Phil. 2:5-11.
Let every man be of the same mind as Jesus Christ was. Although he was in the form of God, he did not consider it a robbery to be like God, but expressed himself and took on the form of a servant, was made like another man, and was found to be like a man in his actions; he humbled himself and became obedient to the point of death, even death on a cross. Therefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of them which are in heaven, and in earth, and under the earth; and that every tongue should confess that Jesus Christ is the Lord, to the glory of God the Father.
(1) Here again Paul holds up to us the mighty example of the heavenly eternal fire, that is, the love of Christ, shown to us, that he may also stir us up to love one another. And he does this with high words and great exhortations, because he has seen how lazy and slothful the Christians were in love. All this is done by the flesh, which always resists the willing spirit, and seeks its own way, and sets up its own sects and cults. etc. Although a sermon of two kinds of righteousness went out on this text under my name some years ago, the text is not far off and far out; therefore we will now deal with it from word to word.
Let every one of you be minded etc.
2 That is, among you Christians, who now have Christ, and all fullness and sufficiency in him and in him, both temporally and eternally, think nothing else now, nor regard it well, nor let it please you, except as you see that Christ thought and regarded it best toward you, namely, that he sought nothing for himself, but did everything for you and for your sake. So let each one also do according to the same image all things that are good and profitable for another.
Which, whether or not he was in divine favor, he did not consider to be a robbery.
3) This is how Christ, who was a true natural God, descended.
How much more shall we do this, since we are nothing and natural children of sins and death and the devil. And if we would do it, and let ourselves go down lower than Christ, which is impossible, it would be nothing special, but a stinking humility counted against Christ's humility. For even if Christ were to humble himself a hair's breadth below the highest angels, and we were to humble ourselves a thousand times lower than all the devils and hell, it would still be nothing compared to Christ, because he is infinitely good and God himself, but we are poor creatures, not sure of our being and life for a moment.
4 How horrible judgment will come upon those who do not follow this unspeakable example of Christ, and do not let themselves be among their neighbors and serve them, but exalt themselves above them! This example should be a great shock to all those who sit in authority and high places, but much more to those who exalt themselves. For who should not be afraid to sit on high or to be highly experienced when he sees the Son of God lowering and destroying himself?
5 These words "divine form" are not used in the same way. Some think that Paul wants to understand the divine essence and nature in Christ, that is, that Christ was true God and yet let himself down. Although this is true, that Christ is true God, St. Paul does not speak here of His divine, secret nature. For he uses the same word, morphe or forma, when he says that Christ took on the form of a servant: there, the form of a servant cannot mean the nature of a natural servant, who has a servant-like nature, because Christ did not become our servant by nature, but by good will and grace. For this reason, divine form cannot be called divine essence, for no one can see the divine essence, but the divine form can be seen. Let us speak of it in German. St. Paulum brings light to day.
6. therefore "form of god" means that
One presents himself as a god and also thus confesses, or assumes and submits to the deity; this does not happen secretly to himself alone, but toward others who become aware of the same gesture or form. Therefore, it could not be spoken more clearly than in this way: he confesses divinity or presents himself as a god, when he proves himself, and thus speaks and does, that belongs to God or is well regarded by God. So also the form of a servant is, that one presents himself and gives himself as a servant to others; so that it would be more clearly spoken, morphe tu dulu, servant's giving, or, he gives servant's giving, that is, he presents himself in such a way that whoever looks at him must think of him as a servant. From this it is clear that in this place we do not speak of divine being or servile being, externally, but of the giving and showing of the being. For as it is said, the being is secret, but the showing is done publicly; and the being is something, but the giving does something or is a deed.
Now St. Paul indicates here three different ways that occur in these givers or forms. One finds the essence without the givers, as again the givers without the essence, and finally the essence together with the givers. When God hides Himself and does not let Himself be seen, that is divine being, but not divine giving, as He does when He is angry and withdraws His grace; but when He shows Himself with grace, there is both the being and the giving. But the other thing he cannot do, that he should give like a god, and yet not be so, or not have the essence; but this is due to the devil and his own, who put themselves in the place of god, and pretend to be god, when they are not god; as Ezekiel speaks Cap. 28, 2. of the king of Tyro, that he set his heart as the heart of God, when it was the heart of man.
