1. Here Paul again presents to us as a powerful example of the
celestial and eternal fire, the love of Christ, for the purpose of
persuading us to exercise a loving concern for one another. The
apostle employs fine words and precious admonitions, having perceived
the indolence and negligence displayed by Christians in this matter of
loving. For this the flesh is responsible. The flesh continually
resists the willing spirit, seeking its own interest and causing sects
and factions. Although a sermon on this same text went forth in my
name a few years ago, entitled "The Twofold Righteousness," the text
was not exhausted; therefore we will now examine it word by word.
"Have this mind in you, which was also in Christ Jesus."
2. You are Christians; you have Christ, and in him and through him all
fullness of comfort for time and eternity: therefore nothing should
appeal to your thought, your judgment, your pleasure, but that which
was in the mind of Christ concerning you as the source of your
welfare. For his motive throughout was not his own advantage;
everything he did was done for your sake and in your interest. Let men
therefore, in accord with his example, work every good thing for one
another's benefit.
"Who, existing in the form of God, counted not the being on an
equality with God a thing to be grasped, but emptied himself, taking
the form of a servant."
["Who, being in the form of God, thought it not robbery to be equal
with God; but made himself of no reputation, and took upon him the
form of a servant."]
3. If Christ, who was true God by nature, has humbled himself to
become servant of all, how much more should such action befit us who
are of no worth, and are by nature children of sin, death and the
devil! Were we similarly to humble ourselves, and even to go beyond
Christ in humility--a thing, however, impossible--we should do nothing
extraordinary. Our humility would still reek of sin in comparison with
his. Suppose Christ to humble himself in the least degree--but a
hair's breadth, so to speak--below the most exalted angels; and
suppose we were to humble ourselves to a position a thousand times
more abased than that of the devils in hell; yet our humility would
not compare in the least with that of Christ. For he is an infinite
blessing--God himself--and we are but miserable creatures whose
existence and life are not for one moment secure.
4. What terrible judgment must come upon those who fail to imitate the
ineffable example of Christ; who do not humble themselves below their
neighbors and serve them, but rather exalt themselves above them!
Indeed, the example of Christ may well terrify the exalted, and those
high in authority; and still more the self-exalted. Who would not
shrink from occupying the uppermost seat and from lording it over
others when he sees the Son of God humble and eliminate himself?
5. The phrase "form of God" does not receive the same interpretation
from all. Some understand Paul to refer to the divine essence and
nature in Christ; meaning that Christ, though true God, humbled
himself. While Christ is indeed true God, Paul is not speaking here of
his divine essence, which is concealed. The word he uses--"morphe," or
"forma"--he employs again where he tells of Christ taking upon himself
the form of a servant. "Form of a servant" certainly cannot signify
"essence of a real servant"--possessing by nature the qualities of a
servant. For Christ is not our servant by nature; he has become our
servant from good will and favor toward us. For the same reason
"divine form" cannot properly mean "divine essence"; for divine
essence is not visible, while the divine form was truly seen. Very
well; then let us use the vernacular, and thus make the apostle's
meaning clear.
6. "Form of God," then, means the assumption of a divine attitude and
bearing, or the manifestation of divinity in port and presence; and
this not privately, but before others, who witness such form and
bearing. To speak in the clearest possible manner: Divine bearing and
attitude are in evidence when one manifests in word and deed that
which pertains peculiarly to God and suggests divinity. Accordingly,
"the form of a servant" implies the assumption of the attitude and
bearing of a servant in relation to others. It might be better to
render "Morphe tu dulu," by "the bearing of a servant," that means,
manners of such character that whoever sees the person must take him
for a servant. This should make it clear that the passage in question
does not refer to the manifestation of divinity or servility as such,
but to the characteristics and the expression of the same. For, as
previously stated, the essence is concealed, but its manifestation is
public. The essence implies a condition, while its expression implies
action.
7. As regards these forms, or manifestations, a threefold aspect is
suggested by the words of Paul. The essence may exist without the
manifestation; there may be a manifestation without the corresponding
essence; and finally, we may find the essence together with its proper
manifestation. For instance, when God conceals himself and gives no
indication of his presence, there is divinity, albeit not manifest.
This is the case when he is grieved and withdraws his grace. On the
other hand, when he discloses his grace, there is both the essence and
its manifestation. But the third aspect is inconceivable for God,
namely, a manifestation of divinity without the essence. This is
rather a trick of the devil and his servants, who usurp the place of
God and act as God, though they are anything but divine. An
illustration of this we find in Ezekiel 28, 2, where the king of Tyre
is recorded as representing his heart, which was certainly decidedly
human, as that of a god.
