Philippians 2:5-8

DISCOURSE: 2145
CHRIST’S HUMILIATION

Philippians 2:5. 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 with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. [Note: This subject might well be treated thus:–1. What the Lord Jesus Christ has done for us. 2. What he expects us to do for him; i. e. to have the same mind toward others as he has had toward us and to manifest it, as far as possible, in the same way; accounting nothing too much to do or suffer for the salvation of men.] ONE of the strongest characteristics of our fallen nature is selfishness. The one desire of an unregenerate man is to gratify self. Even those actions in which he seems to have most respect to God or to his fellow-creatures, will, if carefully examined, and weighed in the balance of the sanctuary, be found to have self for their principle, and self for their end. This disposition being so deeply rooted in the heart, we cannot but expect that it should operate to a certain degree, even after the evil of it is discerned, and after its allowed dominion has ceased. Doubtless there were many pious Christians in the Roman Church, as well as Timothy: yet St. Paul complained that all of them, excepting him, were in some degree under the influence of a selfish spirit, and “sought their own things rather than the things of Jesus Christ.” Against this thing therefore he cautioned the Philippians in a most affectionate manner; beseeching them, with all earnestness, to “fulfil his joy,” in “being all of one accord and of one mind;” exhorting them to “esteem others better than themselves;” and “not to look every man on his own things, but also on the things of others.” To give the greater weight and efficacy to his exhortations, he then reminded them of the conduct of Christ towards them, and recommended it as the best pattern for their conduct towards each other: “Let the same mind be in you which was also in Christ Jesus.”

The words of the Apostle lead us to consider the humiliation of Christ in a twofold view—As a fact to be believed, and as a pattern to be imitated.

I. Let us consider it as a fact to be believed—

The two leading steps of Christ’s humiliation were, his incarnation and his death—

Previous to his incarnation, he existed in a state of inconceivable glory and bliss. He “had a glory with the Father before the worlds were made.” He “was in the bosom of the Father” from all eternity. He was “the brightness of his Father’s glory, and the express image of his person.” It was in and by him that God, on various occasions, appeared to men; and hence it is that the Apostle calls him “the Image of the invisible God;” not only because he bore a peculiar resemblance to the Deity, but chiefly because the Godhead, which was never seen in the person of the Father, was seen by many in the person of Christ. We are informed, in the text, that Christ was not only in the form “of God,” but that “he thought it not robbery to be equal with God,” or, as the words more strictly mean, to be as God [Note: The Greek is not ἴσον τῷ Θεῷ as in John 5:18, but ἶσα, which means as. This is unanswerably shewn by the references which Dr. Whitby on the place has made to passages in the Septuagint, where it is so translated.]. He assumed to himself all the titles, attributes, and perfections of the Deity. He claimed and exercised all the divine prerogatives. He performed by his own power all the works which are ever ascribed to God. And in all this he was guilty of no presumption; because he was truly ‘One with the Father, in glory equal, in majesty co-eternal.’ To understand the Apostle as saying, that Christ, while he was only a mere man, did not think of the robbery of being equal with God, is to represent him as commending a creature for his humility in not aspiring to an equality with God; a greater absurdity than which could not enter into the human mind. As Christ, when he took upon himself “the form of a servant,” became really man, so when, previous to his incarnation, he was “in the form of God,” he was really and truly God. To this the Scriptures bear ample testimony: they declare that before he was “a Child born and a Son given, he was the mighty God,” even “God over all, blessed for ever.” And therefore, when he became incarnate, ho was “God, manifest in the flesh;” he was “Emmanuel, God with us.”

But this glory he, in infinite condescension, laid aside. Not that he ceased to be God; but that he veiled his Deity in human flesh. As, previous to his descent from Mount Tabor, he divested himself of those robes of majesty wherewith he was then arrayed; so, for the purpose of sojourning among men, he emptied himself [Note: ἐκένωσε ἑαυτον.] of all his divine splendour, either hiding it altogether from human eyes, or only suffering a ray of it occasionally to beam forth for the instruction of his disciples; that, while others saw him but as a common man, they might “behold his glory, as the glory of the only-begotten of the Father.” He did not, however, assume our nature in its primeval state, while yet it bore the image of its Maker; but in its fallen state, encompassed with infirmities: “he was made in the likeness of sinful flesh;” and was “in all points like unto us, sin only excepted.”