(8) So also there are three kinds of servants, as when one is a servant, and yet does not present himself as a servant, but as a lord or god, of whom it is now said, of whom also Solomon speaks, Prov. 29:21: "When a servant is kept tenderly, he will be a squire." So all Adam's children: which we should be
To be God's servant, to want to be God himself, as the devil taught Eve, Gen. 3, 5: "You will be like God himself" etc. Secondly, if one is a servant and holds himself as a servant, as the pious faithful servants do before the world, and before God the true Christians, who are subject to God and serve everyone. Third, if one is not a servant and yet considers himself a servant, as if a king served his servants before the world. But before God no one can and has done this except Christ alone; as He Himself says in the Lord's Supper John 13:13, 14: "You call Me Master and Lord, and say rightly, for I am"; nor am I among you as a servant; and in another place, Matthew 20:28: "I have not come to be served, but to serve."
9 From all this, St. Paul's opinion is clear, for he wants to say that Christ was in divine form, that is, he had the essence together with the gifts; for he did not take on such divine form, as he took on the form of a servant, but he was, he was, I say, within. In the little word "was" lies the power, that he had the divine being with and together with the divine form. As if he should say: Many are found who take on divine form and subdue it, but they are not in it; again, devils, the last Christian and Adam's children do this: this is called sacrilegium, Rom. 2, 22, that one robs the divinity. For even if they do not now consider it a robbery, it is still a robbery of divine honor, and is also considered so by God and all the angels and saints, even by their own conscience. But Christ, because he did not rob, but was inside and had it by nature and with the being, he did not consider it a robbery. Nor could he consider it a robbery, because he was sure that he had the essence inside and that it was innate to him, but considered it to be his naturally eternal property.
(10) With these words St. Paul praises Christ's natural deity and His love for us, and next to it he strikes all those who assume the form of God and yet are not, as we all are as long as we are members of the devil. As if he should say: Everyone wants to be God, and rob the
Godhead, which they do not have, and also consider it a robbery, yes, they must consider it a robbery; for their conscience testifies to them and must testify that they are not God. And even if they despise such a testimony of their conscience and do not act on it, nevertheless it stands there, and certainly considers it to be not right, but a sacrilegious robbery. But the one man, Christ, who did not take on the form of God, but was in it, and was due to it, and had a right to it from eternity, because of which he did not consider it a robbery, nor could he consider that he was like God: Nor did he humble himself and take on a servile form, which was not his due; so that he might, as with a mighty example, yet kindly and sweetly tear down to the servile form those who were in the servile form and had a servile nature, and yet did not want to be in it, but reached for the divine form, in which they neither were nor would have the nature.
11) Now that this fine text is not understood by some in the same way, it is because they do not pay attention to St. Paul's way of speaking, but to their own way, according to which St. Paul should have spoken thus: Christ was born a righteous God, and did not rob it etc. But now he uses the word: He was in divine form, so it sounds as if he only posed as a god, in Greek and Latin language, because one does not have so much respect for the little word "he was", which St. Paul puts against the little word "he accepted". For Christ took on the form of a servant, but he was not in it; again, he did not take on the form of God, but he was in it. Just as we do contrary things, and take on divine form, and yet are not in it; again, we do not take on servile form, and yet are in it. So then Christ expresses himself in the divine form in which he was, and takes upon himself the servile form in which he is not: but we express ourselves in the servile form in which we are, and take or submit to the divine form in which we are not.
(12) So also it is repulsive that he says, "Christ did not consider it a robbery to be like God," which is as if it were not a robbery.
