The Expositor's Bible: The Epistle to the Philippians Part 5

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 pre-existence 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 G.o.d." The same word "form" recurs presently in the expression "the form of a servant." It is distinguished from the words "likeness,"

"fas.h.i.+on," 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 G.o.d. 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 ma.s.s of contradictions most gratuitously. The Apostle's thought is simply this: For Christ the mode of existence is first of all Divine; then, by-and-by, a new form rises into view. Our Lord's existence did not begin (according to the New Testament writers) when He was born, when He was found in fas.h.i.+on 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 G.o.d.

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 G.o.dhead were His. The exercise and manifestation of all these was 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 G.o.d." So truly and properly Divine was He that equality with G.o.d 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 a.s.sumed without right, but rather something a.s.sumed with the best right. So taken, these words would complete the Apostle's view of the original Divine pre-eminence of the Son of G.o.d. 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 G.o.d to express only, and to impress on all minds only His equality with G.o.d, 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 G.o.d, 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 G.o.d." 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 G.o.d might have aimed at maintaining and disclosing equality with G.o.d. 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 a.s.sumed fitly by Himself, but what might bring deliverance and blessedness to us.[2]

[2] Various shades of meaning have been proposed. Meyer, whose opinion has weight, virtually interprets in this way: He did not reckon equality with G.o.d (which was His) to imply or to be fitly exercised in acquisition, or in acc.u.mulation of benefit to Himself: and Hofmann, after supporting another view, appears (in his _Hist. Schrift. N. T._) to agree with this. To be equal to G.o.d, and to put forth power for His own enrichment, were for the Son very different things. The one He possessed: the other He renounced.

On the contrary, "He emptied Himself, taking the form of a servant, being made in the likeness of men." In the Incarnation our Lord a.s.sumed 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 fas.h.i.+on as a man.

In taking this great step the Apostle says "He emptied Himself." The emptying is perhaps designedly opposed to the thought of acc.u.mulation 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 G.o.d and was G.o.d could renounce His own essential nature and cease to be Divine. The a.s.sertion 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, G.o.d with us: and it is not required by the pa.s.sage before us; for the "emptying" can at most apply to the "form" of G.o.d--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 G.o.d. 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 G.o.d, 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 G.o.d did not renounce His G.o.dhead, 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 a.s.sign 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 G.o.d, 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 Judaea 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 G.o.d's 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 fas.h.i.+on as a man." Could words express more strongly how wonderful it is in the Apostle's eyes that _He_ should so be found? He lived His life and made His mark in the world in human fas.h.i.+on--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 G.o.dhead 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 (John xii. 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 fellows.h.i.+p with G.o.d 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 woful 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 Christ's obedience must take this road. It is enough that for reasons concerning our welfare, and the worthy achievement of the Father's 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 G.o.d. "I am the Living One, and I was dead." So complete was the self-emptying, the humiliation, the obedience.

"Therefore G.o.d 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. G.o.d, dealing with Him so situated, acts in a manner rightly corresponding to this great self-dedication, so as to utter G.o.d's 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 wors.h.i.+p 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 G.o.d's 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 G.o.d experienced what it is to be man, now in the exaltation He who is man experiences what it is to be G.o.d.

But the point to dwell on chiefly is this consideration--What is it that attracts so specially the Father's approbation? What does so is Christ's great act of self-forgetting love. That satisfies and rests the Divine mind. Doubtless the Son's 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_ G.o.d 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 Father's heart is seen disclosed. It was in fellows.h.i.+p with the Father, always delighting 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 G.o.d and man must take the place due to such a "mind" and to such an obedience.

Let us observe it then: what was in G.o.d's 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 Father's 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 Father's 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 G.o.d 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 Father's triumphant approbation. This is the Lamb of G.o.d. 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_ G.o.d 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 G.o.d for Christ's sake hath forgiven you. If there is any comfort in Christ, if any consolation of love, if any fellows.h.i.+p of the Spirit, if any tender mercies and compa.s.sions, 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 Lord's death." But in His death were the mighty life and the conclusive triumph of Christ's 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 G.o.d. "It pleased G.o.d to reveal His Son in me." "G.o.d, who commanded the light to s.h.i.+ne out of darkness, hath s.h.i.+ned in our hearts, to give the light of the knowledge of the glory of G.o.d 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 fellows.h.i.+p 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 pa.s.sage, to call attention to a lesson for the present day. Of late great emphasis has been laid by earnest thinkers upon the reality of Christ's 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 G.o.dhead; 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 G.o.d, and is in the closest fellows.h.i.+p with G.o.d. 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 Paul's 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 G.o.d 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.

_WORKING AND s.h.i.+NING._

"So then, my beloved, even as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; for it is G.o.d which worketh in you both to will and to work, for His good pleasure. Do all things without murmurings and disputings; that ye may be blameless and harmless, children of G.o.d without blemish in the midst of a crooked and perverse generation, among whom ye are seen as lights in the world, holding forth the word of life; that I may have whereof to glory in the day of Christ, that I did not run in vain neither labour in vain. Yea, and if I am offered upon the sacrifice and service of your faith, I joy, and rejoice with you all: and in the same manner do ye also joy, and rejoice with me."--PHIL. ii. 12-18 (R.V.).

CHAPTER VIII.

