they had a happy fellowship with one another and with their great teacher. But all this must be affirmed and embodied, in the conflict and ministry of Christian life. It must prove strong enough for that. Deeds are the true confession of our faith; they are the verification of our religious experience. And in this practical form we must overcome, not the temptations of other people or other ages, but our own. There is no more dangerous working of unbelief than that in which it never questions the doctrinal theory, but renders our Christianity cold and slack, and leads us to indulge a preference for a religion that goes easy. Could we but see as we are seen, we should find this to be a matter of endless lamentation. Temptations to rivalry and discord were working at Philippi. We are not obliged to think that they had gone very far; but one could see a risk that they might go further. The Apostle has it in his heart to expel this evil, by promoting the principles and dispositions that are opposed to it. And in this work the Philippians themselves must embark with all their might. It has been remarked already that causes are easily found to account for rivalries and misunderstandings springing up in those primitive Christian congregations. The truth is, however, that in all ages and conditions of the Church these dangers are nigh at hand. Self-seeking and self-exaltation are forms in which sin works most easily, and out of these come rivalry and discord by the very nature of the case. Eager grasping at our own objects leads to disregard of the rights and interests of others; and thence come wars. Danger in this direction was visible to the Apostle. It may be asked how this should be, if the Philippians were genuine and hearty Christians, such as the Apostle’s commendations bespeak them? Here a principle comes to light which deserves to be considered. Even those who have cordially embraced Christianity, and who have loyally given effect to it in some of its outstanding applications, are wonderfully prone to stop short. They do not perceive, or they do not care to realise, the bearing of the same principles, which they have already embraced, upon whole regions of human life and human character; they do not seriously lay to heart the duties Christianity imposes or the faults it rebukes in those departments. They are pleased to have won so much ground, and do not think about the Canaanites that still hold their ground. So, in whole regions of life, the carnal mind is allowed to work on, undetected and practically unopposed. This tendency is aided by the facility we have in disguising from ourselves the true character of dispositions and actions, when these do not quite plainly affront Christian rules. Self-assertion and bad temper, for example, can put on the character of honest firmness and hearty zeal. More particularly, when religious principles have led us into certain lines of action, we are apt to take for granted that all is right we do in those lines. Religious zeal leads a man to take trouble and incur responsibility in Church work. Under this notion, then, he readily persuades himself that all his Church work is conscientious and disinterested; yet it may be largely and deeply tainted with the impulses of the fleshly mind. In a measure it might be so here. The Philippians might be generally a company of sincerely Christian people. And yet the churchmanship of some of them might disclose sad tokens of selfishness and bitterness. Therefore they must be called to give heed to the principles and to give effect to the motives that expel those sins. In all this we may feel ourselves in the region of commonplaces; we know it all so well. But the very point in hand is that for the Apostle these are not commonplaces. He is greatly in earnest about the matter, and his heart is full of it. We do not understand him until we begin to sympathise with his sorrow and his anxiety. This is for him no mere matter of expediencies or of appearances. He is striving for the victory of grace in the souls of his beloved friends; for the glory of Christ; for his own comfort and success as Christ’s minister. All these are, as it were, at stake upon this question of the life of the Philippian Church proving to be, under the influence of Christ, lowly, loving, and answerable to the gospel. No one more than Paul appreciates the value of good theological principles; and no one more than he lays stress on the mercy which provides a gracious and a full salvation. But no one more than he is intent upon Christian practice; for if practice is not healed and quickened, then salvation ceases to be real, the promises wither unfulfilled, Christ has failed. We may well feel it to be a great question whether our own sympathy with him on such points is growing and deepening. The Kingdom of God within us must exist in a light and love for which goodness is a necessity, and evil a grief and heart-break. But if it is not so with us, where do we stand? In four clauses the Apostle appeals to great Christian motives, which are to give strength to his main appeal-"If there be any comfort (or store of cheering counsel) in Christ Jesus, if any consolation of love, if any fellowship of the Spirit, if any