Philippians 2:5

(5-8) From a practical introduction, in the familiar exhortation to follow the example of our Lord, St. Paul passes on to what is, perhaps, the most complete and formal statement in all his Epistles of the doctrine of His “great humility.” In this he marks out, first, the Incarnation, in which, “being in the form of God, He took on Him the form of a servant,” assuming a sinless but finite humanity; and next, the Passion, which was made needful by the sins of men, and in which His human nature was humiliated to the shame and agony of the cross. Inseparable in themselves, these two great acts of His self-sacrificing love must be distinguished. Ancient speculation delighted to suggest that the first might have been, even if humanity had remained sinless, while the second was added because of the fall and its consequences. Such speculations are, indeed, thoroughly precarious and unsubstantial—for we cannot ask what might have been in a different dispensation from our own; and, moreover, we read of our Lord as “the Lamb slain from the foundation of the world” (Rev_13:8; see also 1Pe_1:19)—but they at least point to a true distinction. As “the Word of God” manifested in the Incarnation, our Lord is the treasure of all humanity as such; as the Saviour through death, He is the especial treasure of us as sinners.

[4. The Doctrine of the Great Humility of Christ (Php_2:5-11).

(1) THE VOLUNTARY HUMILIATION OF THE LORD, first in His incarnation, next in His passion (Php_2:5-8).

(2) THE CORRESPONDING EXALTATION OF HIS HUMANITY, to bear “the Name above every name,” which all creation must adore (Php_2:9-11).]

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5. Let this mind be] R.V., Have this mind; adopting a reading different in form but scarcely so in import from that taken for the A.V., which fairly represents either reading.

In the great passage which follows we have a suggestive example of Christian moral teaching. One of the simplest and most primary elements of duty is being enforced, and it is enforced by appealing to the inmost secrets of the truth of the Person and Work of Christ. The spiritual and eternal, in deep continuity, descends into the practical. At the present time a powerful drift of thought goes in the direction of separating Christian theology from practical Christianity; the mysteries of our Lord’s Person and Work from the greatness of His Example. It may at least check hasty speculations in this direction to remember that such a theory rends asunder the teaching of the New Testament as to its most characteristic and vital elements. The anti-doctrinal view of Christianity is a theory of it started strictly and properly de novo. See further Appendix E.

which was] The verb is not in the Greek, but is necessarily implied. Meanwhile the sacred character which came out in the mysterious past (“was”) of the Lord’s pre-temporal glory, still and for ever is His character, His “mind.”

in Christ Jesus] It is observable that he calls the Lord not only “Christ” but “Jesus,” though referring to a time before Incarnation. Historically, He had yet to be “anointed” (Christ), and to be marked with His human Name (Jesus). But on the one hand the Person who willed to descend and save us is identically the Person who actually did so; and on the other hand what is already decreed in the Eternal Mind is to It already fact. Cp. the language of Rev_13:8.

E. CHRISTOLOGY AND CHRISTIANITY (Ch. Php_2:5)

“A Christianity without Christ is no Christianity; and a Christ not Divine is one other than the Christ on whom the souls of Christians have habitually fed. What virtue, what piety, have existed outside of Christianity, is a question totally distinct. But to hold that, since the great controversy of the early time was wound up at Chalcedon, the question of our Lord’s Divinity has generated all the storms of the Christian atmosphere, would be simply an historical untruth.

“Christianity … produced a type of character wholly new to the Roman world, and it fundamentally altered the laws and institutions, the tone, temper and tradition of that world. For example, it changed profoundly the relation of the poor to the rich … It abolished slavery, and a multitude of other horrors. It restored the position of woman in society. It made peace, instead of war, the normal and presumed relation between human societies. It exhibited life as a discipline … in all its parts, and changed essentially the place and function of suffering in human experience … All this has been done not by eclectic and arbitrary fancies, but by the creed of the Homoousion, in which the philosophy of modern times sometimes appears to find a favourite theme of ridicule. The whole fabric, social as well as personal, rests on the new type of character which the Gospel brought into life and action.”

W. E. Gladstone (‘Nineteenth Century,’ May 1888; pp. 780–784).

F. ROBERT HALL ON Php_2:5-8. BAUR’S THEORY

The Rev. Robert Hall (1764–1831), one of the greatest of Christian preachers, was in early life much influenced by the Socinian theology. His later testimony to a true Christology is the more remarkable. The following extract is from a sermon “preached at the (Baptist) Chapel in Dean Street, Southwark, June 27, 1813” (Works, ed. 1833; vol. vi., p. 112):

“He was found in fashion as a man: it was a wonderful discovery, an astonishing spectacle in the view of angels, that He who was in the form of God, and adored from eternity, should be made in fashion as a man. But why is it not said that He was a man? For the same reason that the Apostle wishes to dwell upon the appearance of our Saviour, not as excluding the reality, but as exemplifying His condescension. His being in the form of God did not prove that He was not God, but rather that He was God, and entitled to supreme honour. So, His assuming the form of a servant and being in the likeness of man, does not prove that He was not man, but, on the contrary, includes it; at the same time including a manifestation of Himself, agreeably to His design of purchasing the salvation of His people, and dying for the sins of the world, by sacrificing Himself upon the Cross.”

Baur (Paulus, pp. 458–464) goes at length into the Christological passage, and actually contends for the view that it is written by one who had before him the developed Gnosticism of cent. 2, and was not uninfluenced by it. In the words of Php_2:6, a consciousness of the Gnostic teaching about the Æon Sophia, striving for an absolute union with the absolute being of the Unknowable Supreme; and again about the Æons in general, striving similarly, to “grasp” the plerôma of Absolute Being and discovering only the more deeply in their effort this kenôma of their own relativity and dependence.

The best refutation of such expositions is the repeated perusal of the Epistle itself, with its noon-day practicality of precept and purity of affections, and not least its high language (ch. 3) about the sanctity of the body—an idea wholly foreign to the Gnostic sphere of thought. It is true that Schrader, a critic earlier than Baur (see Alford, N. T. iii. p. 27), supposed the passage Php_3:1 to Php_4:9 to be an interpolation. But, not to speak of the total absence of any historical or documentary support for such a theory, the careful reader will find in that section just those minute touches of harmony with the rest of the Epistle, e.g. in the indicated need of internal union at Philippi, which are the surest signs of homogeneity.

5–11. The appeal enforced by the supreme Example of the Saviour in His Incarnation, Obedience, and Exaltation

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Php_2:5-11

Let this mind be in you which was also in Christ Jesus--Observe

I. The picture. Majesty--condescension--suffering.

II. The lesson. Humility--love--self-sacrifice. (J. Lyth, D. D.)

Lessons taught by the humiliation and exaltation of Christ

The apostle was exhorting the Philippians to imitate the humility and disinterestedness of the Saviour. But there could have been no force in the example if Jesus Christ had not been God.

I. A brief illustration of this impressive description of the redeemer.

1. Jesus Christ is here presented as subsisting originally in the splendour of Deity. Form of God must not be explained to mean any temporary manifestation such as the Theophanies of the Old Testament. Fire, e.g., is the symbol of Deity, as was the Shechinah, but not the form. That has an integral meaning.

2. He humbled Himself. Had He not done so God would never have been seen by His creatures. Notice the gradation.

(1) Subordination. He took the form of a servant.

(2) Human subordination.

(3) Obedient subordination.

(4) Self-sacrificing subordination.

3. Elevation.

(1) A name above every name.

(2) A dignity recognized by all.

II. The all important lessons.

1. Disinterestedness. Look not every one on His own things, etc. This is just what Christ did, and that, not because there was any worthiness in man, but out of love.

2. Self-sacrifice. There is no religion without an imitation of Christs self abandonment.

3. Perseverance. If anything could have stopped Christ in his work He would have been stopped.

Conclusion: Let, then, this mind be in you. I argue with you on the ground--

1. Of your Christianity. O Christian, from whence did you derive your name.

2. Of gratitude. What do you owe to Christ?

3. Of the intercession of Christ.

4. Of the great worth of the soul.

5. Of the glories of the kingdom of Christ. (T. Lessey, M. A.)

The humiliation and glory of Christ

I. Let us trace the humiliation and glory of Christ.

1. The point of departure, where is it? On earth or in heaven? In humanity or in Deity? Those who contend from the simply human view of the nature of Christ say that He began to condescend somewhere in His earthly lifetime, as if that could be a mighty argument for humility. No, we must begin where Paul begins. In the form of God can only mean possessing the attributes of God (2Co_4:4; Heb_1:3; Joh_1:1).

2. Being thus Divine, He did not deem His equality with God a thing to grasp at and eagerly retain. He emptied Himself of His heavenly glory, and having humbled Himself as a common man He humbled himself yet more, becoming obedient to the death which only the lowest malefactors could die.

3. Of course there could be no essential change in this humiliation. Jesus could never be less than Divine. The Divine glory dwelt within the human nature as within a veil. It shone out at times and then all was dark again. The glory of His boyhood was seen in the temple; of His manhood on the Mount of Transfiguration; He gave but a look in the garden out of His divinity and the soldiers fell back.

4. At the lowest point of the humiliation the ascent begins in the worship of the penitent thief, in the words of the soldier, in the reverence shown to His body, in His resurrection and triumphant ascension.

5. The name is the character, influence; and to that all creation shall do homage, because in some way affected by it.

II. The practical purpose.

1. The inculcation of humility. You see what Christ has done. Do likewise; be lowly, go down. Ah, the contrast between Christ and many who bear His name! He in greatness and glory coming down so far! We in our blindness and littleness, all struggling to rise.

2. If His life is the model of my own; if His cross repeats itself in the cross I bear for Him; then there comes to me a truer elevation. God hath highly exalted Him, and that is a pledge that those who have been with Christ in His humiliation shall together sit on His throne.

3. Wherefore work out your own salvation--by self-denial, humility, and this with fear and trembling, because it is the only thing you need fear about. (A. Raleigh, D. D.)

The supreme example of self-renunciation

These words are the grandest and most profound, and at the same time the most copious and unrestrained which St. Paul ever used on this subject, his final and finished formula of the Incarnation. It is wonderful to observe with what tranquillity, ease, and unconsciousness of effort this amazing subject is introduced. All comes as a matter of course. He does not say Behold, I show you a mystery. It flows as naturally from His pen as a simple motive for Christian duty, as if it were the commonplace of theological truth as familiar to them as to Himself. So, doubtless, it was.

I. There is one person here and one only. The name Jesus Christ is given to that Person, who, before the Incarnation, was in the form of God, and afterwards, in the form of a servant. He may be called by any name, Son of God or Son of man, but that name always signifies His Person as possessed of two natures. Accordingly, that Person may be the subject of two classes of predicates. The Divine nature never has a human attribute, nor the human a Divine, but the Divine-human Person may be spoken of as having both. So here St. Paul is referring to a thought of the Eternal Son which implied that He was not yet man. The example is that of Christ Jesus in the flesh, but its strength and obligation are based upon the fact that it was the divinity in Christ that began the mediatorial humiliation.

II. The pre-existent nature and form of being is here strikingly described. Paul uses an expression which indicates the relation of the Second Person of the Trinity to the First, that of eternal subordination without implying inferiority. As the Father cannot be without the Son, as being cannot be without its image, so the Godhead in the Second Person had its form--the essential attributes and glories of Deity which He might lay aside without losing the divinity of His Eternal generation.

III. The act of incarnation is attributed to that pre-existent person. He resolved to empty Himself of all the glories, prerogatives, and manifestations of the Godhead and animate a human nature. This was His own act. There was a concurrence of the Holy Trinity. The Father by an eternal necessity begetting His Son, begets Him again in indissoluble union with our nature. The Holy Ghost is the Divine instrument of the Fathers will in that office. But it was the Sons own act to conjoin with Himself this new man. Now, though our human nature is not an ignoble thing, yet His coming in the likeness of a nature that evil had defiled, was a condescension which might be termed a humiliation. His Divine repute was for a season suspended, and He was reputed among the transgressors.

IV. The reality of his assumption of human nature is set forth by three expressions.

1. Form of a servant. The entire history of our Saviours human existence was that of the mediatorial servant of God (Isa_42:1-25). As such He proclaimed Himself, and was proclaimed (Act_3:26). The term is parallel with form of God, and signifies that in His human nature His manifestation was that of the servitude of redemption. Our human nature was the towel with which He girded Himself (Joh_13:1-38). He took our humanity only that He might serve in it.

2. Likeness of men limits itself to the mere assumption of our nature, and indicates that He became man otherwise than others become men;, that His human nature was perfect, but it was representative human nature, likeness of men. So that the apostles careful definition leaves room for all that range of difference between Him and us that theology is constrained in reverence to establish.

3. Found in fashion as a man completes the picture of the Incarnation by realizing it and giving it location among men. He was all by which a man could be observed, judged, estimated. He was found numbered as one of the descendents of Adam.

V. The design of the wonderful descent (verse 8). The emptying ends with the Incarnation; but the example of self-renunciation is further exhibited.

1. The death of the cross was imposed on Him as a great duty. Much is here omitted because of the special purpose in view. Paul says nothing about our Lords birth under the Mosaic, nor His obligations as under the moral law, nor the endless indignities that He accepted. He singles out the one tremendous imposition that He should die for sin. Death was the goal of a great obedience. All other duties tended to this, and found in this their consummation.

2. This great obedience was voluntarily assumed in humility. It was not merely death, but a humiliating and cursed death. But to this He submitted, passive before men because inwardly passive before God.

VI. This spontaneous, perfect self-sacrifice is an example, the ruling and regulative principle, indeed, of all Christian devotion and service. That mans salvation required this is taken for granted, but is not dwelt upon. As an example, however, it may be viewed under two aspects.

1. As the perfect exhibition of self-renunciation.

(1) It is obvious that Paul lays great stress on the pre-incarnate condescension. He whose Deity was that of the Sons eternal exhibition of the form of His Father, did not reckon the display of His Divine glory, of the perfections equal with God, a thing to hold fast; but let them go for mans salvation, and lived among the conditions of human nature. This was His self-sacrifice. We dare not attempt to define here: there is a danger in two directions. We may so dwell upon the unchangeableness of the Divine nature as to reduce all the condescension to his incarnate estate; or we may so exaggerate the Divine self-sacrifice as to attribute an impossible abnegation of His Divine attributes. Enough that the New Testament does not reveal to us a Trinity inaccessible to those sentiments which we regard as the highest attributes of human virtue. The pattern of our loftiest human excellence is in God Himself.

(2) But we now descend to the exhibition of self-sacrifice in the mediatorial Man of sorrows. Concerning this the words teach us to mark its absolute perfection in every respect as an exhibition of self-sacrifice, and its absolute perfection also as a pattern to us. When he has brought the Redeemer down from His transcendent height, he exhibits Him with reverent joy and tenderness as the supreme pattern of sacrificing love. But he only refers to the mind that was in Christ, and that mind was the surrender of all and the endurance of all for the good of man. There is no detail of the Saviours sufferings.

2. The reality of the example to us. Elsewhere it is said that Christ in His meek endurance and self-sacrificing devotion left us an example. Paul shows that all who are Christs undergo in their degree His lot and share His destiny. If any man will serve Me, etc. Those who shall reign with Christ must first suffer with Him. The spirit of union with Christ imparts this first principle of the Saviours consecration; it must become the ruling principle in us also. (W. B. Pope, D. D.)

The great example

The apostle enforces the previous counsels to the cultivation of self-denying love by the argument strongest of all to the Christian heart, the example of the Lord Jesus.

