“Who, being in the form of God, thought it not robbery to be equal with God: 7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: 8 And being found in fashion as a man, he humbled himself, —Philippians 2:6-8.
The purpose of this epistle is to present a biblical exegesis of Philippians 2:6-9. The importance of this text to Christology can hardly be overstated.
Although the Apostle wrote this letter from prison and sent it by a faithful co-worker named Epaphroditus, to thank the Philippians for a financial gift (thus, a tone of joy runs throughout), here, in chapter 2, verses 6-9 Paul presents a Christological gem that is an anchor text for understanding the manner in which the Lord’s apostles understood the person and work of Jesus Christ of Nazareth.
He specifically thanks the Philippians in his closing remarks: “ Notwithstanding ye have well done, that ye did communicate with my affliction. Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. For even in Thessalonica ye sent once and again unto my necessity. Not because I desire a gift: but I desire fruit that may abound to your account. nBut I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God." Philippians 4:14-18
The Apostle encourages the Christians at Philippi “if there be therefore any consolation in Christ, any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, Fulfill ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind. Let nothing be done through strife or vainglory; but in lowliness of mind that each esteem others better than themselves. Look not every man on his own things, but every man also on the things of others.” Philippans 2:1-4
You may view the video version of this epistle at this link:
https://www.youtube.com/watch?v=3VcKaG10uas&t=8s
Philippians 2: 6-8 Interpreted Biblically
The Context of our passage is the humility of Christ. When we arrive at v5 we read this: “Let this mind be in you, that was also in Christ Jesus.”
First and foremost, we must not make the mistake of attempting to force a meaning onto the passage which the writer did not intend. What, then, did the writer intend to teach by Philippians 2:6-8? The answer may be found in vv3 and 4. When we approach the text in this manner, we are studying and interpreting contextually. (A text without its context is a pretext.) The question, then, is: “What is the context of the passage?” The subject is introduced clearly in v3, “...in the lowliness of mind let each esteem other better than themselves.” The topic, then, is humility: Not to insist on one’s own importance; but, to always prefer others before one’s self. Paul writes in v4, “Look not every man on his own things, but every man also on the things of others.” He is not talking about being a busybody and meddling in the affairs of others. No. His point is that a Christian must consider the needs of his or her brother and sister before considering his or her own.
In order to bring this truth home to his readers, Paul directs them to Christ, their Great Example, as a model for the correct way to think of oneself. Notice v5, “Let this mind be in you, which was also in Christ Jesus.” Then v8 says, “he (Jesus) humbled himself ... .” That is the whole point! Paul is teaching the Philippians about humility, by employing the master example: the Creator of the universe appearing as a mere man.
It does not follow that one loses one’s importance by assuming an inferior image; nor does one lose one’s superiority by projecting an inferior persona. However, the opposite is true. One is proven even more important and more superior by his or her unassuming character.
Verse 6, “Who, being in the form of God, ὃς ἐν μορφῇ θεοῦ ὑπάρχων
Here we will work our way through the text.
The “Who” (ὃς), is Christ. We see this from v5: “Let this mind be in you that was in Christ Jesus:”.
“Being”: Greek - ὑπάρχων (huparchōn), (V-PPA-NMS) Sts. #G5225. This word is better understood here as “existing”. The RV margin reads: “being originally”.
“Form”: Greek - Μορφη. (Morphê), Sts. #G3444. According to Joseph Henry Thayer. “the form by which a person or thing strikes the vision; the external appearance: Morphê appears 3 times in the New Testament, only once more outside our passage that is under consideration. The one other mention is Mark 16:12 where the word "morphê" has a physical image in view.
Mk 16:12, “After that he appeared in another form unto two of them, as they walked, and went into the country;”
Phil 2:6, “Who, being in the form of God, thought it not robbery to be equal with God:;”
Phil 2:7, “But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:”
Μοrphê also means the essential attributes as shown in the physical form. In his pre-incarnate state Jesus possessed the attributes of God and so appeared to those in heaven who saw His “form”. Here, is a clear statement by Paul of the eternal deity of Jesus as the Logos of God with which He appeared unto the Angels in Heaven.
Although many texts demonstrate Paul’s affirmation concerning the deity of Jesus, none does so any clearer than Isaiah 6:1-5 when coupled with John 12:14 and the appearance of the Angel of the LORD from the Old Testament.
- Isaiah 6:1-5, In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. 2 Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. 3 And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. 4 And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. 5 Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. cf John 12:41, These things said Esaias, when he saw his glory, and spake of him.
- The Angel of the LORD: Hagar’s encounter, Gen. 16: 7-13, And the angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur…. 9 And the angel of the LORD said unto her, Return to thy mistress, and submit thyself under her hands. … I will multiply thy seed exceedingly, that it shall not be numbered for multitude. … 13 And she called the name of the LORD that spake unto her, Thou God seest me: for she said, Have I also here looked after him that seeth me?
