doing nothing through rivalry or through conceit, but in humility, each counting others better than himself; each of you not just looking to his own things, but each of you also to the things of others.
Have this in your mind, which was also in Christ Jesus, who, existing in the form of God, didn’t consider equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men. And being found in human form, he humbled himself, becoming obedient to the point of death, yes, the death of the cross. Therefore God also highly exalted him, and gave to him the name which is above every name, that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
John Calvin 1540 · Public Domain On vv3, 5, 6, 7, 8, 9, 10, 11 3 Nothing through strife or vain-glory. These are two…
3 Nothing through strife or vain-glory. These are two most dangerous pests for disturbing the peace of the Church. Strife is awakened when every one is prepared to maintain pertinaciously his own opinion; and when it has once begun to rage it rushes headlong in the direction from which it has entered. Vain-glory tickles men’s minds, so that every one is delighted with his own inventions. Hence the only way of guarding against dissensions is — when we avoid strifes by deliberating and acting peacefully, especially if we are not actuated by ambition. For ambition is a means of fanning all strifes. Vain-glory means any glorying in the flesh; for what ground of glorying have men in themselves that is not vanity?
But by humility. For both diseases he brings forward one remedy — humility, and with good reason, for it is the mother of moderation, the effect of which is that, yielding up our own right, we give the preference to others, and are not easily thrown into agitation. He gives a definition of true humility — when every one esteems himself less than others. Now, if anything in our whole life is difficult, this above everything else is so. Hence it is not to be wondered if humility is so rare a virtue. For, as one says, “Every one has in himself the mind of a king, by claiming everything for himself.” See! here is pride. Afterwards from a foolish admiration of ourselves arises contempt of the brethren. And so far are we from what Paul here enjoins, that one can hardly endure that others should be on a level with him, for there is no one that is not eager to have superiority.
Read full note →
But it is asked, how it is possible that one who is in reality distinguished above others can reckon those to be superior to him who he knows are greatly beneath him? I answer, that this altogether depends on a right estimate of God’s gifts, and our own infirmities. For however any one may be distinguished by illustrious endowments, he ought to consider with himself that they have not been conferred upon him that he might be self-complacent, that he might exalt himself, or even that he might hold himself in esteem. Let him, instead of this, employ himself in correcting and detecting his faults, and he will have abundant occasion for humility. In others, on the other hand, he will regard with honor whatever there is of excellences, and will by means of love bury their faults. The man who will observe this rule, will feel no difficulty in preferring others before himself. And this, too, Paul meant when he added, that they ought not to have every one a regard to themselves, but to their neighbors, or that they ought not to be devoted to themselves. Hence it is quite possible that a pious man, even though he should be aware that he is superior, may nevertheless hold others in greater esteem.
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.
Geneva Bible translators 1599 · Public Domain On vv5, 6, 7, 9, 10, 11 He setteth before them a most perfect example of…
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.
John Trapp 1656 · Public Domain On vv3–11 3 Let nothing be done through strife or vainglory;…
3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.
Ver. 3. Let nothing be done through strife] These are those hell hags that set the Church on fire, φιλονεικεια and φιλαρχια: if these men could be cast out of men’s hearts, great hopes there were, παντας εις το θειον κηρυγμα ομοφωνως και ορθοδοξως συνδραμειν, as Isidore hath it, that all men would soon consent in one and the same truth, and be at peace among themselves.
Read full note →
Let each esteem other better than themselves] Non minus vere, quam humiliter, as Bernard glosseth; because in some gift or other, at least in the measure or use, another may be better than us.
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.
Matthew Poole 1685 · Public Domain On vv3, 4, 6, 7, 8, 9, 10, 11 Here, the better to engage them to embrace what…
Here, the better to engage them to embrace what he had so pathetically exhorted them to, he doth dissuade them from animosity, an affectation of applause, and self-seeking; and direct them to modesty and self-denial.
Let nothing be done through strife or vain-glory; intitnating, they should by no means indulge all inordinate affection to strive and quarrel with one another, provoking each other by an ambitious emulation to cross or excel others; this arguing a carnal temper, opposite to true Christianity, Phi 2:14; Rom 2:8; Gal 5:16,24,26, being the very bane of true Christian concord, Rom 13:13; Jam 3:16, and destructive to faith, Joh 5:44; 2Co 12:20.
Read full note →
But in lowliness of mind let each esteem other better than themselves; but cherish and exercise true Christian modesty and meekness, (which is of another kind than that the heathen philosophers did prescribe), in a due preference of each other, Mat 11:29; Rom 12:10; Eph 4:2; 5:21; 1Pe 5:5; as the apostle himself gave example, 1Co 15:8,9.