I. God condescended to become man.

1. Christ did not change His nature, an impossibility, but His form, and in the surrender of this Divine dignity for us points to the duty of our surrender of ease, rank, repute, and even life, for the good of others.

2. The work of love seemed a greater thing than His retention of what was originally His own, and not an object of mere ambition.

3. So He emptied Himself of this form, the glory in which He was revealed to the angels, and to Moses, and Isaiah.

(1) By assuming the form of a servant, its opposite. The King became a subject.

(2) How He took that form is explained--being made in the likeness of men, not of a man; He was the representative of the race. Here, then, we have the mystery of mysteries. Our Redeemer is God, or our hope in Him were baseless, but His Deity was veiled in flesh.

II. As a man He went down into the depths of humiliation.

1. His obedience exhibits--

(1) The reality of His manhood. Subjection is conceivable only in a created nature.

(2) His exemplariness; as a servant of God, he is a member of the class to which all Christians belong.

2. His obedience led Him to the death of the cross, a death--

(1) The most cruel.

(2) The most disgraceful.

3. All this was voluntary.

III. In reward for His obedience He was crowned with glory and honour.

1. This was done by the Father who in the economy of Redemption represents the majesty of the God head.

2. This was done for the purpose of securing for Christ universal supremacy and homage.

3. The end of all was the glory of God the Father in conformity with the Sons prayer--Glorify Thy Son that Thy Son also may glorify Thee. Conclusion: The fitness of the wonderful paragraph as an argument to enforce the exhortation. All this was out of love for you. Imitate this love in its devotion, self-forgetfulness, humility. (R. Johnstone, LL. B.)

An appeal for the cultivation of a right spirit

This comprehensive passage can be used for theological purposes only by accommodation. It is a practical exhortation rather than a theological disquisition. Paul is not arguing a doctrinal point, or rebutting an heresy. There is no evidence that the Philippians were unsound. It is simply the groundwork for a powerful appeal for the cultivation of a right spirit. Pauls argument, based on the Messianic history, may be thrown into this shape. You Philippians have been a great joy to me, but my joy is not quite full. Your unanimity is not perfect. Let this mind be in you, etc. That mind was condescending, unselfish, most loving. Some of you imagine yourselves too elevated to mingle with others. But Christ, who was infinitely elevated, stooped to servitude and death. Let His mind, then, be in you, and nothing shall be done through strife and vain-glory. The highest should prove his highness by serving the lowly.

I. Every feature in Christian character may be carried back to and examined in the light of the whole history of Christ. The Christian is always representing or misrepresenting Christ.

II. These delineations of Christ reveal the true method of rendering service to man. Human deliverance and progress will remain a theory only until men come to work on the method here stated. Great philanthropic programmes must begin at Bethlehem, and comprehend the mysteries of Calvary if they would ascend from Bethany to the heavens. To serve man Christ became man. So in serving others we must identify ourselves with them. This identification with the race made Christ accessible to all classes. We too must go down.

III. Christs piety was not a mere index finger. Instead of saying, That is the way, He said, I am the way. Men fail when they say that instead of I, when they give a pronoun instead of the living substantive of their own sanctified character. Instead of seeing how the worlds misery looks after it has flown from a secretarial pen, and taken form upon the clean foolscap of a great society we should lay our own white hand on the gashed and quaking heart of humanity.

IV. Condescension is not degradation.

1. Was Christ degraded? Go into the territories of wretchedness and guilt upon any other business than that of Christ and you will be degraded. Benevolence will come forth unpolluted as a sunbeam.

2. More: How do you teach a child to read? By beginning at the rudimentary line, and accompanying Him patiently through all introductory processes. So Christ does in the moral education of the race.

V. Are we to come down to men or are men to be brought up to us? Both. We have here also a revelation of the glory which is in reserve for those who adopt Christs method. Christ had that glory of right: His followers bare it of grace. Christ promises exaltation to all who overcome. Conclusion:

1. God overrules the most improbable means to the accomplishment of the greatest ends.

2. The true worker is never finally overlooked. Therefore I will divide Him a portion with the great. Why? Because He hath poured out His soul unto death. In apparent weakness may be the sublimest mystery of power. A man may be conquering when in a very passion of suffering. (J. Parker, D. D.)

The mind of Christ

I. Its features. Humble--obedient--loving--self-sacrificing.

II. Its reward. Exaltation--honour--glory.

III. Its obligation. We are redeemed by Him--must be conformed to Him. (J. Lyth, D. D.)

Christ is our pattern

It is said that, thinking to amuse him, his wife read to Dr. Judson some newspaper notices, in which he was compared to one or other of the apostles. He was exceedingly distressed: and then he added, Nor do I want to be like them; I do not want to be like Paul, nor Apollos, nor Cephas, nor any mere man. I want to be like Christ. We have only one perfectly safe Exemplar,--only One, who, tempted like as we are in every point, is still without sin. I want to follow Him only, copy His teachings, drink in His Spirit, place my feet in His footprints, and measure their shortcomings by these, and these only. Oh, to be more like Christ!

How to obtain the mind of Christ

As certain silk worms have their silk coloured by the leaves on which they feed, so, if we were to feed on Christ, and nothing else but Christ, we should become pule, holy, lowly, meek, gentle, humble; in a word, we should be perfect even as He is. What wonderful meat this must be! O my brethren, if you have ever tried the flesh and blood of Jesus as your souls diet, you will know that I am not speaking vain words! There is no such sustenance for faith, love, patience, joy, as living daily upon Jesus, our Saviour. You who have never tasted of this heavenly bread, had better listen to the word, O taste and see that the Lord is good! (C. H. Spurgeon.)

The lesson of humility

The heathen had semblances or images of well-nigh every virtue. He had many excellences, here and there, which put Christians to shame. Wretchedly corrupt as life was upon the whole, still not individuals only, but even nations, had great single virtues. The heathen had self-devotion, contentment, contempt of the world, and of the flesh; he had fortitude, endurance, self-denial, abstemiousness, temperance, chastity, even a sort of reverence for God whom he knew not; but he had not humility. The first sin, the wish to be as God, pride, spoiled them all. Man, in his natural state, claims, as his own, what is Gods; and so he displeases God, whom he robs of His honour. And so the first beginning of Christian virtues is to lay aside pride. It is to own that we have nothing, that so we may receive all and hold all of God; and when, as being in Christ and partaking of His riches, we begin to have, still to own that, of our own, we have nothing. But not only in general or towards God have we need to be humble. It enters in detail into every Christian grace, so that well-nigh the whole substance of the Christian discipline is humility. Every mountain of human pride must be brought low, to prepare the Lords way; and so shall the lowly valley be exalted. Without humility, there can be no resignation, since humility alone knows its sufferings and sorrows to be less than it deserves; no contentment, for humility alone knows that it has more blessings than it deserves; no peace, for contention cometh of want of humility; no kindness, for pride envieth; and this St. Paul assigns as the very reason why love envieth not, that it is not puffed up, that is, is humble. How shall there, without it, be any Christian grace, since all are the fruits of Gods Holy Spirit, and He resisteth the proud and giveth grace unto the lowly? He dwelleth in the humble and contrite heart. If love be the summit of all virtue, humility is the foundation. He humbled Himself, because He loved us: we must he humble, in order to love Him; for to such only will He impart His love. The publican would not so much as lift up his eyes to heaven, and God was more pleased with the confession of sins in the sinner, than in the recounting of the virtues of the righteous. The Canaanitish woman was content with the portion of the dogs, and she had the childrens bread. The gate of life is low as well as narrow. Through the lowly portal of repentance, are we brought into the Church; and humble as little children must we again become, if we would enter the everlasting gates. Well indeed may the Christian be ashamed not to be humble, for whom God became humble. But this humility must be deep down in our nature, and so striking root downwards thou shalt bear fruit upwards; so laying a deep foundation, shall thy house remain. The tree falls with any gust of wind when the root is near the surface; the house which has a shallow foundation, is soon shaken. High and wide as the noblest trees spread, so deep and wide their roots are sunk below; the more majestic and nobler a pile of building, the deeper its foundation; their height is but an earnest of their lowliness; you see their height, their lowliness is hidden; the use of sinking thus deep is not plain to sight, yet were they not thus lowly, they could not be thus lofty. Dig deep then the foundation of humility, so only mayest thou hope to reach the height of charity; for by humility alone canst thou reach that Rock which shall not be shaken, that is Christ. Founded by humility on that Rock, the storms of the world shall not shake thee, the torrent of evil custom shall not bear thee away, the empty winds of vanity shall not cast thee down. Founded deep on that rock thou mayest build day by day that tower whose top shall reach unto heaven, to the very presence of God, the sight of God, and shalt be able to finish it; for He shall raise thee thither, who for thy sake abased Himself to us. (E. B. Pusey, D. D.)

The mind in Christ

The word mind generally denotes that power in man which conceives thought, weighs it, and forms conclusions. We speak of a strong mind, a disordered mind. Again, the word is used for the will power, as when we say, I have a mind to do it. At other times it is used for the heart or affections, e.g., A mind at rest, A joy of mind, A grief of mind. In the 7th of Romans it is used for the principle of grace in the heart. But I see another law in my members warring against the law of my mind. Lastly, it is employed in a more comprehensive way, as in the text, where consecration of intellect, the aim of life, and temper of spirit are included. Christ Jesus is held up by the apostle as the model after which we should shape our Lives. As good parents train their children by example, so God our Father trains His children. Christ the Lord is at first the pattern of heavenly life to us, but becomes more the power of heavenly life within us. Christ answers all the requirements of an example to us. We need for such--

I. A being of boundless capacity. The Bible represents Christ as God and Creator. Look to created things and see the power of His being. The drop of water has all the power and freshness which He gave it on the morning of creation. The effect cannot be greater than the cause. The sun shines with the same fulness of warmth and light and life as when it waked the first germ into life, yet it is but the work of His fingers. But what are these as witnesses compared with the experiences of pure hearts who, in all generations, have been able to sing, The Lord is my light and my salvation?

II. One whose nature is like ours, and is at the same time above sin. Look to the glory and yet the humanity of His nature. Earth did not, it could not, lift itself toward heaven. He became Immanuel--God with us. He took upon Him the form of a servant, etc. The prostrate vine cannot lift itself again to clasp the tree and climb among its branches; but if the tree bow itself and unloose the tendrils from the roots and briers, the vine may find its place of rest and fruitfulness. This the tree cannot do; but God in Christ has thus bowed Himself to fallen man.

III. One who presents to us freshness and variety of mind and soul. We read, Thou hast the dew of thy youth. Jesus Christ, the same yesterday, today, and forever. Selecting as emblems those objects that are most expressive of life and beauty and blessing, the Saviour takes their name upon Himself. He is the Sun of Righteousness, The Star out of Jacob, The Morning Star, The Light of the World. And then coming to things of earth--He is the sheep that is dumb before her shearers, and is presently the Good Shepherd. He is the Lamb of God, etc. He is the Fountain Opened, The Tree of Life, The Rose of Sharon and the Lily of the Valley. In short, He is light for the eye, sound for the ear, bread for food, water for thirst, peace for the troubled, and rest for the weary. Over against every door of the mind and every window of the soul He stands laden with riches and waiting for admission.

IV. We need in the culture of the mind and soul one who has surpassing wisdom. In Christ are hid all the treasures of wisdom and knowledge. Conclusion: What are we to be like Him in?

1. In our aim in life.

2. In our spirit and temper. (E. P. Ingersoll.)

The mind in Christ

I. In Him.

II. In you.

III. In you by His Spirit.

IV. In you as a means of happiness and salvation. (cf. Lyth, D. D.)

The mind that was in Christ Jesus

Was--

I. Self-abnegating. If Christ, being God, for our sakes became man, may we not learn to forego, for the sake of each other, our own private advantages?

1. The rich may give to the poor, just as Christ for our sakes became poor.

2. The poor, themselves, should be helpful, just as Christ being poor was able to make many rich.

II. Condescending. He stooped from highest glory to our low estate, thereby teaching those who have the advantage of ability and attainments to condescend to the ignorance and incapacity of their less favoured brethren.

III. Non-complaining. Hence, the poor and ignorant should learn to cease from murmuring against those who have become better off by diligence, frugality, and sobriety, and to wear with cheerfulness the garb of poverty He wore, and receive with thankfulness the hardships He bore before them.

IV. Non-contentious. All, whatever their condition, should learn to contend less for their ownselves in the pursuit of this worlds advantages, and leave more room for their neighbours advancement and more cordially promote it. Industry is commendable, but grasping and jealousy are alien to the mind of Christ. We should let live as well as live.

V. Abhorrent of sin. So much so that He humbled Himself to the death of the cross to destroy it. The Christian, therefore, should mortify the affections of the flesh.

VI. Fearless of death. He encountered it with joy that He might deliver us from bondage unto the fear of death. (C. Girdlestone, M. A.)

Christs was--

I. A fearless mind. He braved--

1. Public opinion.

2. Persecution.

3. Death.

II. A self-denying mind: and such in us will enable us, like Him, to forego--

1. Present advantage for the good of others.

2. Popularity for the sake of principle.

3. Personal claims, profit and pleasure for usefulness.

III. A laborious mind. Christ was ever thinking, planning, devising for others.

IV. A broadly sympathetic mind. Helpfulness should be united with tenderness.

V. A patient mind. How He waited those thirty years; how He bore with the ignorance of His disciples, and the malignity of His murderers.

VI. A hopeful mind. He saw beyond the cross. He saw of the travail of His soul and was satisfied. (H. B. Rawnsley.)

I. What is meant by the mind of Christ? His view of things, and to have that mind is to think and feel about things as He did. He came down from heaven to study matters on the spot, and we can never have right views unless we take His point of view. But He came down not only to have right views but to rectify what was wrong. Hence, His standpoint was benevolent. He came not to judge but to save the world.

II. What was Christs mind when He became incarnate?

1. His view of man. This is seen sufficiently in the fact that He took mans nature. Creation gives us a high estimate of manhood. The Incarnation one far higher. God made it: God wore it.

2. His view of the soul. He thought it was worth shedding His blood for. How much are we willing to give to save a soul? We do so little because our estimate is so low.

3. His view of sin. He deemed it an evil so terrible that He must give His life to atone for it Ought not this to produce in us a due sense of its enormity.

4. His view of the world and its glory. He treated the offer of Satan with contempt, and told Pilate that His kingdom was not of this world. How contrary our own view.

5. His view of the use of time. I must work the works of Him that sent me, etc. What a lesson to the indolent and procrastinating.

6. His view of the obligations of religion. In childhood, while obedient to His parents, He recognized a higher authority than theirs. Wist ye not, etc. Later on, If any man love father and mother more than Me.

7. His view of wealth and poverty--The foxes have holes, etc.

8. His view of Gods Word--Man shall not live by bread alone.

9. His view in regard to His enemies--Father, forgive them, is the practical commentary on Love your enemies.

III. How are we to attain this mind?

1. Only by union with Him through faith.

2. This mind is to be cultivated by a diligent study of His precepts and example with the help of His Spirit. (J. W. Reeve, M. A.)

The imitableness of Christs character

1. That character as depicted by the evangelists is the perfection of beauty, and the more we contemplate it the stronger must be our convictions of the divinity of His religion.

(1) The evangelists were incapable of inventing it. Their history, character, training, prevented that; and, moreover, they present it artlessly, not as advocates, but as witnesses.

(2) Believing, then, as we must, Christ as thus described by friends and foes alike, perfect and without sin, the religion He taught must be Divine. No bad man would originate a good cause, and no good man a bad one.

