CRITICAL AND EXPLANATORY NOTES
Philippians 2:5. Let this mind be in you.—The apostle’s word reminds us that he had already counselled his readers to be likeminded amongst themselves. “Each to each, and all to Christ,” this verse seems to say. What follows—to Philippians 2:11—is the very marrow of the gospel.
Philippians 2:6. Who, being in the form of God.—R.V. margin, “being originally.” Form here implies not the external accidents, but the essential attributes. Similar to this, but not so decisive, are the expressions used elsewhere of the divinity of the Son (2 Corinthians 4:4; Colossians 1:15; Hebrews 1:3). Similar is the term “The Word.” Thought it not robbery.—“Did not deem His being on an equality with God a thing to be seized on—and retained as a prize” (Ellicott). “Yet did not regard it as a prize, a treasure to be clutched and retained at all hazards” (Lightfoot). This interpretation of the two eminent bishops is accepted by the R.V., the Speaker’s Commentary, and is the common and indeed almost universal interpretation of the Greek Fathers (Lightfoot, flatly contradicted by Beet). Meyer (followed by Beet), Cremer and Hofmann contend for the active meaning—“robbing.” To be equal with God.—The Jews considered Christ’s peculiar claim of Sonship as a “making Himself equal with God” (John 5:18).
Philippians 2:7. But made Himself of no reputation.—R.V. “emptied Himself.” The emphasis is upon Himself. In contrast to the idea lying in “robbery”—that of emptying the treasures of some one else—it was Himself whom He made bare. And took upon Him the form of a servant.—By taking the form of a slave. Note the antitheses in these verses (6, 7), “being in the form of God,” “took the form of a servant,” “equality with God,” “emptied Himself.” And was made in the likeness of men.—Lit. “becoming in similitude of men.” The word “likeness” (A.V. margin, “habit”) differs from “form” and “fashion.” There is, of course, no support for the Docetic teaching that Christ was only seemingly a man.
Philippians 2:8. In fashion.—The entire outwardly perceptible mode and form. Men saw in Christ a human form, bearing, language, action, mode of life, wants and their satisfaction, in general, the state and relations of a human being so that He was recognised “as a man” (Meyer). “Form” (in Philippians 2:6-7) is that which is intrinsic and essential. “Fashion” is that which is outward and accidental. Became obedient unto death.—Does not mean that He humbled Himself so as to become a cringing slave to the King of Terrors; but that His obedience to God went to the uttermost limit—as far as death—even the death of the cross. That is, the death of the accursed, the death reserved for malefactors. Jewish hatred still speaks of Christ as, “The man who was hung.”
MAIN HOMILETICS OF THE PARAGRAPH.— Philippians 2:5-8
The Humiliation of Christ a Pattern of Supreme Unselfishness.
I. The humiliation of Christ was no violation of His divine essence.—“Who, being in the form of God, thought it not robbery to be equal with God” (Philippians 2:6). Thought it not a prey to be seized upon. As He was in Himself truly and properly God, it could be no object of desire or ambition to claim equality with God. Being God He could not undeify Himself. His divinity remained with Him through the whole course of His self-imposed humiliation. It was this that constituted both the mystery and the greatness of the humiliation.
II. The humiliation of Christ was a voluntary incarnation in human form—“But made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men” (Philippians 2:7). He emptied Himself, not of His divinity—that was impossible—but of the outward and self-manifesting glories of the Godhead. He took the form of a servant by being made in the likeness of man. He remained full of divinity, yet He bore Himself as if He were empty. A native preacher among the Oneidas, addressing his fellow-converts, said: “What are the views you form of the character of Jesus? You will answer, perhaps, that He was a man of singular benevolence. You will tell me that He proved this to be His character by the nature of the miracles He wrought. He created bread to feed thousands who were ready to perish. He raised to life the son of a poor woman who was a widow, and to whom his labours were necessary for her support in old age. Are these then your only views of the Saviour? I will tell you they are lame. When Jesus came into the world He threw His blanket around Him, but the God was within.”
III. The humiliation of Christ reached its climax in a career of obedience even unto death.—“He humbled Himself, and became obedient unto death, even the death of the cross” (Philippians 2:8). He fulfilled all the demands of law and of God. He shrank not from death—death in its most shameful and ignoble form, the death of the cross. He was numbered with the transgressors—not an honourable death, but like the degrading execution of criminals. He went to the realm of the dead and revolutionised it. Hitherto death had reigned supreme, an unbroken power. The prison-house of the dead was fast locked. None returned. Now One comes there who has the keys of Hades and of death. He opens the door and sets the captives free. “Meekness in suffering, prayer for His murderers, a faithful resignation of His soul into the hands of His heavenly Father, the sun eclipsed, the heavens darkened, the earth trembling, the graves open, the rocks rent, the veil of the Temple torn—who could say less than this, ‘Truly, this was the Son of God’? He suffers patiently; this is through the power of grace; many good men have done so through His enabling. The frame of nature suffers with Him; this is proper to the God of Nature, the Son of God” (Bishop Hall).