“In the form of God”: Since Paul states, here, that Jesus existed from the beginning (RV “being originally”) “in the form of God”, we should consider how Paul is employing the Greek Theos (God).
The word Theos occurs 602 times in the writings of Paul, if we include the book of Hebrews (1,330 times in the Greek NT) as a title for the Deity (the Father). Of the 15 possible uses of Theos as a title for Christ, 9 are unchallenged. Theos is definitely used of Christ in John 1:1, 20:28, *Rom 9:5, *1 Tim 3:16; *Titus 2:13, 2 Pet 1:1, John 1:18, Acts 20:28, and 1 John 5:20. There are 3 unchallenged times when theos is a reference to Christ in the writings of Paul (Rom 9:5, 1 Tim 3:16; Titus 2:13).
The manner in which theos is used in the Epistle to the Philippians is important in understanding the Apostle’s intent concerning Christ, in verse 6. Paul employs theos (God) 23 times in this epistle; 22 in reference to the Almighty and 1 time to reference the idol of one’s belly (3:19): even when the Apostle employs “theos” to reference one’s own belly, he is employing it in the same manner as he does in all other places, e.g. one’s supreme God.
Philippians 1:2 and 4:20 are bookends to Paul’s use of the word theos (God). 1:2, Grace be unto you, and peace, from God our Father (θεοῦ πατρὸς), and from the Lord Jesus Christ. And, 4:20, Now unto God and our Father be glory for ever and ever. Amen.(The word “and” in 4:20 is the Greek word kai which also means even, which is the meaning here: thus, “God even our Father”.)
Though it may be a bit tedious I will present each place theos (God) is used in the Epistle to the Philippians:
1:2 Grace be unto you, and peace, from God our Father (θεοῦ πατρὸς), and from the Lord Jesus Christ.
1:3 I thank my God (Εὐχαριστῶ τῷ θεῷ μου) upon every remembrance of you,
V8 For God is my record (μάρτυς γάρ μου ὁ θεός), how greatly I long after you all in the bowels of Jesus Christ.
1:11 Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God (εἰς δόξαν καὶ ἔπαινον θεοῦ.)
1:28 And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that (or this) of God (καὶ τοῦτο ἀπὸ θεοῦ:) .
2:6 Who, being in the form of God (ὃς ἐν μορφῇ θεοῦ ὑπάρχων), thought it not robbery to be equal with God (εἶναι ἴσα θεῷ,):
2:9 Wherefore God also (διὸ καὶ ὁ θεὸς) hath highly exalted him, and given him a name which is above every name:
2:11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father (εἰς δόξαν θεοῦ πατρός).
2:13 For it is God (θεὸς γάρ ἐστιν ὁ [the ONE]) which worketh in you both to will and to do of his good pleasure.
2:27 For indeed he (Epaphroditus) was sick nigh unto death: but God (ἀλλὰ ὁ θεὸς) had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow.
3:3 For we are the circumcision, which worship God in the spirit (οἱ πνεύματι θεοῦ λατρεύοντες), and rejoice in Christ Jesus, and have no confidence in the flesh.
3:9 And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God (ἐκ θεοῦ) by faith:
3:14 I press toward the mark for the prize of the high calling of God (τοῦ θεοῦ) in Christ Jesus.
3:15 Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God (ὁ θεὸς) shall reveal even this unto you.
3:18-19 (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: 19 Whose end is destruction, whose God (ὁ θεὸς) is their belly, and whose glory is in their shame, who mind earthly things.)
4:7 And the peace of God (καὶ ἡ εἰρήνη τοῦ θεοῦ), which passeth all understanding, shall keep your hearts and minds through Christ Jesus.
4:9 Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace (καὶ ὁ θεὸς τῆς εἰρήνης) shall be with you.
4:19 But my God (ὁ δὲ θεός μου) shall supply all your need according to his riches in glory by Christ Jesus.
4:20 Now unto God and our Father (τῷ δὲ θεῷ καὶ πατρὶ ἡμῶν) be glory for ever and ever. Amen.
It seems to be clear that the Apostle’s use of theos (God) is always a reference to the Father. Therefore, when Paul writes that Jesus existed from eternity in the form (morphê) of God he is not asserting that Jesus shared the essence of deity, but was in fact the Father. Any other interpretation would violate the context of the Apostle’s usage of the word.
