Philippians Chapter 2

We saw in chapter 1 how refreshing to the Apostle was the state of the Philippians, looked at as a whole; for, undoubtedly, there was that which needed correction in particular cases. Still their practical condition, and more especially as shown in the fellowship of the gospel, drew out powerfully his affections to them, as indeed their own were drawn out. Now this very fellowship bore witness to the healthful and fervent state of their souls toward the Lord, His workmen, and His work. For fellowship with the gospel is a great deal more than merely helping on the conversion of souls. Babes that are just born to God, souls that have made ever so little progress in the truth, are capable of feeling strong sympathy with the calling in of the lost, with the glad tidings flowing out to souls, with the joy of newly quickened and pardoned souls brought to the knowledge of Christ. But there was much more implied in the Philippians' "fellowship with the gospel." It is plain that the bent and strength of their whole life was that of persons who thoroughly identified themselves with its conflicts and sorrows as well as its joys. There was nothing in them so to arrest and occupy the Spirit of God, that they could not be in the very same current with Himself, in the magnifying of Christ and the blessing of souls.

And thus it was that they were privileged to have fellowship with the Apostle himself. "If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfil ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind." All these things had been in action, and the Apostle viewed each little offering to him, while he was in prison for the gospel's sake, in the light of Christ's holy, spiritual affections which had dictated it. In the case of the Philippians, it would appear that it was not merely the way in which the grace of God values the service of the saints. He interpreted it, not according to the thoughts of the saints, but according to His own, seeing, therefore, far deeper value in it than the human spirit had which had been led of the Holy Ghost in the service.

Take, for instance, Mary in the gospels, and the way in which the blessed Saviour viewed her act of devotedness in spending upon His Person the box of precious ointment which she had reserved for that time Where there is singleness of eye, there is One guiding the saints, though they may not know it distinctly. There is no ground to suppose Mary distinctly appreciated that she was anointing the Lord for His burial; but His divine grace gave it that value. The love that was in her heart felt instinctively that some awful danger threatened Him; that a heavy dark cloud was gathering over Him, which others feebly, if at all, entered into. In truth, God was in this intuition of divine affection.

But you may see something, perhaps, analogous in the providential care which God by times exercises; and there is even more than providence in the care of a Christian parent with a child. There is a feeling of undefined but real uneasiness - the Spirit of God giving a certain consciousness of peril - and this often calls forth the affection of the parents to the child in such sort as to avert the imminent danger or alleviate the sufferings in the highest degree. In a still higher sense this was true in the dealings of God with Mary. Alas! little indeed were the disciples in the secret, though they ought to have known what was impending more than any others, had it been a question of familiar intercourse and knowledge.

Certainly they had larger opportunities than ever Mary enjoyed; but it is far from being such knowledge that gives the deepest insight - far from being earthly circumstances that account for the insight of love. There is a cause which lies deeper still - the power of the Spirit of God acting in a simple, upright, loving heart, that feels intensely for the object of its reverence, for Christ Himself. If our eye is to our Lord, we may be sure that He will work with and in us as well as for us. He will not fail to give us the opportunity for serving Him in the most fitting manner and at the right moment. Mary had this box we know not how long; but there was One who loved Mary, and who wished to vouchsafe her the desired privilege of showing her love to His Son. He it was who led Mary (despised as indifferent by her believing but bustling sister) at this very time to bring out her love. Thus, besides ordinary intelligent guidance, there may be guidance under the skilful hands of Him who cares for us, and now acts yet more intimately by His Spirit dwelling in us.

In the case of the Philippians, there was the conscious fellowship of the Spirit; there was remarkable devotedness and spirituality among them, so that God could put particular honour upon them. In this respect they are in striking contrast not only with the Galatians but with the Corinthians also. Not that but these two were born of God; there was no difference in this. We are expressly told the Corinthians were called into the fellowship of the Son of God; such they were as truly as the Philippians were. It is of them that the Holy Ghost says, "God is faithful by whom ye were called unto the fellowship of His Son Jesus Christ our Lord." But there was a mighty difference here. There was not the same fellowship with the gospel among the Corinthians, and therefore it may be that the Apostle desires that they might have "the communion of the Holy Ghost" (2 Corinthians 13:14). Assuredly till then it had been enjoyed by them scantily. (Compare 1 Cor. 3; 4; etc.)

But in looking at the Philippians he could say, "If there be therefore any consolation [or rather encouragement] in Christ, if any comfort of love, if any fellowship of the Spirit," etc. There was all this practical display of Christ so fully at work among them; such tenderness in their spirit, such entering into the mind of God touching the mighty conflict in which the Apostle was engaged, that they identified themselves heart and soul with the Apostle He says, therefore, If there be all this (which he doubted not but assumed), "fulfil ye my joy that ye be like-minded, having the same love, being of one accord, of one mind." Here was their failure; they were not sufficiently of one mind; nor were they cherishing, as they should, the same love. Hence there was a measure of dissension among them at this time. True, it may seem to have been about the work of the Lord, in which they were truly zealous. Sorrowful as this was in itself, still this was not so low and unworthy as mere squabbling with one another, such as we hear of among the Corinthians. Not that it was to be treated lightly, but even the very failure and the cause of it proved that they were in a more spiritual state than the Corinthians.

In the same way you may find among the children of God now that which answers to the trial of an Abraham or of a Lot. Just Lot, dwelling among the wicked in the cities of the plain, was vexed from day to day with their unrighteous and ungodly deeds. What unbridled wickedness filled the scene which first attracted his too covetous eyes! Strange that a saint could find his home there for a season! Abraham failed, no doubt; but what a contrast even between the failure of an Abraham and of a Lot! When the latter, through unwatchfulness, fell into a sin which led the way to worse, it was not only a painful blot, but the consequences of it remained for ages to be adversaries to the people of God. Out of the miserable circumstances which closed his life, we see a shameful result and a constant affliction. Indeed the Israel of God will prove it yet in the latter days. On the other hand, Abraham had his trials and failures, and surely the Lord did notice and rebuke them in His righteous government. But though this shows that there is nothing worthy of God in man, that no good thing dwells in the natural man, even of a saint, that the flesh is fleshly, let it be in whom it may; yet, for all that, the character of Abraham's very slips and unfaithfulness tells us that he was in a spiritual condition wholly different from his nephew Lot.

