him, was claimed on no other account, than the high honour which God had conferred upon him, and which they might discern from the works which they had seen him do." If he called them gods, unto whom the word of God came, and the scripture cannot be broken; say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest, because I said, I am the Son of God? If I do not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works."

And many other particulars must occur to the thoughts of all; wherein our Lord did not choose his own will, nor affect independence, but referred all to God the Father.

"But made himself of no reputation." Literally, according to the original, emptied himself. That is, he did not exert the divine power residing in him, for securing to himself plentiful accommodations, honourable respects, and humble, lowly obeisance; but he lived in mean circumstances, and was exposed to the remarks, reproaches, and ill usage, of many.

"And took upon him the form of a servant.” But, according to the original, it is more literally taking the form of a servant. He emptied himself, or made himself of no reputation, taking the form of a servant." This farther illustrates the foregoing particular. Jesus did not place himself in servitude to any. But, as he says to the disciples, "Whether is greater, he that sitteth at meat, or he that serveth? But I am among you, as

one that serveth," Luke xxii. 27. Instead of assuming state and grandeur, or a continued appearance of greatness, he was like a man of mean condition. He conversed freely with all sorts of men, and admitted all to free access, and allowed of questions and cavils. Himself went about doing good, travelling over the cities and villages of the land of Israel, teaching the doctrine of the kingdom of heaven; not inviting men by the pomp of numerous attendants, or by gifts, or promises of worldly advantages; but receiving usually needful supplies for himself and his disciples from a few grateful followers, who ministered to him of their substance.

In the whole of his ministry, he usually acted as one that serves. But there were some remarkable instances of humility and condescension, particularly when he washed the disciples' feet, and gave them the refreshment ordinarily received from servants only.

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Some think, that when our Lord "emptied himself, or made himself of no reputation," he was no longer in the form of God." But it seems to me, that he was at the same time "in the form of God,” and in the "form of a servant." He had the "form of God" in this world, as he wrought miracles of all kinds, whenever he pleased, and likewise had all knowledge, of all things. At the same time he acted very humbly and meekly, and was destitute of external pomp and grandeur.

And I think our Lord's discourse with his disciples presently after the forementioned remarkable condescension, shews, that the " form of God and

the form of a servant" were united. John xiii. 12— 14: "So then after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done unto you? Ye call me Master and Lord. And so I am. If I, then, your Lord and Master, have washed your feet, ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done unto you." He was their Lord and Master at the same time that he acted in divers respects as one that serves.

A nobleman, or other person of great distinction for wisdom and capacity, with a high commission under his Prince, may upon some occasion, and for important reasons, condescend greatly, or empty himself, by performing offices more generally done by men of low and mean condition. Still he has the authority belonging to his commission, and the dignity that is inherent in his character, as a man of honour, veracity, and experience.

"And was made in the likeness of men ;" or, more literally and properly, according to the original," and being made in the likeness of men;" or, being in the likeness of men; that is, being like an ordinary man, when he was not such. For he was innocent and perfect, and the fulness of the Deity dwelt in him. St. Paul does not intend to intimate, that our Saviour was not really a man, but that he appeared like an ordinary man, when he was really more. So Rom. viii. 3: "God sending his own Son in the likeness of sinful flesh." He was really a man, but had only the likeness of sinful

men; for he was innocent, and perfect, and was not liable to the sentence of death, or the common law of mortality binding other men.

Ver. 8. "And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross." And being found in his outward appearance as another ordinary man, he humbled himself so far, as to yield up himself to death. He made no resistance. He exerted not any of that extraordinary power, or knowledge, with which he was endowed, to defeat the malicious designs of his unreasonable enemies, but quietly resigned himself, in obedience to God, to death, the death of the cross. He could stoop no lower. So far he submitted, and acquiesced, as all know from our Lord's history in the gospels; where are candidly related at large the reproachful, disgraceful, aggravating circumstances of the painful death which Jesus underwent.

Ver. 9-11.

"Wherefore God also hath highly exalted him." On account of that excellent and useful service, that cheerful condescension, and willing obedience, in patiently enduring so painful and ignominious a death, for promoting the great ends designed by the Divine wisdom, God has highly exalted him, far beyond whatever any one else has obtained.

Christ's exaltation began with his resurrection from the dead on the third day, without seeing corruption; after which, he ascended to heaven, and was seated in the divine presence, next to God the Father.

"And given him a name which is above every name, that at the name of Jesus every knee should bow;" that is, that all intelligent beings may shew respect to Jesus; "of things in heaven," angels, "and things on earth," men," and things under the earth," evil spirits, or men departed, when they shall by him be raised up; " and that every tongue should confess," particularly that men of all nations and languages on this earth should acknowledge, "that Jesus Christ is Lord," and honour and serve him "to the glory of God the Father."

Christ's exaltation is "to the glory of God." God has exalted and appointed him to be Lord, for his own glory. For the exaltation of Jesus is indeed a great display of the wisdom, equity, and justice, of the Divine Being. It shews his regard for distinguished and eminent virtue. So extraordinary services and sufferings, and such patience under them, were entitled to special notice. God has conferred on Jesus a reward, greater than could have been devised by man, and highly becoming his Majesty to confer upon him to whom he had given so important a commission, for the benefit of the human race, and who had executed it with unparalleled faithfulness, zeal, and alacrity, though exceeding painful and difficult.

The glory of Jesus is in another respect to the glory of the Father, inasmuch as that exaltation is a great confirmation of the truth of his doctrine, and must contribute mightily to animate his Apostles and others in spreading his doctrine, notwithstanding many difficulties; and it would contribute to bring