“Thought it not robbery to be equal with God:” Greek: οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ,
Admittedly this is a difficult read from the King James Version. A look to the New American Standard Bible will provide needed clarity: “did not regard equality with God a thing to be grasped (margin: utilized or asserted),” We understand the importance of this statement when it is acknowledged that God has no equals: Isa. 40:25, “To whom then will ye liken me, or shall I be equal? saith the Holy One. Cf. Isa 46:9, Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, … .” Therefore, since there is no other equal to God, and yet Jesus was equal to God (v6a), it is logically deduced that He is in very fact God Himself.
“But made himself of no reputation,” Greek, ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών,
This complete statement is taken from one Greek word: ἐκένωσεν (ekenōsen). It is from kenoō, Sts #G2758. This word is used 5 times in the New Testament, and each time by Paul (Rom 4:14; I Cor. 1:17; 9:15; II Cor. 9:3; Phil. 2:7). Thayer states, concerning this statement: “to empty, or make empty; … i.e. he laid aside equality with or the form of God (said of Christ), Philippians 2: 7.” Thayer’s second suggestion is the best understanding of this text: Christ “laid aside … the form of God.” For He never at any time stopped being God. We can say this with certainty, because God is immutable (unchanging) (Num. 23:19; 1 Sam. 15:29; Ps. 102:26; Mal. 3:6; 2 Tim. 2:13; Heb. 6:17–18; Jam. 1:17).
Concerning the immutableness of God we will consider three passages of Scripture:
- Malachi 3:6, For I am the LORD, I change not; therefore ye sons of Jacob are not consumed.
- Hebrews 6:17–18, Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: 18 That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:
- James 1:17, Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.
The scholars explain: Jesus did not cease to be God because He appeared as a man. In commenting on Philippians 2:6 (“Who, being in the form of God, thought it not robbery to be equal with God.”) Joseph Henry Thayer explains: “Who, although (formerly when he was Logos) he bore the form (in which he appeared to the inhabitants of heaven) of God (the Sovereign). Yet did not think that this equality with God was to be eagerly clung to or retained...” Adam Clark shares the following insight: “Who being in the form of God did not think it a matter to be earnestly desired to appear equal to God. But made himself of no reputation. Though he was from eternity in the form of God ... yet he thought it right to veil this glory and not to appear with it among ... men. He ... took upon ... the form or appearance of a servant.”
To all of this I can add very little, except to say that Jesus was God (in being and form) from eternity. When it became necessary for God to come into our world He, in His wisdom, thought it not good to appear unto men as God. So He humbled Himself and appeared as a man—in the form of a man; all the while remaining God in being. Thus, 1 Timothy 3:16, “...God was manifest in flesh.”
Why did He Not Just Say So?
Many times the question is asked, “If Jesus was Father God, why did He not just say so?” The answer to this question is so completely summed up in Philippians 2:5-8. He was humble. He did not think it a good thing to flaunt His deity before men. He did not choose to appear better than other men, although He was better than all other men, for He was the Creator of all men (John 1:3). He chose, instead, to have all men appear better than Himself.
When Jesus spoke of the Father, it was always in a way that distanced His own identity from that of Father God. This action was in keeping with His character of not appearing as God—although He was. Concerning this very subject Jesus made the following promise, “These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father” (John 16:25). Paul referred to this same event of revelation when he wrote to Timothy, “Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and the Lord of lords; Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen” (1 Tim 6:15-16). At the time of this great revelation, may we all bow low at His feet and whisper, in hushed tones of adoration, the confession of Thomas, “ho kurios mou, kai oh theos mou.”—“The Lord of me, and the God of me!”
Permit me to agree with J. B Lightfoot: "He stripped himself of the insignia of majesty”. Yet, I add: While remaining the Majesty, all the while.
“And took upon him the form of a servant” Greek: μορφὴν δούλου λαβών,
“Took”: Greek, λαβών (labōn) (V-APA-NMS). Literally: “having taken”. Here is seen the Assumer (God) assuming humanity. The humanity that was assumed (taken) was not only a body of flesh, but a total humanity with a body and a reasonable soul/spirit. This is clear from Hebrews 10:5 where it is the soul/spirit of the human Christ that says: “Sacrifice and offering thou wouldest not, but a body hast thou prepared me: … .” Here is witnessed three items: “thou” with is the Father, “body” which is the human flesh of Christ, and “me” which is the human soul/spirit of Christ. In the economy of redemption, only that which was assumed (taken) is redeemed. If only a body of flesh then only the flesh is redeemed but the soul/spirt is not. Thus, the assumed was a complete human person with body, soul and spirit.
“Form of a servant”, The Greek word translated here as “form” is μορφὴ (morphê), Sts. #G3444. We have already visited this Greek word when interpreting v6. Thayer: “the form by which a person or thing strikes the vision; the external appearance: … . The King James word “servant” is the Greek δούλοs (Sts #G1401), which is the word for a common slave. He took the characteristic attributes (including the visible image) of a slave just as He had been in the characteristic attributes (including the visible image) of God in v6. His humanity was as real as his deity.