tender mercies or compassions"; in a fifth clause he draws a motive from the regard they might have for his own most-earnest desires-fulfil ye my joy; and then comes the exhortation itself, which is to unity of mind and heart-"that ye be of the same mind, having the same love, being of one accord, of one mind." This, in turn, is followed by clauses that fix the practical sense of the general exhortation. It has been made a question whether the Apostle means to say, "If there be among you, Philippians, influences and experiences such as these," or "If there be anywhere in the Church of God." But surely he means both. He appeals to great practical articles of faith and matters of experience. The Church of God believes them and claims a part in them. So does the Church of Philippi, in its degree. But there may be a great deal more in them than the Philippian believers are aware of-more in them as truths and promises; more in them as contemplated and realised by riper Christians, like Paul himself. He appeals, certainly, to what existed for the faith of the Philippians; but also to that "much more" which might open to them if their faith was enlarged. The "comfort" or cheering counsel "in Christ" is the fulness of gospel help and promise. Great need of this is owned by all believers; and, coming as needed succour to them all, it may well bind them all together in the sense of common need and common help. As it comes from the good Shepherd Himself to all and each, so it is conceived to be ever sounding in the Church, passing from one believer to another, addressed by each to each as common succour and common comfort. Hence, in the next place, there comes into view the mutual ministry of "consolation" which Christians owe to one another, since they "receive" one another, and are to do to one another as Christ has done to them. Here the consolation acquires a special character, from the individual affection and friendship breathed into it by the Christian, who carries it to his neighbour to encourage and cheer him on his way. This love of the Christian to his brother, which comes from God, is itself a means of grace; and therefore the "consolation of love" deserves to be distinctly named. The "fellowship of the Spirit" {see 2 Corinthians 13:13 } is the common participation of the Holy Spirit of God in His gracious presence and working. Without this no one could have a real share in Christian benefits. The Spirit reveals to us the Son and the Father, and enables us to abide in the Son and in the Father. He brings us into communion with the mind of God as revealed in His word. He makes real to us the things of the Kingdom of God; and it is He who opens to us their worth and sweetness, especially the lovingkindness which breathes in them all. Through Him we are enabled to exercise Christian affections, desires, and services. It is He, in a word, through whom we are participant in the life of salvation; and in that life He associates together all who share His indwelling. The Apostle supposes that no Christian could ever contemplate without, shall we say, a pang of gratitude, the condescension, the gentleness, and the patience of this ministration. And as all Christians are recipient together of so immense a benefit, they might well feel it as a bond between them all. But more especially, as the Holy Spirit in this dispensation evinces a most Divine love and kindness-for what but love could be the spring of it?-so also the upshot of all His work is the revelation of God in love. For love is at the heart of all God’s promises and benefits; they are never understood until we reach the love that is in them. And God is love. So the love of God is shed abroad in the hearts of believers through the Holy Spirit given to them. Hence this is the leading view of that which the Spirit comes to do: He comes to make us members of a system in which love rules; and He inspires all loving affections and dispositions proper to make us congruous members of so high and good a world. Therefore, in the fourth place, it is to be supposed that "tender mercies and compassions" in human breasts are abundant where the fellowship of the Spirit is. How abundant they might be; surely also in some measure they must be present; they must abound amid all human infirmities and mistakes. All kinds of gentle, friendly, faithful, wise, and patient dispositions might be expected. They are the fruits of the country in which Christians have come to dwell. To all these the Apostle appeals. Perhaps a pathos is audible in the form of his appeal. "If there be any." Alas! is there then any? Is there some at least, if not much? For if all these had been duly present to the faith and in the life of the Church, they would have spoken their lesson for themselves, and had not needed Paul to speak for them. The form of appeal, "Fulfil ye my joy," brings up one more motive-the earnest desires of one who loved them wisely and well, and whom they, whatever their shortcomings, loved in turn. It is worth observing that the motive power here does not lie merely, in the consideration "Would you not like to give me pleasure?" The Philippians knew how Paul had at heart their true welfare and their true dignity. That which, if it