2. Christs character is exhibited not for advocacy or admiration, but for imitation, and the best evidence of our interest in Him is our likeness to Him. Without this our religion is vain. The mind that was in Him, and is to be in us, was one of--

I. Eminent humility. Man fell by pride, and must be raised by humility.

1. Upon this Christ insisted. His first beatitude was on the poor in spirit. The condition of discipleship is to learn of Him who was meek and lowly in heart.

2. Christ combined the highest displays of dignity with unaffected lowliness.

3. This humility was uniformly displayed in self-denial, forbearance, forgiveness, gentleness, patience, submission.

II. Sublime benevolence. This was exhibited--

1. In the intense solicitude with which He regarded the interests of others; and if we would be conformed to the mind of Christ we must extirpate selfishness and live for the welfare of men.

2. In the work He undertook and the sacrifice He made. Some people manifest only feeling, but real charity like Christs is always practical.

3. In the spirit and temper which marked all His procedure. It did not confine itself to occasional great efforts.

III. Supreme devotion. If we want to know what the law of God requires we see it is Christ whose meat was to do Gods will and to finish His work. This principle--

1. Had all the constancy of influence on His mind in every transaction. It did not appear in peculiar forms or on special occasions.

2. It was manifested in the spirit of prayer.

3. It was marked by uniformity, and not by fits and starts.

Conclusion: Various considerations to enforce the imitation of this bright example.

1. It was the great design of the Saviour to secure this conformity to the virtues of His life, even by His mediation.

2. It was His command to do as He had done.

3. There is not a doctrine or principle of our religion that does not lead to this and present a motive.

4. All the tendencies and affections of every renewed mind are in harmony with this important claim.

5. Heaven will be the perfection of this conformity. (Joseph Fletcher, D. D.)

The obedience of Christ

By having the mind of Christ is not meant doing exactly as He did, but having the disposition so that had we been in His circumstances we should have done what He did, and so acting in our circumstances as He would act were He in them. Here His obedience is set forth for our imitation. Notice that it was--

I. Voluntary, not forced or reluctant. He made Himself, He took, He humbled Himself.

1. There was no compelling power in heaven, earth, or hell.

2. The inspiration of this obedience was love to God and man.

3. Human obedience to be of any value must be the free and joyful outcome of love.

II. Humiliating.

1. Obedience is easy when the path is agreeable and the end profit or renown. In Christs case the, pathway was the manger and the wilderness, etc., and the goal the cross.

2. There was no species of humiliation, sin only excepted, which Christ did not endure.

3. This is the first step in true human obedience, for before that can be rendered, pride, self-seeking, self-importance, must be subdued.

4. This can only be effected by the religion of Jesus.

II. Persevering--unto death.

1. The last term of our Lords obedience was the hardest and worst. His other trials, heavy enough, were only preparatory. Our obedience will be worthless unless we endure to the end. Forasmuch as Christ hath suffered for us, arm yourselves with the same mind. (C. Bradley, M. A.)

The Christian temper

I. Humility.

1. This is important because it is the particular grace here inculcated, and is the root of all other graces.

2. Pride is natural to man and must be repressed in the believer by three considerations.

(1) What he was--a sinner, enemy of God, heir of hell, etc.

(2) What he is--a pardoned sinner, a child of God, but still imperfect, and with such weakness that he may well be humble (1Ti_1:15).

(3) What he shall be--like Christ; what cause for humble gratitude.

II. Piety.

1. This was eminently seen in Christ.

2. The natural man is ungodly.

3. The spirit of piety will render those acts of religion natural and pleasant which are intolerably burdensome to the unconverted.

III. Spirituality (Joh_3:6).

1. We derive our fleshly nature from our first parents. Natural men mind earthly things, while the things of the Spirit of God are foolishness unto them.

2. The believer, born from above, is spiritual, and minds heavenly things.

3. This constitutes the difference between the two, and determines the destiny of each (Rom_8:6).

IV. Contentment (Php_4:11-13). This is--

1. Generated by Divine grace.

2. Sustained by the Divine promises.

V. Meekness (Mat_5:5; 2Co_10:1). This meekness is not the effect of constitution or the calculation of self-interest; it is the gift of God working on the lines of Christs example.

VI. Mercy (Heb_5:2; Mat_5:7; Rom_9:23; Col_3:12).

1. To the souls of men.

2. To their bodies.

VII. Sincerity. This is the soul of all religion (2Co_1:12; Joh_1:48). Conclusion:

1. See how excellent is the religion of Jesus.

2. Learn the necessity of something more than morality.

3. How vain the profession of the gospel without its temper.

4. How far we come short of this example. (G. Burder.)

The problem of the age

(Pro_23:17 in connection with text):--Now, while Solomon lays down the broad general principles concerning the prime importance of ones theory of things, Paul, in this passage, gives a clear and terse expression to the Christian theory of human life, and urges its acceptance with the most intense earnestness--Have this mind, etc. Christ Himself stands out as the embodiment of the Christian theory. I propose to show that this theory is unique and contrary to the popular view of this age in--

I. Its method of estimating the value of man in this would.

1. It estimates him not by what is on him or around him or in his possession, but by what is in him. Be such in soul as Christ was.

2. I seriously question whether Christ, where He to appear as of old among men, would find many who would be willing to acknowledge themselves to be of His class in society. Would He have the shadow of a title to respectability in what the world is pleased to call the best society.

3. It is hard to gain any adequate conception of how belittling and degrading such modern views are. But whether we are aware of it or not, society is suffering the disastrous consequences of this lowering of the estimate of character. We are coveting the same things that made wreck of the old nations, and forgetting the thing that has distinguished the Christian from them. The only possible remedy is to be found in making Christs view our own, and shaping social life and intercourse according to that. Have this mind in you which was also in Christ Jesus.

II. The Christian theory of life is unique, and contrary to the popular theory of this age in the supreme end that it proposes for human conduct. That end is absolute righteousness in conformity to the will of God. There is no escaping the fact that Christ exalted righteousness as the governing principle of the universe. Now there are two radically variant views concerning the supreme end of human conduct--that which finds it in God, and that which finds it in man. The latter is the outcome of our depraved nature. It may be traced along the line of heathen and materialistic thought from Epicurus to Herbert Spencer and Paul Janet. In its grosser form it makes the quest for happiness the supreme thing for man. Its positive rule is, Enjoy yourself; its negative, Dont get hurt. You cannot make men of breadth and stature on that basis. The view dwarfs and deadens humanity. The antagonistic view of Christianity finds the supreme end of human conduct and activity in connection with God. Virtue is righteousness, conformity to the law of the moral Governor. And yet, is it not true that, as we throw away Christs standard of manhood--character--we also cast aside His theory of the supreme rule of human conduct? Nay, does not the fact that we have repudiated that rule account for our present view of character? Does net the average man oftener ask the question, Will this make me comfortable? Will this secure my happiness? or, Will this increase my fortune? or, Will this enlarge my knowledge or culture? than the question, Is this right? It is this selfish, so called morality that has brought the degradation of character, the general corruption.

III. The Christian theory is unique and contrary to the popular theory in the law which it proposes for the attainment of the highest success in human life--the law of self-sacrifice. Man is born into the world the most helpless of animals, and, what is more, the most selfish of all animals. The problem of human life, for the parent, human and divine, is how to develop the generous manhood and womanhood out of this intensest of all animalism. Just here it is that man is most fearfully made. He can only gain by renouncing. He seeks for himself and his own selfish aims only, at the peril of ,missing all. The law of the gospel is, Seek first the kingdom of God and His righteousness, etc. Seek other things first, and you lose them all. He that loseth his life shall find it, etc. If the wretched and unsuccessful man will look into his heart he will find that he is breaking this great law of life, and is suffering for his breach of it. He is making too much of self, possessions, success, and is thereby forfeiting the very things he desires most. The human disappointment and unrest will continue with the resultant envy and strife until Christs law of self-sacrifice is accepted. With the mind that was in Christ Jesus, we shall find the true solution of the dark problem that has led so many into pessimism.

IV. The Christian theory is unique in the kind of life that it proposes to man for the satisfaction of his active nature: a life devoted to the glory of God in redemption. This was the supreme thing in the life of Christ. For this He obeyed, suffered, and died. On the ground of this God has highly exalted Him. And so in the gospel view, the work for which man is in the world. We have had our popular theories of moral reform without Christ; but if anything has been demonstrated by human history, the only universal and effective method of such reform is that which starts out from Christ and His gospel. When, and only when, you make the drunkard a real Christian, you make sure that he will be a temperate man. We have had our popular theories of education without Christ, but nothing now seems more certain than that they practically end in corruption and crime. We devote our powers with tremendous energy to the production and acquisition of wealth and the advancement of material civilization, with the inevitable result of overproduction and periodical depression, in which much of the fancied gain disappears. If one half the energy were expended in the higher line of gospel effort we might have steady increase of solid wealth with permanent prosperity, and all this in a world of constantly increasing purity and peace. Living on such principles our souls might grow as rapidly as our fortunes, instead of being blighted and dwarfed by covetousness. (Pres. D. S. Gregory.)

Pauls method of exhortation

Just as some orator, skilfully addressing a company of soldiers on the eve of battle, begins with admonition and ends with a picture; just as he would appeal to their manhood, their consistency, their honour, and their courage, as he would play upon their fear of disgrace and their contempt of poltroonery; just as he would follow up each motive with another and a more elevated one, until, at the last, he would invoke their patriotism and their love for their leader, alike and together, by unfurling the national ensign and showing them how he had caused to be painted across the folds the likeness of the face they knew; so here the apostle seeks to arouse Christian enthusiasm by quickly exhibiting the very image of the Captain of our salvation, and bidding us follow Him alone. (C. S. Robinson, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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, τουτο φρονεισθω εν υμιν ο και εν Χριστω Ιησου, 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 — Υπαρχων, subsisting; in the form of God — As having been from eternity possessed of divine perfections and glories; thought it not robbery — Greek, ουκ αρπαγμον ηγησατο; literally, did not consider it an act of robbery, ειναι ισα Θεω, to be equal things with God — He and his Father being one, Joh 10:30; and all things belonging to the Father being his, Joh 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, 1Ti 6:16; and by which he manifested himself to the patriarchs of old, Deu 5:22; Deu 5:24; and which was commonly accompanied with a numerous retinue of angels, Psa 68:17; and which in Scripture is called the similitude, Num 12:8; the face, Psa 31:10; the presence, Exo 33:15; and the shape (Joh 5:37) of God. This interpretation is supported by the term μορφη, form, here used, which signifies a person’s external shape or appearance. Thus we are told (Mar 16:12) that Jesus appeared to his disciples in another μορφη, shape, or form: and Mat 17:2, Μεταμορφωθη, 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, Joh 17:5; and on that, as on other accounts, he is the brightness of the Father’s glory, Heb 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, Mat 16:27. Lastly, this sense of μορφη Θεου, is confirmed by the meaning of μορφην δουλου, (Php 2:7,) which evidently denotes the appearance and behaviour of a servant.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

4. Illustration in the self-denial of Christ, Php_2:5-11.

a. His voluntary self-humiliation, Php_2:5-8.

5. This mind—Identity in disposition between them and Christ, especially in his self-denying sacrifice for others. This is the point for the illustration and enforcement of which the example of Christ is adduced. We may observe,

(1) That the incarnate Christ alone is here spoken of ought to be beyond all question. He existed in the form of God before he took the form of a servant. His becoming man was preceded by a self-divestiture, and this again by thinking a certain thing no robbery. It is, then, the pre-existent Christ whose action in self-humiliation is here described; and we have before us, in succession, his ante-mundane glory, his voluntary abasement, and his subsequent exaltation.

(2) The form of God cannot mean his divine nature or essence, although its possession is implied, because in taking humanity he did not put off his Godhead; nor his extraordinarily miraculous powers, for he retained them in his incarnate state; nor yet again his attributes of omnipotence and omniscience, for he did not divest himself of them. It is rather the majesty and glory in which God dwells and appears to the eyes of the angels, manifesting his infinite perfections, the splendour and visible “light which no man can approach;” (1Ti_6:16;) the glory which Christ had with the Father “before the world was,” (Joh_17:5,) with the myriads of attending angels, the worship and honour paid him, and his whole state of heavenly royalty.

(3) That Christ is equal with God is here an asserted fact. He who has the form of God must be on an equality with him in every respect, and especially in the possession of this form, which is the particular thing in contrast with the form of a servant which he chose instead.

(4) Thought it not robbery, etc.—This clause is better translated, he deemed not his being on an equality with God a thing to be grasped at, that is, grasped and exclusively retained for himself. Christ had a clear right both to his Godhead, and the glorious mode of manifesting himself in which the inhabitants of heaven were wont to see him. Equally clear was his right to retain that glory and to appear the God forever. Had he been moved by selfishness instead of love—had he looked only on his own things and not also on the things of others—he would have held fast his glorious state, and appeared on earth in all his majesty. This is just what he did not do. Conceive him as deciding whether he will retain his glory or become man, and we see him thinking the glory a thing not to be seized and firmly held, if by laying it aside he can better save men. His self-denying motive is thus apparent.

(5) Instead of an eager clinging to his right of his majestic glory in an appearance among men, he, on the contrary, made himself of no reputation, or, better translated, he emptied himself. But of what did he empty himself? Not his divine nature—not his essential equality with God—not his attributes—not his absolute right to his glory: of these he could not divest himself. He did not cease to be God, but he laid aside, phenomenally, the form of God, vailing his ineffable glory, hiding his awful majesty, and foregoing the exhibition of himself to men as God.

(6) The mode and extent of this self-divestiture appear in the contrast of his assumed with his previous condition. He had the form of God, he took the form of a servant of God instead. His appearance before men was as a servant who obeys, and not the Infinite King who commands. Still further, he was made in the likeness of men. Jesus of Nazareth was true man, but the eternal Logos took that humanity upon him.

(7) The description thus far is of the condescension of our Lord from his pre-mundane glory to his self-emptying in his incarnation. It is now of his self-humiliation after having taken humanity and vailed his glory, that is, as the incarnate Logos. In this state, with all the outward semblance of a man, he humbled himself yet further, by becoming obedient to the will of God unto the suffering of death; and, as if this were not going sufficiently low, even to the death of the cross, the severest in pain and the most revolting in its shame. Higher than he was he could not be; to a lower depth of humiliation he could not go. A more powerful argument against “strife,” “vainglory,” and all self-seeking could not be framed.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

Php_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 Php_2:11—is the very marrow of the gospel.

Php_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 (2Co_4:4; Col_1:15; Heb_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” (Joh_5:18).

Php_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.

Php_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 Php_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.—Php_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” (Php_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” (Php_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” (Php_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” (Php_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

Php_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.

Php_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.

Php_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.

Php_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.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Philippians

THE DESCENT OF THE WORD

Php 2:5-8 {R.V.}.

The purpose of the Apostle in this great passage must ever be kept clearly in view. Our Lord’s example is set forth as the pattern of that unselfish disregard of one’s own things, and devotion to the things of others, which has just been urged on the Philippians, and the mind which was in Him is presented as the model on which they are to fashion their minds. This purpose in some measure explains some of the peculiarities of the language here, and may help to guide us through some of the intricacies and doubtful points in the interpretation of the words. It explains why Christ’s death is looked at in them only in its bearing upon Himself, as an act of obedience and of condescension, and why even that death in which Jesus stands most inimitable and unique is presented as capable of being imitated by us. The general drift of these verses is clear, but there are few Scripture passages which have evoked more difference of opinion as to the precise meaning of nearly every phrase. To enter on the subtle discussions involved in the adequate exposition of the words would far exceed our limits, and we must perforce content ourselves with a slight treatment of them, and aim chiefly at bringing out their practical side.