“And was made in the likeness of men:” Greek: ἐν ὁμοιώματι ἀνθρώπων γενόμενος:
It was a likeness, but a real likeness, no mere phantom humanity as the Docetic Gnostics held. Note the difference in tense between ὑπάρχων (present tense [now and continually], thus, an eternal existence in the morphê of God) and γενομενος (second aorist middle participle of γινομα, becoming, definite entrance in time upon his humanity; aorist tense indicates a one time past event that continues to the present). The implication of the aorist tense is that the humanity of Christ did not vanish at the glorification (ascension). The aorist tells us that the humanity had a certain point of beginning, but has continued through to the time of Paul’s epistle to the Philippians. We see Paul writing to Timothy concerning the same state of affairs, when he wrote that “For there is one God, and one mediator between God and men, the man Christ Jesus (1 Tim 2:5). The Apostle speak in the present tense concerning the “man Christ Jesus”.
“And being found in fashion as a man” καὶ σχήματι εὑρεθεὶς ὡς ἄνθρω
“Fashion” - σχήματι (schêmati). This word is the locative case of σχημα (schêma), from εχω, to have, to hold. Sts. #G4976. Schema appears 2 times in New Testament. Here, and I Corinthians 7:31.
I Corinthians 7:31, And they that use this world, as not abusing it: for the fashion of this world passeth away.
Bengel explains schêma by form, and ὁμοιώματι (homoiōmati - likeness) by similitude, schêma by habit (dress; attire). Here, between homoiōmati and schêma the contrast "is between what He is in Himself, and what He appeared in the eyes of men" (J. B. Lightfoot). Concerning schêma Joseph Henry Thayer comments: “as comprising everything in a person which strikes the senses, the figure, bearing, discourse, actions, manner of life, etc.”
“He humbled himself” ἐταπείνωσεν ἑαυτὸν
Here Paul is back to his subject: the humility of Christ. Who, although he was God did not appear as God when among men. See vv 3-5
“And became obedient unto death,” Greek: ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου,
“Became obedient” - γενόμενος (genomenos) (V-APM-NMS) Literally, “having become” Sts #G1096; ὑπήκοος (hupêkoōs), Sts G#5255.
The becoming (genomenos) spoken of here is a testimony to just how completely Jesus was human. The statement “became obedient” implies a learning process in the bending of one’s will to the will of another. We are reminded of the Garden Prayer: “Father not my will but thy will be done” (Luke 22:42). The writer to the Hebrews writes: “Though he were a Son, yet learned he obedience by the things which he suffered;” (Hebrews 5:8). Surely, we see the human Christ in the phrase: “became obedient”.
Hupêkoōs literally means “giving ear”, and is correctly translated as obedient. Is to be understood as an authority figure would say to a subordinate, “You must hear me in this…” “Here me,” as in “Obey me”.This word appears 3 time in the New Testament:
Act 7:39 To whom our fathers would not obey, (Sts #G5255) but thrust him from them, and in their hearts turned back again into Egypt,
2 Cor 2:9 For to this end also did I write, that I might know the proof of you, whether ye be obedient (Sts #G5255) in all things.
Phl 2:8 And being found in fashion as a man, he humbled himself, and became obedient (Sts #G5255) unto death, even the death of the cross.
“Even the death of the cross” θανάτου δὲ σταυροῦ
“Even” - δὲ (de). The conjunction helps the interpretation: E.g. Christ’s obedience was to the Father not to Death. Without the conjunction (even), one could possible understand that Paul is stating that Jesus was obedient to Death. This would make Death His master. The opposite was true: Christ was Death’s Conqueror Transfixed On A Spear.
“Cross” - σταυροῦ (staurou). Sts #G4715. The Greek word appears 28 times in the New Testament. The meaning is literally an upright stake. In New Testament times, crosses took many different shapes; however, the most ancient image of a Roman crucifixion depicts an individual on a T-shaped cross. It is a graffito found in a taberna (hostel for wayfarers) in Puteoli, dating to the time of Trajan or Hadrian (late 1st century to early 2nd century AD). This information is important because it militates against certain groups that attempt to criticize historical Christianity by insinuating the T-shaped cross is a pagan symbol that was adopted by Christians. To have the evidence before us that the Romans used T-shaped crosses during the first and 2nd centuries should be sufficient evidence to silence the naysayers.
Amen
Apostolically Speaking
Bp. Jerry L Hayes
Read Part II at the following link:
https://bishopjerrylhayes.blogspot.com/2022/06/philippians-26-9-exegeted-part-ii.html