8. Similarly, the form, or bearing, of a servant may be considered
from a threefold aspect. One may be a servant and not deport himself
as such, but as a lord, or as God; as in the instance just mentioned.
Of such a one Solomon speaks (Prov 29, 21), saying: "He that
delicately bringeth up his servant from a child shall have him become
a son at the last." Such are all the children of Adam. We who are
rightly God's servants would be God himself. This is what the devil
taught Eve when he said, "Ye shall be as God." Gen 3, 5. Again, one
may be a servant and conduct himself as one, as all just and faithful
servants behave before the world; and as all true Christians conduct
themselves in God's sight, being subject to him and serving all men.
Thirdly, one may be not a servant and yet behave as one. For instance,
a king might minister to his servants before the world. Before God,
however, all men being servants, this situation is impossible with
men; no one has so done but Christ. He says at the supper (Jn 13,
13-14): "Ye call me, Teacher, and, Lord: and ye say well; for so I
am," and yet I am among you as a servant. And in another place (Mt 20,
28), "The Son of man came not to be ministered unto, but to minister."
9. From these explanations Paul's meaning must have become clear. His
thought is: Christ was in the form of God; that is, both the essence
and the bearing of Deity were his. He did not assume the divine form
as he did that of a servant. He was, I repeat it; he was in the form
of God. The little word "was" expresses that divinity was his both in
essence and form. The meaning is: Many assume and display an
appearance of divinity, but are not themselves actually divine; the
devil, for instance, and Antichrist and Adam's children. This is
sacrilege--the assumption of divinity by an act of robbery. See Rom 2,
22. Though the offender does not look upon such conduct as robbery, it
is none the less robbing divine honor, and is so regarded by God and
angels and saints, and even by his own conscience. But Christ, who had
not come by divinity through arrogating it to himself, but was divine
by nature according to his very essence, did not deem his divinity a
thing he had grasped; nor could he, knowing divinity to be his very
birthright, and holding it as his own natural possession from
eternity.
10. So Paul's words commend Christ's essential divinity and his love
toward us, and at the same time correct all who falsely assume a
divine form. Such are we all so long as we are the devil's members.
The thought is: The devil's members all would be God, would rob the
divinity they do not possess; and they must admit their action to be
robbery, for conscience testifies, indeed must testify, that they are
not God. Though they may despise the testimony of conscience and fail
to heed it, yet the testimony stands, steadfastly maintaining the act
as not right--as a malicious robbery.
But the one man, Christ, who did not assume the divine form but was in
it by right and had a claim upon it from eternity; who did not and
could not hold it robbery to be equal with God; this man humbled
himself, taking upon him the form of a servant--not his rightful
form--that he by the power of his winning example, might induce them
to assume the bearing of servants who possessed the form and character
of servants, but who, refusing to own them, appropriated the
appearance of divinity upon which they had no claim, since the essence
of divinity was forever beyond them.
11. That some fail to understand readily this great text, is due to
the fact that they do not accept Paul's words as spoken, but
substitute their own ideas of what he should have said, namely: Christ
was born true God and did not rob divinity, etc. The expression "who,
existing in the form of God" sounds, in the Greek and Latin, almost as
if Christ had merely borne himself as God, unless particular regard be
given to the words "existing in," which Paul contrasts with the phrase
"took upon him." Christ took upon himself the form of a servant, it is
true, but in that form was no real servant. Just so, while dispensing
with a divine appearance, behind the appearance chosen was God. And we
likewise take upon ourselves the divine form, but in the form we are
not divine; and we spurn the form of servants, though that is what we
are irrespective of appearance. Christ disrobes himself of the divine
form wherein he existed, to assume that of a servant, which did not
express his essential character; but we lay aside the servant form of
our real being and take upon ourselves, or arrogate to ourselves, the
form of God to which we are not fitted by what we are in reality.
12. They are startled by this expression also: "Christ thought it not
robbery to be equal with God." Now, at first sight these words do not
seem to refer solely to Christ, since even the devil and his own, who
continually aspire to equality with God, do not think their action
robbery in spite of the testimony of their conscience to the contrary.
But with Paul the little word "think," or "regard," possesses a
powerful significance, having the force of "perfect assurance."
Similarly he says (Rom 3, 28), "We reckon therefore that a man is
justified by faith apart from the works of the law"; and (1 Cor 7,
40), "I think [deem] that I also have the spirit of God." But the
wicked cannot boast it no robbery when they dare take upon themselves
the form of God; for they know, they are satisfied in themselves, that
they are not God. Christ, however, did not, nor could he, think
himself not equal to God; in other words, he was confident of his
equality with God, and knew he had not stolen the honor.