The broad truth which stands sun-clear amid all diverse interpretations is--that the Incarnation, Life, and Death are the great examples of living humility and self-sacrifice. To be born was His supreme act of condescension. It was love which made Him assume the vesture of human flesh. To die was the climax of His voluntary obedience, and of His devotion to us.

I. The height from which Jesus descended.

The whole strange conception of birth as being the voluntary act of the Person born, and as being the most stupendous instance of condescension in the world’s history, necessarily reposes on the clear conviction that He had a prior existence so lofty that it was an all but infinite descent to become man. Hence Paul begins with the most emphatic assertion that he who bore the name of Jesus lived a divine life before He was born. He uses a very strong word which is given in the margin of the Revised Version, and might well have been in its text. ‘Being originally’ as the word accurately means, carries our thoughts back not only to a state which preceded Bethlehem and the cradle, but to that same timeless eternity from which the prologue of the Gospel of John partially draws the veil when it says, ‘In the beginning was the Word,’ and to which Jesus Himself more obscurely pointed when He said, ‘Before Abraham was I am.’

Equally emphatic in another direction is Paul’s next expression, ‘In the form of God,’ for ‘form’ means much more than ‘shape.’ I would point out the careful selection in this passage of three words to express three ideas which are often by hasty thought regarded as identical. We read of ‘the form of God’ {verse 6}, ‘the likeness of men’ {verse 7}, and ‘in fashion as a man.’ Careful investigation of these two words ‘form’ and ‘fashion’ has established a broad distinction between them, the former being more fixed, the latter referring to that which is accidental and outward, which may be fleeting and unsubstantial. The possession of the form involves participation in the essence also. Here it implies no corporeal idea as if God had a material form, but it implies also much more than a mere apparent resemblance. He who is in the form of God possesses the essential divine attributes. Only God can be ‘in the form of God’: man is made in the likeness of God, but man is not ‘in the form of God.’ Light is thrown on this lofty phrase by its antithesis with the succeeding expression in the next verse, ‘the form of a servant,’ and as that is immediately explained to refer to Christ’s assumption of human nature, there is no room for candid doubt that ‘being originally in the form of God’ is a deliberately asserted claim of the divinity of Christ in His pre-existent state.

As we have already pointed out, Paul soars here to the same lofty height to which the prologue of John’s Gospel rises, and he echoes our Lord’s own words about ‘the glory which I had with Thee before the foundation of the world.’ Our thoughts are carried back before creatures were, and we become dimly aware of an eternal distinction in the divine nature which only perfects its eternal oneness. Such an eternal participation in the divine nature before all creation and before time is the necessary pre-supposition of the worth of Christ’s life as the pattern of humility and self-sacrifice. That pre-supposition gives all its meaning, its pathos, and its power, to His gentleness, and love, and death. The facts are different in their significance, and different in their power to bless and gladden, to purge and sway the soul, according as we contemplate them with or without the background of His pre-existent divinity. The view which regards Him as simply a man, like all the rest of us, beginning to be when He was born, takes away from His example its mightiest constraining force. Only when we with all our hearts believe ‘that the Word became flesh,’ do we discern the overwhelming depths of condescension manifested in the Birth. If it was not the incarnation of God, it has no claim on the hearts of men.

II. The wondrous act of descent.

The stages in that long descent are marked out with a precision and definiteness which would be intolerable presumption, if Paul were speaking only his own thoughts, or telling what he had seen with his own eyes. They begin with what was in the mind of the eternal Word before He began His descent, and whilst yet He is ‘in the form of God.’ He stands on the lofty level before the descent begins, and in spirit makes the surrender, which, stage by stage, is afterwards to be wrought out in act. Before any of these acts there must have been the disposition of mind and will which Paul describes as ‘counting it not a thing to be grasped to be on an equality with God.’ He did not regard the being equal to God as a prey or treasure to be clutched and retained at all hazards. That sweeps our thoughts into the dim regions far beyond Calvary or Bethlehem, and is a more overwhelming manifestation of love than are the acts of lowly gentleness and patient endurance which followed in time. It included and transcended them all.

It was the supreme example of not ‘looking on one’s own things.’ And what made Him so count? What but infinite love. To rescue men, and win them to Himself and goodness, and finally to lift them to the place from which He came down for them, seemed to Him to be worth the temporary surrender of that glory and majesty. We can but bow and adore the perfect love. We look more deeply into the depths of Deity than unaided eyes could ever penetrate, and what we see is the movement in that abyss of Godhead of purest surrender which, by beholding, we are to assimilate.

Then comes the wonder of wonders, ‘He emptied Himself.’ We cannot enter here on the questions which gather round that phrase, and which give it a factitious importance in regard to present controversies. All that we would point out now is that while the Apostle distinctly treats the Incarnation as being a laying aside of what made the Word to be equal with God, he says nothing, on which an exact determination can be based, of the degree or particulars in which the divine nature of our Lord was limited by His humanity. The fact he asserts, and that is all. The scene in the Upper Chamber was but a feeble picture of what had already been done behind the veil. Unless He had laid aside His garments of divine glory and majesty, He would have had no human flesh from which to strip the robes. Unless He had willed to take the ‘form of a servant,’ He would not have had a body to gird with the slave’s towel. The Incarnation, which made all His acts of lowly love possible, was a greater act of lowly love than those which flowed from it. Looking at it from earth, men say, ‘Jesus was born.’ Looking at it from heaven, Angels say, ‘He emptied Himself.’

But how did He empty Himself? By taking the form of a slave, that is to God. And how did He take the form of a slave? By ‘becoming in the likeness of men.’ Here we are specially to note the remarkable language implying that what is true of none other in all the generations of men is true of Him. That just as ‘emptying Himself’ was His own act, also the taking the form of a slave by His being born was His own act, and was more truly described as a ‘becoming.’ We note, too, the strong contrast between that most remarkable word and the ‘being originally’ which is used to express the mystery of divine pre-existence.

Whilst His becoming in the likeness of men stands in strong contrast with ‘being originally’ and energetically expresses the voluntariness of our Lord’s birth, the ‘likeness of men’ does not cast any doubt on the reality of His manhood, but points to the fact that ‘though certainly perfect man, He was by reason of the divine nature present in Him not simply and merely man.’

Here then the beginning of Christ’s manhood is spoken of in terms which are only explicable, if it was a second form of being, preceded by a pre-existent form, and was assumed by His own act. The language, too, demands that that humanity should have been true essential manhood. It was in ‘the form’ of man and possessed of all essential attributes. It was in ‘the likeness’ of man possessed of all external characteristics, and yet was something more. It summed up human nature, and was its representative.

III. The obedience which attended the descent.

It was not merely an act of humiliation and condescension to become man, but all His life was one long act of lowliness. Just as He ‘emptied Himself’ in the act of becoming in the ‘likeness of men,’ so He ‘humbled Himself,’ and all along the course of His earthly life He chose constant lowliness and to be ‘despised and rejected of men.’ It was the result moment by moment of His own will that to the eyes of men He presented ‘no form nor comeliness,’ and that will was moment by moment steadied in its unmoved humility, because He perpetually looked ‘not on His own things, but on the things of others.’ The guise He presented to the eyes of men was ‘the fashion of a man.’ That word corresponds exactly to Paul’s carefully selected term, and makes emphatic both its superficial and its transitory character.

The lifelong humbling of Himself was further manifested in His becoming ‘obedient.’ That obedience was, of course, to God. And here we cannot but pause to ask the question, How comes it that to the man Jesus obedience to God was an act of humiliation? Surely there is but one explanation of such a statement. For all men but this one to be God’s slaves is their highest honour, and to speak of obedience as humiliation is a sheer absurdity.

Not only was the life of Jesus so perfect an example of unbroken obedience that He could safely front His adversaries with the question, ‘Which of you convinceth Me of sin?’ and with the claim to ‘do always the things that pleased Him,’ but the obedience to the Father was perfected in His death. Consider the extraordinary fact that a man’s death is the crowning instance of his humility, and ask yourselves the question, Who then is this who chose to be born, and stooped in the act of dying? His death was obedience to God, because by it He carried out the Father’s will for the salvation of the world, His death is the greatest instance of unselfish self-sacrifice, and the loftiest example of looking on the ‘things of others’ that the world has ever seen. It dwindles in significance, in pathos, and in power to move us to imitation unless we clearly see the divine glory of the eternal Lord as the background of the gentle lowliness of the Man of Sorrows, and the Cross. No theory of Christ’s life and death but that He was born for us, and died for us, either explains the facts and the apostolic language concerning them, or leaves them invested with their full power to melt our hearts and mould our lives. There is a possibility of imitating Him in the most transcendent of His acts. The mind may be in us which was in Christ Jesus. That it may, His death must first be the ground of our hope, and then we must make it the pattern of our lives, and draw from it the power to shape them after His blessed Example.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

The Example of Christ’s Humility. Php 2:5-11

Christ’s state of humiliation and its lesson:

v. 5. Let this mind be in you which was also in Christ Jesus,

v. 6. who, being in the form of God, thought it not robbery to be equal with God,

v. 7. but made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men;

v. 8. and being found in fashion as a man, he humbled Himself, and became obedient unto death, even the death of the cross.

His admonition to meekness and humility the apostle supports in the most emphatic manner: After this manner think in yourselves that also was in Christ Jesus. The Christians should have this mind, this opinion, concerning themselves, they should let this manner of thinking govern their view of life. As they were ready to make great sacrifices for the sake of Christ. so let them display the same quality in the common concerns of daily business and social intercourse. Jesus, in His work, in His office as Savior of the world, should be continually before their eyes. The mind of Christ should live in the Christians. This is the argument with which the apostle clinches his entire argumentation and admonition. The Christians will be able to follow the entire exhortation of Paul if they always have the example of Christ in their minds.

Now Paul draws his picture of Christ: Who, being in the form of God, thought it not robbery to be equal with God (counted it not a prize to be on an equality with God). Jesus is here represented as the Son of God incarnate, in His capacity as Savior of the world, as man among men, who alone can be an example to men. This man, Jesus Christ, found Himself in the form of God, Mar 16:12; Php 3:21; Rom 8:29; Php 3:10; Rom 12:2; 2Co 3:18; Mat 17:12. His form, His external appearance, which, of course, included His nature, was that of God. Only one that has the nature of God, who in His essence is God, will also have divine form. This form of God includes every manner of manifestation of His divinity, everything wherein the divinity is shown, Joh 1:14. It is the divine glory and majesty which includes all the divine attributes and qualities, especially His omnipotence, omniscience, omnipresence. They are a part of God’s essence, they are the divine majesty, the sum total of God’s glory. Thus the eternal Son of God, in His incarnation, found Himself in the form of God, invested with all His glory and majesty. He was not merely clothed with divine form and glory, but He possessed this glory and majesty as His own. He not only stood on the same level with God, He was identical with God. But He did not count it a prize to be on an equality with God. For the sake of saving sinners, Christ regarded the wonderful prize of His divinity, with all its manifestations, lightly. He did not make use of His glory and majesty as a prize or spoil to be held by Him at all costs, even after His incarnation; He did not make a show of the majesty and glory that were His, as a victor might display his spoils. He did not make use of the possessions which His human nature had gained according to vagrant fancies; He did not make a shop of His divinity, merely for the sake of gaining favor and making impressions.

This resolution of Christ found its expression in His life: But emptied Himself, assuming the form of a servant, being made in likeness of men, and in habit found like a man; He humbled Himself, becoming obedient unto death, yea, the death of the cross. Here the completeness of Christ’s self-renunciation is brought out. He emptied Himself, poured out His contents, though not His substance. He voluntarily gave up something, waived His right, renounced its use for the time being. Not that Jesus, during His earthly ministry, had merely prophetic gifts, as those given by God to the prophets of old. By His own almighty power Jesus performed the great miracles which are recorded of Him. It is true, indeed, that He and the Father are one, and that He received the works from the Father, but it is true, also, that He performed them in His own power. But He voluntarily divested Himself of the unbounded, continual use of His divine majesty. He did not give up the divine nature, but only its unlimited use. He might often have helped Himself, but He chose not to make use of His glory, because He wanted to be the Savior of the world. He deliberately assumed the form of a servant, that was the way in which He emptied Himself. Not that His incarnation was a degradation, a humiliation, but the fact that He became a poor, lowly, humble man, that he took upon Himself the likeness of our sinful flesh and bore the misery of fallen mankind in His body. He seemed altogether like other people of His day and time. The peculiar weaknesses of the flesh He also endured, hunger, thirst, faintness, etc. These are attributes of men in their present sinful condition, weaknesses that are the result of sin. And the fact that He became subject to these natural affections of man shows that He divested Himself of His divine glory, renounced its full and continual use. Thus there is a double nature in Christ, that of God and that of a true human being. He might have come down on earth as a glorified, sinless man, like Adam before the Fall. And there is not only a double nature in Christ, divine and human, but also a double form of being, the form of God and that of a servant, of a poor, lowly human being. These were not successive states, but they were present at the same time in the person of Christ. That was Christ’s condition, an example for all Christians.

The humiliation of Christ proceeded by degrees; the longer He lived, the more thoroughly He emptied Himself, the more completely He was clothed with the form of a servant. He became obedient to death, even the death of the cross. The greatest and most serious ill which sinful flesh is heir to is that of death, since death represents the culmination of all evils caused by sin. Christ’s death was one of an especially cursed nature, that on the cross. In this respect His humiliation went beyond the usual experience of sin-laden human beings. He died a cruel death, not that of a Roman citizen, but that of a base criminal, of a slave. This represents the last, the most abject degree of degradation. But He was willing to undergo all; He put aside, for the time being, the glory which was His, in order to be to the full extent, in the complete meaning of the term, the Savior of the world. He died as one that laid down his life of his own free will. The fact that His death was a willing sacrifice, and for that reason was so valuable, is stressed here. Note: Just as Christ showed Himself a shining example of humility, so the Christians should learn of Him. They should also, for the sake of love for Christ and their brethren, waive their rights, not be over insistent upon their rights, their honor, and their interests. They should learn to suffer also the evil, the wrong which is committed against them, willingly and gladly. Thus will they show the spirit of Christ among themselves and toward one another, thus will they preserve Christian love and harmony, thus will they live as it becometh the Gospel of Jesus Christ.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

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 Christs 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 Apostles 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 Apostles 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 Lords 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 Apostles 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," or bondslave. For the creature is in absolute subjection alike to Gods authority and, to His providence; and so Christ came to be, He entered on a discipline of subjection and obedience. In particular He was made after the likeness of men. He was born as other children are; He grew as other children grow; body and mind took shape for Him under human conditions.