Just so it was, in measure, with the Corinthians and the Philippians. In the latter there was a want of unity, of judgment, and mind, but they were filled with the fervour of the Spirit; they were carried out in earnest wishes for the gospel and the good of God's people. Thus, even where you find the service of the Lord the prominent thought, there is always room for the flesh to act. There is nothing like having Christ Himself for our object. This was what Paul knew and lived in, and wished them to know better. Service brings in room for the human mind and feelings and energy. We are in danger of being occupied unduly with that which we do or what we suffer. Behind it lurks also the dangers of comparison, and so of envy, self-seeking, and strife. How blessedly the Apostle in Philippians 1 laid before them his feeling in presence of a far deeper, wider and more painful experience, we have seen already. It appears there was something of this kind at worn among the Philippians. Accordingly he here intimates to them that there was something necessary to complete his joy. He would see them of the same mind, and this by having not the same notions but the same love, with union of soul minding one thing. His own spirit was enjoying Christ increasingly. The earth, and man upon it, was a very little thing before his eyes; the thoughts of heaven were everything to him, so that he could say, "To me to live is Christ." This made his heart sensitive on their account, because there was something short of Christ, some objects besides Him in them. He desires fullness of joy in them.

The Spirit of God gives hearts, purified by faith, a common object, even Christ. What he had known in them made him the more alive to that which was defective in these saints. He therefore makes a great deal of what he might have withheld if writing to others. In an assembly where there was much that dishonoured God, it would be useless to notice every detail. Wisdom would apply the grace of Christ to the overwhelming evils that met one's eye; lesser things would remain to be disposed of afterward by the same power. But in writing to saints in a comparatively good state, even a little speck assumes importance in the mind of the Spirit. There was something they might do or remedy to fill the cup of the Apostle's joy. How gladly he would hear that they shone in unity of spirit! He owned and felt their love; would that they cultivated the same mutually! How could they be more like-minded? If the mind were set upon one thing, they would all have the same mind. God has one object for His saints, and that object is Christ. With Paul, every aim, every duty was subordinate to Him; as it is said in the next chapter, "this one thing I do"; so here he wished to produce this one, common mind in the Philippian saints.

He then touches on that which they had to watch against. "Let nothing be done through strife or vainglory." It is humbling, but too true, that the principle of the grossest evil outside works even among the saints of God. The traces might be so faint that none but an apostle's eye could perceive them. But God enabled His servant to discern in them what was not of Christ. Hence he sets before them the dangers alike of opposing one another and of exalting self, strife, and vainglory. Oh! how apt they are to creep in and sully the service of God! The chapter before had shown some elsewhere taking advantage of the Apostle's bonds to preach Christ of envy and strife. And there he had triumphed by faith and could rejoice that, any how, Christ was preached. Now he warns the beloved Philippians against something similar in their midst. The principle was there, and he does not fail to lay it upon their heart.

How is the spirit of opposition and self-exaltation to be overcome? "In lowliness of mind let each esteem other better than themselves." What a blessed thought! and how evidently divine! How could strife or vainglory exist along with it? When one thinks of self, God would have one to feel our own amazing shortcomings. To have such sweet and heavenly privileges in Christ, to be loved by Him, and yet to make such paltry returns as even our hearts know to be altogether unworthy of Him, is our bitter experience as to ourselves. Whereas when we look at another, we can readily feel not only how blessedly Christ is for him, and how faithful is His goodness, but love leads us to cover failings, to see and keep before us that which is lovely and of good report in the saints - if there be any virtue and if there be any praise, to think on these things. This appears to lie at the root of the exhortation, and it is evident that it thus becomes a simple and happy duty. "In lowliness of mind let each esteem other better than themselves."

In short, it is made good on the one hand by the consciousness of our own blessing through grace in presence of our miserable answer to it in heart and way; and on the other hand, by the thankful discernment of another beheld as the object of the Lord's tender love and all its fruits, without the thought of drawbacks. Of their evil the Lord would not have us to think, but of what Christ is to and in them. For here there is no question of discipline, but of the ordinary, happy state of God's children. Certainly the Philippian assembly consisted of men who were full of simple-hearted earnestness in pushing out the frontiers of Christ's kingdom and whose hearts were rejoicing in Him. But toward one another there was the need of greater tenderness.

Besides, if one more than others was abused everywhere, it was the Apostle Paul. He was pre-eminently treated as the off-scouring of all things. All Asia was turned away from him. Where was there a man to identify himself with his cause? Evidently this was the result of a faithful, self-denying, holy course in the gospel, which from time to time offended hundreds even of the children of God. He could not but touch the worldliness of one, the flesh of another. Above all, he roused the judaizers on one hand, and on the other all schismatics, heretics, etc. All this makes a man dreaded and disliked; and none ever knew more of this bitter trial than the Apostle Paul. But in the case of the Philippians there was the contrary effect. Their hearts crave to him so much the more in the hour of his imprisonment at Rome, when there was this far sorer sorrow of an amazing alienation on the part of many who had been blessed through his means. This faithful love of the Philippians could not but rejoice the Apostle's heart.

It is one thing to indulge a fleshly dependence upon an instrument of God, quite another to have the same interests with him, so as to be knit more closely than ever in the time of sorrow. This was fellowship indeed, as far as it went; and it did go far, but not so far as the Apostle desired for them. He thought of their things, not of his merely; and accordingly, he now gives them another word: "Look not every man on his own things, but every man also on the things of others." If they loved him so much, why not love each other more than they did? Why so occupied with their own thoughts?

