Christian unity is further broken by selfishness. To be absorbed in self is of course to have the heart shut to others. Our own interests, inclinations, possessions, when they assert themselves in our lives, build up impassable barriers between us and our fellows. To live to self is the real root of every sin as it is of all loveless life. The Apostle uses careful language: he admits the necessity for attention to our 'own things,' and only requires that we should look 'also' on the things of others. His cure for the hindrances to Christian unity is very complete, very practical, and very simple. Each counting other better than himself, and each 'looking also to the things of others' seem very homely and pedestrian virtues, but homely as they are we shall find that they grip us tight, if we honestly try to practise them in our daily lives, and we shall find also that the ladder which has its foot on earth has its top in the heavens, and that the practice of humility and unselfishness leads straight to having 'the mind which was also in Christ Jesus.' THE DESCENT OF THE WORD 'Have this mind in you which was also in Christ Jesus: 6. Who, being in the form of God, counted it not a prize to be on an equality with God, 7. But emptied Himself, taking the form of a servant, being made in the likeness of men; 8. And being found in fashion as a man, He humbled Himself, becoming obedient even unto death, yea, the death of the cross.'--PHIL. ii. 5-8 (R.V.). The purpose of the Apostle in this great passage must ever be kept clearly in view. Our Lord's example is set forth as the pattern of that unselfish disregard of one's own things, and devotion to the things of others, which has just been urged on the Philippians, and the mind which was in Him is presented as the model on which they are to fashion their minds. This purpose in some measure explains some of the peculiarities of the language here, and may help to guide us through some of the intricacies and doubtful points in the interpretation of the words. It explains why Christ's death is looked at in them only in its bearing upon Himself, as an act of obedience and of condescension, and why even that death in which Jesus stands most inimitable and unique is presented as capable of being imitated by us. The general drift of these verses is clear, but there are few Scripture passages which have evoked more difference of opinion as to the precise meaning of nearly every phrase. To enter on the subtle discussions involved in the adequate exposition of the words would far exceed our limits, and we must perforce content ourselves with a slight treatment of them, and aim chiefly at bringing out their practical side.