_WORKING AND s.h.i.+NING._

After his great appeal to the mind of Christ, the Apostle can pursue his practical object; and he can do so with a certain tranquillity, confident that the forces he has just set in motion will not fail to do their work. But yet that same appeal itself has tended to broaden and deepen the conception of what should be aimed at. He had deprecated the arrogant and the selfish mind, as these are opposed to lovingkindness and regard for others. But now, in presence of the great vision of the Incarnation and obedience of Christ, the deeper note of lowliness must be struck in fit accord with that of love; not only lowliness in the way of doing ready honour to others, but deep and adoring lowliness towards G.o.d, such as is due both from creatures and from sinners. For if Christ's love fulfilled itself in such a perfect humility, how deeply does it become us to bear towards G.o.d in Christ a mind of penitence and grat.i.tude, of loving awe and wonder, such as shall at the same time for ever exclude from our bearing towards others both pride and self-seeking. In this way the one practical object suggested by the circ.u.mstances at Philippi--namely, loving unity--now allies itself naturally with ideas of complete and harmonious Christian life; and various views of that life begin to open. But each aspect of it still proves to be connected with the gracious and gentle mind of Christ, in the lowly form of that mind which is appropriate for a sinner who is also a believer.

So then they are to apply themselves to the "calling wherewith they are called," in a spirit of "fear and trembling." The phrase is a common one with the Apostle (1 Cor. ii. 3; 2 Cor. vii. 15; Eph. v. 6). He uses it where he would express a state of mind in which willing reverence is joined with a certain sensitive anxiety to escape dangerous mistakes and to perform duty well. And it is fitly called for here, for

1. If lowliness so became the Divine Saviour, who was full of grace, wisdom, and power, then what shall be the mind of those who in great guilt and need have found part in the salvation, and who are going forward to its fulness? What shall be the mind of those who, in this experience, are looking up to Christ--_looking up to_ lowliness? Surely not the spirit of strife and vainglory (ver. 3), but of fear and trembling--the mind that dreads to be presumptuous and arrogant, because it finds the danger to be still near.

2. The salvation has to be wrought out. It must come to pa.s.s in your case in the line of your own endeavour. Having its power and fulness in Christ, and bestowed by Him on you, yet this deliverance from distance, estrangement, darkness, unholiness, is given to believers to be wrought out: it comes as a right to be realised, and as a power to be exercised, and as a goal to be attained. Think of this,--you have in hand your own salvation--great, Divine, and wonderful--to be _wrought out_. Can you go about it without fear and trembling? Consider what you are--consider what you believe--consider what you seek--and what a spirit of lowly and contrite eagerness will pervade your life! This holds so much the more, because the salvation itself stands so much in likeness to Christ--that is to say, in a loving lowliness. Let a man think how much is in him that tends, contrariwise, to self-a.s.sertion and self-seeking, and he will have reason enough to fear and tremble as he lays fresh hold on the promises, and sets his face to the working out of this his own salvation.

3. This very working out, from whom does it come? Are you the explanation and last source of it? What does it mean? Wherever it takes place, it means that, in a very special sense, G.o.d's mighty presence and power is put forth in us to will and to do. Shall not this thought quell our petulance? Where is room now for anything but fear and trembling--a deep anxiety to be lowly, obedient, compliant?

Whether, therefore, we look to the history of the Saviour, or to the work to which our own life is devoted, or to the power that animates that work and on which it depends--in all alike we find ourselves committed to the lowly mind; and in all alike we find ourselves beset with a wealth of free beneficence, which lays obligation on us to be self-forgetting and loving. We are come into a wonderful world of compa.s.sionate love. That is the platform on which we stand--the light we see by--the music that fills our ears--the fragrance that rises on every side. If we are to live here, there is only one way for it--there is only one kind of life that _can_ live in this region. And, being, as we are, alas, so strangely coa.r.s.e and hard--even if this gospel gladdens us, there may well thrill through our gladness a very honest and a very contrite "fear and trembling."

Now all this is by the Apostle persuasively urged upon his Philippian children (ver. 12): "As ye have always obeyed, not as in my presence only, but now much more in my absence." For, indeed, it proves easy comparatively for our human indolence to yield to the spell of some great and forcible personality when he is present. It is even pleasant to allow ourselves to be borne on by the tide of his enthusiastic goodness. And when the Apostle was at Philippi, it might come easier to many of them to feel the force and scope of their calling in Christ. And yet now that he was gone, now was the time for them to prove for themselves, and evince to others, the durable worth of the great discovery they had made, and the thoroughness of the decision which had transformed their lives. Now, also, was the time to show Paul himself, that their "obedience" was of the deep and genuine quality which alone could give content to him.

Such in general seems to be the scope of these two verses. But one or two of the points deserve to be considered a little before we go on.

Mark how emphatically the Apostle affirms the great truth, that every good thing accompanying salvation which comes to pa.s.s in Christians is of the mighty power and grace of G.o.d. Therefore Christianity must stand so much in asking and in thanking. It is G.o.d that worketh in you. He does it, and no other than He; it is His prerogative. He worketh to will and to do. The inclination of the heart and the purpose of the will are of Him; and the striving to bring forth into act and deed what has been so conceived--that also is of Him. He quickens those who were dead in trespa.s.ses and sins; He gives the renewing of the Holy Ghost; He makes His children perfect, working in them that which is well pleasing in His sight through Jesus Christ. All this He does in the exercise of His proper power, in the "exceeding greatness of His power to us-ward who believe"--"according to the working of His mighty power, which wrought in Christ when He was raised from the dead." Apparently we are to take it that in the children of G.o.d there is the new heart, or new nature, in respect of which they are new creatures; and also the indwelling of G.o.d by His Spirit; and also the actual working of the same Spirit in all fruits of righteousness which they bring forth to the glory and praise of G.o.d. And these three are so connected, that regard should be had to all of them when we contemplate each.