Bible Commentary (1871–1879 Edition) (continued)
Pcwfs Eiliorlallon Ui Unity, PHILIPPIANS II. and to HumUeness of Mind.
for Christ's sake, ye owe it to me to grant my I'equest "that ye be lilct^-niimied" (CHKYSOSTOjt and Estics]! (2.) 'If tlieri' be any comfort of (i. e., flowing from) love," the adjunct of " consolation in Christ:" (S.) "If any fellowself-exa Uation, but for self-abasement, or emptying Himself. But the nnlithesis is not between His being on an equalUy with God, and His emptying Himself; for He never emptied Himself of the fulness of His Godhead, or Ilis " being on an equality with God;'" but between His being "In the FORM (i. e., the outward glorious self-manifestation) of God," and His "taking on Him the form of a servant,' whereby He in a great measure emptied Himself of His precedent " form," or outward self-manifesting glory as God. Not "looking on His own things" {v. 4), He, tliough existing in the form of God, He esteemed it no robberj' to be on an equality with God, yet made Himself of no reputation. " Being on an equality with God," is not identical with "subsisting in the form of God;" the latter expresses the external characteristics, majesty, and beauty of the Deity, which " He emptied Himself of," to assume "the form of a servant;" the former, "His being," or nature. His already existing state op equality with God, both the Father and the Sou h-aving the same essence. Aglimpse of Him " in the form of God," previous to His incarnation, was given to Moses (Exodus 24. 10, 11), Aaron, &<:. 7. made himself of no reputatioit, nitd
Bllip of (communion together as Christians, flowing from
Joint participation in) the Spirit" (2 Corinthians 13. 14). As Pagaivs meant, lit., those who were of one village, and w:ank of one fountain, how much greater is the union which conjoins those who drink of the same Spirit! (1 Corinthians 12. 4, 13) [Grotics]: (4.) "If any bowels (tender emotions) and mercies" (compassions), the adjuncts of
"fellowship of the Spirit." The opposites of the two pairs. Into which the four fall, are reprobated, t>. 3, 4. 3. FulfU—i. e.. Make full. I have Joy in you, complete it by that which is still wanting, viz., unity (ch. 1. 9). likeminded lit., " that ye be of the same mind :" more general than the following " of one mind." having the same love—equally disposed to love and be loved, being of one accord lit., "with united souh." This pairs with the following clause, thus, "With united souls, being of one mind ; ns the former two also pair together, " That ye be like-minded, having the same love." 3. Let nothing 6e done—The italicised words are not In the Greek. Perhaps the ellipsis had better be supplied from the Greek (v.
. . . and—rather as the Greek, "Emptied Himseif, taking upon him the form of a servant, being made in the likeness of men." The two latter clauses (there being no con Junctions, "and—and," in the Greek) expresses tn whxit Christ's "emptying of Himself" consists, viz., in " taking
2), " Thinking nothing in the way of strife" (or rather, "factious intrigue," "self-seeking," note, ch 1.16). It is the thougtu which characterizes the action as good or bad before God. lowliness of mind—The direct relation of this grace is to God alone; it is the sense of dependence of the creature on the Creator as such, and it places all created beings in this repect on a level. The man " lowly of mind" as to his spiritual life is independent of men, and free from fill slavish feeling, while sensible of his continual dependence on God. Still it indirectly affects his behaviour toward his fellow-men; for, conscioas of his entire dependence on God for all his abilities, even as they are dependent on God for theirs, he will not pride himself on his abilities, or exalt self in his conduct toward others(Ephesians 4. 2; Colossians 3. 12). [Neander.] let each est^-em— translate as Greek, "esteeming each other superior to yourselves." Instead of fixing your eyes on those points in which you excel, fix them on those in tlie form of a servant" (note, Hebrews 10. 5; cf. PJxodus
21. 5, 6, and Psalm 40. 6, proving that it was at the time when He assumed a body. He took " the form of a. servant"), and in order to explain how He took " the form of a servant," there is added, by "being made in the likeness of men." His subjection to the law (Luke 2. 21; Galatians