This egotism was another fertile source of evil. We all know that we are apt to value qualities which we possess ourselves and to slight those of others. This is unjudged nature; for, where there is power of love, it works in a direction quite the contrary. There would be the consciousness of how weak and unworthy we are, and the little use we make of what God gives us; there would be the valuing of what we see in another, that we have not got ourselves. How good for the Church to have all this and far more!

There he brings in what is the great secret of deliverance from all these strivings of potsherd nature - "the mind that was in Christ Jesus" (v. 5). In this chapter you will observe it is Christ as He was; in the next it is Christ as He is. Here it is Christ coming down, though of course He is thereon exalted. The point pressed is that we should look at the mind of Christ that was displayed in Him while here below. In Philippians 3 it is not so much the mind or moral purpose that was in Him, as it is His Person as an object, a glorious, attractive object now in heaven, the prize for which he was running, Christ Himself above, the kernel of all his joy. Here (Phil. 2) it is the unselfish mind of love that seeks nothing of its own, but the good of others at all costs; this is the mind that was in Christ.

The Apostle proceeds to enforce lowliness in love, by setting the way of the Lord Himself before their eyes. This is the true "rule of life" for the believer since His manifestation; not even all the written Word alone, but that Word seen livingly in Christ, who is made a spring of power by the Holy Ghost to his soul that is occupied with Him. "Let this mind be in you which was also in Christ Jesus: who being in the form of God, thought it not robbery to be equal [on equality] with God; but made himself of no reputation [emptied himself]," etc. vv. 5-7.

What an illustrious testimony to the true, proper, intrinsic deity of Christ! It is all the stronger because, like many more, it is indirect. Who but a person consciously God in the highest sense could adopt not merely the unhesitating assumption of such language as "Before Abraham was, I am," or, "I and my Father are one," but the no less real, though hidden, claim to Godhead which lies under the very words which unbelief so eagerly seizes against Him? Where would be the sense of any other man (and man He surely was and is) saying, "My Father is greater than I"? A strange piece of information in the mouth (I will not say of a Socrates or a Bacon merely, but) of a Moses or a Daniel, a Peter or a Paul; but in Him, how suitable and even needful, yet only so because He was truly God and equal with the Father, as He was man, the sent One, and so the Father was greater than He! Take again that striking declaration in John 17:3, "This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." Of course He was man, He deigned to be born of woman, else unbelief would have no ground of argument on that score. But what mere man ever dared, save the vilest imposter, calmly to class himself with God, yea, to speak of the knowledge of the only true God, and of Him, as life everlasting?

So again, the scripture before us. Nothing can be conceived more conclusively to prove His own supremely divine glory than the simple statement of the text. Gabriel, yea, the archangel Michael, has no higher dignity than that of being God's servant, in the sphere assigned to each. The Son of God alone had to empty Himself, taking the form of a servant, being born in the likeness of men. All others were, at best, God's servants; and nothing could increase that dignity for them or lift them above it. Of Christ alone it was true, that He took a bondservant's form; and of Him alone could it be true, because He was in the form of God. In this nature He subsisted originally, as truly as He received a bondman's; both were real, equally real - the one intrinsic, the other that which He condescended to assume in infinite grace.

Nor was this all. When "found in fashion as a man, he humbled himself and became obedient unto death, even the death of the cross." v. 8. This is another distinct step in His descent of grace to glorify God. First, it was humiliation for Him to become a servant and a man; next, being man, He humbled Himself as far as death in His obedience (the blessed converse of Adam's disobedience unto death). And that death was the extreme of human shame, besides its atoning character. Yet must we carefully bear in mind that it would be as impossible for a divine person to cease to be God, as for a man to become a divine person. But it was the joy and triumph of divine grace that He who was God, equally with the Father, when about to become a man, did not carry down the glory and power of the Godhead to confound man before Him, but rather emptied Himself; contrariwise perfection morally was seen in this. Thus He was thoroughly the dependent man, not once falling into self-reliance, but under all circumstances, and in the face of the utmost difficulties, the very fullest pattern and exhibition of One who waited upon God, who set the Lord always before Him, who never acted from Himself, but whose meat and drink it was to do the will of His Father in heaven; in a word, He became a perfect servant. This is what we have here.

Christ is said to have been in the form of God; that is, it was not in mere appearance, but it had that form, and not a creature's. The form of God means that He has His and no other form. He was then in that nature of being, and nothing else; He had no creature being whatever; He was simply and solely God the Son. He, subsisting in this condition, did not think it robbery to be equal with God. He was God; yet, in the place of man which He truly entered, He had, as was meet, the willingness to be nothing. He made Himself of no reputation. How admirable! How magnifying to God! He put in abeyance all His glory. It was not even in angelic majesty that He deigned to become a servant, but in the likeness of men. Here we have the form of a servant as well as the form of God, but that does not in anywise mean that He was not really both. In truth, as He was very God, so He became the veriest servant that God or man ever saw.

But we may go yet further. "And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross." Mark that. There are two great stages in the advent and humiliation of the Son of God. The first is in respect of His divine nature or proper deity; He emptied Himself. He would not act on a ground which exempted Him from human obedience, when He takes the place of a servant here below. Indeed, we may say that He would act upon what God the Father was to Him, not upon what He the Son was to the Father. On the one hand, though He were a Son, He learned obedience through the things that He suffered. On the other, if He had not been a divine person - the Son no doubt - He would not have been the perfect man that He was. But He walks on through unheard-of shame, sorrow, and suffering, as one that sought only the will and glory of His Father in everything. He would choose nothing, not even in saving sinners or receiving a soul (John 6). He would act in nothing apart from the Father. He would have only those whom the Father draws. Whom the Father gives Him, whoever comes to Him, He welcomes them; He will in no wise cast any out, be they ever so bad. What a proof that He is thoroughly the servant, when He, the Saviour, absolutely puts aside all choice of those He will save! When acting as Lord with His apostles, He tells us that He chose; but in the question of salvation, He virtually says, Here I am, a Saviour; and whoever is drawn to Me by the Father, that is enough for Me; whoever comes, I will save. No matter who or what it was, you have in the Lord Jesus this perfect subjection and self-abnegation, and this too in the only person that never had a will to sin, whose will cared not for its own way in anything. He was the only man that never used His own will; His will as man was unreservedly in subjection to God. But we find another thing: if He emptied Himself of His deity,* when He took the form of a servant, when He does become a man, He humbles Himself and becomes obedient as far as death.