But there was yet a lower state of degradation to which our blessed Lord submitted for our sakes, which also is mentioned in the text, and which was the very end of his incarnation; “being found in fashion as a man, he became obedient unto death.”

When our Lord vouchsafed to take our nature into an immediate union with himself, he became from that moment subject to the law, even as we are. More especially, having substituted himself in the place of sinners, he was bound to fulfil the precepts which we had broken, and to endure the penalties which we had incurred. He was to be the servant of God in executing his Father’s will; and the servant of man, in performing every duty, whether of obedience to his earthly parents, or of subjection to the civil magistrate. He knew from the beginning how arduous a course he had to run; he beheld at one view all that he must do, and all that he must suffer, in order to accomplish the purposes of his mission; and yet he freely undertook our cause, saying, “I come, I delight to do thy will, O my God; yea, thy law is within my heart.” And with the same readiness did he persevere “even unto death.” When the extremity of his sufferings were coming upon him, he implored indeed the removal of the bitter cup, provided it could be removed consistently with his Father’s glory and man’s salvation. But this he did, to shew that he was really man; and to instruct his followers how to demean themselves in seasons of deep affliction. By this we see, that it is our privilege to make our requests known to God, and to implore such a mitigation of our troubles as shall render them more supportable, or such an increase of strength as may enable us to endure them. Cheerfully however did he resign himself to the will of his heavenly Father; and though twelve legions of angels were at his command to deliver him, yet did he continue fixed in his purpose to give his own life a ransom for us. Notwithstanding the death of the cross was the most painful and ignominious of any, yet to that did he submit for us; nor did he cease from filling up the measure of his sufferings, till he could say, “It is finished.”
This then is the fact affirmed by the Apostle; a fact, which we should have considered as absolutely incredible, if God himself had not plainly declared it, and confirmed his testimony by the most indubitable evidence. We are now therefore warranted to affirm, that “it is a faithful saying, and worthy of all acceptation.” And though the frequency with which it is mentioned, causes it in too many instances to be heard without any emotion, sure we are, that the more it is contemplated, the more it will fill us with wonder and amazement. If we would but consider that the God of heaven and earth assumed our sinful nature, and died the accursed death of the cross, in order to redeem us from death and hell; if we would but suffer this thought fully to occupy our minds, methinks we should become like those in heaven, who cease not day and night to make it the grand subject of their united praises.

II.

The more immediate view with which the Apostle introduced the subject of our Lord’s humiliation, to which we also wish at this time to draw your attention, was, that he might set it before the Philippians as a pattern to be imitated.

It is not possible for us in all respects to imitate this bright original, since we have no glory which we can lay aside; nor is it optional with us whether we will become subject to the law or not. But, though we cannot perform the same act that Christ did, we may “have the same mind which was in him:” and beyond all doubt we ought to resemble him in these two particulars; in feeling a tender regard for the welfare of men’s souls; and in being ready to do or suffer any thing for their good.

1. We should feel a tender regard for the welfare of men’s souls. When, in consequence of the fall of man, there remained no possibility of his restoration to God s favour and image, by any thing which he could either devise or execute, this blessed and adorable Saviour looked upon us with pity: his bowels yearned over us; and though he had not interested himself on behalf of the angels that sinned, yet, he determined to interpose for us, and by a marvellous effort of his grace to save our souls alive. Let me ask then, what is now the state of the heathen world? Is it not that very state to which the whole race of man was reduced by the transgression of Adam, and by their own personal iniquities? They are under a sentence of death and condemnation. They know of no way of reconciliation with God. Being without Christ, they are altogether without hope. And though we will not presume to say that none of them are saved; yet we must affirm that their condition is most pitiable, and that the notions which obtain in the world respecting the extension of God’s mercy to them, are awfully erroneous. For if they can be saved without Christ, why could not we? And then why did Christ ever come into the world? If it be said, that Christ has purchased mercy for them though they knew him not, then we ask, Why did the Apostles go forth to preach to the Gentile world? Why did they submit to such numberless hardships and labours at the peril of their lives, to bring the heathen into the fold of Christ, if they thought that they could attain salvation in their present state, or that any considerable number of them would be saved? The Apostles knew little of that which we falsely term, charity. They believed that “there was no other name given among men whereby we must be saved, but the name of Jesus Christ:” and therefore they felt towards the heathen world as they would have done towards a crew of mariners perishing in the ocean: they went forth at the peril of their own lives, willing to endure any thing themselves, if they might but succeed in saving some of their fellow-creatures. Ought not we then in like manner to compassionate the heathen world? Should not “our head be waters, and our eyes a fountain of tears, to run down day and night” for their perishing condition? What infidelity must there be in our minds, or what obduracy in our hearts, if we can look upon their state without the tenderest emotions of pity and grief!