Question. If any say: How is this consistent with what the apostle writes to them to think of praise and good report, Phi 4:8, and of himself, not a whit, and nothing, behind the very chiefest apostles? 2Co 11:5; 12:11; and further, how can some think others better than themselves in truth, unless they reckon good evil and evil good? I answer,
1. Be sure Christian modesty and real humility, with prudence and mildness, are very commendable graces, and in the sight of God of great price, 1Pe 3:4. And therefore what he doth afterwards exhort to in this Epistle, doth very well agree with what he doth write here; where:
2. He is treating of grace and godliness, whereas in those places to the Corinthians he writes of some certain gifts, which, by reason of the insinuations of false apostles against him, he was necessitated, in magnifying of his apostolical office and authority, 2Co 10:8, to mention, being as it were compelled to it by the ingratitude of some of them at Corinth who had been influenced by the false apostles, 2Co 12:5,6; yet you may see there, he doth not glory of himself, or his person, but acknowledges his infirmities, 2Co 11:30, and that unfeignedly, speaking the truth every where, 2Co 12:6, which he makes evident to them from the nature of the thing itself, 2Co 10:12,13,15,16; 12:12; appealing to God, as witness in the case, 2Co 11:31, referring all the glorying the, put him upon, to the grace of God through Christ, 1Co 15:10; 2Co 11:31, when they had cast contempt on his ministry, 2Co 10:10-13,18. So that in respect of gifts and external privileges, wherein are distinctions of superiors and inferiors, Phi 3:4, he doth not urge that every Christian should prefer every other to himself, wherein it is evident there is a real difference; but in respect of the persons, the honesty and piety of others in God’s sight, (lest a man, by thinking himself something when he is nothing, should deceive himself; Gal 6:3), since in his judgment they may be endowed with some hidden quality we know not of, and be accepted with him. Hence:
3. Our estimation and preference of others to ourselves, who as Christian brethren are obliged to serve one another, Gal 5:13, is not taken simply, and with an absolute judgment, as if it were necessary to give them the pre-eminence in all things: but, as to this, that a man may think there is some defect in himself, which it may be is not in another; or with a suspense; Perhaps he is not better in truth, but considering my heart is deceitful, and possibly he may be more without guile, I judge it not meet to prefer myself to him God-ward; but seeing mine own black legs, and being bound in love to confess mine own and cover the infirmities of my brother, who labours to walk answerably to his profession, it is safe for me to prefer him, who may have some good latent which I have not, and whereupon he is to be esteemed by me. Wherefore:
4. The right management of the duty which the apostle calls for to preserve unanimity, depends upon a right and due estimation of God’s divers gifts and graces which flow from the same Spirit, 1Co 12:4, and a humble sense of our own infirmities: so that however one Christian may excel with some singular endowments, yet he ought to think they were not bestowed upon him that he should be puffed up, or value himself above what is meet upon that account before God, being he hath received them of God, 1Co 4:7, but judge himself for his own defectiveness and faultiness, which will afford himself matter of abasement and humility; when yet with respect to others, whose hearts he knows not, he in charity thinketh the best, 1Co 13:4,5; and if in this case he should be mistaken, his modest apprehensions would be acceptable to God (designing to approve that which he doth) and profitable to himself. To engage theln further unto Christian concord, he here directs them as to their aim and scope, (according to the import of the word), that it should not be their own private interest, but the common good of Christianity, becoming those who have true Christian love, 1Co 10:24; 13:5; not as if he did disallow providing for their own, 1Ti 5:8, or studying to be quiet, and doing their own business, 1Th 4:11; but that every member of Christ, while he considers his own gifts, graces, honour, and advantage, would remember that he is not born only to serve himself or Pharisaically to conceit well of himself in the contempt of others, Luk 18:11; but also, and that much rather, he should consider his relation to the Head, and every other member of the body, and so consult the gifts, graces, honour, and edification of others, especially when more eminently useful, knowing that members should have the same care one for another, 1Co 12:24-28.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv3, 4, 5, 6, 9 Here our apostle dissuadeth the Philippians from a double…
Here our apostle dissuadeth the Philippians from a double vice, destructive to unity, namely, contention and vain-glory, which are the very bane of unity and unanimity: let nothing be done amongst you through emulation and envy, through contention and vain-glory. Pride and ambition are usually attended with strife and contention: a vain-glorious person overrates himself, undervalues others, and breaks the peace with all.
Here our apostle directs to humilty, in order to peace and unity; which humility he styles lowliness of mind, a grace whereby a man thinks meanly of himself, and highly of others, having a better opinion of others’ wisdom and piety than his own; now this a man may do, and not sin, though he be mistaken; the publican judged the Pharisee better than himself; and though it was not so, God did not disapprove him for it, but he went away justified. It is no crime to judge another better than ourselves, though he be not so; but it is pride to judge another worse than ourselves, though he really be so.
Read full note →
Learn hence, That true humility doth not consist in lowliness of expression, but in lowliness of mind and opinion: not the man that speaks meanly of himself, but he that thinks so, is the humble man.
