Philippians 2:6
Verse
Context
Sermons
Leonard Ravenhill
Zac Poonen
Basilea Schlink
St. Athanasius
Tim Conway
Greg Herrick
Robert HaldaneSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Who, being in the form of God - This verse has been the subject of much criticism, and some controversy. Dr. Whitby has, perhaps, on the whole, spoken best on this point; but his arguments are too diffuse to be admitted here. Dr. Macknight has abridged the words of Dr. Whitby, and properly observes that, "As the apostle is speaking of what Christ was before he took the form of a servant, the form of God, of which he divested himself when he became man, cannot be any thing which he possessed during his incarnation or in his divested state; consequently neither the opinion of Erasmus, that the form of God consisted in those sparks of divinity by which Christ, during his incarnation, manifested his Godhead, nor the opinion of the Socinians, that it consisted in the power of working miracles, is well founded; for Christ did not divest himself either of one or the other, but possessed both all the time of his public ministry. In like manner, the opinion of those who, by the form of God understand the Divine nature and the government of the world, cannot be admitted; since Christ, when he became man, could not divest himself of the nature of God; and with respect to the government of the world, we are led, by what the apostle tells, Heb 1:3, to believe that he did not part with even that; but, in his divested state, still continued to uphold all things by the word of his power. By the form of God we are rather to understand that visible, glorious light in which the Deity is said to dwell, Ti1 6:16, and by which he manifested himself to the patriarchs of old, Deu 5:22, Deu 5:24; which was commonly accompanied with a numerous retinue of angels, Psa 68:17, and which in Scripture is called The Similitude, Num 12:8; The Face, Psa 31:16 : The Presence, Exo 33:15; and The Shape of God, Joh 5:37. This interpretation is supported by the term μορφη, form, here used, which signifies a person's external shape or appearance, and not his nature or essence. Thus we are told, Mar 16:12, that Jesus appeared to his disciples in another μορφη, shape, or form. And, Mat 17:2, μετεμορφωθη, he was transfigured before them - his outward appearance or form was changed. Farther this interpretation agrees with the fact: the form of God, that is, his visible glory, and the attendance of angels, as above described, the Son of God enjoyed with his Father before the world was, Joh 17:5; and on that as on other accounts he is the brightness of the Father's glory, Heb 1:3. Of this he divested himself when he became flesh; but, having resumed it after his ascension, he will come with it in the human nature to judge the world; so he told his disciples, Mat 16:27 : The Son of man will come in the glory of his Father, with his angels, etc,. Lastly, this sense of μορφη Θεου, is confirmed by the meaning of μορθη δουλου, Phi 2:7; which evidently denotes the appearance and behavior of a servant or bondman, and not the essence of such a person." See Whitby and Macknight. Thought it not robbery to be equal with God - If we take these words as they stand here, their meaning is, that, as he was from the beginning in the same infinite glory with the Father, to appear in time - during his humiliation, as God and equal with the Father, was no encroachment on the Divine prerogative; for, as he had an equality of nature, he had an equality of rights. But the word ἁρπαγμον, which we translate robbery, has been supposed to imply a thing eagerly to be seized, coveted, or desired; and on this interpretation the passage has been translated: 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, etc. However the word be translated, it does not affect the eternal Deity of our Lord. Though he was from eternity in the form of God - possessed of the same glory, yet he thought it right to veil this glory, and not to appear with it among the children of men; and therefore he was made in the likeness of men, and took upon him the form or appearance of a servant: and, had he retained the appearance of this ineffable glory, it would, in many respects, have prevented him from accomplishing the work which God gave him to do; and his humiliation, as necessary to the salvation of men, could not have been complete. On this account I prefer this sense of the word ἁρπαγμονbefore that given in our text, which does not agree so well with the other expressions in the context. In this sense the word is used by Heliodorus, in his Ethiopics, lib. vii. cap. 19, etc., which passage Whitby has produced, and on which he has given a considerable paraphrase. The reader who wishes to examine this subject more particularly, may have recourse to Heliodorus as above, or to the notes of Dr. Whitby on the passage.
Jamieson-Fausset-Brown Bible Commentary
Translate, "Who subsisting (or existing, namely, originally: the Greek is not the simple substantive verb, 'to be') in the form of God (the divine essence is not meant: but the external self-manifesting characteristics of God, the form shining forth from His glorious essence). The divine nature had infinite BEAUTY in itself, even without any creature contemplating that beauty: that beauty was 'the form of God'; as 'the form of a servant' (Phi 2:7), which is in contrasted opposition to it, takes for granted the existence of His human nature, so 'the form of God' takes for granted His divine nature [BENGEL], Compare Joh 5:37; Joh 17:5; Col 1:15, 'Who is the IMAGE of the invisible God' at a time before 'every creature,' Co2 4:4, esteemed (the same Greek verb as in Phi 2:3) His being on an equality with God no (act of) robbery" or self-arrogation; claiming to one's self what does not belong to him. ELLICOTT, WAHL, and others have translated, "A thing to be grasped at," which would require the Greek to be harpagma, whereas harpagmos means the act of seizing. So harpagmos means in the only other passage where it occurs, PLUTARCH [On the Education of Children, 120]. The same insuperable objection lies against ALFORD'S translation, "He regarded not as self-enrichment (that is, an opportunity for self-exaltation) His equality with God." His argument is that the antithesis (Phi 2:7) requires it, "He used His equality with God as an opportunity, not for self-exaltation, but for self-abasement, or emptying Himself." But the antithesis is not between His being on an equality with God, and His emptying Himself; for He never emptied Himself of the fulness of His Godhead, or His "BEING on an equality with God"; but between His being "in the FORM (that is, the outward glorious self-manifestation) of God," and His "taking on Him the form of a servant," whereby He in a great measure emptied Himself of His precedent "form," or outward self-manifesting glory as God. Not "looking on His own things" (Phi 2:4), He, though existing in the form of God, He esteemed it no robbery to be on an equality with God, yet made Himself of no reputation. "Being on an equality with God, is not identical with subsisting in the form of God"; the latter expresses the external characteristics, majesty, and beauty of the Deity, which "He emptied Himself of," to assume "the form of a servant"; the former, "HIS BEING," or NATURE, His already existing STATE OF EQUALITY with God, both the Father and the Son having the same ESSENCE. A glimpse of Him "in the form of God," previous to His incarnation, was given to Moses (Exo 24:10-11), Aaron, &c.