2. But to our compassion we must add also a willingness to do and suffer any thing for their good. When our Messed Lord beheld our misery, he flew from heaven on the wings of love to succour and relieve us. And though in order to effect his purpose he must disrobe himself of his majesty, and become like one of us, a poor, weak, necessitous creature, yea, and in our nature must submit to death, even the accursed death of the cross; he accounted nothing too valuable to forego, nothing too painful to suffer, in order to rescue us from destruction. He undertook even to be “made a curse for us,” in order “to redeem us from the curse of the law.” Thus should we not rest in listless wishes for the good of the heathen, but exert ourselves to the utmost to save their souls. What if we cannot all go forth like the Apostles; cannot some of us give liberally of our substance in order to provide them the means of instruction? cannot others afford their time and attention in order to concert measures for the establishing and conducting missions? Cannot others testify their readiness to devote themselves to this great work, saying, like the Prophet Isaiah, “Here am I, send me?” But in the disposition to fulfil this last, this most essential and urgent, duty, there is amongst us a general, a lamentable deficiency. After inquiries made in every part of England, none have as yet been found by us, endued with that union of talents and of zeal which is requisite for the work. Many, who in some respects appear fit for the office of missionaries or catechists, are so fond of their ease and worldly comforts, so fearful of encountering difficulties and dangers, so ready, like Moses, to plead their want of fitness, when their backwardness, it is to be feared, arises rather from cowardice or sloth; that there is danger lest the ardour of those who are zealous to promote the object of missions should be dumped, through a want of opportunity to exert itself with effect. It is true, (and blessed be God it is so!) that of late years several societies have arisen to promote this glorious work: and fears have been entertained, lest one should interfere with another. But what are the efforts of all of them combined, when compared with the demand there is for such exertions? If the millions of heathens who are yet in darkness be considered, the endeavours used for their instruction are scarcely more than as a drop to the ocean.

It may be said perhaps, Why are we to waste our strength upon the heathen? Is there not scope for the labours of all at home? I answer, It is well for us that the Apostles did not argue thus: for if they had not turned to the Gentiles till there remained no unconverted Jews for them to instruct, the very name of Christ would probably long since have been forgotten among men. We confess there are great multitudes in our own land as ignorant as the heathen: but yet they have the Bible in their hands; and there are in every part of the kingdom, some who are both able and desirous to instruct them. However ignorant therefore, or abandoned, thousands are amongst us, there is hope respecting them, that sooner or later their feet may be guided into the way of peace. But as for the heathen, what hope can there be respecting them? for “How can they believe in him of whom they have not heard? and how can they hear without a preacher?” Besides, the more our love abounds towards the heathen, the more will “the zeal of others be provoked” for the salvation of our neighbours; and the more confidently may we hope for the blessing of God upon their pious endeavours.
Let then all such excuses be put away; and let all exert themselves at least in prayer to the great “Lord of the harvest,” and entreat him day and night “to send forth labourers into his harvest.”

To enforce what has been said, we would call your attention to some additional considerations—

Consider then, first, what would have been the state of the whole world, if the same mind had been in Christ that is in us? Had he been as indisposed to effect the salvation of mankind as we are to promote that of the heathen, would he have left his glory for them, would he have relinquished all the blessedness which he enjoyed in the bosom of his Father? would he have debased himself to such a degree as to take upon himself their fallen nature? would he have substituted himself in their place, and borne all their iniquities in his own person, and have become a curse for them? for them who, he knew beforehand, would murder him as soon as they should have it in their power? No—Then where would Adam, and all the generations that have passed in succession to the present hour, have been at this moment? They would all, without one single exception, have been wailing and gnashing their teeth in hell: and all future generations to the end of time would have lived only to fill up the measure of their iniquities, and to receive at last their tremendous doom. But, adored be his name! he “looked not on his own things so much as on the things of others:” and, in consequence of his self-denying exertions, millions are already before his throne, and myriads, countless as the sands upon the sea-shore, shall yet be added to their number, to be monuments of his love, and heirs of his glory. Shall we then any longer persist in our supineness? Shall we not rather exert ourselves to the utmost to imitate his love?