Learn, 2. That the humble and lowly-minded man is so conscious to himself of his own infirmities, so modest in the estimating of his graces and virtues, and so forward to hope and believe the best of others, that not only in outward expression, but in real estimation, doth he give others a preference before himself: In lowliness of mind, let each man esteem others better than themselves.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv3–11 Let nothing be done through strife,.... About words merely;…
Let nothing be done through strife,.... About words merely; otherwise they were to strive for the faith of the Gospel, the purity of Gospel ordinances, worship and discipline; but the apostle would not have them strive merely to carry a point determined on, without having any regard to reason and truth, or yielding to the infirmities of the weak; which is the case and conduct of contentious persons; than which nothing can be more contrary to the Spirit of the Gospel, or the peace of churches: the apostle adds,
or vain glory; for where this is predominant, persons will always be singular in their sentiments, and never relinquish them, let what reason soever be given against them; nor will they give way to the judgment of others, but right or wrong will have their own wills; Diotrephes like, loving to have the preeminence in all things, Jo3 1:9; and such persons and conduct are very injurious to the comfort and harmony of the saints:
Read full note →
but in lowliness of mind, let each esteem other better than themselves; not as to the things of the world, in respect of which one man may be a better man than another, and he must know and think himself so; nor with respect to the endowments of the mind, and acquired abilities, which one man may have above another; and the difference being so great in some, it must be easily discerned, that one is more learned and knowing, in this or the other language, art, or science; but with regard to, grace, and to spiritual light, knowledge, and judgment: and where there is lowliness of mind, or true humility, a person will esteem himself in a state of grace, as the great apostle did, the chief of sinners, and less than the least of all saints; one in whom this grace reigns will pay a deference to the judgment of other saints, and will prefer their experience, light, and knowledge, to his own; and will readily give way, when he sees such that are of longer standing, of greater experience, and more solid judgment, as he has reason to think, than himself, are on the other side of the question; and so peace, love, and unity, are preserved. This grace of humility is an excellent ornament to a Christian, and wonderfully useful in Christian societies.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv3, 4, 6, 7, 8, 9, 10, 11 Do nothing through contention - Which is inconsistent with…
Do nothing through contention - Which is inconsistent with your thinking the same thing. Or vainglory - Desire of praise, which is directly opposite to the love of God. But esteem each the others better than themselves - (For every one knows more evil of himself than he can of another:) Which is a glorious fruit of the Spirit, and an admirable help to your continuing "of one soul."
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv3–11 Verse 3. Let nothing be done through strife] Never…
Verse 3. Let nothing be done through strife] Never be opposed to each other; never act from separate interests; ye are all brethren, and of one body; therefore let every member feel and labour for the welfare of the whole. And, in the exercise of your different functions, and in the use of your various gifts, do nothing so as to promote your own reputation, separately considered from the comfort, honour, and advantage of all.
But in lowliness of mind] Have always an humbling view of yourselves, and this will lead you to prefer others to yourselves; for, as you know your own secret defects, charity will lead you to suppose that your brethren are more holy, and more devoted to God than you are; and they will think the same of you, their secret defects also being known only to themselves.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv3, 5, 7, 8, 9 Php 2:3-4. Let nothing be done among you through…
Php 2:3-4. Let nothing be done among you through strife — A spirit of contradiction or contention, which is inconsistent with your being like- minded; or vain glory — Desire of praise; wishing to draw the eyes of others upon you, and to make yourselves the subjects of discourse and admiration which is directly opposite to the love of God: but in lowliness of mind — In unaffected simplicity and humility; let each esteem other better than themselves — Which, on one account or another, you may know almost every one to be; being better acquainted with your own sins, weaknesses, and defects, than you are with those of any others. “The apostle does not mean that we should reckon every person, without distinction, superior to ourselves in natural talents, acquired gifts, or even in goodness; but that we should, by an humble behaviour, acknowledge the superiority of those who are above us in station or office; or who, we are sensible, excel us in gifts and graces. For general expressions are always to be limited by the nature of the subject to which they are applied. Besides, we cannot suppose that the apostle requires us to judge falsely, either of ourselves or others.” — Macknight. Look not every man on his own things — Only, so as to regard merely his own convenience and interest; but every man also on the things of others — Being concerned for their welfare, both temporal and spiritual.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv3–11 Let nothing be done through strife - With a…
Let nothing be done through strife - With a spirit of contention. This command forbids us to do anything, or attempt anything as the mere result of strife. This is not the principle from which we are to act, or by which we are to be governed. We are to form no plan, and aim at no object which is to be secured in this way. The command prohibits all attempts to secure anything over others by mere physical strength, or by superiority of intellect or numbers. or as the result of dark schemes and plans formed by rivalry, or by the indulgence of angry passions, or with the spirit of ambition. We are not to attempt to do anything merely by outstripping others, or by showing that we have more talent, courage, or zeal. What we do is to be by principle, and with a desire to maintain the truth, and to glorify God. And yet how often is this rule violated! How often do Christian denominations attempt to outstrip each other, and to see which shall be the greatest! How often do ministers preach with no better aim! How often do we attempt to outdo others in dress, and it the splendor of furniture and equipment! How often, even in plans of benevolence, and in the cause of virtue and religion, is the secret aim to outdo others. This is all wrong. There is no holiness in such efforts. Never once did the Redeemer act from such a motive, and never once should this motive be allowed to influence us. The conduct of others may be allowed to show us what we can do, and ought to do; but it should not be our sole aim to outstrip them; compare 2Co 9:2-4.
