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Dr. Clarke, No. 934, "He did not covet to be honoured as God was not greedy or fond of, or unwilling to let go the prize: so the words more strictly signify."

Mr. Lindsey (Seq. p. 272, &c.) "Being in the form of God, he did not look upon it as a prize to be hastily catched at to be like God, did not eagerly covet to be honoured for his godlike powers, was not ambitious of displaying them."

The following appears to me to be the true interpretation of the text.

q. d. He

Christ was "in the form of God." He possessed miraculous powers, and exerted them at pleasure. "But he did not account as a prey this likeness to God." did not conceive of these extraordinary powers as a possession in his own right, acquired by his own energies, for the enjoyment of which he was indebted to none, in the exercise of which he was controulable by none, and for the proper employment of which he was accountable to none: having the same paramount right to these powers which a man has to a prey which he has obtained in the field, or a booty which he has acquired in war. Far from it. Jesus knew that, great as his powers were, they were not his own, but given; that they were communicated not for his personal benefit, but for an important purpose; that they were to be employed in subservience to the will of him from whom they were derived; that when the proper season came, they were to be laid aside; and that, to accomplish the design of his mission, he was to submit to humiliation and suffering like an ordinary person, as though he were quite destitute of miraculous powers. He therefore exhausted or divested himself, assumed the form of a ser

be coveted. Nothing is properly a prey or booty till in possession. The apostle therefore may be supposed to say, 'who was not eager or tenacious in retaining this likeness,' &c. Peirce.-" Omnium bona prædam tuam duceres." Cicero in Verrem, v. 15.

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vant, and became in fashion and appearance as an ordinary man.

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3. "But made himself of no reputation 5." Literally, he emptied himself.' This phrase is opposed to the preceding. So far from tenaciously grasping, and refusing to relinquish, he voluntarily, and of his own ac cord, divested himself of every thing that is intended by the form or likeness of God. If the immutable attributes of Deity are intended, these were concealed-or the preexistent glories of the Logos, these were quiescent-or his extraordinary miraculous powers, these were voluntarily suspended, while he suffered himself to appear and to be treated as though he possessed them not. See 2 Cor. viii. 9.

4." He took upon him the form of a servant:" Or, "Assuming the form of a slave." In the form of God he really existed (úπaρxv)—the form of a servant he voluntarily assumed (λabwv). Invested with a high and honourable commission from God, he submitted to a life of labour and dependence. Mark x. 45, "The Son of Man came not to be ministered unto, but to minister." Luke xxii. 27, "I am in the midst of you as one that serveth."

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5." And was made in the likeness of men """"

* Aλλ' ÉαUTOV EXEYWOɛ. "Exinanivit semetipsum." Vulg.--" Cessavit a miraculis et operibus illis divinis." Slichtingius.

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86 μɔppyy deλ8 λabwv. Here the sentence closes. Wakefield. εν ὁμοιωματι ανθρωπων γενομενος being made like other men." Wakefield." Cum similis esset hominibus, illis nempe primis, i. e. peccati expers." Grotius." Nothing," says Dr. Clarke, ibid. can be more unnatural than the comment of Grotius upon these words, who understands them to signify that Christ was like Adam in a state of innocence. Whereas the plain meaning of the apostle is, that Christ, being in the form of God, humbled himself by condescending to take upon him the form of a man." How natural does every one's own hypothesis appear to himself! Grotius is, I think, mistaken in his comment. But surely it involves no extravagance equal to that of supposing that it was an act of condescension in Christ to be a man,

Or, "Being in the likeness of men."

Trinitarians and Arians argue from this text, that, antecedently to his divesting himself of the form of God, he was not in the likeness of men, but a being of superior or supreme rank, either a Logos or a God, who voluntarily laid aside his glory, and became incarnate.

Unitarians understand this language solely of a voluntary suspension of his miraculous powers. Though, possessing them, he made no display of them for his own personal benefit, but appeared in all respects like a man who was favoured with no such extraordinary distinction.

This interpretation is fully justified by parallel passages in the Old and New Testament.

