[Oct. 3d, 1858.]
Sir Isaac Newton said that if he differed from other men, it was in the power of attention. If this is so, what wonders that one power wrought, not only subjectively in the expansion of Newton’s own mind, but also in the discoveries to which it led. Whether this is correct of Newton or not, the point of difference between one Christian and another, so far as second or proximate causes are concerned, is mainly in the power or habit of contemplating divine truth long enough to allow it to produce its proper effect. All large subjects require time for the mind to adjust itself to them. So of works of art and of nature, so of Niagara, of the Alps, the heavens. The great doctrines of the Scriptures must in like manner be contemplated with a steady and protracted gaze. And here too, as in the analogous cases, it is passivity that is required. It is not active, discriminating thought, but clear and constant vision that is necessary. The same remark is applicable to particular passages of Scripture. This wonderful passage, Phil. 2:5–11, is a constellation of truths to which there are few comparable in all Scripture. If God should give us grace, we might sit down before it and gaze on its ever expanding wonders and glories until we were transformed and translated. Such is not now our duty. We are to consider the exhortation of the apostle, and the motive which he presents to enforce it.
- The duty to which he exhorts us is entire self-negation, and devotion to the good of others and the glory of God. This is enforced by the example of Christ, which affords the most stupendous instance of self-renunciation and devotion which the history of the universe furnishes.
Consider, 1. Who Christ was. He existed from eternity in the form of God and equal with God. The form of anything, is the thing itself in any given mode of manifestation. To exist in the form of God, is to exist as God. It involves equality with God. It is, therefore, equivalent to saying that Christ was a divine person. The passage is parallel to Heb. 1:3, and Col. 1:15.
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Consider what he did. a. He made himself of no reputation, and took on him the form of a servant, and was made in the likeness of men. He emptied himself, laid aside his divine majesty. Instead of appearing on earth as a God, he appeared as man, not in the transient semblance of a man, but in reality. He became a man, subject to like infirmities and sorrows with us. He did not thereby cease to be God. He was God in the fashion of a man. He was God, who was born, lived, suffered and died.
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Therefore, it is added that he, i.e., who was equal with God, humbled himself, even as a man, to be obedient unto death, i.e., so obedient as not to refuse to die, and even not to refuse to die on the cross, therefore as a malefactor.
It is to be remarked that the subject does not change in this whole connection. He—the same person who was equal with God—emptied himself, was made a man, humbled himself, to die on the cross!
- Consider why he did this. The immediate object was our redemption, which could be effected in no other way. The motive was love for us.
The inference which the Apostle draws is, that the believing apprehension of the truth here set forth will make us like Christ.
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Negatively, in not seeking our own.
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In being willing, for the good of others and the glory of God, to humble ourselves.
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In fact, that we will, as Christ did, renounce all self-seeking, and consecrate ourselves to the good of others, and to the glory of Christ. If we do not do this, it is evident that we do not believe what Paul has written concerning Christ.
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