And so He was "found in fashion as a man." Could words express more strongly how wonderful it is in the Apostles eyes that He should so be found? He lived His life and made His mark in the world in human fashion-His form, His mien, His speech, His acts His way of life declared Him man. But being so, He humbled Himself to a strange and great obedience. Subjection, and in that subjection obedience, is the part of every creature. But the obedience which. Christ was called to learn was special. A heavy task was laid upon Him. He was made under the law; and bearing the burden of human sin, He wrought redemption. In doing so many great interests fell to Him to be cared for; and this was done by Him, not in the manner of Godhead which speaks and it is done, but with the pains and labour of a faithful servant. "I have a commandment," He said, as He faced the Jews, who would have had His Messianic work otherwise ordered. {Joh_12:49}

This experience deepened into the final experience of the cross. Death is the signature of failure and disgrace. Even with sinless creatures it seems so. Their beauty and their use are past; their worth is measured and exhausted; they die. More emphatically in a nature like ours, which aims at fellowship with God and immortality, death is significant this way, and bears the character of doom. So we are taught to think that death entered by sin. But the violent and cruel death of crucifixion, inflicted for the worst crimes, is most significant this way. What it comprehended for our Lord we cannot measure. We know that He looked forward to it with the most solemn expectation; and when it came the experience was overwhelming. Yes, He submitted to the doom and blight of death, in which death He made atonement and finished transgression. The incarnation was the way in which our Lord bound Himself to our woeful fortunes, and carried to us the benefits with which He would enrich us; and His death was for our sins, endured that we might live. But the Apostle does not here dwell on the reasons why Christs obedience must take this road. It is enough that for reasons concerning our welfare, and the worthy achievement of the Fathers Divine purposes, Christ bowed Himself to so great lowliness. A dark and sad death-a true obedience unto death-became the portion of the Son of God. "I am the Living One, and I was dead." So complete was the self-emptying, the humiliation, the obedience.

"Therefore God also hath highly exalted Him, and given Him the Name that is above every name." For still we must think of Him as One that has come down into the region of the creatures, the region in which we are distinguished by names, and are capable of higher and lower in endless degrees. God, dealing with Him so situated, acts in a manner rightly corresponding to this great self-dedication, so as to utter Gods mind upon it. He has set Him on high, and given Him the Name that is above every name; so that Divine honour shall be rendered to Him by all creation, and knees bowed in worship to Him everywhere, and all shall own Him Lord-that is, partaker of Divine Sovereignty. All this is "to the glory of the Father," seeing that in all this the worthiness and beauty of Gods being and ways come to light with a splendour heretofore unexampled.

So then we may say, perhaps, that as in the humiliation He who is God experienced what it is to be man, now in the exaltation He who is man experiences what it is to be God.

But the point to dwell on chiefly is this consideration-What is it that attracts so specially the Fathers approbation? What does so is Christs great act of self-forgetting love. That satisfies and rests the Divine mind. Doubtless the Sons pure and perfect character, and the perfection of His whole service, were on all accounts approved, but specially the mind of Christ revealed in His self-forgetting devotion. Therefore God has highly exalted Him

For in the first place, Christ in this work of His is Himself the revelation of the Father. All along the Fathers heart is seen disclosed. It was in fellowship with the Father, always delighted in Him, that the history was entered on; in harmony with Him it was accomplished. Throughout we have before us not only the mind of the Son, but the mind of the Father that sent Him.

And then, in the next place, as the Son, sent forth into the world, and become one of us, and subject to vicissitude, accomplishes His course, it is fitting for the Father to watch, to approve, and to crown the service; and He who has so given Himself for God and man must take the place due to such a "mind" and to such an obedience.

Let us observe it then: what was in Gods eye, and ought to be in ours, is not only the dignity of the person, the greatness of the condescension, the perfection of obedience and patience of endurance, but, in the heart of all these, the mind of Christ. That was the inspiration of the whole marvellous history, vivifying it throughout. Christ, indeed, was not One who could so care for us, as to fail in His regard to any interest of His Fathers name or kingdom; nor could He take any course really unseemly, because unworthy of Himself. But carrying with Him all that is due to His Father, and all that befits His Fathers Child and Servant, the wonderful thing is how His heart yearns over men, how His course shapes itself to the necessities of our case, how all that concerns Himself disappears as He looks on the fallen race. A worthy deliverance for them, consecrating them to God in the blessedness of life eternal-this is in His eye, to be reached by Him through all kinds of lowliness, obedience, and suffering. On this His heart was set; this gave meaning and character to every step of His history. This was the mind of the good Shepherd that laid down His life for the sheep. And this is what completes and consecrates all the service, and receives the Fathers triumphant approbation. This is the Lamb of God. There never was a Lamb like this.

How all this was and is in the Eternal Son in His Divine nature we cannot suitably conceive. In some most sublime and perfect manner we own it to be there. But we can think of it and speak of it as the "mind of Christ": as it came to light in the Man of Bethlehem, who, amid all the possibilities of the Incarnation, is seen setting His face so steadily one way, whose life is all of one piece, and to whom we ascribe grace. "Ye know the grace of our Lord Jesus Christ." Therefore God has highly exalted Him; and given Him the Name that is above every name. This is the right way. This is the right life.

Are we followers of Christ? Are we in touch with His grace? Do we yield ourselves to His will and way? Do we renounce the melancholy obstructiveness which sets us at odds with Christ? Do we count it our wisdom now to come into His school? Then, let this mind be in you which was also in Christ Jesus, this lowly, loving mind. Let it. Look not every man on his own things, but every man also on the things of others. Do nothing through strife or vainglory. In lowliness of mind let each esteem the other better than himself. Let all bitterness, and wrath, and anger, and envy, and evil speaking, be put away from you, with all malice, and be ye kind one to another, tenderhearted, forgiving one another, even as God for Christs sake hath forgiven you. If there is any comfort in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassions, let this be so. Let this mind be in you; and find ways of showing it. But, indeed, if it be in you, it will find ways to show itself.

The Church of Christ has not been without likeness to its Lord, and service to its Lord, yet it has come far short in showing to the world the mind of Christ. We often "show the Lords death." But in His death were the mighty life and the conclusive triumph of Christs love. Let the life also of Christ Jesus be manifest in our mortal body.

We see here what the vision of Christ was which opened itself to Paul, -which, glowing in his heart, sent him through the world, seeking the profit of many, that they might be saved. This was in his mind, the wonderful condescension and devotion of the Son of God. "It pleased God to reveal His Son in me." "God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Christ Jesus." "Ye know the grace of our Lord Jesus Christ, how that though He was rich yet for our sakes He became poor, that we through His poverty might be made rich." "He loved me and gave Himself for me." And in various forms and degrees the manifestation of this same grace has astonished, and conquered, and inspired all those who have greatly served Christ in the Church in seeking to do good to men. Let us not separate ourselves from this fellowship of Christ; let us not be secluded from this mind of Christ. As we come to Him with our sorrows, and sins, and wants, let us drink into His mind. Let us sit at His feet and learn of Him.

A line of contemplation, hard to follow yet inspiring, opens up in considering the Incarnation of our Lord as permanent. No day is coming in which that shall have to be looked upon as gone away into the past. This is suggestive as to the tie between Creator and creature, as to the bridge between Infinite and finite, to be evermore found in Him. But it may suffice here to have indicated the topic.

It is more to the point in connection with this passage to call attention to a lesson for the present day. Of late great emphasis has been laid by earnest thinkers upon the reality of Christs human nature. Anxiety has been felt to do full right to that humanity which the Gospels set before us so vividly. This has been in many ways a happy service to the Church. In the hands of divines the humanity of Christ has sometimes seemed to become shadowy and unreal, through the stress laid on His proper Godhead; and now men have become anxious to possess their souls with the human side of things, even perhaps at the cost of leaving the Divine side untouched. The recoil has carried men quite naturally into a kind of humanitarianism, sometimes deliberate, sometimes unconscious. Christ is thought of as the ideal Man, who, just because He is the ideal Man, is morally indistinguishable from God, and is in the closest fellowship with God. Yet He grows on the soil of human nature, He is fundamentally and only human. And this, it is implied, is enough; it covers all we want. But we see this was not Pauls way of thinking. The real humanity was necessary for him, because he desiderated a real incarnation. But the true original Divine nature was also necessary. For so he discerned the love-the grace, and the gift by grace; so he felt that the Eternal God had bowed down to bless him in and by His Son. It makes a great difference to religion when men are persuaded to forego this faith.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

Php 2:5. Φρονεῖσθω, let the mind be) He does not say φρονεῖτε, think ye, but φρονείσθω, cherish this mind.—ἐν Χριστῷ Ἰησοῦ, in Christ Jesus) Paul also was one who had regard to what belonged to others, not merely what belonged to himself: ch. Php 1:24: and this circumstance furnished him with the occasion of this admonition. He does not, however, propose himself, but Christ, as an example, who did not seek His own, but humbled Himself. [Even the very order of the words, as the name Christ is put first, indicates the immense weight of this example.—V. g.]

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Php_2:5. Enforcement of the precept contained in Php_2:3 f. by the example of Jesus (comp. Rom_15:3; 1Pe_2:21; Clem. Cor. I. 16), who, full of humility, kept not His own interest in view, but in self-renunciation and self-humiliation sacrificed it, even to the endurance of the death of the cross, and was therefore exalted by God to the highest glory;[90] this extends to Php_2:12. See on this passage Kesler in Thes. nov. ex mus. Has. et Iken. II. p. 947 f.; Schultens, Dissertatt. philol. I. p. 443 ff.; Keil, two Commentat. 1803 (Opusc. p. 172 ff.); Martini, in Gablers Journ. f. auserl. theol. Lit. IV. p. 34 ff.; von Ammon, Magaz. f. Pred. II. 1, p. 7 ff.; Kraussold in the Annal. d. gesammt. Theol. 1835, II. p. 273 ff.; Stein in the Stud. u. Krit. 1837, p. 165 ff.; Philippi, d. thätige Gehors. Chr. Berl. 1841, p. 1 ff.; Tholuck, Disp. Christol. de l. Php_2:6-9, Halle 1848; Ernesti in the Stud. u. Krit. 1848, p. 858 ff., and 1851, p. 595 ff.; Baur in the theol. Jahrb. 1849, p. 502 ff., and 1852, p. 133 ff., and in his Paulus, II. p. 51 ff. ed. 2; Liebner, Christol. p. 325 ff.; Raebiger, Christol. Paulin. p. 76 ff.; Lechler, Apost. u. nachapost. Zeitalt. p. 58 ff.; Schneckenburger in the Deutsch. Zeitschr. 1855, p. 333 ff; Wetzel in the Monatschr. f. d. Luth. Kirche Preuss. 1857; Kähler in the Stud. u. Krit. 1857, p. 99 ff.; Beyschlag in the Stud. u. Krit. 1860, p. 431 ff., and his Christol. d. N. T. 1866, p. 233 ff.; Rich. Schmidt, Paul. Christol. 1870, p. 163 ff.; J. B. Lightfoots Excursus, p. 125 ff.; Pfleiderer in Hilgenfelds Zeitschr. 1871, p. 519 ff.; Grimm in the same Zeitschr. 1873, p. 33 ff. Among the more recent dogmatic writers, Thomasius, II. p. 148 ff.; Philippi, IV. 1, p. 469 ff.; Kahnis, I. p. 458 ff.

φρονείσθω ἐν ὑμ.] sentiatur in animis vestris. The parallelism with the ἐν which follows prohibits our interpreting it intra vestrum caetum (Hoelemann, comp. Matthies). The passive mode of expression is unusual elsewhere, though logically unassailable. Hofmann, rejecting the passive reading, as also the passive supplement afterwards, has sadly misunderstood the entire passage.[91]

ὃ καὶ ἐν Χ. Ἰ.] sc. ἐφρονήθη. On ἘΝ, comp. the Homeric ἘΝῚ ΦΡΕΣΊ, ἘΝῚ ΘΥΜῶ, which often occurs with ΦΡΟΝΕῖΝ, Od. xiv. 82, vi. 313; Il. xxiv. 173. καί is not cum maxime, but the simple also of the comparison (in opposition to van Hengel), namely, of the pattern of Christ.

[90] Christs example, therefore, in this passage is one of self-denial, and not of obedience to God (Ernesti), in which, in truth, the self-denial only manifested itself along with other things. It is, however, shown by the very addition of καί, that Paul really intended to adduce the example of Christ (in opposition to Hofmanns view); comp. Rom_15:3. Christs example is the moral, ideal, historically realized. Comp. Wuttke, Sittenl. II. § 224; Schmid, Sittenl. p. 355 ff.; and as early as Chrysostom.

[91] Reading φρονεῖτε, and subsequently explaining the ἐν Χριστῷ Ἰησοῦ as a frequent expression with Paul for the ethical Christian quality (like ἐν κυρίῳ in Php_4:2), Hofmann makes the apostle say that the readers are to have their mind so directed within them, that it shall not be lacking in this definite quality which makes it Christian. Thus there would be evolved, when expressed in simple words, merely the thought: Have in you the mind which is also the Christian one. As if the grand outburst, which immediately follows, would be in harmony with such a general idea! This outburst has its very ground in the lofty example of the Lord. And what, according to Hofmanns view, is the purpose of the significant καί? It would be entirely without correlation in the text; for in ἐν ὑμίν the ἐν would have to be taken as local, and in the ἐν Χριστῷ, according to that misinterpretation, it would have to be taken in the sense of ethical fellowship, and thus relations not at all analogous would be marked.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Phi 2:5-11 . THE CONDESCENSION AND EXALTATION OF CHRIST. As to form, Phi 2:5-10 appear to be constructed in carefully chosen groups of parallel clauses, having an impressive rhythm (see J. Weiss, Beitr. , pp. 28 29).

Phi 2:5 . γάρ ought probably to be rejected with the best group of MSS. φρονείσθω , as the harder reading, has much in its favour, but φρονεῖτε is far better attested, τοῦτο φρονεῖτε κ . τ . λ . The ordinary translation runs, “Have this mind in you which was also in Christ Jesus”. This means the supplying either of ἐφρονεῖτο ( ἐφρονήθη ) or ἦν in the latter half of the verse after ὅ . Certainly any past tense (passive) of φρονέω is not only very harsh, but, when analysed, yields no appropiate sense. ἦν is scarcely less harsh, for it would presuppose τοῦτο φρονεῖν (not τοῦτο alone) as the antecedent of ὅ . Deissmann (following Hfm [92] ) supplies φρονεῖτε ( cf. parallel construction in 2Ti 1:5 ), and translates, “Have this mind within your community (so also Hoelemann) which ye have also in Christ Jesus”. This keeps the local meaning with both occurrences of ἐν (for we have here the common Pauline phrase ἐν Χ . Ἰ . as the sphere of the Christian life). It gives a vivid force to καί . It gets rid of the apparently superfluous use of ἐν ὑμῖν after φρονεῖτε . And φρονεῖτε is, of course, the easiest word to supply. The sense is thoroughly apt. Christians then, as now, were often different in their ordinary dealings and relations from what they were in their strictly Christian life. The two spheres were at times kept distinct. Those who professed to have made great sacrifices for the sake of Christ might never dream of making even the slightest for a brother. The keenest zeal may be displayed in religious work, accompanied by singular laxity of principle in the common concerns of daily business and social intercourse. At first sight the interpretation, perhaps, repels by its unfamiliarity. But it appears less difficult than the other possible expositions. For Lft [93] and Vinc. practically ignore the difficulty, the former taking ἐφρονεῖτο = ὃ καὶ Χ . Ἰ . ἐφρόνει ἐν ἑαυτῷκ . But that begs the question. Kl [94] thinks it impossible to separate the two spheres. (See Dsm [95] , Das N.T. Formel , etc., p. 113 ff.; also Zahn, Luthardt’s Zeitschr. , 1885, p. 243, who quotes with approbation Victorinus ad loc., Hoc sentite in vobis quod sentitis in Christo. ) [O. Hain, SK [96] , 1893, pp. 169 171, following the same lines, takes the second φρονεῖτε = imperat. “As indeed ye must have in Christ Jesus.” This is difficult to arrive at.] ἐν ὑμῖν . Correct N.T. writers would usually employ ἑαυτοῖς . Classical authors use ὑμῖν αὐτοῖς .

[92] Hofmann.

[93] Lightfoot.

[94] Klöpper.

[95] Deissmann ( BS. = Bibelstudien, NBS. = Neue Bibelstudien ).