4. 4) and to His parents (Luke 2. 51), His low state as a carpenter, and carpenter's reputed son (Matthew 13. 55; Mark 6. 3), His betrayal for the price of a bond-servant (Exodus 21. 32), and slave-like death to relieve u« from the slavery of sin and death, finally and chiefly, Jfis servant-like dependence as man on God, whilst His divinity was not outwai-dly manifested (Isaiah 49. 3. 7), are all marks of His "form as a servant." This proves (1.) He was in the form of a servant as soon as He was made man. (2.) He was " in the form of God" before He was "In the form of a servant." (3.) He did as really subsist in the Divine nature, as in the form of a servant, or in the nature of man. For He was as much " in the form of God" as "in the form of a servant;" and was so in the form of God as "to be on an equality with God:" He therefore could have been none other than God; for God saith, "To whom will ye liken me and make me equal" (Isaiah 46.5)? [Bishop Pearson.] His emptying Himself presupposes His previoua plenitude of Godhead (John 1. 14; Colossians 1. 19; 2. 9). He remained full of this; yet Ke bore Himself as if He were empty, being found In fash Ion as a man being already, by His "emptying HimfX'lf," in the form of a servant, or likeness of rnan (Romans S. 3), "He humbled Himself (still further by) becomingi obedient even unto death (not as English Version, 'He humbled Himself and became,'' &c. ; the Greek has no 'and,' and has the participle, not the verb), and that th« deatli of the cross." "Fashion" expresses that He had the outward guise, speech, and look. In v. 7, in the Gr?-eejfc„the emphasis is on Himself (wliioh stands before the Greek yer'ii), " He emptied Himself," His Divine self, viewed 'inrespect to what He had heretofore been ; in v. 8 the emphasis is on "humbled" (which stands before the Greek "Himself); He not only "emptied Himself" of His previous which your neighbour excels you: this is true " humility." *. The oldest MSS. read, " Not looldng each of you (plural, Greek) on his own things (t. e., not having regard solely to them), but each of you on the things of others" also. Cf. v. 21; also Paul's own example (ch. 1. 24). 5. The oldest MSS. read, "Have this mind in you," &c. He does not put forward himself (see note, v. i, and ch. 1. 2f) as an example, but Christ, the one pre-eminently who sought not His own, but " humbled Himself" (u. 8), first in taking on Him our nature, secondly, in humbling Himself further in that nature (Romans 15. 3). 6. Translate, " Who lubnisting (or existing, viz., originally : the Greek is not the simple substantive verb, to be) in the form of God (the Divine essence is not meant: but the external self-manifesting characteristics of God, the form shining fortli from His glorious essence. The Divine nature had infinite beauty in itself, even without any creature contemplating that beauty : that beauty was ' the form of God :' as ' the form of a servant' (v. 7), which is in contrasted opposition to it, takes for granted the existence of His human nature, so 'the form of God' takes for granted His Divine nature [Bengel], cf. John 5. 37; 17. 5; Colossians 1. 15, 'Who is the IMAGE of the invisible God' at a time before 'every creature,' 2 Corinthians 4. 4, esteemed (the same Greek verb as in v. 3) His being on an equality with God " no (act of) robbery" or self-arrogaiion ; claiming to one's self what does not belong to him. Ellicott, Wahl,, &o., have translated, "A thing to be grasped at," which would require the Greek to be harpagma, whereas harpagmos means the act oi seizing. So harpagmos mea,n8 in tl)e only passage where else it occurs, Plutarch, De educatione puerorum,
"form of God," but submitted to positive Hi;r,tn>j ation: He "became obedient," viz., to God, as liis " st rvant" (Romans 5. 19; Hebrews 5. 8). Therefore " God" is said to "exalt" Him (v. 9), even as it was God to wliorn He became voluntarily "obedient." "Even unto ilciith" expresses the climax of His obedience (John 10. IS). I), Wherefore—As the Just consequence of His selt-linn Uliation and obedience (Psalm 8.5, G; 110. 1, T;MattliHW 2>>
120. The same Insuperable objection lies against AlFORD'S translation, "He regarded not as self-enrichment
18; Luke 24. 26; John 5. 27; 10. 17; Romans M. 9; Kphcsians 1. 20-22; li,ebrews 2. 9). An intimation, that If we would hereafter be exalted, we too must, After Hts eKom-
(i. €., an opportunity for self-exaltation) His equality with God." His argument Is that the antithesis (v. 7) requires it,
"He used His equality with God as an opportunUy, not for