IV. The humiliation of Christ is an example of unselfishness to all His followers.—“Let this mind be in you, which was also in Christ Jesus” (Philippians 2:5). The apostle does not put forth himself as an example, but Christ. Christ gave His all for us, and we should give our all to Him, and our best service for the good of others. No one can follow Christ until he has first found Christ. Some try to imitate Christ before they have savingly found Him. To look at Christ as our Example only, and not as our Redeemer, is not to see Him as He is. Without faith in Christ as our Redeemer we cannot really follow His example. Without the grace of Christ there can be no imitation of Christ. A little girl once presented to a celebrated statesman a small bouquet of ordinary flowers, the only one she could procure at the season. He inquired why she gave him the bouquet. “Because I love you,” the child answered. “Do you bring any little gifts to Jesus?” he asked. “Oh,” said the child, “I give myself to Him.”
Lessons.—
1. The unselfish are always humble.
2. The humble are patient in doing and suffering.
3. Humility is the pathway of exaltation.
GERM NOTES ON THE VERSES
Philippians 2:5-8. The Incarnate Deity.
I. That Christ did not seek to retain an appearance of divine glory and co-equality.
II. He divested Himself actually of His appropriate and descriptive ensigns of divine nature and government.
III. He entered upon a course of responsible subordination.
IV. He united Himself to human nature by a perfect incarnation.
V. He stooped to the most extreme depression of state.
VI. He reduced Himself to the necessity of death.
VII. He yielded to death in a peculiar form.
Lessons.—
1. How admirable is the expedient of the Redeemer’s incarnation!
2. What a sublime example does the conduct of the Saviour afford.—R. W. Hamilton.
Philippians 2:5. The Christian Temper the Same Mind which was in Christ.
I. Some things in which we cannot consider Christ as an example.—All those graces in us which suppose our guilt and fallen state could not be exemplified to us by our Saviour.
II. Some things related of Christ we must not pretend to imitate.—What He did under the character of Messiah was peculiar to Himself, and not designed to put us on doing likewise.
III. Why Christians should copy the mind and temper of Christ.—
1. It was the design of God to set His Son before us as the model of the Christian temper.
2. He was a pattern admirably fitted to be proposed to our imitation.
(1) He was an example in our own nature.
(2) His circumstances and conduct in our nature adapted His example to the most general use.
(3) His example was perfect, so that it has the force of a rule.
3. The relations in which we stand to Christ and the concern we have with Him lay us under the strongest engagements to endeavour a resemblance. He is our friend, our Lord and Master, our Head, our Judge, the model of our final happiness.
Lessons.—
1. Christianity in its main design is a practical thing.
2. We see the advantages we have by the gospel beyond any other dispensation for true goodness.
3. How inexcusable must they be who are not recovered to a godlike temper and conversation by this most excellent dispensation!
4. With what care and attention should We study the life of Christ!—J. Evans. D.D.
Christ our Pattern.
I.
The mind of Christ was a pure mind.
II.
A self-sacrificing mind.
III.
A lowly mind.
IV.
A forbearing mind.
V.
A constant mind.
VI.
A prayerful mind.—Preacher’s Magazine.
Philippians 2:6-7. Christ the Redeemer.—This which the Son of God did and underwent is the one fact of heaven and earth, with which none in creation, none in history, none in your own personal being, can for a moment be compared, but in the presence and in the light of which all these ought to be contemplated and concluded—that it is the great object of faith and practice. Of faith—for upon the personal and hearty reception of it as the foundation of your life before God, that life itself, and all its prospects, depend; of practice—for high above all other examples, shining over and blessing while it surpasses them, is this mighty example of the Son of God. Oh, brethren, how the selfish man and the selfish woman and the selfish family ought to depart from such a theme as this, downcast for very shame, and abased at their unlikeness to the pattern which they profess to be imitating! Oh that this question might be fixed and rankle like a dart in their bosoms, even till it will take no answer but the surrender of the life to Him, and, by the daily grace of His Spirit, living as He lived!—Alford.
Philippians 2:8. Christ’s Crucifixion—
I. As an historical fact.—It is quite certain.
II. As displaying in its circumstances every variety of human character.
III. As accompanied by striking prodigies.—The darkened sun, the quaking earth, the cleft rocks, the rent veil, the opened graves.
IV. As furnishing an illustrious example of the passive virtues—Taught us how to suffer and to die.
V. As being the brightest manifestation of self-denying and self-devoting love.
VI. As constituting the sole meritorious cause of human salvation.—Who is the sufferer? The Son of God. Why does He suffer? As a prophet, as a martyr, as an example? Yes; but chiefly as a sacrifice for sin.
VII. As producing the most wonderful moral transformations.—On individuals, on communities, and on Christendom.—G. Brooks.