[96] Studien und Kritiken .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

5–11. THE APPEAL ENFORCED BY THE SUPREME EXAMPLE OF THE SAVIOUR IN HIS INCARNATION, OBEDIENCE, AND EXALTATION

5. τοῦτο. Some documents (א*Acts , 17 and some other cursives, Cyril Al) connect this with the preceding verse;—τὰ ἑτέρων· ἕκαστοι τοῦτο φρονεῖτε. But there is no doubt of the correctness of the reading preferred here.

τοῦτο γὰρ is read by אcD2G2K2LP, most cursives, syr (pesh), Chrys Theodoret Damasc. Γὰρ is om by א*ABC, 17 and two other cursives, copt arm æth. LTTr Alf Ltft WH om γὰρ. Ell Wordsw retain. Ell remarks, “as Php 2:5 begins an ecclesiastical lection, and as the … force of the γὰρ might not have been fully understood, and have led to the omission …, the [retention of γὰρ] seems slightly more probable.”

φρονεῖτε. So אABCD2G2, 17, vulg syr (pesh and harkl) æth, Hilar Cyr Victorin. C3K2LP, most cursives, copt arm goth, Origen Euseb Ath Bas Chrys φρονείσθω. LTTr Alf Ell Ltft φρονεῖτε. Wordsw φρονείσθω. Ell remarks, “[φρονείσθω] is insufficiently attested by uncial authorities, and, on internal grounds, quite as likely to be a correction of φρονεῖτε (to harmonize with δ καὶ ἐν Χ. Ἰ.) as vice versâ.” Still the all-but unanimity of the cursives, and the Greek patristic evidence, give φρονείσθω a strong case.

F. ROBERT HALL ON Php 2:5-8. BAUR’S THEORY. (CH. Php 2:6)

THE Rev. Robert Hall (1764–1831), one of the greatest of Christian preachers, was in early life much influenced by the Socinian theology. His later testimony to a true Christology is the more remarkable. The following extract is from a sermon “preached at the (Baptist) Chapel in Dean Street, Southwark, June 27, 1813” (Works, ed. 1833; vol. vi., p. 112):

“He was found in fashion as a man: it was a wonderful discovery, an astonishing spectacle in the view of angels, that He who was in the form of God, and adored from eternity, should be made in fashion as a man. But why is it not said that He WAS a man? For the same reason that the Apostle wishes to dwell upon the appearance of our Saviour, not as excluding the reality, but as exemplifying His condescension. His being in the form of God did not prove that He was not God, but rather that He was God, and entitled to supreme honour. So, His assuming the form of a servant and being in the likeness of man, does not prove that He was not man, but, on the contrary, includes it; at the same time including a manifestation of Himself, agreeably to His design of purchasing the salvation of His people, and dying for the sins of the world, by sacrificing Himself upon the Cross.”

BAUR (Paulus, pp. 458–464) goes at length into the Christological passage of our Epistle, and actually contends for the view that it is written by one who had before him the developed Gnosticism of cent. ii., and was not uninfluenced by it. In the words of Php 2:6, he finds a consciousness of the Gnostic teaching about the Æon Sophia, striving for an absolute union with the absolute being of the Unknowable Supreme; and again about the Æons in general, striving similarly to “grasp” the πλήρωμα of Absolute Being and discovering only the more deeply in their effort this κένωμα of their own relativity and dependence.

The best refutation of such expositions is the repeated perusal of the Epistle itself, with its noon-day practicality of precept and purity of affections, and not least its high language (ch. 3) about the sanctity of the body—an idea wholly foreign to the Gnostic sphere of thought. As regards this last point, it is true that Schrader, a critic earlier than Baur (see Alford, N.T. III. p. 27), supposed the passage Php 3:1 to Php 4:9 to be an interpolation. But, not to speak of the total absence of any historical or documentary support for such a theory, the careful reader will find in that section just those minute touches of harmony with the rest of the Epistle, e.g. in the indicated need of internal union at Philippi, which are the surest signs of homogeneity.

E. CHRISTOLOGY AND CHRISTIANITY. (CH. Php 2:5)

“A CHRISTIANITY without Christ is no Christianity; and a Christ not Divine is one other than the Christ on whom the souls of Christians have habitually fed. What virtue, what piety, have existed outside of Christianity, is a question totally distinct. But to hold that, since the great controversy of the early time was wound up at Chalcedon, the question of our Lord’s Divinity has generated all the storms of the Christian atmosphere, would be simply an historical untruth.

“Christianity … produced a type of character wholly new to the Roman world, and it fundamentally altered the laws and institutions, the tone, temper and tradition of that world. For example, it changed profoundly the relation of the poor to the rich … It abolished slavery, and a multitude of other horrors. It restored the position of woman in society. It made peace, instead of war, the normal and presumed relation between human societies. It exhibited life as a discipline … in all its parts, and changed essentially the place and function of suffering in human experience … All this has been done not by eclectic and arbitrary fancies, but by the creed of the Homoousion, in which the philosophy of modern times sometimes appears to find a favourite theme of ridicule. The whole fabric, social as well as personal, rests on the new type of character which the Gospel brought into life and action.”

5. Τοῦτο φρονεῖτε. “Be this your mind,” your “feeling.” On the reading, see critical note. Practically, φρονεῖτε and φρονείσθω give the same thought.

In the great passage which follows we have a suggestive example of Christian moral teaching. A simple element of daily duty is being enforced; and the inmost secrets of the Person and Work of Christ are used to enforce it; the spiritual and eternal, in deep continuity, descends into the practical. This process is characteristic of Christianity all through. To isolate Christian morality from Christian theology is to rend asunder the teaching of the New Testament as to its deepest and most vital elements. See further Appendix E.

δ καὶ ἐν Χ. Ἰ. Ἐφρονείτω or better, ἐφρονήθη, must be mentally supplied after these words. And what was His φρόνημα, in that mysterious past, is such now and for ever; the Christian feels the power not only of his Lord’s act of infinite kindness, but of His eternal character.

ἐν Χριστῷ Ἰησοῦ. He calls Him Ἰησοῦς, using the human Name, though in view of His glory before Incarnation. But the Person who willed to come down and save us is identically the Person who did so save us. And also, what is decreed in the Eternal Mind is to It already fact. So Rev 13:8, τὸ ἀρνίον τὸ ἐσφαγμένον ἀπὸ καταβολῆς κόσμου.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

He setteth before them a most perfect example of all modesty and sweet conversation, Christ Jesus, whom we ought to follow with all our might: who abased himself so far for our sakes, although he be above all, that he took upon him the form of a servant, to wit, our flesh willingly, subject to all infirmities, even to the death of the cross.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

The oldest manuscripts read, "Have this mind in you," &c. He does not put forward himself (see on Phi 2:4, and Phi 1:24) as an example, but Christ, THE ONE pre-eminently who sought not His own, but "humbled Himself" (Phi 2:8), first in taking on Him our nature, secondly, in humbling Himself further in that nature (Rom 15:3).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 5. Let this mind be in you, which was also in Christ Jesus] Christ laboured to promote no separate interest; as man he studied to promote the glory of God, and the welfare and salvation of the human race. See then that ye have the same disposition that was in Jesus: he was ever humble, loving, patient, and laborious; his meat and drink was to do the will of his Father, and to finish his work.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

5. He now recommends, from the example of Christ, the exercise of humility, to which he had exhorted them in words. There are, however, two departments, in the first of which he invites us to imitate Christ, because this is the rule of life: in the second, he allures us to it, because this is the road by which we attain true glory. Hence he exhorts every one to have the same disposition that was in Christ. He afterwards shews what a pattern of humility has been presented before us in Christ. I have retained the passive form of the verb, though I do not disapprove of the rendering given it by others, because there is no difference as to meaning. I merely wished that the reader should be in possession of the very form of expression which Paul has employed.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

Let this mind be in you,.... The Arabic version renders it, "let that humility be perceived in you". The apostle proposes Christ as the great pattern and exemplar of humility; and instances in his assumption of human nature, and in his subjection to all that meanness, and death itself, even the death of the cross in it; and which he mentions with this view, to engage the saints to lowliness of mind, in imitation of him; to show forth the same temper and disposition of mind in their practice,

which also was in Christ Jesus; or as the Syriac version, "think ye the same thing as Jesus Christ"; let the same condescending spirit and humble deportment appear in you as in him. This mind, affection, and conduct of Christ, may refer both to his early affection to his people, the love he bore to them from everlasting, the resolution and determination of his mind in consequence of it; and his agreement with his Father to take upon him their nature in the fulness of time, and to do his will, by obeying, suffering, and dying in their room and stead; and also the open exhibition and execution of all this in time, when he appeared in human nature, poor, mean, and abject; condescending to the lowest offices, and behaving in the most meek and humble manner, throughout the whole of his life, to the moment of his death.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

5 Let this mind be in you, which was also in Christ Jesus:

Ver. 5. Let this mind be in you] We should strive to express Christ to the world, not as a picture doth a man in outward lineaments only, but as a child doth his father in affections and actions. Our lives should be as so many sermons upon Christ’s life, 1Pe 2:9.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Let this mind be in you, which was also in Christ Jesus - The object of this reference to the example of the Saviour is particularly to enforce the duty of humility. This was the highest example which could be furnished, and it would illustrate and confirm all the apostle had said of this virtue. The principle in the case is, that we are to make the Lord Jesus our model, and are in all respects to frame our lives, as far as possible, in accordance with this great example. The point here is, that he left a state of inexpressible glory, and took upon him the most humble form of humanity, and performed the most lowly offices, that he might benefit us.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Let this mind be in you, which was also in Christ Jesus; literally, according to the reading of the best manuscripts, mind this in you which was also (minded) in Christ Jesus. Many manuscripts take the words "every man" (ekastoi) of Ver. 4 with Ver. 5: "All of you mind this." The words, "in Christ Jesus," show that the corresponding words, "in you," cannot mean "among you," but in yourselves, in your heart. The apostle refers us to the supreme example of unselfishness and humility, the Lord Jesus Christ. He bids us mind (comp. Rom_8:5) the things which the Lord Jesus minded, to love what he loved, to hate what he hated; the thoughts, desires, motives, of the Christian should be the thoughts, desires, motives, which filled the sacred heart of Jesus Christ our Lord. We must strive to imitate him, to reproduce his image, not only in the outward, but even in the inner life. Especially here we are biddcn to follow his unselfishness and humility.

Vers. 5-11. The example of the Lord Jesus.

I THE IMITATION OF the Lord JESUS CHRIST IS THE ONE RULE OF CHRISTIAN PRACTICE.

1. In the outward life. He pleased not himself; he sought not the high places of the world; he did not choose a life of ease, comfort, pleasure. He lived for others; he went abrupt doing good; He cared for the temporal needs of the sick and poor. He cared for the souls of all.

2. In the inner life of thought and feeling. The Christian must mind the things which the Lord Jesus minded; his thoughts, wishes, motives should be the thoughts, wishes, motives which filled the sacred heart of Jesus Christ our Lord. Holy Scripture bids us purify ourselves even as he is pure. The standard is very high, above us, out of our reach. But it is the end to which the high calling of the Christian points; it should be the object of all the longings of our hearts, to know Christ, to love Christ, to be made like unto Christ like him in the outward life of obedience, like him in the inner live of holy thought.

II THE EXAMPLE DRAWN OUT IN ITS DETAILS. Christ looked not upon his own things his Divine glory, his equality with God the Father. He looked ripen the things of others our helplessness, our danger, our need of a Savior.

1. What he was. He was God; the Word was God in the beginning, "God only begotten", (the reading of the most ancient manuscripts in Joh_1:18) begotten of his Father before the world was. When God only was, and there was none but God; before the ages were, the Word was God. "Before Abraham was, I am," the Savior said, in Joh_8:58, where he vindicates his right to the incommunicable Name, Jehovah. He was God, then, by nature, by inalienable right, one with the Father, being "the Brightness of his glory, and the express Image of his person; "possessed of all the fullness of the Godhead; all the splendor the glory, the omnipotence, all the essential attributes, of Deity. Thus he was in the form of God, on an equality with God. But he did not count this inconceivable glory a thing to be grasped, to be clung to. He looked on the things of others, blessed be his holy Name!

2. What he became. He emptied himself of that effulgence which flesh could not behold and live. He took the form of a servant, the likeness of humanity. In outward fashion he became as one of us, though he ceased not to be God. this whole humiliation, from the Incarnation to the cross, was his own voluntary act: "I lay down my life of myself." That stupendous act of self-sacrifice wholly transcends the reach of human thought. The difference between the greatest king and the meanest slave is absolutely nothing compared with the abyss that separates humanity from Deity. That abyss beyond measure is the measure of the love of Christ which passeth knowledge.

3. Still he looked not on he his own things; he chose the lowest place upon earth. He despised not the carpenter"s shop at Nazareth; he shed a new dignity on honest labor by his own example; he gave a new glory to humility which had no glory hitherto; he was content to obey: "Not my will, but thine, be done." He humbled himself and became obedient. His obedience extended through every detail of his most holy life; he sought not his own glory; it culminated in his death: it could reach no further; he became obedient unto death. And that death was the death of the cross the cruel, lingering, shameful death reserved for slaves and the worst of criminals. Life has many strange contrasts wealth and abject poverty, joy and utter misery. There never was contrast like this omnipotence and seeming helplessness, the glory-throne on high and the awful cross, He loved us so very dearly. That astonishing love is set before us as our example.

III HIS EXALTATION CONSEQUENT UPON HIS HUMILIATION.

1. Christ humbled himself, wherefore God highly exalted him. Wherefore; it is a great word, it expresses a law of God"s kingdom. Exaltation follows on self-abasement, glory on humility. It was so with Christ our Lord. God exalted him, the incarnate Son, Jesus, perfect God, but also (blessed be his holy Name!) perfect Man, high above all heavens. He became obedient unto death; wherefore God gave unto him the name which is above every name. Unto Jesus, God and Man, all power is given in heaven and in earth, all the unutterable glory, all the majesty of the Godhead.

2. Therefore all prevailing prayer is made in his Name. "If ye shall ask anything in my Name, I will do it." All prayer is offered through his mediation. We plead before the throne of grace his perfect obedience, his precious death, his atoning blood, the blood that cleanseth from all sin. "Through Jesus Christ our Lord" is the prevailing close of every Christian prayer.

3. He himself is the object of Christian worship. All creation in heaven and earth and under the earth bows the knee to him in adoration. All tongues must confess with thanksgiving that he is Lord. Worship of offered to him redounds to the glory of God the Father, for it is God who exalted him.

IV THE DISCIPLE IS AS HIS MASTER, THE SERVANT AS HIS LORD. The life of Christ, in a sense, repeats itself in each one of his elect. They share his humiliation, his cross; they shall share his glory, his throne. (Rev_2:21)

1. I am crucified with Christ. We must imitate him in his humiliation, emptying ourselves of pride and self-indulgence. We must deny ourselves, mortifying the old man, crucifying the flesh with the affections and lusts, dying through the power of the most holy cross to the world and to the flesh.

2. So shall we rise with him now, unto newness of life; hereafter, to behold him in his glory, to sit with him in his throne. "He that shall humble himself shall be exalted." Self-abasement must come first, then the glory; first the cross, then the crown.

LESSONS.

1. Learn never to let a day pass without meditation on the great Example. Contemplate with wondering thankfulness the great mystery of the Incarnation. Strive with all the energy of your spirit to fix your thoughts in awe, in penitence, in adoring love, upon the cross of the Lord Jesus Christ. Intense meditation on that tremendous sacrifice is the greatest help towards a holy life.