Or vain glory - The word used here - κενοδοξία kenodoxia occurs nowhere else in the New Testament, though the adjective - κενόδοξος kenodoxos - occurs once in Gal 5:26; see the notes at that place. It means properly empty pride, or glory, and is descriptive of vain and hollow parade and show. Suidas renders it, “any vain opinion about oneself” - ματαία τις περὶ ἑαυτου οἴησις mataia tis peri eautou oiēsis. The idea seems to be that of mere self-esteem; a mere desire to honor ourselves, to attract attention, to win praise, to make ourselves uppermost, or foremost, or the main object. The command here solemnly forbids our doing anything with such an aim - no matter whether it be in intellectual attainments, in physical strength, in skill in music, in eloquence or song, in dress, furniture, or religion. Self is not to be foremost; selfishness is not to be the motive. Probably there is no command of the Bible which would have a wider sweep than this, or would touch on more points of human conduct, it fairly applied. Who is there who passes a single day without, in some respect, desiring to display himself? What minister of the gospel preaches, who never has any wish to exhibit his talents, eloquence, or learning? How few make a gesture, but with some wish to display the grace or power with which it is done! Who, in conversation, is always free from a desire to show his wit, or his power in argumentation, or his skill in repartee? Who plays at the piano without the desire of commendation? Who thunders in the senate, or goes to the field of battle; who builds a house, or purchases an article of apparel; who writes a book, or performs a deed of benevolence, altogether uninfluenced by this desire? If all could be taken out of human conduct which is performed merely from “strife,” or from “vain-glory,” how small a portion would be left!
Read full note →
But in lowliness of mind - Modesty, or humility. The word used here is the same which is rendered “humility” in Act 20:19; Col 2:18, Col 2:23; 1Pe 5:5; humbleness, in Col 3:12; and lowliness, in Eph 4:2; Phi 2:3. It does not elsewhere occur in the New Testament. It here means humility, and it stands opposed to that pride or self-valuation which would lead us to strive for the ascendancy, or which acts from a wish for flattery, or praise. The best and the only true correction of these faults is humility. This virtue consists in estimating ourselves according to truth. It is a willingness to take the place which we ought to take in the sight of God and man; and, having the low estimate of our own importance and character which the truth about our insignificance as creatures and vileness as sinners would produce, it will lead us to a willingness to perform lowly and humble offices that we may benefit others.
Let each esteem other better than themselves - Compare 1Pe 5:5. This is one of the effects produced by true humility, and it naturally exists in every truly modest mind. We are sensible of our own defects, but we have not the same clear view of the defects of others. We see our own hearts; we are conscious of the great corruption there; we have painful evidence of the impurity of the motives which often actuate us - of the evil thoughts and corrupt desires in our own souls; but we have not the same view of the errors, defects, and follies of others. We can see only their outward conduct; but, in our own case, we can look within. It is natural for those who have any just sense of the depravity of their own souls, charitably to hope that it is not so with others, and to believe that they have purer hearts. This will lead us to feel that they are worthy of more respect than we are. Hence, this is always the characteristic of modesty and humility - graces which the gospel is eminently suited to produce. A truly pious man will be always, therefore, an humble man, and will wish that others should be preferred in office and honor to himself. Of course, this will not make him blind to the defects of others when they are manifested; but he will be himself retiring, modest, unambitious, unobtrusive. This rule of Christianity would strike a blow at all the ambition of the world. It would rebuke the love of office and would produce universal contentment in any low condition of life where the providence of God may have cast our lot; compare the notes at 1Co 7:21.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv3, 4, 6, 7, 9, 10 Esteem others better than themselves. St. Thomas Aquinas (22.…
Esteem others better than themselves. St. Thomas Aquinas (22. q. 162. a. 3.) puts the question, how an innocent man can with truth think himself worse than the most wicked of men? He answers, that a man who has received very extraordinary gifts from God, cannot think these gifts less than what any other has received; but he may reflect that he has nothing, and is nothing of himself. And a man truly humble considers only his own sins and failings, and is persuaded that any other person would have made better use of the same graces; which agrees with what follows, (ver. 4) not considering the things that are his own. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3–11 Let nothing be done--The italicized words are not in…
Let nothing be done--The italicized words are not in the Greek. Perhaps the ellipsis had better be supplied from the Greek (Phi 2:2), "Thinking nothing in the way of strife" (or rather, "factious intrigue," "self-seeking," see on Phi 1:16). It is the thought 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 respect on a level. The man "lowly of mind" as to his spiritual life is independent of men, and free from all slavish feeling, while sensible of his continual dependence on God. Still it INDIRECTLY affects his behavior toward his fellow men; for, conscious 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 (Eph 4:2; Col 3:12) [NEANDER].
Read full note →
let each esteem--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 which your neighbor excels you: this is true "humility."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv3, 4, 5, 9, 10, 11 3. Exhortation to self-forgetting love, Php_2:3-18.
3. Exhortation to self-forgetting love, Php_2:3-18.
3. Strife… vainglory—Here appears the real evil at which the apostle strikes, though this and the following verses are a continued expansion of the like-minded of the preceding verse. Heretical doctrines have made no inroad upon them, as in Galatia, nor is the Church torn by internal factions, as at Corinth; but certain opinionated, conceited, self-seeking individuals, confident of their own comparative excellences, and inconsiderate of others, were pushing themselves forward into prominence and high positions for selfish ends. They were bound to be first against all odds. Two or three such men in a Church of as many hundreds are often enough to destroy its power.
Read full note →
Strife—Party spirit.