{*I append here a note by W. J. Hocking as Mr. Kelly was attacked for this phrase, it having been taken out of context. References are made by WJH to Mr. Kelly's comments in 'The Christian Annotator' these can also be found on this CD. The references to Mr. Darby's comments on the subject can be found on the 'Darby Disk' from STEM Publishing. L.H. -

Christ Jesus Emptying Himself

In his Epistle to the Philippians Paul exhorts the saints to avoid all self-exaltation and to cultivate a spirit of humility (Php 2:1-4). The apostle does not press humility of disposition as a virtue in an abstract sense, but as a unique excellence perfectly exemplified by Christ Jesus. He writes, "Let this mind be in you which was also in Christ Jesus; Who, being in the form of God . . . emptied Himself, taking a bondman's form " (Php 2:5-7).

From this revelation by the Spirit of God concerning the incarnation of the Son of God we learn that its outstanding feature lay in His making Himself of no reputation, or emptying Himself, the latter being a preferable rendering of the Greek text.* The apostle teaches that Christ Jesus Who was in "the form of God" voluntarily took upon Himself "the form of a servant (or bond-slave)," whereby He "emptied Himself." Being "in the likeness of men," He abstained from using the prerogatives of His deity apart from the will of Him that sent Him. This act of self-abnegation expressed "the mind which was in Christ Jesus," which "mind" the apostle desired should be in His saints also.

*The comment of a great scholar on Php 2:7. is "emptied, stripped Himself of the insignia of majesty"; and again, "He divested Himself, not of His divine nature, for this was impossible, but of the glories, the prerogatives, of Deity. This He did by taking upon Him the form of a servant" (Commentary on Philippians, 12th ed., 1908, by Bp. Lightfoot.).

In connection with Christ's self-emptying, a charge of heterodoxy has been brought against the late William Kelly, based, as it seems, upon a half-dozen words occurring in one of his early lectures on this Epistle. This charge of false doctrine is preposterous, but we hope is not as malicious as it is ill-founded. The words of W.K. quoted against him are: "He (Christ) emptied Himself of His deity." And on the evidence of this brief sentence, it is declared that W.K. taught that on becoming man Christ ceased to be God, founding this serious accusation upon what is merely their own hasty interpretation of a brief sentence selected from the speaker's somewhat lengthy expository remarks upon the Philippian passage (2: 5-8).

Indeed, the falsity of this implication is evident even from the speaker's remarks which precede the words quoted. Before using them, W.K. had made clear to his audience what he himself considered was conveyed by the passage he was expounding (2: 5-8), and especially the sense of the phrase, "emptied Himself." He taught his hearers that "emptied Himself" meant not that Christ Jesus in taking the form of a bond-servant thereby dispossessed Himself of His absolute deity, but of its prerogatives by abstaining from using these on His own initiative.

But on this point, we may let W.K. speak for himself. From the long passage (some five pages of print) dealing with chap. 2: 5-8 we have selected from the Notes the following extracts, dealing with the deity of Christ Jesus.

"Let this mind be in you which was also in Christ Jesus, Who being in the form of God thought it not robbery to be equal (on equality) with God, but made Himself of no reputation (emptied Himself), taking a bondman's form, being come in men's likeness" (Php 2:5-7). What an illustrious testimony to the true, proper, intrinsic deity of Christ! It is all the stronger because, like many more, it is indirect (p. 46). . . . Nothing can be conceived more conclusively to prove is own supremely divine glory than the simple statement of the text, . . . Of Christ alone it was true that He took a bond-servant's form; and of Him alone could it be true, because He was in the form of God. In this nature He subsisted originally, as truly as He received a bondman's; both were real, equally real: the one intrinsic, the other that which He condescended to assume in infinite grace (p. 47). . . .

"Yet must we carefully bear in mind that it would be as impossible for a divine person to cease to be God as for a man to become a divine person. But it was the joy and triumph of divine grace that He Who was God equally with the Father, when about to become a man, did not carry down the glory and power of the Godhead to confound man before Him, but rather emptied Himself. . . He was God: yet in the place of man which He truly entered He had, as was meet, the willingness to be nothing. He made Himself of no reputation (emptied Himself). How admirable! How magnifying to God! He put in abeyance all His glory (pp. 47-8). . . .

"There are two great stages in the advent and humiliation of the Son of God. The first is in respect of His divine nature or proper deity He emptied Himself. He would not act on a ground which exempted Him from human obedience when He takes the place of servant here below (p. 49). . . . But we find another thing; if He emptied Himself of His deity when He took the form of a servant, when He does become a man He humbles Himself and becomes obedient as far as death" (p. 50).

From these extracts it will be seen that W.K. maintained the full deity of Christ Jesus and also that His deity was unimpaired when He took manhood. Being in the form of God, He emptied Himself, taking the form of a bondman. Of His own will, He divested Himself of His prerogatives as God, choosing not to command as God but to obey as a servant. All the inherent rights of deity are His inalienably; obedience, however, is a function not of deity, but of one who takes the place of submission to the will of another. Being God, and being come in man's likeness, Christ Jesus undertook the place of servitude. "Though He were Son, He learned obedience from the things which He suffered" (Hebrews 5:8). Yet He, "according to flesh, is the Christ, Who is over all, God blessed for ever. Amen." (Romans 9:5).