2. Pray for grace to imitate him in his humility, in his unselfish love.

Vers. 5-8. Jesus Christ the supreme Example of humble-mindedness.

"Let this mind be in you, which was also in Jesus Christ." The exhortation to mutual concord is strengthened by a reference to the example of Christ"s humiliation on earth.

I CONSIDER HIS ESSENTIAL PRE-EXISTING GLORY. "Who, subsisting in the form of God, counted it not a prize to be on an equality with God.

1. This language evidently describes Christ before his incarnation, in his Divine glory; for the pregnant expression, "existing in the form of God," can be understood only of Divine existence with the manifestation of Divine glory. It is similar to the expression, "Who, being the Brightness of his glory, and the express Image of his person". (Heb_1:3) 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 exhibits likewise his own consciousness of the relations 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 subjective delineation of the same thing. It asserts his conscious equality with God.

II CONSIDER HIS HUMILIATION. "But emptied himself, taking the form of a servant, being made in the likeness of men; and being found 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. The first is involved in his becoming man.

(1) "He emptied himself." Of what? He did not cease to 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 spontaneous self-abasement. "O Israel, then 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 condescension! "He who is Master of all becomes the slave of all!

(3) "Being made in the likeness of men." He was really the "Word become flesh", (Joh_1:14) made "in the likeness of sinful flesh", (Rom_8:3) 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 was found in fashion as a man.

2. The second humiliation is involved in his obedience to death. "He humbled himself, and became obedient unto death, even the death of the cross." This marks his subjective disposition in the sphere in which he placed himself as a servant, with all the obligations of his position. (Mat_20:28) There was the form of a servant and the obedience of a servant.

(1) His abasement took the form of obedience.

(a) It was not an obedience necessitated by obligations natural to himself, but was undertaken solely for others in virtue of the covenant in which he acted as God"s Servant. (Isa_42:1)

(b) It was a voluntary obedience. The idea of inevitable suffering, in a world altogether out of joint, is out of the question, for no one could take his life from him, nor inflict suffering of any sort without his will. (Joh_10:18) His vicarious obedience was perfectly free.

(2) His abasement involved death. "He became obedient unto death." It was an obedience from his birth to his death, for it was unto death. His obedience was in his death as well as in his life, and he was equally vicarious in both.

(3) His abasement involved a shameful death, "even the death of the cross." It was a death reserved for malefactors and slaves. There was pain and shame and curse. Yet "he endured the cross, despising the shame". (Heb_12:2) Mark, then, at once, the transcendent love and the transcendent humility of Jesus Christ! What an example to set before the Christians of Philippi! "Let the same mind be in you which was also in Christ Jesus. T.C.

Vers. 5-8. The self-sacrifice of Christ.

Paul backs up his appeal for public spirit by the example of Jesus Christ. If the Philippians will only entertain a like mind with Christ, then all needful abnegation for the good of others will be forthcoming, even up to self-sacrifice itself. And here we have to

I CONSIDER CHRIST"S EQUALITY WITH GOD. (Ver. 6) The Revised Version puts this verse more accurately than the Authorized Version when it gives it, "Who being in the form of God, counted it not a prize to be on an equality with God." Or, as another still more emphatically gives it, "Being in the form of God, did not consider equality with God a prize to be retained; but emptied himself." Consequently we must begin with Christ"s equality with God, if we would understand the magnificence of his descent. As eternal Son of the eternal Father, he had been the coequal of the Father from all eternity. As he lay in the bosom of the Father, he was "very God of very God," in the language of the Nicene Creed. It was from the abode of absolute Being he began his pilgrimage to save as.

II CONSIDER HIS EMPTYING OF HIMSELF. (Ver. 7) The idea is hazarded by some that, in his emptying of himself, he laid aside for a season his Divinity and became man; but this is not to be entertained for a moment. The "form" of God (morfh) presupposes existence" (ousia) and nature" fusiv , but is not to be identified with either. It is, as we might say, the accidental manifestation of the essential being, It might, therefore, be laid aside without the essential being undergoing any change. This is, then, all that the emptying implies. He exchanged "the form of God" for "the form of a servant." Instead of forcing conviction about his Divine nature by a glorious manifestation of it at all times, he allowed this conviction to spring up quietly and gradually by veiling his Divinity behind a servant"s form. The everlasting Son, who shared the glory in the bosom of the Father, became the servant that he might raise us to the dignity of sons. Such was his consideration for us that he took this immense step downwards that we might be redeemed.

III CONSIDER HIS ASSUMPTION OF HUMANITY. (Ver. 7) "He was made in the likeness of men," having taken upon him the form of a servant. He thus "entered upon a course of responsible subordination." The incarnation of Christ was his becoming all we are, saving only sin. "The body," it has been said, "which had been prepared for him by another was sustained by that other"s power. When" his disciple "went to buy meat," it was because their Master was really hungry; when he asked drink of the woman of Samaria, it was because he was really thirsty; and when he fell asleep in the midst of the howling tempest, it was because nature was overwearied with endless labors of love. We ask why the all-glorious and blessed One should have lived in such bodily dependence as this. The apostle answers He had emptied himself. His almighty power could easily have sustained his body. And though he ate and drank and slept, it might have been for the eyes of those around him only. But this would not have been man"s real bodily life. Nay, soul and body are so wondrously connected that it would not have been man"s life at all. And had not the Son of God taken the life of man, no son of man could have found the life of God. Every Christian knows what man"s nobler life is. Trust in God"s love, hope in his eternal mercy, that spirit of filial love which submits itself cheerfully and gladly to a heavenly Father"s will, give him strength and ability to serve God in the world. And of this life, as every Christian knows, Christ is the Source and Fountain-head. But he is something more its Example. It is the life which he himself lived when it pleased him to dwell among us Possessed of infinite strength, he "emptied himself," leaning always on another"s arm. Possessed of infinite wisdom, he ever lifted up the eyes to heaven, and took counsel with the Father who dwelt there. Willing only what was right and good, having no wish but what was pure and true, he nevertheless submitted that will in all things; the will of another was his continual law. "Being found in fashion as a man, he humbled himself," i.e. demeaned himself, as man ought to do. Man ought to trust in God and walk by his counsel. This, therefore, was his course.

IV CONSIDER HIS HUMILIATION EVEN TO THE OBEDIENCE OF DEATH. (Ver. 8) The Incarnation was the first step in the humiliation of God. We do not realize as we ought how tremendous a descent that is. If we as intelligent beings were to undergo a metempsychosis and be incarnated in the lowest creature that crawls, it would not be so great a descent for us as it was for Deity to become incarnate, But Christ undertook a second descent. "The Son of God did not live human life only; he died human death. Oh what a step downward was this! We may be feeble and dependent, still we are alive. And how great is the difference between the living and the dead! We enjoy the society of a friend; we sit at his table; we interchange the thoughts of living men. But there comes a day when, on repairing to his dwelling, we are conducted to the darkened room, and behold his lifeless remains; the friend of yesterday is ready for the grave to-day!... What, then, must the disciples have felt as they prepared their Master for his burial! They were covering up and putting out of sight, as what they could no longer bear to look upon, that blessed countenance in which Divine beauty had shone. They were closing, as they thought for ever, those eyes of tenderness in whose light they had rejoiced to live. He had said, "Ye shall weep and lament," and verily his words were fulfilled. And when the transition from life to death is accomplished by the hand of violence, the sorrow of bereavement is of a much more overwhelming character. We see on a friend"s dead body the marks of rude hands, of instruments of savage cruelty, and emotion altogether overpowers us. How true to nature are the words which Shakespeare puts into the mouth of Mark Antony as he comes upon Caesar"s body, "Pardon me, thou bleeding piece of earth"! He sought pardon for uncontrollable emotion, for the wild bursts of grief. What, then, must have been the emotion of the disciples as they gazed on their dead Master! His had been "the death of the cross." It was in a bloody shroud they wrapped him. His sacred person was disfigured by marks of savage violence; his hands bore them, his feet, his wounded side. They had never had any difficulty about his living human life. Though they knew him to be the Son of the living God, habit had accustomed them to the sight of his eating and drinking and sleeping as they did. And they knew that he believed and hoped and prayed as they did, for he taught them by his example so to do. But from this dire consummation death, and such a death! they had always shrunk. And now they saw it realized, He who but yesterday taught, and cheered, and comforted, and blessed them, now lay before their eyes, covered with blood and wounds, and. ready only for his sepulcher. A second step in the Christ"s descent indeed! From the throne of God to the grave of man!" We have here, then, in the "double descent of the Christ," in his humiliation to become man, and in his humiliation to be obedient as far as to death (mecri yanatou), and this death that of the cross, the sublimest enforcement ever afforded of the duty of looking, not upon one"s own things, but upon the things of others. The self-sacrifice of Christ is the perfection and ideal of public spirit. It is God moving from the abysmal depths of his absolute being to perform an unparalleled public service and save a ruined race. At the foot of the cross we become the tenants of a large-hearted, public spirit. R.M.E.

Vers. 5-11. The moral history of the Christly spirit.

"Let this mind be in you, which was also in Christ Jesus," etc. "From a practical introduction in the familiar exhortation to follow the example of our Lord, St. Paul passes on to what is perhaps the most complete and formal statement in all his Epistles of the doctrine of his great humility. In this he marks out first the Incarnation, in which, "being in the form of God, he took on him the form of a servant," assuming a sinless but finite humanity; and next the passion, which was made needful by the sins of men, and in which his human nature was humiliated to the shame and agony of the cross. Inseparable in themselves, these two great acts of his self-sacrificing love must be distinguished. Ancient speculation delighted to suggest that the first might have been even if humanity had remained sinless, while the second was added because of the fall and its consequences. Such speculations are indeed thoroughly precarious and unsubstantial for we cannot ask what might have been in a different dispensation from our own, and moreover we read of our Lord as "the Lamb that was slain from the foundation of the world", (Rev_13:8; see also 1Pe_1:19) but they at least point to a true distinction. As the "Word of God" manifested in the Incarnation, our Lord is the treasure of all humanity as such; as the Savior through death, he is the especial treasure of us as sinners" (Dr. Barry). This is one of the grandest passages in the Bible; it has been the arena of many a theological battle, the subject of many a sermon ay, and of many volumes too. Eschewing, as far as possible, all verbal criticism and speculation, I shall turn it to a practical account by using it to illustrate the moral history of the Christly spirit the spirit which the Philippians in the preceding verses are exhorted to obtain and cherish. Using it with this view, there are two great facts to be noticed.

I IT IS A SPIRIT OF SELF-ABNEGATION. "Let this mind be in you, which was also in Christ Jesus," etc. Now, this "mind," or spirit, he details as developed in Christ himself.

1. In what Christ did not do. "Who, being in the form of God, thought it not robbery to be equal with God." Or, as Dr. Davidson renders the words, "Did not think equality with God a thing to be grasped at." "The term "God" here and in the following paragraph," says Bengel, "does not denote God the Father; the form of God does not mean the Deity himself nor the Divine nature, but something rising out of it. Again, it does not signify the being equal with God, but something prior, the manifestation of God, that is, the form shining out of the very glory of the invisible Deity." The form of man is not the man himself, so the manifestation of God is not God himself. Now, Christ did not seize at this manifestation, did not consider it a thing to be grasped at. Of the true Christly spirit it may be said that, when great good is to be done, it does not hold on to privileges, honors, dignities, etc. This is strikingly illustrated in St. Paul, "What things were gain to me, those I counted loss for Christ". (Php_2:7)

2. In what Christ did do.

(1) "He made himself of no reputation." This should be rendered, "he emptied himself," or stripped himself of his original glory, the glory which

he had with the Father before the world was. Not that he was less Divine and great in time than he was before all time. But he did not appear so. He concealed his splendor in the veil of his flesh, so as to fulfill his redemptive mission.

(2) He "took upon him the form of a servant." "The three words," says Bengel, "likeness," "fashion," are not synonymous, neither are they virtually interchangeable; there is, however, a connection between them; form means something positive, likeness signifies a relation to other things of the same condition, fashion relates to the sight and perception." The King of the universe a servant!

(3) "He was made in the likeness of men," and "found in fashion as a man." This does not mean that he had merely the appearance of a man and nothing more. He was a man," made in all parts like unto his brethren.

(4) He "became obedient unto death, even the death of the cross." "His death," says Dr. Barry, "is not here regarded as an atonement, for in that light it could be no pattern to us, but as the completion of the obedience of his life. He followed out the Divine will even to death, and to the death of the cross a death of anguish and ignominy." Here is self-abnegation, and this self-abnegation is essentially the Christly spirit. Self-sacrifice is the essence of religion. He that does not lose himself in the swelling tide of benevolent sympathy for lost souls has not the "mind that was in Christ Jesus.

II IT IS A SPIRIT OF DIVINE EXALTATION. Because of this self-abnegating love "God also hath highly exalted him, and given him a Name which is above every name; "rather," the Name above every name." Perhaps all intelligent creatures through the universe have appellations by which they are distinguished from others and recognized. Angels have their names: Michael, Gabriel, etc. Some names are greater than others. It often happens that the name of one man towers in significance and grandeur above the name of a whole generation. Such names as Moses, Paul, Luther, Howard, Garibaldi. But the apostle declares that there is one "Name above every name," either on earth or in heaven.

1. It is a transcendent Name. "A Name which is above every name." It is idealistically and independently perfect. There is no name like unto it in the universe. Above every name in every hierarchy in the creation.

2. It is a morally conquering Name. "That at the Name of Jesus every knee should bow." There is a talismanic energy in this Name. It has wrought wonders on our earth already, and far greater wonders it will work in the human mind "until all his enemies be made his footstool." It wins the mastery over the soul, ay, and gains ascendency over all minds in the universe. "Of things in heaven, and things in earth," etc. For "things," read "beings." "And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.

3. It is a God-glorifying Name. "And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." The acknowledgment of the glory of Christ is the acknowledgment of the glory of the Father as the source of Deity manifested perfectly in him. "And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all". (1Co_15:28)

CONCLUSION. Here is the fixed law of heaven. The moral spirit that would ascend to true dignity, win a name that shall command the reverence both of earth and heaven, must empty itself of all selfish motives and personal interests. There are two hills lying opposite each other, one is the hill of personal pride barren, bleak, cloudy; the other is the hill of Divine dignity grand, sunny, blooming in beauty, and abounding in fruit, crowned with the pavilion of the Godhead. No soul can ascend the one without descending the other; he must go down the brow of selfishness step by step, till he reaches the dark valley of self-abnegation, and then upward he may commence scaling the sublime altitudes of Divine dignity and bliss. D.T.

Exhortation to unity: (4) Its highest motive and most powerful agent.

I WHAT THE MIND OF CHRIST IS. It is the mind of perfect love manifesting itself in perfect humility.

II WHY WE NEED IT. It is the only cure for our want of unity. Disunion comes from self-exaltation. Union from losing self in Christ. St. Paul here urges the highest motive to unity and the only method by which it can be secured. Controversies are hushed when we realize the presence and the example of the incarnate Christ.

III HOW WE CAN HAVE IT. By uniting ourselves to him. So long as we are in our Father"s house, all that he has is ours. The humility and the love of which Christ is full are imparted to us if we are in him. We must receive him if we would imitate him; for if we receive him he lives his life in us.

IV WHAT IT WILL BE TO US. In the heat of controversy we shall learn to see that servant"s form in our midst, set there as he once set a little child in the midst of his disciples disputing among themselves which should be the greatest. He is himself that little child; by his self-humiliation he for ever rebukes our self-exaltation. VW.H.