Vainglory—Empty pride. A better spirit is lowliness, that true humility which, reversing the too common practice, is severe toward one’s own failings and lenient toward those of others, discovering their excellences and covering their defects.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv3–11 3. Let nothing be done] The briefer original, in…
3. Let nothing be done] The briefer original, in which no verb appears, is very forcible, but would be exaggerated in a literal rendering.—Observe the totality of the prohibition. It is a rule for all Christian lives at all times.
through] Lit. “according to,” on the principles of.
Read full note →
strife] The same word as above, Php_1:16; see note. And see p. 16 for Ignatius’ use of the word.—R.V. “faction.” Only, the word may denote not merely the combined self-seeking of partizanship, but also a solitary ambition, working by intrigue.
in lowliness of mind] The Greek (dative) may be more precisely represented by in respect of lowliness, &c. Their lowliness was to be embodied in, and proved by, what he now describes.
“Lowliness of mind:”—essentially a Christian grace. The word itself (one Greek word is represented by the three English words) is not found in Greek before the N.T. And kindred words in the classics are always used in a tone of blame, as of a defect of proper courage and self-assertion. This fact is deeply suggestive. In its essential principles the mighty positive morality of the Gospel is based on the profound negative of the surrender and dethronement of self before a Redeeming Lord who has had compassion on perfectly unworthy objects. The world’s “poor spirited,” and the Lord’s “poor in spirit,” are phrases used in very different tones.
let each esteem other] Lit., “mutually counting others superior to (your-) selves.”—The precept is to be read in the light of the Holy Spirit’s illumination of the individual conscience. Even where one Christian might see another to be manifestly less gifted than himself, spiritually or otherwise, yet “if the endowments, and the obligations connected with them, were properly estimated, they would rather conduce to humble than to exalt” (Scott). And in any case, where the man habitually viewed himself in the contrasted light of the Divine holiness, with that insight which belongs to self-knowledge alone, he would respond instinctively to this precept.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv3–11 (3) This verse expresses the negative result of this…
(3) This verse expresses the negative result of this unity of soul—that nothing will be done in “strife,” that is, factiousness (the word used in Php_1:17), or “vainglory”—nothing, that is, with the desire either of personal influence or of personal glory. “For,” he adds, “each will esteem other better than himself,” or, rather, will hold that his neighbour is worthy of higher consideration and a higher place of dignity than himself (comp. the use of the word in Rom_13:1; 1Pe_2:13, of temporal dignity); for the idea is of the ascription to others, not of moral superiority, but of higher place and honour. Self-assertion will be entirely overborne. So he teaches us elsewhere that “charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own” (1Co_13:4-5).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv3–11 Let nothing be done through strife or vain-glory. Not…
Let nothing be done through strife or vain-glory. Not "strife," but "faction," as R.V The word is the same as that rendered "contention" in Php_1:10, where see note. Party spirit is one of the greatest dangers in running the Christian race. Love is the characteristic Christian grace; party spirit and vain-glory too often lead professing Christians to break the law of love. But in lowiness of mind let each esteem other better than themselves. In your lowliness; the article seems to have a possessive sense, the lowliness characteristic of Christians, which you as Christians possess. Tapeinofrosunh an exclusively New Testament word: the grace was new, and the word was new. The adjective tapeinov in classical Greek is used as a term of reproach abject, mean. The life of Christ ("I am meek and lowly in heart") and the teaching of Christ ("Blessed are the poor in spirit") have raised lowliness to a new position, as one of the chief features in the true Christian character. Here St. Paul bids us, as a discipline of humility, to look at our own faults and at the good points in the character of others. (comp. Rom_12:10)
Vers. 3, 4. The qualities of Christian like-mindedness.
Read full note →
I Warning faction and VAIN-GLORY. "Let nothing be done through faction or vain-glory." True unity of spirit is inconsistent alike with the exaltation of party and the exaltation of self. Faction carries men beyond the bounds of discretion, and rends the unity of the brotherhood. "The beginning of strife is as the letting out of water". (Pro_17:14) It should be "an honor for a man to cease from" it. (Pro_20:3) Vainglory, personal vanity, carries men into many follies and sins. "For men to search their own glory is not glory". (Pro_25:2-9) "There is more hope of a fool than of" such a one. (Pro_26:12) We ought, therefore, to pray, "Remove far from me vanity and lies.
II THE ESTIMATE OF A HUMBLE-MINDED MAN. "In humbleness of mind let each esteem other better than themselves." This implies:
1. That we have modest thoughts of ourselves. (Pro_26:12)
2. That we have a just idea of othersexcellences. (1Pe_2:17)
3. That in honor we are to prefer one another. (Rom_12:10) The reasons for this command are:
(1) If we excel others in some things, they may excel us in others. (Rom_12:4)
(2) We know not but others are more dear to God than ourselves, though they seem inferior to ourselves.