Such is the doctrine of scripture concerning Christ Jesus, and from this doctrine W.K. does not appear to depart even in the sentence over which some seem to have stumbled through lack of attention to its context. In his address, W.K. was at this point passing from the consideration of vv. 5-7 to ver. 8. In the former the subject is Christ's humiliation; as One in "the form of God," He takes "the form of a servant." In the latter, Christ further humbles Himself and is obedient as man even to crucifixion. Referring to this transition of subject, the lecturer said, "But we find another thing: if He emptied Himself of His deity when He took the form of a servant (vv. 5-7), when He does become a man He humbles Himself and becomes obedient as far as death" (ver. 8). "Deity" and "man" are the two key-words in the two sections of this sentence, and the word "if" should be noted especially.

Obviously, W.K.'s teaching is not fairly represented by quoting only six words from this sentence, and also by omitting the little word "if." Thus, "He emptied Himself of His deity" is made to appear as an independent and absolute sentence, which it was not intended to be. The author did not say Christ did so, but "if" He did so. The speaker's object at this stage was to point out that in verse 7 Christ's humiliation is related to His deity, and in verse 8 to His humanity.

W.K. is not alone in this interpretation. The same distinction is pointed out by J.N.D. in his "Synopsis" of the passage. In similar language he states that as God Christ emptied Himself and as man He humbled Himself. He writes, "Christ . . . when He was in the form of God, emptied Himself, through love, of all His outward glory, of the form of God. and took the form of a man; and even when He was in the form of man, still humbled Himself. It was a second thing which He did in humbling Himself. As God, He emptied Himself; as man, He humbled Himself, and became obedient even unto death. His humiliation itself is a proof that He is God. God only could leave His first estate in the sovereign rights of His love. It is sin for any creature so to do" (pp. 468-9).

Deity is manifested by the exercise of its attributes and prerogatives. In His incarnation, these were suppressed by Christ, but were not abandoned, which could not be. Hence Christ appeared among men as One Who had (to use W.K.'s phrase) "emptied Himself of His deity." As it were, He had laid aside His garments (His seamless robe) and girded Himself with a towel for menial service at the disciples' feet. His dis-robing did not affect His personal relationship to them as the Lord and the Teacher (John 13:14). When Christ Jesus emptied Himself for obedience, He was still God, for it could not be otherwise. But, if we may so speak, He was pleased that in His incarnation His deity should remain quiescent, and His bond-service appear.

In the wilderness after His baptism Christ Jesus was twice tempted by Satan to exercise His own deity and do what is impossible to man, though possible to God. But having emptied Himself for service and being there as bond-servant, He remained steadfast in His obedience to and compliance with His Father's will. Hence He neither made stones bread, nor cast Himself down from the temple to prove Himself to be the Son of God, which nevertheless He was, and is.

In the garden of Gethsemane Christ is seen to he the self-emptied One, choosing the Father's will, and not His own. There in agonized anticipation of the cup before Him, He cried, "My Father, if it be possible, let this cup pass from Me: nevertheless, not as I (emphatic) will, but as Thou wilt" (Matthew 26:39). Along with omniscient knowledge of what was before Him on the morrow, there was the display of the spirit, not of self-assertion and of escape, but of self-surrender and submission. He laid aside His own will, accepting His Father's, and on the cross doing that will, offering Himself to God in the sweet savour of His perfect obedience as Jehovah's Servant.

We conclude with three other quotations from J.N.D.'s ministry, all referring to Christ's emptying Himself in His incarnation: (1) "There are two degrees in Christ's humiliation. He first strips Himself of His own glory, and becomes man; then, being man, He goes down even unto the death of the cross;" (2) "He laid aside the form of Godhead, and was found as a man; and, being a man, He took upon Him the form of a servant;" (3) "Leaving God in the glory, leaving the form of God, in abeyance, He became a servant for the blessing of others." All three extracts are taken from his Collected Writings (Vol. 27 pp. 255, 274, 323). They all treat of the stoop of grace taken by Christ Jesus when He was found in fashion as a man, and all note the two stages in His humiliation as W.K. also indicates.

NOTE.-The following is a brief history of the phrase under consideration. It first appeared nearly a century ago in W. Kelly's "Notes on the Epistle to the Philippians" (The Bible Treasury. Vol. 5). The words in question occur in the article on pp. 283-4 (June, 1865). These notes being compiled from shorthand reports of W.K.'s oral ministry were issued in book form in 1867, and entitled "Lectures on the Epistle to the Philippians." Since that date, fresh impressions from the original have been published, without revision, as required.

In connection with W.K.'s phrase, "emptied Himself of His deity," it is interesting to record a remark of his on the same subject made some ten years previously and occurring in The Christian Annotator for the year 1855. in that journal (vol. ii. p. 91), a contributor, writing on the parables of the treasure and the pearl (Matthew 13:44-46) stated, "The man is He Who parted with all He had, even His Godhead, which He laid aside, and . . bought . ." On p. 119 of the same volume, in criticizing this remark on our Lord's renunciation. W.K. wrote, "Our Lord does not, and cannot, cease to be 'over all, God blessed for ever.'" As a result, on p. 158 the author of the remark "heartily" withdrew his original expression, substituting for "Godhead" the "glory of the Godhead." He had spoken without due deliberation.

It will be observed that W.K., before using the phrase. "emptied Himself of His deity" had fully explained what it could not mean, viz., that Christ Jesus yielded up the possession of His deity or His Godhead, or His Essential Being, which is an impossibility. In His flesh He was still God, blessed for ever. Taking the form of a bond-slave, He thus emptied Himself, subjecting Himself absolutely to, the will of Another. For our sakes, "He being rich became poor": an unsolved mystery to the understanding, but an amazing comfort and unending joy to the heart of faith.}

This is important because it shows, among others things, this also, that death was not the natural portion of our Lord as man, but that to which, when found in fashion as a man, He humbled Himself and became obedient. There was no death for Him merely as man, for death was the wages of sin, not of man as such without sin, still less of the Holy One of God. How could He come under death? In this was the contrast between Him and the first Adam. The first Adam became disobedient unto death; Christ, on the contrary, obeyed unto death. No other was competent so to lay down His life. Sinners had none to give; life was due to God, and they had no title to offer it. It would have been sin to have pretended to it. But in Christ all is reversed. His death in a world of sin is His glory - not only perfect grace, but the vindication of God in all His character. "I have power," He says, "to lay it down, and I have power to take it again." In the laying down of His life, He was accomplishing the glory of God. "Now is the Son of man glorified and God is glorified in him." So while God was pleased with and exalted in every step of the Lord Jesus Christ's life, yet the deepest moral glory of God shines out in His death. Never was nor could be such obedience before or in any other. He "became obedient unto death, even the death of the cross."