This is a special thing spoken of Christ, since even the devil and his followers, who always want to be like God, do not consider it a robbery, even though their conscience testifies to it. But in St. Paul's case, such a little word as "to hold" or "to regard" is of great importance, namely, as much as to be most certain; as he says Rom. 3:28: "We hold that a man may be justified by faith without works"; and 1 Cor. 7:40: "I hold that I also have the Spirit of God." But so let not the wicked do, that they should not think it robbery when they submit to God's likeness; for they know, that is, they hold and must hold, that they are not God. But Christ did not hold it and could not hold it, that is, he was sure that he was like God and did not rob it. Therefore St. Paul does not speak like this for the sake of Christ, but as it is said, in order to put those in the place who refuse to be in the likeness of God, yet their conscience holds that they are not, but are robbers; so that he may show how far Christ is a different man from them, and how rightly he is in the likeness of God, whom they rob.
13 But he does not speak like this, because he speaks of the servant form, in which Christ was not and yet took on himself. There it reads as if Christ robbed that which is not his. And here St. Paul should say: He did not consider it a robbery that he took on the form of a servant; what could he say above, since he did not take anything, but was in the divine form, and even made himself a stranger to it? But it is true that he who becomes a servant takes nothing and can take nothing, but only gives of himself, even to himself as his own; therefore it has no meaning here that anyone should rob or consider it robbery. Again, in the divine form it happens that one gives nothing, but takes; therefore one can rob here, and there one finds those who consider it a robbery. But Christ is not like that, he does not rob here, nor does he consider it robbery, as all others do, but is within, and the form is his and is innate to him.
14 So we have this text, I mean,
It is almost clear that "divine form" is nothing else than showing oneself with words and works against others as God and Lord, and that Christ did this with miraculous signs and healing words, as the gospels state: not like other saints, who did not have the nature, but also had the divine nature and character in the divine form that he led; again, "servant" or ministerial "form" is showing oneself with words and works against others as a servant. Which Christ did, when he ministered among the disciples, and gave himself for us: yet neither like other saints, who are servants by nature; but was an accepted thing with him, for our good, and for an example, that we also should do so toward others, and also manifest ourselves of our divine character, as will follow.
15 It is therefore certain that St. Paul preaches Christ here as a true God. For if Christ were a true man, and not God, what need would there be to say of him that he was made like a man; item, that he was found in the likeness of a man; item, that he took on the form of a servant, since he was in the form of God? What would it be like if I said of you or of any other man, "You are like a man, and are found in the likeness of a man, and take on the form of a servant? You would think I was mocking you, and say again: It is good that you take me for a man, I thought, if I were a cow or a wolf, are you mad or foolish? Is it not true, one would answer to such foolish speech? Since St. Paul is not a fool and does not speak foolishly, the man Christ must be something high and divine, because he says of him that he became like another man, even though he was a man, namely, that the man was God, and might also have divinely conceived in mankind, but he did not, but abstained from it and spoke, and conceived like a bad other man does.
16) What is now said here about Christ is easy to understand after we know what the form of God and the form of a servant is, and he himself explains what he means.
Servant form. First of all, that Christ expressed himself or emptied himself, that is, he presented himself as if he had put away the divinity from himself, and did not want to need it or be subdued by it: not that he had the divinity or could put it away and do away with it, but that he had put away the form of divine majesty and did not give birth to God, as he truly was. Even though he did not take off the divine form in such a way that it could not be felt or seen, for then no divine form would have remained: but he did not take it and did not show it off against us, but rather served us with it; for he did miraculous works, Luc. 23, 43. Joh. 18, 6. also in suffering and on the cross, when he gave the paradise to the thief as a god, and in the garden repelled the multitudes with one word. Therefore, he does not say that someone spoke to him, but that he spoke to himself, like a wise man who does not outwardly discard both wisdom and wise conduct, and yet discards them so that he serves the fools who should rightly serve him. Such a man also expresses himself in wisdom and in the form of wisdom.
(17) Secondly, he took on the form of a servant, and yet remained God and in the form of God, that is, he was God, and all the divine works and words that he performed he did for our benefit, and thus served us as a servant, and did not allow himself to be served as a master, as he was justly entitled to do, nor did he seek honor or good in it, but rather our benefit and salvation; this was a voluntary service, done in vain, for the benefit of others. But unspeakable is the same service, because the servant and servant is such an unspeakable person, who is eternally God, whom all angels and all creatures serve. Whosoever this temple does not kindly compel, even one to serve the other, is condemned ever so cheaply, and harder than stone, darker than hell, and certainly has no excuse.