came to pass, would so gladden him, must be something great and good for them. If their own judgment of things was cold might it not take fire from the contagion of his? The loving solicitude of a keener-sighted and a more single-hearted Christian, the solicitude which makes his heart throb and his voice tremble as he speaks, has often startled slumbering brethren into a consciousness of their own insensibility, and awakened them to worthier outlooks. In regard to all these considerations, the main point is to catch sight of the moral and spiritual scenery as the Apostle saw it. Otherwise the words may leave us as dull as they found us. For him there had come into view a wonderful world of love. Love had come forth preparing at great cost and with great pains a new destiny for men. Love had brought Paul and the other believers, one by one, into this higher region. And it proved to be a region in which love was the ground on which they stood, and love the heaven over their heads, and love the air they breathed. And here love was coming to be their own new nature, love responsive to the love of Father, Son, and Spirit, and love going out from those who had been so blessed to bless and gladden others. This was the true, the eternal goodness, the true, the eternal blessedness; and it was theirs. This was what faith embraced in Him "who loved me and gave Himself for me." This was what faith claimed right to be and do. If this was not so, Christianity was reduced to nothing. If a man have not love, he is nothing. { 1 Corinthians 13:1-13 } "Is there any truth at all in this glorious faith of ours? Do you believe it at all? Have you felt it at all? Fulfil then my joy." Unity of mind and of heart is the thing inculcated. Under the influence of the great objects of faith and of the motive forces of Christianity this was to be expected. Their ways of thinking and their ways of feeling, however different, should be so moulded in Christ as to reach full mutual understanding and full mutual affection. Nor should they rest contented when either of these failed; for that would be contentment with defeat; but Christ’s followers are to aim at victory. It is obvious to say here that cases might arise in which turbulent or contentious persons might make it impossible for the rest of the Church, however well disposed, to secure either one accord or one mind. But the Apostle does not suppose that case to have arisen. Nothing had occurred at Philippi which Christian sense and Christian feeling might not arrange. When the case supposed does occur, there are Christian ways of dealing with it. Still more obviously one might say that conscientious differences of opinion, and that even on matters of moment, must inevitably occur sooner or later; and a general admonition to be of one mind does not meet such a case. Perhaps it may be said in reply that the Church and the Christians have hardly conceived how much might be attained in the way of agreement if our Christianity were sincere enough, thorough enough, and affectionate enough. In that case there might be wonderful attainment in finding agreement, and in dismissing questions on which it is not needful to agree. But if we are not to soar so high as this, it may at least be said that, while conscientious diversities of judgment are not to be disguised, they may be dealt with, among believers, in a Christian way, with due emphasising of the truth agreed upon, and with a prevailing determination to speak truth in love. Here again, however, the Apostle recognises no serious difficulty of this kind at Philippi. The difficulties were such as could be got over. There was no good reason why the Philippians should not in their Church life exhibit harmony; it would be so, if Christian influences were cordially admitted into minds and hearts, and if they made a fit estimate of the supreme importance of unity in Christ. The same thing may be said of innumerable cases in later times in which Christians have divided and contended. It is right to say, however, that these considerations are not to be applied without qualification to all kinds and degrees of separation between Christians. It is a cause for sorrow that denominational divisions are so many; and they have often been both cause and consequence of unchristian feeling.. Yet when men part peaceably to follow out their deliberate convictions, to which they cannot give effect together, and when in doing so they do not unchurch or condemn one another, there may be less offence against Christian charity than in cases where a communion, professedly one, is the scene of bitterness and strife. In either ease indeed there is something to regret and probably something to blame; but the former of the two cases is by no means necessarily the worse. In following out the line of duty and privilege set before them by the Apostle, Christians have to get the better of arrogance and selfishness ( Php 2:3-4 ). In the Church of Christ no man has a right to do anything from a spirit of strife or vainglory. Strife is the disposition to oppose and thwart our neighbour’s will, either from mere delight in contest, or in order to assert for our own will a prevalence which will gratify our pride; and this is the