Philippians 2:8

And being found in ¹fashion as a man, ^lhe humbled himself, and became obedient unto death, even the death of the cross.

And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος, ἐταπείνωσεν ἑαυτόν, γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ.

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To be found is a mere Hebraism, not unusual in the New Testament, not importing auy question of the thing, but only the thing certainly happening beyond expectation. It notes here, not his being apprehended of the soldiers when betrayed by Judas, being before his humble obedience, but his being, and really appearing to be, (as the Greek word is elsewhere used, Php 3:9 Gen 5:24 2Co 5:3 Gal 2:17 Heb 11:5, with 1Pe 1:7), as a man, simply considered, among men, which was before his being scourged, &c. consequent upon his apprehension.

Now being made man, not reserved for a time, like the angels, for heaven itself and the view of angels; neither, from the privilege of the first man, (which Adam could not keep), did he reserve himself for the inhabiting of Paradise only: but, after the manner of men, he stayed in this earth amongst and conversed with them, and therefore is said to be in the fashion of men, or as a man; whereby his habit and deportment is more especially expressed, as his essence in the foregoing phrase.

here, is considered according to what is proper unto human nature, not having the article prefixed, as if it connoted the first man, Adam, only man as man; the particle as, here, not intimating only likeness, without reality of nature, (as the Marcionites conceited), but as a confirming and assuring particle, noting certainty, Joh 1:14. Some indeed take fashion more strictly, as noting only the external figure of Christ’s body;

others, more largely and commodiously, for the whole outward species of human nature: whence the truth of the human nature shined out, not only in the figure and matter of the body, with true flesh and bones, the habit of his members, mouth, eyes, &c., that he might be seen and touched, 1Jn 1:1, as he himself allegeth, Luk 24:39 Joh 20:20,27, growing in wisdom and stature, Luk 2:52;

but his labouring with hunger, thirst, and weariness, eating, drinking, sleeping, watching, speaking, gestures, being moved with pity, sorrow, joy, weeping, in all which his human nature was evidenced of God, and easily found of men who conversed with him, Joh 4:29 9:11 18:22. What the Socinians urge, that this gainsays his being incarnate, from Samson’s saying, I shall be weak, and be as another man, Jud 16:7,11;

there is no strength in the allegation, that Samson, of Dan’s tribe, Jud 13:2, should be compared with Christ coming from heaven, (as they themselves do not deny), found in fashion as a man: because Samson, being stronger than a hundred men, if he were dealt so and so withal would become as other men, (for that is the import of the words), no stronger than any other man, Jud 16:17; whereas here, it is not said as one, any, or every, but simply as a man: and from those in power dying as other men, Psa 82:7. When they scoffingly ask: Doth it evidence these to be incarnate? It is answered: Though he who was strong as many became weak as any one man;

they who live in power die in weakness, as other men do, and are not said to be incarnate: yet he who, being equal with God, took on him the form of a servant, and was in this world a very man, may very well be said to be incarnate, 1Ti 3:16.

he doth not say he was humbled or depressed by the just judgment of God, but of himself, voluntarily, on his own accord, without any constraint. He did really submit himself to the will of his Father, unto whom he was a servant, both in regard of the Divine nature, which he veiled, and also the human in his whole life, Luk 1:48, both outwardly and inwardly, Php 2:5, in thoughts and affections, as well as actions and passions: wholly yielding his own will and appetite to God, by a patient subjection to affliction, not in showing humility only, but really undergoing it. For we find this low degree of his humiliation opposed to his superexaltation, in the following verse, and agreeing with what Isaiah prophesied of him, Isa 53:7, expounded by Philip, Act 8:32.

without the copulative in the Greek, and expressing the manner of his humiliation, being of his own free will, and not by any force; made obedient, i.e. to God, (Not my will, but thine be done), to others, parents and magistrates, for God, according to the prescript of his law and will, in his life-time

and in death; unto being taken here, not exclusively, but inclusively, for the further amplification of the obedience, Mat 26:42 Joh 4:34 8:29,46 Heb 10:9. Had he staid in his life for degrees of obedience, his condescension had been admirable, but that he should submit to a penal and painful death, (taking in his burial, and abiding in a separate state till the third day), this is stupendous: aggravated by the shame of dying on the cross, willingly and meekly yielding himself, though a Son, to that ignominious, cursed death, Deu 21:23 Act 5:30 Gal 3:10,13 Heb 12:2; far more reproachful than beheading, hanging, or burning; out of unspeakable love, to bring us nigh unto God, Rom 5:19 Col 2:14 1Pe 2:24 3:18. Upon these considerations, how should Christians in mutual love condescend to each other!