Consider, next, how we are indebted to the benevolence of our fellow-creatures. We forbear to notice the kindness of the Apostles, because they were expressly commissioned to preach the Gospel to every creature, whether of their own, or of any other nation. We will rather advert to an instance more immediately parallel to our own case. For many centuries after Christianity was promulged, our ancestors were bowing down to stocks and stones; as we ourselves also should have been, had not some pious Christian come, at the peril of his life, to bring us the glad tidings of salvation. Suppose he had argued, as we are apt to do, ‘What can I do among that savage race? There are people enough of my own country to occupy all my care; and I may fulfil my duty to God among them, without encountering all the difficulties, and exposing myself to the dangers, which I must expect to meet with in such an undertaking.’ How awful, in that case, would have been our present condition! O Christians! think of all that you enjoy in Christ Jesus, your present consolations, your future prospects; think of these things, and say, ‘I owe all, under God, to him who first set his foot on our inhospitable shores, to shew unto us the way of salvation; his example stimulated others; and thus “the handful of corn that was scattered on the tops of the mountains, has grown up like the woods of Lebanon, or the piles of grass upon the earth.” Blessed, for ever blessed, be God for his labours of love!’ Who can tell then what may arise from the labours of one society, or even of a single individual? We may not see very extensive benefits in our day: and probably this was the case with respect to him who first visited Britain. But could he now behold from heaven the fruit of his labours, how would he rejoice! would he think that he had exercised too much self-denial, or patience, or diligence, in the cause of God? Would he repent of his exertions? Would he not rather repent that he had not stepped forward sooner, and been more earnest in this blessed work? Be ye then in earnest, my beloved brethren. We have lost too much time already; and millions, though unconscious of their wants, are now crying to us, as it were, “Come over to India—to Africa—and help us.” O that a holy zeal might this day inflame our breasts; and that we might requite the labours of those who have instructed us, by endeavouring to extend the benefits derived through them, to the remotest corners of the earth!

Consider, further, how Kindly Christ will accept such labours at your hands. He tells us respecting things of a mere temporal nature, that what we have bestowed on others for his sake, he will accept as conferred on himself; “I was hungry, and ye fed me; naked, and ye clothed me; sick and in prison, and ye visited me.” And will he not much more acknowledge himself indebted to us for the spiritual blessings we confer on others? ‘I was in darkness, and ye enlightened me; I was far from God, and ye brought me near; I was perishing, and ye saved me.’ O what a thought is this! how animating! how impressive! Are there any amongst us that will not seek such an honour as this? Stir up yourselves then, my brethren; and let us all join with one heart to secure at least this testimony from our blessed Lord, knowing assuredly that “we shall receive our reward,” not according to our success, but “according to our labour.”

Lastly. Consider, how necessary it is to resemble Christ, if ever we would participate his glory. It is not by our profession that we shall be judged in the last day, but by our true character exhibited in our practice. Think not that the formal, the careless, the supine, shall meet with tokens of God’s acceptance: it is the man who abounds in “works and labours of love for Christ’s sake,” who shall be honoured with the approbation of his Judge. It is not he who bears the name of Christ, but who has within him the mind of Christ, who shall be counted worthy to dwell with him for ever. He himself tells us, that “not he who merely says, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of our Father which is in heaven.”

If then ye cannot be moved by more ingenuous considerations, reflect on this: and tremble, lest after all your profession of Christianity, you prove only as sounding brass and tinkling cymbals. Let those whose consciences condemn them for their past inactivity, cry mightily to God for the pardon of their sins, and the renovation of their souls. And may God pour out upon us this day a spirit of faith and love; that we may feel a holy ambition to engage in his service: and may all the endeavours, whether of this or any other society, be abundantly blessed, to the enlargement of the Redeemer’s kingdom, and to the salvation of many souls! Amen and Amen.