Paul's words are chosen, not as an apology for Christ, but as a severe
rebuke for those who arrogate to themselves the form of God against
the protest of conscience that it is not their own but stolen. The
apostle would show how infinitely Christ differs from them, and that
the divine form they would take by theft is Christ's by right.
13. Paul does not use this expression, however, when he refers to
Christ's assumption of the servant form which is his, not by nature,
but by assumption. The words produce the impression that Christ took
by force something not his own. Paul should be expected to say: "He
held it not robbery to assume the form of a servant." Why should he
rather have chosen that form of expression in the first instance,
since Christ did not assume the divine form, but possessed it as his
very own--yes, laid it aside and assumed a form foreign to his nature?
The substance of the matter is that he who becomes a servant does not
and cannot assume anything, but only gives, giving even himself. Hence
there is no warrant here to speak of robbery or of a disposition to
look upon the matter in this light.
On the other hand, assumption of the divine form necessarily involves
taking, and altogether precludes giving. Hence there is warrant to
speak of robbery in this connection, and of men who so view it. But
this charge cannot be brought against Christ. He does not render
himself guilty of robbery, nor does he so view his relation, as all
others must do. Divinity is his by right, and so is its appropriate
form a birthright.
14. Thus, it seems to me, this text very clearly teaches that to have
divine form is simply to assume in regard to others, in word and deed,
the bearing of God and Lord; and that Christ meets this test in the
miraculous signs and life-giving words, as the Gospels contend. He
does not rank with the saints who lack the divine essence; he has, in
addition to divine form, the divine essence and nature. On the other
hand, the servant, or servile, form implies acting toward others, in
word and deed, like a servant. Thus Christ did when he served the
disciples and gave himself for us. But he served not as the saints,
who are servants by nature. Service was, with him, something assumed
for our benefit and as an example for us to follow, teaching us to act
in like manner toward others, to disrobe ourselves of the appearance
of divinity as he did, as we shall see.
15. Unquestionably, then, Paul proclaims Christ true God. Had he been
mere man, what would have been the occasion for saying that he became
like a man and was found in the fashion of other men? and that he
assumed the form of a servant though he was in form divine? Where
would be the sense in my saying to you, "You are like a man, are made
in the fashion of a man, and take upon yourself the form of a
servant"? You would think I was mocking you, and might appropriately
reply: "I am glad you regard me as a man; I was wondering if I were an
ox or a wolf. Are you mad or foolish?" Would not that be the natural
rejoinder to such a foolish statement? Now, Paul not being foolish,
nor being guilty of foolish speech, there truly must have been
something exalted and divine about Christ. For when the apostle
declares that he was made like unto other men, though the fact of his
being human is undisputed, he simply means that the man Christ was
God, and could, even in his humanity, have borne himself as divine.
But this is precisely what he did not do; he refrained: he disrobed
himself of his divinity and bore himself as a mere man like others.
16. What follows concerning Christ, now that we understand the meaning
of "form of God" and "form of a servant," is surely plain. In fact,
Paul himself tells us what he means by "form of a servant." First: He
makes the explanation that Christ disrobed, or divested himself; that
is, appeared to lay aside his divinity in that he divested himself of
its benefit and glory. Not that he did, or could, divest himself of
his divine nature; but that he laid aside the form of divine
majesty--did not act as the God he truly was. Nor did he divest
himself of the divine form to the extent of making it unfelt and
invisible; in that case there would have been no divine form left. He
simply did not affect a divine appearance and dazzle us by its
splendor; rather he served us with that divinity. He performed
miracles. And during his suffering on the cross he, with divine power,
gave to the murderer the promise of Paradise. Lk 23, 43. And in the
garden, similarly, he repelled the multitude by a word. Jn 18, 6.
Hence Paul does not say that Christ was divested by some outside
power; he says Christ "made himself" of no repute. Just so the wise
man does not in a literal way lay aside wisdom and the appearance of
wisdom, but discards them for the purpose of serving the simple-minded
who might fittingly serve him. Such man makes himself of no reputation
when he divests himself of his wisdom and the appearance of wisdom.
17. Second: Christ assumed the form of a servant, even while remaining
God and having the form of God; he was God, and his divine words and
works were spoken and wrought for our benefit. As a servant, he served
us with these. He did not require us to serve him in compensation for
them, as in the capacity of a Lord he had a just right to do. He
sought not honor or profit thereby, but our benefit and salvation. It
was a willing service and gratuitously performed, for the good of men.