Thirdly, he became "like a man". By the birth of Mary he became a natural man, but then he might still have exalted himself above all men in the same humanity and served no one: all this he left, and "became like a man. But "man" you must understand here, that nothing more
For there is no man without all addition: but without addition there is no man that is naturally above another; that thou mayest understand how St. Paul would say this much: Christ was like another man, who had neither riches, nor honor, nor power, nor privilege above others, though many are born to whom the birth imparted power, honor, and good. But Christ was, and is, such that there is none so small as another man; he was like him, as there are servants, poor men; so that he was healthy and without bodily infirmity, as a natural man ought to be.
(19) Fourthly, "and in actions he was like a man," that is, he used everything like another man, such as eating, drinking, sleeping, waking, walking, standing, hungering, thirsting, freezing, sweating, getting tired, working, dressing, living, praying, and everything else that a man lives like a man toward God and the world. All of which he might have left undone, and as a god he might have gone on and done otherwise; but because he was like a man, as said above, he also let it go as a man, and accepted it as a man who might do the same, and yet showed his divine form, in which he was.
(20) Fifthly, "humbled" or "lowered himself," that is, over and above proving the likeness of servanthood by becoming like a man and being made to walk as a man, he did another thing, becoming less than all men, lowering himself and serving all men with the supreme service of giving his life and limb for us.
(21) The sixth, in which he submitted not only to men, but also to sin, death, and the devil, and bore all these things for us; and in addition to this, he died a most terrible death, namely, on the cross, not as a man, but as a worm, Psalm 22:7, even as an arch-boy above all boys; in which he also lost the favor, thanksgiving, and honor of his assumed servant form, which he had demonstrated, so that he was utterly destroyed.
22. the seventh, though he did not do all these things that we were worthy or deserving of them, for who would want such service?
But that he might be obedient to the Father. Here St. Paul opens heaven with one word, and admits that we see into the abyss of divine majesty, and behold the unspeakable gracious will and love of the Father's heart towards us, that we feel how God was pleased from eternity what Christ, the glorious person, should have done for us, and now has done. Who should not have his heart melt with joy here? Who should not love, praise and give thanks here, and in turn not only become a servant of all the world, but gladly become less and nothing more than nothing, when he sees that God Himself has meant him so much, and pours out and proves His Fatherly will so abundantly in His Son's obedience. Oh what words are there that St. Paul speaks in this place, than he speaks in any other place, he must have been quite inflamed, cheerful and merry. That is, I mean, to come to the Father through Christ; that is, no one comes to Christ, but the Father draws him or entices him, so excellently, sweetly and delightfully. Oh how many are now preachers of the faith, who think they know everything, and have never smelled nor tasted anything of these things! Oh how soon they become masters who have never been disciples! They do not taste it, therefore they cannot give it, and remain useless talkers.
God has also elevated him.
23. as he is the very lowest and the servant of all. Devil Servant in God's Obedience
and our service: so God has also exalted him again, so that he is Lord over all angels and creatures, death, devils, hell, and has now completely expressed himself and laid aside the servile form, but not only remains in divine form, but is also transfigured, praised, preached, confessed, honored and held as a God. Although all these things do not yet appear; as St. Paul says in 1 Cor. 15:27 that all things are subject to him, but that we do not yet see how all things are subject to him, it is nevertheless true that he is so exalted for his person and sits in full power and authority that all things come to pass that he wills in heaven and earth, though few believe that such things come to pass for Christ's sake. The "comes to pass" is free in itself, the Lord also sits there freely. But our eyes are still blind and dark, which see not that he is, and that all things are obedient unto him. But on the last day it will be revealed, then we will see what is already happening, namely: how Christ has taken on a divine appearance, has become like a man etc.; thus again, he has taken on a servant's appearance and has become like a god; he has also been invented as a god with glory, and a lord over life and death, and a king of all honors etc. Let this be enough of the text. For how we also are to put off our glorious form and serve others with it, is often and abundantly said in other postilions; for God wants one to be another's servant in body, goods, honor, spirit and soul, as His Son did for us.