Vers. 5-11. The mind that was in Christ Jesus.

The experience of Christ is the supreme example of his doctrine that "he that humbleth himself shall be exalted." It is here described as an incentive to our duty of unselfish humility. But as the apostle narrates the wonderful facts, and enumerates the details with evident delight on their own account, we may find in them an inexhaustible subject for meditation, and, while not forgetting the object of drawing a practical lesson from them, we may be prepared to receive that lesson more fully by realizing more thoroughly the great example with which it. is enforced.

I THE HUMBLING OF CHRIST.

1. It was voluntary. The example of Christ is very different from that of Job. Job suffered from misfortunes that came upon him unsought; but Christ freely chose his own humiliation. Therefore the mind that was in Christ was not simply like Job"s, a mind of patience and faithfulness; it was a mind of self-abnegation.

2. It was great in extent. We measure a fall, not by the absolute level reached, but by comparison with the altitude left. To fall from a steeple to the common earth on which most men walk, is to make a tremendous descent. In becoming man Christ humbled himself. As a man he humbled himself further than ever man did before, in submitting to shame and death.

3. It was perfect in quality. Look at some of the particulars.

(1) The abdication of lawful rights. Though of Divine form, Christ sought not Divine rank.

(2) The surrender of natural powers. "He emptied himself." He cast away possessions and influences and faculties, till he reduced himself to the capacity of a babe. Most of us would be more ready to sacrifice our external honors than to abandon any internal superiority of gifts and powers. Christ did both.

(3) The submission to servitude. "Taking the form of a bond-servant." There is a humility that, only helping others in its own way, is consistent with much pride of self-will. It is harder to obey than to condescend. Christ did both.

(4) The descent to shame and death. This is humiliation in a man. What is it in One who is naturally "in the form of God"?

II THE EXALTATION OF CHRIST. The story of Christ does not end with Calvary. The sequel is as glorious in the experience as the first part is in the character of Christ.

1. The exaltation is Gods act. Christ humbled himself, but Christ never sought his own glory, not even after his humiliation. "God highly exalted him." Neither on earth nor in heaven, neither now nor ever,.neither when ill deserved nor when well deserved, does the highest glory come to those who seek it for themselves. It is always conferred unsought on the self-forgetful.

2. The exaltation is a consequence of the humbling of Christ. Wherefore," etc. Christ is not simply reinstated in his old dignity. He receives new honors in direct recognition of his self-sacrifice. It is not merely as a compensation for the suffering, but rather as a reward for the disposition and will of self-abnegation, that the higher glory is accorded to Christ. The spirit in which he suffered, the "wilt" that sanctifies us, the "mind" that was in him, receive the reward.

3. The exaltation is perfect.

a. Honour. All knees bow. For shame there is glory.

b. Power. He is confessed to be Lord, i.e. King and Master.

c. Universal supremacy.

Heaven, earth, and hell are ultimately to confess Christ"s authority. What a victory! Nothing short of voluntary submission could ever please Jesus as he was known on earth and as he is changeless in character through eternity. In his glowing vision of the future, St. Paul sees all evil conquered and all beings in the universe turned from their rebellion to the acceptance of Christ as their Lord.

III THE EXAMPLE. This sublime picture is not simply drawn to excite our admiration, nor merely to move our gratitude, but directly to rouse us to imitation. Unlike our modern selfish use of the experience of Christ when we too commonly dwell upon it simply that we may "appropriate the fruits" of it, the apostles almost always refer to it by way of illustration to urge us to show the same spirit. Indeed, our enjoy-merit of the results of Christ"s humbling of himself for us is closely connected with this nee of his experience; for we profit by them when we follow him. W.F.A. (1Pe_2:17, 1Pe_2:18)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

That is, this humble mind. Here the apostle presses the duty of humility, from Christ’s example; he was a perfect pattern of humility when here on earth: example therefore should recommend this grace and virtue to us, which was so orient in the life of Christ, whose humility was as conspicuous as his innocency; and accordingly the apostle descends in the next verse to give particular instances of the humility and humiliation of the Son of God.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

5–8. Let this mind be in you. He points to Christ as the example of humility and consecration to the good of others.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

You should have the same attitude toward one another as was in Christ Jesus

"Have the same attitude that Christ Jesus had" or "Think about one another the way Christ Jesus thought of people"

He existed in the form of God

The word translated here as "form" refers to the true inner nature of something. AT: "He was in nature God" or "He was divine" or "He was truly God"

he did not consider his equality with God as something to hold on to

Here "equality" refers to "equal status" or "equal honor." Holding onto equality with God represents demanding that he continue to be honored as God is honored. Christ did not do that. Though he did not cease to be God, he ceased to act as God. AT: "he did not think that he had to have the same status as God" (See: Metaphor)

he emptied himself

Paul speaks of Christ as if he were a container in order to say that Christ refused to act with his divine powers during his ministry on earth. (See: Metaphor)

he was born in the likeness of men

"he was born a human being" or "he became a human being"

became obedient to the point of death

Paul speaks of death here in a figurative way. The translator can understand "to the point of death" either as a metaphor of location (Christ went all the way to death) or as a metaphor of time (Christ was obedient even until the time that he died). (See: Metaphor)

even death of a cross

"even to dying on a cross"

translationWords

Jesus

God

servant

humble

obey

cross

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

5-11.] The exhortation enforced, by the example of the self-denial of Christ Jesus. The monographs on this important passage, which are very numerous, may be seen enumerated in Meyer.

Think this in (not ‘among,’ on account of the ἐν χρ. Ἰ. following. On the reading, see various readings, and Fritzschiorum Opuscula, p. 49 note) yourselves, which was (ἐφρονεῖτο) also in Christ Jesus (as regards the dispute, whether the λόγος ἄσαρκος or the λόγος ἔνσαρκος be here spoken of, see below. I assume now, and will presently endeavour to prove, that the Apostle’s reference is first to the taking on Him of our humanity, and then to his further humiliation in that humanity): who subsisting (originally: see on ὑπάρχω and εἰμί, Act 16:20. Less cannot be implied in this word than eternal præ-existence. The participle is hardly equivalent to “although he subsisted,” as Ellic., still less “inasmuch as he subsisted;” but simply states its fact as a link in the logical chain, “subsisting as He did;” without fixing the character of that link as causal or concessive) in the form of God (not merely the nature of God, which however is implied: but, as in Heb 1:3, the ἀπαύγασμα τ. δόξης κ. χαρακτὴρ τ. ὑποστάσεως αὐτοῦ—cf. Joh 5:37, οὔτε εἶδος αὐτοῦ ἑωράκατε, with ib. 17:5, τῇ δόξῃ ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί. “Ipsa nature divina decorum habebat infinitum in se, etiam sine ulla creatura illam gloriam intuente.” Beng. See also Col 1:15; 2Co 4:4. That the divine nature of Christ is not here meant, is clear: for He did not with reference to this ἐκένωσεν ἑαυτόν, ver. 7) deemed not his equality (notice ἴσα, not ἴσον, bringing out equality in nature and essence, rather than in Person) with God a matter for grasping. The expression is one very difficult to render. We may observe, (1) that ἁρπαγμόν holds the emphatic place in the sentence: (2) that this fact casts τὸ εἶναι ἴσα θεῷ into the shade, as secondary in the sentence, and as referring to the state indicated by ἐν μορφῇ θεοῦ ὑπάρχων above: (3) that ἁρπαγμός strictly means, as here given, the act of seizing or snatching (so in the only place in profane writers where it occurs, viz. Plut. de Puerorum educ. p. 120 a, καὶ τοὺς μὲν Θήβῃσι κ. τοὺς Ἤλιδι φευκτέον ἔρωτας, κ. τὸν ἐκ Κρήτης καλούμενον ἁρπαγμόν. One thing must also be remembered,—that in the word, the leading idea is not ‘snatching from another,’ but ‘snatching, grasping, for one’s self:’—it answers to τὰ ἑαυτῶν σκοποῦντες above), not (ἅρπαγμα) the thing so seized or snatched: but that here, τὸ εἶναι ἴσα θεῷ, i.e. a state, being in apposition with it, the difference between the act (subjective) and the thing (objective) would logically be very small: (4) that τὸ εἶναι ἴσα θεῷ is no new thing, which He thought it not robbery to be, i.e. to take upon Him,—but His state already existing, respecting which He οὐχ ἡγήσατο &c.: (5) that this clause, being opposed by ἀλλά to His great act of self-denial, cannot be a mere secondary one, conveying an additional detail of His Majesty in His præ-existent state, but must carry the whole weight of the negation of selfishness on His part: (6) that this last view is confirmed by the ἡγήσατο, taking up and corresponding to ἡγούμενοι above, ver. 3. (7) Other renderings have been:—(α) of those who hold τὸ εἶναι ἴσα θεῷ, as above to be virtually identical with ἐν μορφῇ θεοῦ ὑπάρχειν before,—Chrys. says, ὁ τοῦ θεοῦ υἱὸς οὐκ ἐφοβήθη καταβῆναι ἀπὸ τοῦ ἀξιώματος. οὐ γὰρ ἁρπαγμὸν ἡγήσατο τὴν θεότητα, οὐκ ἐδεδοίκει μή τις αὐτὸν ἀφέληται τὴν φύσιν ἢ τὸ ἀξίωμα. διὸ καὶ ἀπέθετο αὐτό, θαῤῥῶν ὅτι αὐτὸ ἀναλήψεται· καὶ ἔκρυψεν, ἡγούμενος οὐδὲν ἐλαττοῦσθαι ἀπὸ τούτου. διὰ τοῦτο οὐκ εἶπεν οὐχ ἥρπασεν, ἀλλὰ οὐχ ἁρπαγμὸν ἡγήσατο, ὅτι οὐχ ἁρπάσας εἶχε τὴν ἀρχήν, ἀλλὰ φυσικήν, οὐ δεδομένην, ἀλλὰ μόνιμον κ. ἀσφαλῆ. And so in the main, Œc., Thl., Aug.:—Beza, “non ignoravit, se in ea re (quod Deo patri coequalis essel) nullam injuriam cuiquam facere, sed suo jure uti: nihilominus tamen quasi jure suo cessit”—and so Calvin, but wrongly maintaining for ἡγήσατο a subjunctive sense: ‘non fuisset arbitratus:’ Thdrt., θεὸς γὰρ ὤν, κ. φύσει θεός, κ. τὴν πρὸς τὸν πατέρα ἰσότητα ἔχων, οὐ μέγα τοῦτο ὑπέλαβε. τοῦτο γὰρ ἴδιον τῶν παρʼ ἀξίαν τιμῆς τινος τετυχηκότων. ἀλλὰ τὴν ἀξίαν κατακρύψας, τὴν ἄκραν ταπεινοφροσύνην εἵλετο, κ. τὴν ἀνθρωπείαν ὑπέδυ μορφήν: and so, nearly, Ambr., Castal., all.;—Luther, Erasm., Grot., Calov., all.,—‘He did not as a victor his spoils, make an exhibition of &c., but’.… (β) of those who distinguish τὸ εἶναι ἴσα θεῷ from ἐν μορφῇ θεοῦ ὑπάρχειν: Bengel,—‘Christus, quum posset esse pariter Deo, non arripuit, non duxit rapinam, non subito usus est ilia facultate:’ De Wette, ‘Christ had, when He began His Messianic course, the glory of the godhead potentially in Himself, and might have devoted Himself to manifesting it forth in His life: but seeing that it lay not in the purpose of the work of Redemption that He should at the commencement of it have taken to Himself divine honour, had He done so, the assumption of it would have been an act of robbery:’—Lünemann (in Meyer): ‘Christus, etsi ab æterno inde dignitate creatoris et domini rerum omnium frueretur, ideoque divina indutus magnificentia coram patre consideret, nihilo tamen minus haud arripiendum sibi esse autumabat existendi modum cum Deo æqualem, sed ultro se exinanivit.’ And in fact Arius (and his party) had led the way in this explanation: ὅτι θεὸς ὢν ἐλάττων οὐχ ἥρπασε τὸ εἶναι ἴσα τῷ θεῷ τῷ μεγάλῳ καὶ μείζονι. See this triumphantly answered in Chrys. Hom. vi. in loc. Indeed the whole of this method of interpretation is rightly charged with absurdity by Chrys., seeing that in ἐν μορφῇ θεοῦ ὑπάρχων we have already equality with God expressed: εἰ ἦν θεός, πῶς εἶχεν ἁρπάσαι; κ. πῶς οὐκ ἀπερινόητον τοῦτο; τίς γὰρ ἂν εἴποι, ὅτι ὁ δεῖνα, ἄνθρωπος ὤν, οὐχ ἥρπασε τὸ εἶναι ἄνθρωπος; πῶς γὰρ ἄν τις ὅπερ ἐστίν, ἁρπάσειεν; (8) We have now to enquire, whether the opening of the passage will bear to be understood of our Lord already incarnate. De Wette, al., have maintained that the name χριστὸς Ἰησοῦς cannot apply to the λόγος ἄσαρκος. But the answer to this is easy, viz. that that name applies to the entire historical Person of our Lord, of whom the whole passage is said, and not merely to Him in his præ-existent state. That one and the same Person of the Son of God, ἐν μορφῇ θεοῦ ὑπάρχων, afterwards ἐν ὁμοιώματι ἀνθρώπων ἐγένετο, gathering to itself the humanity, in virtue of which He is now designated in the concrete, Christ Jesus. So that the dispute virtually resolves itself into the question between the two lines of interpretation given above,—on which I have already pronounced. But it seems to me to be satisfactorily settled by the contrast between ἐν μορφῇ θεοῦ ὑπάρχων and μορφὴν δούλου λαβών. These two cannot belong to Christ in the same incarnate state. Therefore the former of them must refer to his præ-incarnate state.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

5-8. Cherish the disposition which dwelt in Christ Jesus. For he, though he existed from eternity in a state of equality with God, did not regard that divine condition of being as one might regard a prize to be eagerly grasped, but laid it aside, and took the form of a bondservant, having been made in the likeness of men: and having been thus found in fashion as a man, he humbled himself by becoming obedient to God even so far as to suffer death, yea, the ignominious death of the cross.

On the whole passage, see note at the end of this chapter.

5. τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ: ‘have this mind in you which was also in Christ Jesus.’

אc DFGKLP, Goth., Syr.P, insert γαρ after τουτο; א*ABC 17, 37, Cop., Arm., Æth., omit γαρ; φρονειτε with א ABC* DFG 67**, Vulg., Syr.utr; C3 KLP, Cop., Arm., Goth., read φρονεισθω.

ἐν ὑμῖν: ‘in you’; not ‘among you,’ which is precluded by the following ἐν ΧἸ. (Comp. Mat 3:9, Mat 3:9:3, 21.) Ἐν ὑμῖν with the active φρονεῖτε presents no difficulty if it is remembered that φρονεῖν signifies the general mental attitude or disposition. (See on 1:7.)

ἐν ΧἸ: There was a slight difference of opinion as to whether that which is commended to imitation is Christ’s ταπεινοφροσύνη (so the Gk. Fathers), or his self-denying zeal for the salvation of others (Aug. Ans.). It is both combined. They are represented respectively by ἐταπείνωσεν (vs. 8) and ἐκένωσεν (vs. 7). So Beng., “qui non sua quaesiverit sed se ipsum demiserit.”

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Let this mind be in you [τουτο φρονεισθω εν υμιν] . Lit., let this be thought in you. The correct reading, however, is froneite, lit., "think this in yourselves." Rev., have this mind in you.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.