(3) `To be on an equality with God' relates to the mode of existence, not to the essential nature of the One

Unchanging Deity. This mode could be exchanged for another.

(4) The two expressions `Thought it not a thing to be grasped at' and `He emptied Himself' clearly indicate that at

the incarnation Christ laid aside the glory that pertained to His essential nature and which will be resumed at

the close of His great Mediatorial work (John 17:5). The `emptying' finds an echo and explanation in the

figure of the `poured out drink offering' of Philippians 2:17.

(5) Christ becoming in the likeness of men and in the form of a servant links Him with the true nature of man

which was made in the image and likeness of God.

(6) In this nature and by the body thus prepared for Him He humbled Himself until He could descend no lower,

even to the death of the cross.

(7) Paul has thus shown us in brief outline the essential features of the Incarnation, the perfect Godhead and

perfect Manhood united in One Divine Person Who is the subject of the whole passage.

`As to the manner in which those two natures are united in One Person, as to the degree in which the Deity was

limited, or the Humanity exalted by their union, during Christ's life on earth, the apostle has said nothing

whatever in this passage. ... The continuance of the form of God assures us that at least the moral attributes of the

Godhead are faithfully represented in the one perfect image of the Father, His incarnate Word. And thus His

every act of tender compassion, of patient endurance, and of loving self-sacrifice shines out in its perfect beauty

as a revelation of God's own nature, and of His gracious disposition towards us' (Gifford).

`He clothes "eternal love with breathing life"' (Hutton).

HAPTER 6

Philippians 2:12-30

The mighty revelation of Philippians 2:6-11, was not introduced by the apostle in order to treat of or to prove the

deity of Christ, that doctrine is assumed throughout the passage, but that he might enforce by the greatest example

known to man, the spirit inculcated in the words `look not every man on his own things, but every man also on the

things of others' (Phil. 2:4).

He now returns to the Philippians and urges them to another exhibition of Christian grace, enforcing it this time

with the lower example of his own attitude. This exhortation and example occupy verses 12-18. This new section is

linked with the preceding example of Christ by the word `wherefore'. In one sense it could be said that the two

passages, namely, Philippians 2:9 and 12 are linked together by the recurring word `wherefore'

`Wherefore God also hath highly exalted HIM'.

`Wherefore my beloved ... work out YOUR OWN SALVATION';

and this would be true. The word `wherefore' however is a translation of dio `through which' in chapter 2:9, whereas

it is a translation of hoste `as besides' or `so then' in chapter 2:12, a logical consequence.

In the case of Christ, the exaltation was `in consequence of' the voluntary humiliation of the Son of God. In the

case of the Philippians, the exhortation addressed to them, was `as a consequence' of the pattern and example given

them. The exhortation itself reads :

`Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my

absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will

and to do His good pleasure' (Phil. 2:12,13).

The apostle introduces his exhortation by the words `My beloved'. Sometimes this title is employed as a simple

statement of a very gracious fact `to all that be in Rome, beloved of God, called saints' (Rom. 1:7). Sometimes it is

introduced to temper a warning that might sound somewhat harsh `as my beloved sons I warn you' (1 Cor. 4:14), or