In this chapter it is not a question of putting away sin. It is ignorance of the mind of God to confine the death of Christ, even to that astonishing part of it, while fully admitting that there is not, nor ever will be, anything to compare with it. But the death of Christ, for instance, takes in the reconciliation of all things, as well as the bringing us who believe unto God; for now that the world is fallen under vanity, without that death there could not be the righteous gathering up again out of the ruin that which is manifestly marred and spoiled by the power of Satan. Again, where without it was the perfect display of what God is? Where else the utmost extent of Christ's suffering and humiliation, and obedience in them? The truth, love, holiness, wisdom, and majesty of God were all to the fullest degree vindicated in the cross of the Lord Jesus Christ. There is not a single feature of God but what, though it expresses itself elsewhere in Christ, finds its richest and most complete answer in His death. Here it is the perfect servant, who would not stop short at any one thing, and this not merely in the truest love to us, but absolutely for the glory of God. It is in this point of view that His death is referred to here; and the Spirit of God adds (vv. 9, 10), "Wherefore God also hath highly exalted him and given him a name which is above every name, that at [in virtue of] the name of Jesus every knee should bow, of heavenly, and earthly, and infernal [ones]."

It is not merely a question of saints or of Israel, but "every knee shall bow," etc. This takes in angels and saints, and even those who are forever under the judgment of God, for to "under the earth" attaches the worst possible sense. Thus the infernal beings, the lost, come in here; the verse includes those that have rejected salvation, no less than those who confess the Saviour. It is the universal subjection of all to Christ. Jesus has won the title even as man. If unbelievers despised Him as man, as Son of man He will judge them. As man they must bow to Him. The lowly name that was His as Nazarene on the earth must be honoured everywhere; God's glory is concerned in it. In the name of Jesus or in virtue of His name, "every knee shall bow, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father." v. 11.

It is not, again, a question of His being Son (which of course He was from all eternity), but Lord also. We know that the spirit of this is true for the believer now. Every soul that is now born of God bows his knee in virtue of the name of Jesus, and to Jesus. The Christian now confesses by the Holy Ghost that Jesus Christ is Lord; but this homage will be made good to an incomparably larger extent by and by. But then it will be too late for salvation. It is now received by faith which finds blessedness and eternal life in the knowledge of God and of Jesus Christ whom He has sent. Neither is there any man that confesses Him to be the Lord by the Holy Ghost but a saved person. But there will be more than this by and by. When the day of grace is past and God is not merely gathering out an elect body, the Church, but putting down all opposing authority, then the name of Jesus will be throughout the universe owned even by those who do it by compulsion, and who by that very acknowledgment confess their own eternal misery.

In Ephesians 1:10 we are told of God's purpose for the dispensation of the fullness of times to "gather together in one all things in Christ, both which are in heaven and which are on earth." There is not a word, it has often been remarked, about things under the earth, because there it is not a question of universal compulsory acknowledgment of Christ even by the devils and the lost, but very simply of all things being put under the headship of Christ. Neither lost men nor devils will ever stand in any such relation to Christ. He will surely judge them both. In Ephesians it is Christ viewed as the head of the whole creation of God, all things heavenly and earthly being summed up under His administration. Besides that, He is the head of the Church, which consequently shares His place of exaltation over all things heavenly and earthly, as being the bride of the true and last Adam. "He has made Him to be Head over all things to the Church, which is His body, the fulness of Him that filleth all in all." Christ fills all in all; but the Church is that which fills up the mystic, glorified man, just as Eve was necessary to the completeness of God's thoughts as to the first Adam.

The Church is the bride, the Lamb's wife. This mystery is great and largely treated in Ephesians; but it is not the subject of our epistle, where the aim is practical, enforced from One who came down from infinite glory and made Himself nothing, and who now is exalted and made Lord of all, so that every creature must bow. This is put before the Philippians as the most powerful of motives and weightiest of examples for self-abnegation, in love, to God's glory.

As a whole, we have seen that the state of the Philippian saints was good and healthy. It was not with them as with the Galatians, over whose speedy lapse into error - and what error it was! - the Apostle had to marvel and mourn. And as in doctrine, so in practice, what a change for the worse! Their love, once excessive one might say, was turned into bitterness and contempt, as the sweetest thing in nature, if soured, becomes the sourest of all. "Ye know how through infirmity of the flesh I preached the gospel unto you at the first. And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus. Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me. Am I therefore become your enemy because I tell you the truth? They zealously affect you, but not well; yea, they would exclude you that ye might affect them." Galatians 4:13-17. "But," adds the Apostle, with cutting severity, "it is good to be zealously affected always in a good thing, and not only when I am present with you."

What a refreshing contrast was the condition of the Philippians! It was not only that their love was true and fervent, proving their fellowship with the gospel and their hearty sympathy with those engaged in its labours and sufferings; but their faithfulness shone out yet more when the Apostle was not in their midst. "Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence. . . ." What reserve in his tone to the one, and what opening of affections, heartily expressed, to the other! And no wonder. In Galatia, Christ was shaded under nature; religion it might be, but unsubject to God, aye, and unloving too, in spite of vain talk about love. In Philippi, Christ was increasingly the object; love was in true and wholesome exercise; and obedience grew firmly, because liberty and responsibility were happily realized, even the more in the absence of the Apostle and without his immediate help.

