The Pulpit Commentary — Philippians — Section 77

cmrselves, though they seem inferior to ourselves. (3) It is a good way of preserving peace, ru; pride calll!e8 division among men (Prov, xiii. 10) e.nd separation from God (1 P('t.. v. 5). III. AN UNIIELFISH Th'TEB.EST lN THE WELFARE OF OTHERS. "Not regarding your own interests, but also the tnterests of others." 'l'here is nothing here said inconsistent with the most careful and 1.onscientious discharge of the duty we owe to ourselves. Tbe injunction of the apostle is profoundly Christ-like. It implies: 1, That we are to -ie-<ire Ofle another's good. (1 Tim. ii. 1.) 2. That we are to re;'oice in one another's prosperity. (Rom. xii. 15.) 3. That we are to pity one anothers mise,·y. (Rom. xii. 15.) 4. That we are to ludpone another in our necessities. (1 Johniii.17, 18.) It reiterates the command of Christ: •• Love one another," No other command can be perforn1ed mthout this one (Rom. xiii. 10); we cannot love God without it (1 John iii 17); and this is we religion (Jas. i. 27).-T. C. , ers. 5-8. -J~ <Jhri.st the supreme Eaximple of humble-mindedneu. " Let this mind be in you, which was also in Jesus Christ." The exhortation to mutual concord ii; strengthened by a reference to the example of Christ's humiliation on earth. I. CoNSIDER BIB ES.5Ei."TUL P.11.E-EXlBTING GLORY. .. ,vho, subsisting in the form of God, counted it not a prize to be on an equality with God." 1. This language evidently de.scribes Christ before his incaNUIJ;i.on, in hu Divine glory; for the pregnant expression, ., existing in the form of God," can be understood only of Divine existence with the manifest:ition of Divine glory. It is similar to the expression, "Who, being the Brightness of his glory, and t.he express Image of his person" (Heb. i. 3). As to be in the form of a servant implies that he was a servant, so to be in the form of God implies that he was God. The emphatic thought is that he was in the form of God before he was in the form of a servant. 2. This language ~hibita likewi8e hu own consciousness <if the relatwns which subsisted between him and his Father. "Who counted it not a prize to be on an equality with God." The expression, "being in the form of God," is the objective exposition of his Divine dignity; the second expression is the subjec- tive delineation of the same thing. It assert.s his conscious equality with God. II. CoNSIDER BIB IIUllJLU.TION. "But emptied himself, takiag the form of a Eervant, being made in the likeness of men ; and being foune. in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross." There is a double humiliation here involved, first objectively, then subjectively, described. 1. ~ first iJ; involued in his becoming man. (1) "He emptied himself." Of what ? He did not ce.ase t.o be what he was, but he emptied himself in becoming another; he became man while he was God ; a servant while he was Lord of all. (2) "He took upon him the form of a servant." This marks his spontaneons self-abasement. "0 Israel, thou hast made me to serve with thy sins." It is more than an assertion that he assumed human nature, for it is that nature in a low condition. What conde- scension! "He who is Master of all becomes the slave of all I" (3) "Being made in the likeness of men." He was really the "Word become flesh" (John i. 14), made "in the likeness of sinful flesh" (Rom. viii. 3), that he might be qualified for his sin- bearing and curse-bearing career. The language of the text explodes all Docetic notions of a mere phantom-body. (4) "Being found in fashion as a man." .As the apostle formerly contrasted what he was from the beginning with what he became at his incarnation, so here he contrasts what he is in himself with his external appearance before men. In discourse, in conduct, in action, in suffering, he waij fouad in fashion as a man. 2. The secund humiUation is involved in his oheclience to death. "He humbled himself, and became obedient unto death, even the death of the cross." This markE !,is subjective disposition in the sphere in which he placed himself as a servant, with all the obligations of his position (Matt. xx. 28). There was the form of a servant ar,d tht obc,dience of a servant. ( l) His abasement took the form of obedience. (a) It was not an obedience necessitated by obligations natural to himself, but was ur,de:rt.a.ken &0lely for others in virtue of the covenant in which he acted as God's s~rvant (Isa. xiii. 1). (b) It was a voluntary obedience. The idea of inevitable 1-ufforing, in a world altogether out of joint, i.e out of the question, for no one could ~h hi> lifo frc,m him, nc,r inflict suffering of any fOrt without hie will (John x. 18). H" YicarioU£ obeditLce was perfectly free. (2) His abasement involved death. "He OU. It. 1-30.] 'l'llE EPISTLE TO THE PHILIPPJANS. 73