animating principle of "faction." "Vainglory" is the disposition to think highly of ourselves, to claim for ourselves a great place, and to assert it as against the claims of others. In the jostle of the world it may perhaps be admitted that forces acting on these lines are not without their use. They compensate one another, and some measure of good emerges from their unlovely energies. But such things are out of place among Christians, for they are right against the spirit of Christianity; and Christianity relies for its equipoise and working progress on principles of quite another kind. Among Christians each is to be lowly-minded, conscious of his own defects and of his ill-desert. And this is to work in the way of our esteeming others to be better than ourselves. For we are conscious of our own inward and deep defect as we cannot be of any other person’s. And it is abundantly possible that others may be better than we are and safe for us to give full effect to that possibility. It is said, indeed, that we may possibly have conclusive reason to believe that certain other persons, even in Christ’s Church, are worse than we are. But, apart from the precariousness of such judgments, it is enough to say it is not for us to proceed on such a judgment or to give effect to it. We all await a higher judgment; until, then it becomes us to take heed to our own spirit and walk in lowliness of mind. Selfishness ("looking to its own things," Php 2:4 ), as well as arrogance, needs to be resisted; and this is an even more pervading and inward evil. In dealing with it we are not required to have no eye at all to our own things; for indeed they are our providential charge, and they must be cared for; but we are required to look not only on our own, but every man on the things of others. We have to learn to put ourselves in another’s place, to recognise how things affect him, to sympathise with his natural feelings in reference to them, and to give effect in speech and conduct to the impressions hence arising. So a Christian man is to "love his neighbour as himself"-only with a tenderer sense of obligation and a consciousness of more constraining motive than could be attained by the Israelite of old. Lovingly to do right to a brother’s claims and to his welfare should be as cogent a principle of action with us as to care for our own. Arrogance and selfishness-perhaps disguised in fairer forms-had bred the disturbance at Philippi. The same baleful forces are present everywhere in all the Churches to this day, and have often run riot in the House of God. How shall the ugliness and the hatefulness of the every-day selfishness, the every-day self-assertion, the every-day strifes of Christians, be impresses upon our minds? How are we to be awakened to our true calling in lowliness and in love? Philippians 2:5 Let this mind be in you, which was also in Christ Jesus: Chapter 7 THE MIND OF CHRIST (CONTINUED). Php 2:5-11 (R.V.) IT proves hard to make us aware of the sin and the misery involved in the place commonly allowed to Self. Some of the conspicuous outrages on Christian decency we do disapprove and avoid; perhaps we have embarked in a more serious resistance to its domination. Yet, after all, how easily and how complacently do we continue to give scope to it! In forms of self-assertion, of arrogance, of eager and grasping competition, it breaks out. It does so in ordinary life, in what is called public life, and, where it is most offensive of all, in Church life. Hence we fail so much in readiness to make the case of others our own, and to be practically moved by their interests, rights, and claims. There are certainly great differences here; and some, in virtue of natural sympathy or Christian grace, attain to remarkable degrees of generous service. Yet these also, if they know themselves, know how energetically self comes upon the field, and how much ground it covers. Many among us are doing good to others; but does it never strike us that there is a distant and arrogant way of doing good? Many in Christian society are kind, and that is well; but undoubtedly there are self-indulgent ways of being kind. Having to deal with this evil energy of self, the Apostle turns at once to the central truth of Christianity, the person of Christ. Here he finds the type set, the standard fixed, of what Christianity is and means; or rather, here he finds a great fountain, from which a mighty stream proceeds; and before it all the forms of self-worship must be swept away. In bringing this out the Apostle makes a most remarkable statement regarding the Incarnation and the history of our Lord. He reveals, at the same time, the place in his own mind held by the thought of Christ coming into the world, and the influence that thought had exerted on the formation of his character. He bids us recognise in Christ the supreme exemplification of one who is looking away from his own things-whose mind is filled, whose action is inspired by concern for others. This is so at the root of the interposition of Christ to save us that the principle becomes imperative and supreme for all Christ’s followers. We have to consider the facts as they presented themselves to the mind of Paul, according to the wisdom given