Accordingly he exhorts them thus: "Work out your own salvation with fear and trembling, for it is God who worketh in you both the willing and the working of [according to] his good pleasure." In Ephesians 2, the saints are viewed as seated together in heavenly places in Christ; they are regarded here as working out their own salvation with fear and trembling. How can we put these two things together? With perfect ease, if we are simply subject to the Word of God.

If you try to make out that there is only one meaning of salvation in the New Testament, you are in a difficulty indeed; and you will find that there is no possibility of making the passages square. In fact, nothing is more certain and easy to ascertain, than that salvation in the New Testament is more frequently spoken of as a process incomplete as yet, a thing not finished, than as a completed end. It is not then a question of taking away something, but of getting a further idea. Take Romans 13:11-12, for instance. There we find salvation spoken of as not yet arrived. "Now is our salvation nearer than when we believed." From the context we find that it is connected with "tint day" being at hand; so the salvation spoken of there is evidently a thing that we have not actually got, no doubt, coming nearer and nearer every day, but only ours in fact when the day is come. "The night is far spent, and the day is at hand." Salvation here, therefore, is manifestly future.

In the first epistle to the Corinthians (1 Cor. 1, 5, 9, 10), the same thing appears, though it be not so marked in expression. Take Hebrews again as a very plain instance. It is said there (Hebrews 7:25) that Jesus is "able to save them to the uttermost that come unto God by him." The passage plainly is limited to believers. It is a saving of those that are in living relationship to God. Christ is looked at as a priest, and He is a priest only for God's people - believers. It would, therefore, be an illegitimate use of the verse to apply it to the salvation of sinners as such. Again, in chapter 9, "As it is appointed unto men once to die, but after this the judgment; so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation." There cannot be the shadow of a doubt that there the Spirit speaks of salvation (salvation of bodies, and not merely of souls) as a thing only effectuated when Christ in person appears to us, when He receives us to Himself in and to His own glory.

But without going through all similar statements in other epistles, let me refer to the first epistle of Peter. It appears to me that, with the exception of a single phrase in 1 Peter 1:9, salvation is always regarded as a thing not yet accomplished, and only indeed accomplished in the redemption of the body. That one phrase is: "Receiving the end of your faith, even the salvation of [your] souls." Now soul salvation will not be more complete for believers after Christ comes than now when they believe and are being carried through the wilderness; it is an already enjoyed blessing as regards the resting place of faith. But, with that exception, salvation in Peter applies to the deliverance that crowns the close of all the difficulties we may encounter in the passage through the desert-world, as well as to the present guardian care of our God who brings us safely through. It is a salvation only completed at the appearing of Jesus. (See 1 Peter 1:5; 1 Peter 2:2, "grow unto salvation" in the critical text; and 1 Peter 4:18.)

This too I believe to be the meaning of "salvation" in the epistle to the Philippians; and that it is so will appear still more clearly when we come to Philippians 3, where our Lord is spoken of as a "Saviour," even when He comes to transform the body. "Our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ, who shall change," etc. The real meaning is, We look for the Lord Jesus Christ as Saviour, who will change our body of humiliation, that it should be conformed to His body of glory. There is the character of the salvation; it is a question not of the soul merely, but of our bodies. If we accept this thought as a true one and as the real scope of salvation throughout the context, interpreting the language here by the general object that the Holy Ghost has in view, the meaning of our verse 12 becomes plain: "Work out your own salvation with fear and trembling." It is as if the Apostle said, I am no longer with you to warn, exhort, and stir you up when your courage is flagging - you are now thrown entirely upon God You have got the ordinary helps of bishops and deacons, but there is no present apostolic care to look to.

No doubt the Apostle's absence was an immense loss. But God is able to turn any loss into gain, and this was the gain for them, that they were more consciously in dependence on the resources of God Himself. When the Apostle was there, they could go to him with whatever question arose; they might seek counsel direct from him. Now his departure leads them to wait upon God Himself for guidance. The effect on the spiritual would be to make them feel the need of being more prayerful and more circumspect than ever. "As ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. I am not there to watch over you and to give you my counsel and help in difficulties, and emergencies, and dangers. You have to do with a mighty, subtle, active foe. Hence you have not to look to the hills, but to God, and to work out your own salvation with fear and trembling. "For it is God which worketh in you both to will and to do of his good pleasure."

If the Apostle was not there, but in prison far away, God, he says, is there. It is God who worketh in you. That would give solemnity of feeling, but it would also infuse confidence. There would be fear and trembling in their hearts, feeling that it is a bitter, painful thing to compromise God in any way by want of jealous self-judgment in their walk - fear and trembling because of the seriousness of the conflict. They had to do with Satan in his efforts against them. But on the other hand, God was with them, working in them. It was not the idea of anxiety and dread lest they should break down and be lost, but because of the struggle in which they were engaged with the enemy, without the presence of an apostle to render them his invaluable succour.

But now he turns to those things in which they might be to blame and certainly about which they had to be on their guard. "Do all things without murmurings and disputings [or reasonings]: that ye may be blameless and harmless [simple, or sincere], irreproachable children of God, in the midst of a crooked and perverse generation, among whom ye shine as lights in the world." He calls them to that which would be manifestly a blameless walk and spirit in the eyes of the crooked and perverse round about them. But beside this, he looks for that which would direct in them, and show men clearly the way to be delivered from their wretchedness and sin; lights in the world, "holding forth the word of life"; and this with the motive to their affections, "that I may rejoice in the day of Christ that I have not run in vain, nor laboured in vain."