(3) It is a good way of preserving peace, as pride causes division among (Pro_13:10) and separation from God. (1Pe_5:5)
III AN UNSELFISH INTEREST IN THE WELFARE OF OTHERS. "Not regarding your own interests, but also the interests of others." There is nothing here said inconsistent with the most careful and conscientious discharge of the duty we owe to ourselves. The injunction of the apostle is profoundly Christ-like. It implies:
1. That we are to desire one another"s good. (1Ti_2:1)
2. That we are to rejoice in one another"s prosperity. (Rom_12:15)
3. That we are to pity one another"s misery. (Rom_12:15)
4. That we are to help one another in our necessities. (1Jn_2:17, 1Jn_2:18) It reiterates the command of Christ: "Love one another." No other command can be performed without this one; (Rom_13:10) we cannot love God without it; (1Jn_2:17) and this is true religion. T.C. (Jam_1:27)
Vers. 3, 4. Exhortation to unity: (3) Causes of its breach.
I TO CONQUER A MALADY WE MUST ASCERTAIN ITS CAUSE. St. Paul lays bare the causes of the divisions which exist among Christians.
1. Strife: faction; party spirit; the desire to promote the success of a cause rather than to be guided by the Holy Spirit into that which is true.
2. Vain-glory: personal vanity; the desire to be noticed, and the hatred of owning one"s self to be wrong. These are the solvents of Christendom. Often the theological disputes which have been the apparent causes of separation have not been the real causes.
II Remedies.
1. Humility. Many controversies proceed from an endeavor to explain that which is beyond definition.
2. Consideration for others. Controversy would, to a great extent, cease if each man would be satisfied with bearing witness to the truth, which has made itself a living thing to himself, without insisting that his experience must be that of every one else. VW.H.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv3, 4, 5, 6, 7, 9, 10 Let nothing be done through strife or vain glory
Php_2:3-4
Let nothing be done through strife or vain glory
Read full note →
I.
There are two ways of doing even the best work. Through strife and through love. This was seen in chap. 1, where two classes of preachers were described.
II. Entire sympathy with Christ will always heighten mans appreciation of man.
III. Christianity is thus the only humanizing and fraternizing religion.
IV. Self-seeking is in utter antagonism to the spirit of Christianity.
V. Christianity never encourages a degrading view of human nature. Man is to be esteemed by man. Christians are to recognize each others excellencies. Loves eye is quick to detect virtue in another. (J. Parker, D. D.)
Observe--
I. How things are often done--in a spirit of selfish opposition; of vain-glorious assumption.
II. How they ought to be done--in humility, giving the honour to others. (D. Lyth, D. D.)
Unanimity
I. Up to this point the apostle continues his appeal for unanimity. The spirit of this appeal is that of profound and tender sympathy with Christ. When history gives up her dead it will be found that where the rod has conquered its tens, love has won its thousands. The anxiety for entire oneness in the Church is in harmony with Christs prayer. Paul was wont to call for this. Absence of union is a reflection on the uniting force.
II. The uniting force in a Christian Church is the love of Christ. Where, then, there is disunion, it is plain that there is either not sufficient of this love, or that it is unequal to the exigencies of the case. Hence the grandeur and urgency of the appeal, If there be any consolation in Christ; as though he had said, Remember that Christs love is on trial. Men are looking on you as an experiment, and that not only you but Christ Himself will be deeply involved in the event of failure.
III. A discordant Church is a reflection on the moral power of the Saviour, because, without Him the Church would not be in existence. The world has a right to compare the deeds of the servant with the spirit of the Master, because the connection is moral and involves responsibility. A recently erected edifice, e.g., has fallen. How do men treat the fact? They instantly connect it with the architect or the builder. When a chemical experiment has failed men blame the manipulator. So all the practices of the Church are carried back to Christ, and He is magnified, or put to an open shame, according to their nature.
IV. What conclusion are we to come to from all this on the subject of mutual discipline? Are charity and justice to be sundered? Is there not to be a law of right in the Church? Is the garment of love to be thrown over the leper? Hear what Paul says (2Th_3:6; Rom_16:17). The tones vary but the voice is the same Christ called Herod a fox, and said that Nathaniel was without guile. God can be warm as summer and chilling as winter. The apostle is perfectly consistent. The voice is as truly one as is the voice of a mother, when she sings her child to slumber, or shrieks at the approach of a ravenous beast. (J. Parker, D. D.)
Evils to be shunned and graces to be cultivated
The words depend upon the former, Fulfil my joy that ye be, etc. Why? That nothing be done through strife, etc. As if he should have said, If there be among you contention and vain glory it is not possible that you should be like minded, and so my joy is unfulfilled.
I. He would have nothing done through contention.
1. Contention should be abandoned by Christians, i.e., they should take no pleasure in dissenting from others (Gal_5:20; Gal_5:24; Pro_26:21). The schisms and heresies wherewith the Church at all times is troubled, come commonly from men who take a pleasure in dissent, such as Arius, Nestorius, Macedonius, etc.
2. But may nothing be done through contention? May not Micaiah set himself against four hundred false prophets (2Ch_18:1-34), and Jeremiah strive with the whole earth (Jer_15:10), and a pure Church with error? To know whether any thing is done through contention two rules are necessary.
(1) Is it done upon a humour to contradict whether true or false?
(2) When the truth is manifested is the opposition still maintained?
II. The apostle would repress the evil of vain-glory, a vain affection of glory, which is when vain men, to get themselves glory, single themselves in some vanity from the rest (Gal_5:26).
1. The reason is that men desirous of this cannot, as they should, as becometh Christians, be of one accord with others.
2. It is vain-glory that we are not to affect, for this glory is allowable that men speak well of us, and glorify God on our behalf.