He

Sampson was endued with supernatural strength. said to Delilah, "If they bind me, then shall I be weak, and shall be (ὡς εἷς των ανθρώπων) as one of the men:” in the public version, very properly," as another man." Judges xvi. 7. 11. 13. 17. See also Psalm lxxxii. 6, 7, "I said, Ye are Gods, but ye shall die like men,” (ws avfgwπoi) like other men. Gal. i. 1, "Paul an apostle, not from men, nor through man;" i. e. not from or by ordi

nary men.

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6." And being found in fashion as a man ":" Or, "Being in fashion as a man."

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The word upon, to find,' often expresses nothing more than simple existence. 1 Cor. xv. 15, "We are

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which Dr. Clarke calls the plain meaning of the text. Mr. Peirce (in loc.) thinks that Christ is said to be in the likeness of men, because he was not really a man, but a human body inhabited by the Logos. It is more reasonable to explain this phrase of our Lord's declining to exert his supernatural powers, and so appearing like an ordinary man. και σχηματι εὑρεθεις ως ανθρωπος.] • Σχημα, generatim, omnem habitum et statum alicujus rei externum significat: speciatim vero dicitur de habitu, cultu, gestu, formâ ac conditione externâ corporis humani." Schleusner.--Mr. Peirce considers this clause as exactly parallel to the preceding; εὑρεθεις answering to γενομενος, and σχηματι to quowuari. Peirce in loc.

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found (i. e. we are) false witnesses of God."

Matt. i. 18.

See also

Est. i. 5. Isa. liii. 9. 1 Cor. iv. 2. The word oua, translated fashion,' signifies the whole external appearance of any thing, and particularly of a human being. The sense therefore seems to be nearly the same as in the preceding clause; viz. being in external appearance a man, i. e. like other men.

7." He humbled himself, and became obedient to death, even the death of the cross. Wherefore God on his part has very highly exalted him ","-" exalted him higher than before;" viz. before his humiliation and sufferings.

Upon the whole, the following appears to be the most correct version, and the true sense of this celebrated passage:

"Let this mind be in you which was in Christ Jesus:" "Who, being in the form of God," i. e. a prophet invested with extraordinary miraculous powers,

"Did not esteem as a prey this resemblance to God:" Did not regard these powers as a property acquired by his own exertions, to which he had an independent indefeasible right, which he would exercise at pleasure, and upon no consideration relinquish, but as a trust, to be exercised only for the benefit of others, and to be suspended or resigned at the divine command, or when the purpose of his mission required.

"But divested himself of it, assuming the form of a slave."

When the purposes of his mission required it, he conducted himself as though he were totally destitute of all supernatural gifts. And far from usurping the authority

Has very highly exalted him.] reguywre, "God has advanced him higher than before:" i. e. before his incarnation. Peirce.-Rather, before his sufferings, when he appeared as a prophet working miracles, or in the form of God.'

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of a king, as some of his ill-advised followers urgently recommended, so humble was his station, so assiduous his labours, and so dependent his condition, that he appeared, and chose to appear, in the rank of a menial servant.

"Becoming thus like other men," i. e. as one who possessed no extraordinary powers:

"And being in outward appearance as an ordinary man, he humbled himself;" i. e. still further, " becoming obedient to death, even the death of the cross. Wherefore God on his part has exalted him higher than he was before."

For whereas, antecedently to his sufferings, he was, though in a very dignified character, no more than a prophet working miracles in the name of God, he is now advanced, since his resurrection, and as the reward of his obedience and self-denial, to a much happier and more exalted state. Be you therefore like him obedient, self-denying, actively and perseveringly benevolent; and upon all occasions prompt to sacrifice your own ease and gratification to the good of others, to a sense of duty, and to promote the great purposes of rational existence.

According to this interpretation, the exaltation of Christ consists in his possession of a divine commission and yoluntary miraculous powers. His humiliation consists in declining to use those powers for his own benefit, in submitting to a humble, laborious, and dependent condition, and finally, in resigning himself to suffering and death in obedience to the will of God, and for the good of mankind.

Thus this celebrated text, admitting of a fair interpretation consistently with the proper humanity of Jesus Christ, if not decisive in favour of this doctrine, may at least be regarded as neutral. It is one of those passages of which no use can be made in deciding the controversy.

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