to him, that we may estimate the motive which he conceives them to reveal, and the obligation which is thus laid upon all who name the name of Christ and take rank among His followers. The Apostle, let us first observe, speaks of the Incarnation as that reveals itself to us, as it offers itself to the contemplation of men. To involve himself in discussion of inner mysteries concerning the Divine nature and the human, and the manner of their union, as these are known to God, is not, and could not, be his object. The mysteries must be asserted, but much about them is to continue unexplained. He is to appeal to the impression derivable, as he maintains, from the plainest statement of the facts which have been delivered to faith. This being the object in view, determines the cast of his language. It is the manner of being, the manner of living, the manner of acting characteristic of Christ at successive stages, which is to occupy our minds. Hence the Apostle’s thought expresses itself in phrases such as "form of God," "form of a servant," and the like. We are to see one way of existing succeeding another in the history of Christ. First, our Lord is recognised as already existing before the beginning of His earthly history; and in that existence He contemplates and orders what His course shall be. This is plain; for in the seventh verse He is spoken of as emptying Himself, and thus assuming the likeness of men. For the apostle, then, it was a fixed thing that He who was born in Nazareth pre-existed in a more glorious nature, and took ours by a notable condescension. This preexistence of Christ is the first thing to consider when we would make clear to ourselves how Christ, being true man, differs from other men. In this point Paul and John and the writer to the Hebrews unite their testimony in the most express and emphatic way; as we hear our Lord Himself also saying, "Before Abraham was, I am," and speaking of the glory which He had before the world was. But what manner of existence this was is also set forth. He "existed in the form of God." The same word "form" recurs presently in the expression "the form of a servant." It is distinguished from the words "likeness," "fashion," which are expressed by other Greek terms. Frequently we use this word "form" in a way which contrasts it with the true being, or makes it denote the outward as opposed to the inward. But according to the usage which prevailed among thinking men when the Apostle wrote, the expression should not be understood to point to anything superficial, accidental, superimposed. No doubt it is an expression which describes the Being by adverting to the attributes which, as it were, He wore, or was clothed with. But the word carries us especially to those attributes of the thing described which are characteristic; by which it is permanently distinguished to the eye or to the mind; which denote its true nature because they rise out of that nature; the attributes which, to our minds, express the essence. So here. He existed, how? In the possession and use of all that pertains to the Divine nature. His manner of existence was, what? The Divine manner of existence. The characters through which Divine existence is revealed were His. He subsisted in the form of God. This was the manner of it, the glorious "form" which ought to fix and hold our minds. If any one should suggest that, according to this text, the pre-existent Christ might be only a creature, though having the Divine attributes and the Divine mode of life, he would introduce a mass of contradictions most gratuitously. The Apostle’s thought is simply this: For Christ the mode of existence is first of all Divine; then, by-and-by, a new form rises into view. Our Lord’s existence did not begin (according to the New Testament writers) when He was born, when He was found in fashion as a man, sojourning with us. He came to this world from some previous state. One asks from what state? Before He took the form of man, in what form of existence was He found? The Apostle answers, In the form of God. To Him, therefore, with and in the Father, we have learned to ascribe all wisdom and power, all glory and blessedness, all holiness and all majesty. Specially through Him the worlds were made, and in Him they consist. The fulness, the sufficiency, the essential strength of Godhead were His. The exercise and manifestation of all these were His form of being. One might expect, then, that in any process of self-manifestation to created beings in which it might please Him to go forth, the expression of His supremacy and transcendence should be written on the face of it. The next thought is expressed in the received translation by the words "thought it no robbery to be equal with God." So truly and properly Divine was He that equality with God could not appear to Him or be reckoned by Him as anything else than His own. He counted such equality no robbery, arrogance, or wrong. To claim it, and all that corresponds to it, could not appear to Him something assumed without right, but rather something assumed with the best right. So taken, these words would complete the Apostle’s view of the original Divine pre-eminence of the Son of God. They would express, so to say, the