III. As a remedy the apostle prescribes meekness of mind.
1. Humility is opposed to contention and vain-glory as a preservative against them, and a preserver of that unity and concord of which they are the bane.
2. Ye see how it is defined to be a virtue, whereby every man, in whatsoever state or place he be, esteemeth other better than himself (Eph_4:2). In modesty we are to yield in many things of our own right, so that, though David knew himself to be better than Saul, yet in meekness of mind he may esteem Saul better than himself.
IV. Another remedy (verse 4) is not to look on our own things but on the things of others. Self seeking is an enemy also to concord. If we look on our own graces, wit, learning, goods, and neglect or contemn those of other men, what else will follow but vain glory and contention (Luk_18:11). We may look on our own things and glorify God, but not to glorify them; and on the things of others, not to envy them but to reverence them. (H. Airay, D. D.)
True humility
I. Its features.
1. It distrusts self.
2. Honours others.
II. Its effect. It excludes--
1. Strife.
2. Vain-glory.
III. Its obligation.
1. It is conformable to the mind of Christ.
2. It contributes to social happiness. (J. Lyth, D. D.)
Prohibitions and injunctions
I. What is forbidden.
1. Not a proper care for ones own health reputation, interest, etc., but a selfish disregard of the happiness, claims, and rights of others.
II. What is enjoined? not inquisitiveness, but consideration, sympathy, help--because of Gods ordination, our own mutual dependence, Christs example, the pleasure and reward. (J. Lyth, D. D.)
Selfishness
I. Its nature.
II. Operation.
III. Cure. (J. Lyth, D. D.)
Vain-glory
Vain-glorious men are the scorn of wise men, the admiration of fools, the idols of parasites, and the slaves of their own vanity. (Lord Bacon.)
Lowliness of mind
If we have any graces, they are graces which ought not to elate, but to humble us; and that the more we have received, the more we ought to abase ourselves, as you see among the ears of corn, those bend their head lowest which are the best and the fullest of grain. (J. Daille.)
Humility
Of all trees, I observe, God hath chosen the vine, a low plant that creeps upon the helpful wall; of all beasts, the soft and patient lamb; of all fowls, the mild and guileless dove. Christ is the rose of the field, and the lily of the valley. When God appeared to Moses, it was not in the lofty cedar, nor the sturdy oak, nor the spreading plane; but in a bush, a humble, slender, abject shrub; as if He would, by these elections, check the conceited arrogance of man. (Owen Feltham.)
Christian humility
Rowland Hill, during his last illness, being asked by Mr. Jay if he felt his personal interest in Christ, replied, I can see more of my Saviours glory than of my interest in Him. God is letting me down gently into the grave, and I shall creep into heaven under some crevice of the door.
Avoiding vain-glory
When Lacordaire, the most renowned of Roman Catholic orators, was complimented upon being the first preacher in France, he replied, No; I am the second; Adolphe Monod is the first. (J. A. James.)
Frederick the Great once sent a sword to George Washington with the inscription, From the oldest soldier to the greatest. (H. O. Mackay.)
Truthful estimation
It is impossible for a man to esteem another better looking than himself, when he is only half as good looking. There may be a difference between men in appearance, but if a man is six feet high he cannot say of another man who is only three feet high, I think he is taller than I am, and be a truthful man. If a man is sagacious and he knows it--as he generally does--he cannot say that a wool gatherer is smarter than he. If a man is generous and kind, he cannot make himself believe that a stingy man is better than he. But this is not the idea. Paul meant simply that a man who is using his whole self for other men, and is striving to help others instead of helping himself, is putting himself below others, or esteeming them better than himself. The mother esteems the child as better than herself in that sense. If either of the two is to lie awake she lies awake. She lies awake that the child may go to sleep. If either she or the babe is to go hungry it is not the babe. She esteems the babe better than herself in the sense that she gives herself away for it; that she bestows her thought and feeling and care on its behalf. Paul means that when we love our fellow men, we ought to be in that general spirit which shall lead us to feel that service rendered to others at some inconvenience, and it may be suffering, is a great deal better than rendering service to ourselves. And it comes back again to that other form, Thou shall love thy neighbour as thyself. (H. W. Beecher.)
The estimation of self and others
In the ancient fable a man carried two bags slung over his shoulders. In the one in front he carried his neighbours faults: in the one behind, out of sight, he carried his own--the exact reverse of the Christian way. (Christian Age.)