But now he puts another consideration before them. What if he, Paul, should be called to die in the career of the gospel? Up to this point he had been communicating his mind and feelings to them with the thought that he was going to live; he had stated his own conviction that God meant him to continue a little longer here below for the good of the Church. But he suggests the supposition of his death. Granting that he might suffer unto death, what then? "But if also I be poured out upon the sacrifice and service of your faith, I joy, and rejoice with you all." To him it was the very reverse of a pain or trouble, the thought of being thus a libation upon what he sweetly calls the sacrifice and service of their faith. Nay, more, he calls on them to share his feelings. "For the same cause also do ye joy and rejoice with me." Thus the Apostle triumphs, turning not only his imprisonment into a question of joy, but also the anticipation, were it God's will, of his laying down his life in the work. He is even congratulating them upon the joyful news. How mighty and unselfish is the power of faith! He calls upon them that there should be this perfect reciprocity of joy through faith, that they might take it as a personal honour, and feel a common interest in his joy, as much as if it were for themselves. This is just what love does produce. As the Apostle identified himself with them, so they, in their measure, would identify themselves with him. May the Lord grant us to know it better through His grace.

"But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state." What a beautiful sample of the same self-denying love which the Apostle had pointed out in Christ and was seeking to form in the hearts of the Philippians! We know what Timothy was to the Apostle, but though to lose him, especially then, might be the greatest privation to himself, still he says, "I trust in the Lord Jesus to send Timotheus shortly unto you."

Divine love thinks of the good of others, and grace had wrought this in the Apostle. It was to furnish nothing of its own. He desired to know their state that his own heart might be comforted. Is not this the mind which was also in Christ Jesus? The imprisoned Apostle sent Timotheus from himself to them in the hope of getting good tidings of these saints that were so dear to his heart. "For I have no man like-minded, who will naturally care for your state" - no one with such genuine affection and care, not merely for me, but for you. "For all seek their own, not the things that are Jesus Christ's. But ye know the proof of him, that, as a son the father, he hath served with me in the gospel." There was at once what was the common bond. The love of Christ filled both and made them both serve. They were doing the same thing. There was mutual confidence for the same reason; for Christ and stumbling-blocks are incompatible. "Him therefore I hope to send presently, so soon as I shall see how it will go with me. But I trust in the Lord that I also myself shall come shortly."

What then does he add? He could not come as yet himself; he was delaying Timothy till the result of his trial should be known, that the Philippians might have the latest intelligence about that which he was sure would be near to their hearts. But would he leave them without a word meanwhile? Far from it. He says, "Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour." We see how love delights to share all things with others. He chooses terms which would link Epaphroditus with himself - "my brother, and companion in labour, and fellow-soldier." There was everything that could clothe him with honour and endear him to the saints, "but your messenger and he that ministered to my wants." He had all these insignia of honour in the cause of Christ. Nothing can be sweeter than this unfolding of affection; but it could only be, because the state of the Philippians had been thoroughly sound with God. We see nothing of this when he writes to the Galatians or Corinthians. So far from being sound in state, they were not even sound in the faith. The Galatians, we know, were letting slip justification; the consequence is, there is not an epistle so reserved and distant, as we may see in the marked absence of personal salutation. He wrote to them as a duty, as an urgent service springing from his love that desired their deliverance; but he had no kind of liberty in letting out his affections in the way we find here. God Himself led him to act thus differently.

"For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick. For indeed he was sick, nigh unto death; but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow." I cannot conceive a more admirable picture of divine affections flowing out without hindrance to these saints. He descants upon what Timothy was to him, whom he hoped to send to them, and now upon Epaphroditus who had come from them as their messenger. His heart glows, and he opened out all his feelings about this link between himself and them. "He longed after you all and was full of heaviness," not because he was sick himself or was nigh unto death, but "because that ye had heard that he had been sick."

Such was the heart of Epaphroditus; such was Paul's to see and record it. Both were desirous that they should be relieved, by knowing how the Lord had shown Himself on their behalf. "But God had mercy on him, and not on him only, but on me also, lest I should have sorrow upon sorrow. See how the Apostle loves to trace the goodness of God, not merely toward the person who was the immediate object of God's dealings, but toward himself also. Scripture nowhere intimates such a thing in the mind of God as looking coldly upon the sickness or death of His children. Too often this is the case with us, as if it did not much matter, or it were a point of spirituality to be like a stone.

There is such a thing as the Spirit of God identifying Himself with human affections, as well as with divine ones. We find divine affections in Philippians 1, and human affections here in Philippians 2. The Holy Spirit has been pleased not only to bring down divine affections, so to speak, and put them into us, but also to animate the human affections of the saints. Christ Himself had them in His heart, for He was truly man. And now the Spirit of God gives another and higher value to these affections in the saints of God. This is as plain as it is important. The Holy Ghost mingles Himself, so to speak, with all. "I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful." The Apostle does not say, And that I may rejoice too. There is no unreality, nothing but transparent truthfulness here, as well as the most blessed love. It is "that ye may rejoice, and that I may be the less sorrowful." He did feel the pang of parting with Epaphroditus, but he could rejoice that such a help went to them, because they would rejoice; and he himself would be the less sorrowful. It was his loss, but assuredly it would be their gain.

"Receive him therefore in the Lord with all gladness, and hold such in reputation." Remark how careful he is to commend his fellow labourer to the esteem of the saints. Epaphroditus does not seem to have been a man of much outward mark. But men highly gifted ought to be tenacious on behalf of those of lesser gift. Certainly in the case of the Apostle, instead of being jealous as to others, there is the greatest desire to keep up their value in the eyes of the saints. "Hold such in reputation." Others might have feared for Epaphroditus or others like him, lest they might be puffed up. "Receive him," he says, "with all gladness, and hold such in reputation; because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me." We do not find any great account of what he had done in preaching or teaching; but there was the earnest, unselfish service of love in this blessed man of God, and that was enough for the Apostle Paul and ought to be also for God's children.

The Lord grant that we may be thus quick to discern and thus hearty in our appreciation of what is of Christ in others, whoever they may be, cultivating not so much keenness of eye for that which is painful and inconsistent in the saints, as steady desire for whatever brings Christ before the soul, whatever gives the ring of true metal, whatever bears the stamp of the Spirit of God.