equity of the situation, from which all that follows should be estimated. Had it pleased the Son of God to express only, and to impress on all minds only, His equality with God, this could not have seemed to Him encroachment or wrong. I think a good deal can be said for this. But the sense which, on the whole, is now approved by commentators is that indicated by the Revised Version. This takes the clause not as still dwelling on the primeval glory of the Son of God, and what was implied in it, but rather as beginning to indicate how a new situation arose, pointing out the dispositions out of which the Incarnation came. "He counted it not a prize to be on an equality with God." To hold by this was not the great object with Him. In any steps He might take, in any forthgoings He might enter on, the Son of God might have aimed at maintaining and disclosing equality with God. That alternative was open. But this is not what we see; no holding by that, no solicitude about that appears. His procedure, His actings reveal nothing of this kind. What we see filling His heart and fixing His regard is not what might be due to Himself or assumed fitly by Himself, but what might bring deliverance and blessedness to us. On the contrary, "He emptied Himself, taking the form of a servant, being made in the likeness of men." In the Incarnation our Lord assumed the "form" of a servant, or slave; for in the room of the authority of the Creator now appears the subjection of the creature. He who gave form to all things, and Himself set the type of what was highest and best in the universe, transcending meanwhile all created excellence in His uncreated glory, now is seen conforming Himself to the type or model or likeness of one of his creatures, of man. He comes into human existence as men do, and He continues in it as men do. Yet it is not said that He is now merely a man, or has become nothing but a man; He is in the likeness of men and is found in fashion as a man. In taking this great step the Apostle says, "He emptied Himself." The emptying is perhaps designedly opposed to the thought of accumulation or self-enrichment conveyed in the phrase "He counted it not a prize." However this may be, the phrase is in itself a remarkable expression. It seems most certain, on the one hand, that this cannot import that He who was with God and was God could renounce His own essential nature and cease to be Divine. The assertion of a contradiction like this involves the mind in mere darkness. The notion is excluded by other scriptures; for He who came on earth among us is Immanuel, God with us: and it is not required by the passage before us; for the "emptying" can at most apply to the "form" of God-the exercise and enjoyment of Divine attributes such as adequately express the Divine nature; and it may, perhaps, not extend its sense even so far; for the writer significantly abstains from carrying his thought further than the bare word "He emptied Himself." On the other hand, we are to beware of weakening unduly this great testimony. Certainly it fixes our thoughts on this, at least, that our Lord, by becoming man, had for His, truly for His, the experience of human limitation, human weakness and impoverishment, human dependence, human subjection, singularly contrasting with the glory and plenitude of the form of God. This became His. It was so emphatically real, it became at the Incarnation so emphatically the form of existence on which He entered, that it is the thing eminently to be regarded, reverently to be dwelt upon. This emptiness, instead of that fulness, is to draw and fix our regard. Instead of the form of God, there rises before us this true human history, this lowly manhood-and it took place by His emptying Himself. Various persons and schools have thought it right to go further. The word here used has appeared to them to suggest that if the Son of God did not renounce His Godhead, yet the Divine nature in Him must have bereaved itself of the Divine attributes, or withheld itself from the use and exercise of them; so that the all-fulness no longer was at His disposal. In this line they have gone on to describe or assign the mode of self-emptying which the Incarnation should imply. It does not appear to me that one can lay down positions as to the internal privations of One whose nature is owned to be essentially Divine, without falling into confusion and darkening counsel. But perhaps we may do well to cherish the impression that this self-emptying on the part of the eternal Son of God, for our salvation, involves realities which we cannot conceive or put in any words. There was more in this emptying of Himself than we can think or say. He emptied Himself when He became man. Here we have the eminent example of a Divine mystery, which, being revealed, remains a mystery never to be adequately explained, and which yet proves full of meaning and full of power. The Word was made flesh. He through whom all worlds took being, was seen in Judea in the lowliness of that practical historical manhood. We never can explain this. But if we believe it all things become new for us; the meaning it proves to have for human history is inexhaustible. He emptied Himself, "taking the form of a servant