It was a service unspeakably great, because of the ineffable greatness
of the minister and servant--God eternal, whom all angels and
creatures serve. He who is not by this example heartily constrained to
serve his fellows, is justly condemned. He is harder than stone,
darker than hell and utterly without excuse.
18. Third: "Being made in the likeness of men." Born of Mary, Christ's
nature became human. But even in that humanity he might have exalted
himself above all men and served none. But he forbore and became as
other men. And by "likeness of men" we must understand just ordinary
humanity without special privilege whatever. Now, without special
privilege there is no disparity among men. Understand, then, Paul says
in effect: Christ was made as any other man who has neither riches,
honor, power nor advantage above his fellows; for many inherit power,
honor and property by birth. So lowly did Christ become, and with such
humility did he conduct himself, that no mortal is too lowly to be his
equal, even servants and the poor. At the same time, Christ was sound,
without bodily infirmities, as man in his natural condition might be
expected to be.
19. Fourth: "And being found in fashion as a man." That is, he
followed the customs and habits of men, eating and drinking, sleeping
and waking, walking and standing, hungering and thirsting, enduring
cold and heat, knowing labor and weariness, needing clothing and
shelter, feeling the necessity of prayer, and having the same
experience as any other man in his relation to God and the world. He
had power to avoid these conditions; as God he might have demeaned and
borne himself quite differently. But in becoming man, as above stated,
he fared as a human being, and he accepted the necessities of ordinary
mortals while all the time he manifested the divine form which
expressed his true self.
20. Fifth: "He humbled himself," or debased himself. In addition to
manifesting his servant form in becoming man and faring as an ordinary
human being, he went farther and made himself lower than any man. He
abased himself to serve all men with the supreme service--the gift of
his life in our behalf.
21. Sixth: He not only made himself subject to men, but also to sin,
death and the devil, and bore it all for us. He accepted the most
ignominious death, the death on the cross, dying not as a man but as a
worm (Ps 22, 6); yes, as an arch-knave, a knave above all knaves, in
that he lost even what favor, recognition and honor were due to the
assumed servant form in which he had revealed himself, and perished
altogether.
22. Seventh: All this Christ surely did not do because we were worthy
of it. Who could be worthy such service from such a one? Obedience to
the Father moved him. Here Paul with one word unlocks heaven and
permits us to look into the unfathomable abyss of divine majesty and
to behold the ineffable love of the Fatherly heart toward us--his
gracious will for us. He shows us how from eternity it has been God's
pleasure that Christ, the glorious one who has wrought all this,
should do it for us. What human heart would not melt at the
joy-inspiring thought? Who would not love, praise and thank God and in
return for his goodness, not only be ready to serve the world, but
gladly to embrace the extremity of humility? Who would not so do when
he is aware that God himself has such precious regard for him, and
points to the obedience of his Son as the pouring out and evidence of
his Fatherly will. Oh, the significance of the words Paul here uses!
such words as he uses in no other place! He must certainly have burned
with joy and cheer. To gain such a glimpse of God--surely this must be
coming to the Father through Christ. Here is truly illustrated the
truth that no one comes to Christ except the Father draw him; and with
what power, what delicious sweetness, the Father allures! How many are
the preachers of the faith who imagine they know it all, when they
have received not even an odor or taste of these things! How soon are
they become masters who have never been disciples! Not having tasted
God's love, they cannot impart it; hence they remain unprofitable
babblers.
"Wherefore also God highly exalted him."
23. As Christ was cast to the lowest depths and subjected to all
devils, in obeying God and serving us, so has God exalted him Lord
over all angels and creatures, and over death and hell. Christ now has
completely divested himself of the servant form--laid it aside.
Henceforth he exists in the divine form, glorified, proclaimed,
confessed, honored and recognized as God.
While it is not wholly apparent to us that "all things are put in
subjection" to Christ, as Paul says (1 Cor 15, 27), the trouble is
merely with our perception of the fact. It is true that Christ is thus
exalted in person and seated on high in the fullness of power and
might, executing everywhere his will; though few believe the order of
events is for the sake of Christ. Freely the events order themselves,
and the Lord sits enthroned free from all restrictions. But our eyes
are as yet blinded. We do not perceive him there nor recognize that
all things obey his will. The last day, however, will reveal it. Then
we shall comprehend present mysteries; how Christ laid aside his
divine form, was made man, and so on; how he also laid aside the form
of a servant and resumed the divine likeness; how as God he appeared
in glory; and how he is now Lord of life and death, and the King of
Glory.
This must suffice on the text. For how we, too, should come down from
our eminence and serve others has been sufficiently treated of in
other postils. Remember, God desires us to serve one another with
body, property, honor, spirit and soul, even as his Son served us.