The example of Christ
The primary object of the apostle in the next few verses is not to tell how great Christ was by nature, and how low He became, although in his illustration he has done so; but to show how He looked on His own things and the things of others. St. Paul begins the tale of Christs humiliation by referring to the state of mind which led to it; and the clause which has the prime emphasis laid upon it is that which virtually asserts that He did not regard His own things. Though the form of God was His He did not regard it with a selfish and exclusive attachment, but He laid it aside and became man. He was in the form of God, and did not think it a thing to be eagerly laid hold of to be equal with God in having or exhibiting this form. He emptied Himself of it. He did not look simply to His own things--the glories of the Godhead; but He looked on the things of others, and therefore descended to humanity and death. His heart was not so set upon His glory, that He would not appear at any time without it. There was something which He coveted more--something which He felt to be truly a ᾶρπαγμός, and that was the redemption of a fallen world by His abasement and death. Or to speak after the manner of men, two things were present to His mind. Either continuance in the form of God, and being always equal with God, but allowing humanity to perish; or vailing this form and foregoing this equality for a season, and delivering by His condescension and agony the fallen progeny of Adam. He gave the latter the preference from His possession of His mind, and in indiscribable generosity He looked at the things of others, and descended with His splendour eclipsed--appeared not as God in glory, but clothed in flesh; not in royal robes, but in the dress of a village youth; not as a Deity in fire, but a man in tears; not in a palace, but in a manger; not with a thunderbolt in His hand, but with the hammer and hatchet of a Galilean mechanic, and in this way He gave the Church an example of that self-abnegation and kindness which the apostle here enforces, Look not every one on his own things, but also on the things of others. Let this mind be in you which was also in Christ Jesus. (Professor Eadie.)
Humility and joyfulness
Our humiliations work out our most elevated joys. The way that a drop of rain comes to sing in the leaf that rustles in the top of the tree all the summer long, is by going down to the roots first and from thence ascending to the bough. (H. W. Beecher.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v5 Chapter 7
Chapter 7
THE MIND OF CHRIST (CONTINUED).
Read full note →
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.
B. W. Johnson 1891 · Public Domain On vv3–11 3. Nothing through strife or vain glory. No party…
3. Nothing through strife or vain glory. No party spirit or striving for human praise. Let each esteem, etc. Instead of exalting himself, each is to exalt others in his esteem. He that is willing to serve is greatest.
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.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv5, 9 Php_2:5. Let this mind be in you.—The apostle’s word…
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.
Read full note →
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.
William B. Godbey 1900 · Public Domain On v10 10. “In order that, at the name of Jesus,…
ARGUMENT 5
GENUFLECTION AND CONFESSION
Read full note →
10. “In order that, at the name of Jesus, every knee shall bow, of things in heaven, and things upon earth, and things beneath the earth;
11. “And every tongue shall confess.” While the Bible is a great spiritual book, it has an exceedingly prominent literal signification, which we dare not ignore. “Feeble knees” (Heb 12:14) is paralyzed knee, in the language of the Holy Ghost.
How fearfully Satan’s paralysis disqualified the popular Churches to bend the knees! O how the stiff-kneed, starchy congregations insult God to his face, committing sins enough in their miserable, diabolical, so-called worship, to send them to hell. The angels in heaven not only bow the knee, but fall prostrate before God, not reluctantly, but with the greatest delight. The heathen and Roman Catholics all bow the knee. The Mohammedans pray five times a day, bowing the knee and even the head until it touches the earth. The downright insult and blasphemy of the stiff- kneed, starchy, popular Churches is alarming in the extreme. God Almighty says “Every knee shall bow of things in heaven, in earth, and beneath the earth.” Rest assured, his Word will never fail. Hence, it follows, as an irresistible sequence, that those that do not bow here, will all bow in hell. When I was a sinner, I bowed on my knees in public worship. Penitent sinners are always ready to bow the knee. The trouble with the proud, fashionable Churches is, that they are filled up with impenitent sinners. No wonder they are opposed to holiness! They are equally opposed to all the work of the Holy Ghost. If they would yield to his conviction, whole congregations would be seen bowing the knee to God. Where the Holy Ghost is obeyed, the people bow the knee in prayer, and stand up testifying to the work of God in their hearts. Thus prayer and testimony are the normal differentia of worshipping congregations.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv5, 9 Php 2:5-8 {R.V.}.
Philippians
THE DESCENT OF THE WORD
Read full note →
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.
C. I. Scofield 1917 · Public Domain On v6 form of God
form of God
"Form," etc. (Greek - μορφή, the form by which a person or thing strikes the vision, the external appearance)."--Thayer. CF Joh 17:15. "The glory which I had with Thee before the world was." Nothing in this passage teaches that the Eternal Word Joh 1:1 emptied Himself of either His divine nature, or His attributes, but only of the outward and visible manifestation of the Godhead. "He emptied, stripped Himself of the insignia of Majesty."--Lightfoot. "When occasion demanded He exercised His divine attributes."-- Moorehead. CF (See Scofield "Joh 1:1"). See Scofield "Joh 20:28"
Read full note →
robbery a thing to be grasped after. See, Gen 3:5-6.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv5, 9 The Example of Christ’s Humility. Php 2:5-11
The Example of Christ’s Humility. Php 2:5-11
Christ’s state of humiliation and its lesson:
Read full note →
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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3, 5, 9 Do nothing out of selfishness or empty conceit
Do nothing out of selfishness or empty conceit
"Do not serve yourselves or think of yourselves as better than others"
Read full note →
Each of you should take care not only for your own needs, but also for the needs of others
"Do not care only about what you need, but also about what others need"
translationWords
humble
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv3, 6, 7, 8, 9, 10 2:3-4 Don’t be selfish: Self-centeredness is antithetical to genuine…
2:3-4 Don’t be selfish: Self-centeredness is antithetical to genuine care for others (cp. 2:20-21; 1 Cor 10:24; Gal 5:26).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.