John Gill Bible Commentary
Who being in the form of God,.... The Father; being the brightness of his glory, and the express image of his person. This form is to be understood, not of any shape or figure of him; for as such is not to be seen, it is not to be supposed of him; or any accidental form, for there are no accidents in God, whatever is in God, is God; he is nothing but nature and essence, he is the , the Jehovah, I am what I am; and so is his Son, which is, and was, and is to come, the fountain of all created beings nor does it intend any outward representation and resemblance of him, such as in kings; who, because of the honour and dignity they are raised unto, the authority and power they have, and because of the glory and majesty they are arrayed with, are called gods: nor does it design the state and condition Christ appeared in here on earth, having a power to work miracles, heal diseases, and dispossess devils, for the manifestation of his glory; and so might be said to be in the form of God, as Moses for doing less miracles is said to be a God unto Pharaoh; since this account does not regard Christ; as he was on earth in human nature, but what he was antecedent to the assumption of it; or otherwise his humility and condescension in becoming man, and so mean, will not appear: but this phrase, "the form of God", is to be understood of the nature and essence of God, and describes Christ as he was from all eternity; just as the form of a servant signifies that he was really a servant, and the fashion of a man in which he was found means that he was truly and really man; so his being in the form of God intends that he was really and truly God; that he partook of the same nature with the Father, and was possessed of the same glory: from whence it appears, that he was in being before his incarnation; that he existed as a distinct person from God his Father, in whose form he was, and that as a divine person, or as truly God, being in the glorious form, nature, and essence of God; and that there is but one form of God, or divine nature and essence, common to the Father and the Son, and also to the Spirit; so that they are not three Gods, but one God: what the form of God is, the Heathens themselves (g) say cannot be comprehended nor seen, and so not to be inquired after; and they use the same word the apostle does here (h): and now Christ being in this glorious form, or having the same divine nature with the Father, with all the infinite and unspeakable glories of it, thought it no robbery to be equal with God; the Father; for if he was in the same form, nature, and essence, he must be equal to him, as he is; for he has the same perfections, as eternity, omniscience, omnipotence, omnipresence, immutability, and self-existence: hence he has the same glorious names, as God, the mighty God, the true God, the living God, God over all, Jehovah, the Lord of glory, &c. the same works of creation and providence are ascribed to him, and the same worship, homage, and honour given him: to be "in the form of God", and to be "equal with God", signify the same thing, the one is explanative of the other: and this divine form and equality, or true and proper deity, he did not obtain by force and rapine, by robbery and usurpation, as Satan attempted to do, and as Adam by his instigation also affected; and so the mind of a wicked man, as Philo the Jew says (i), being a lover of itself and impious, , "thinks itself to be equal with God", a like phrase with this here used; but Christ enjoyed this equality by nature; he thought, he accounted, he knew he had it this way; and he held it hereby, and of right, and not by any unlawful means; and he reckoned that by declaring and showing forth his proper deity, and perfect equality with the Father, he robbed him of no perfection; the same being in him as in the Father, and the same in the Father as in him; that he did him no injury, nor deprived him of any glory, or assumed that to himself which did not belong to him: as for the sense which some put upon the words, that he did not "affect", or "greedily catch" at deity; as the phrase will not admit of it, so it is not true in fact; he did affect deity, and asserted it strongly, and took every proper opportunity of declaring it, and in express terms affirmed he was the Son of God; and in terms easy to be understood declared his proper deity, and his unity and equality with the Father; required the same faith in himself as in the Father, and signified that he that saw the one, saw the other, Mar 14:61 Joh 5:17. Others give this as the sense of them, that he did not in an ostentatious way show forth the glory of his divine nature, but rather hid it; it is true, indeed, that Christ did not seek, but carefully shunned vain glory and popular applause; and therefore often after having wrought a miracle, would charge the persons on whom it was wrought, or the company, or his disciples, not to speak of it; this he did at certain times, and for certain reasons; yet at other times we find, that he wrought miracles to manifest forth his glory, and frequently appeals to them as proofs of his deity and Messiahship: and besides, the apostle is speaking not of what he was, or did in his incarnate state, but of what he was and thought himself to be, before he became man; wherefore the above sense is to be preferred as the genuine one, (g) Socraticus, Xenophon, & Aristo Chius, apud Minuc. Felic. Octav. p. 20. & Hostanes apud Caecil. Cyprian. de Idol. van. p. 46. (h) Laertii proem. ad Vit. Philosoph. p. 7. (i) Leg. Alleg. l. 1. p. 48, 49.
Tyndale Open Study Notes
2:6-11 This early Christian hymn is about Christ’s preexistence and divine nature, incarnation and death, exaltation and lordship. 2:6 Though he was God: See John 1:1-3; 17:5; Col 1:15.
Philippians 2:6
The Mind of Christ
5Let this mind be in you which was also in Christ Jesus: 6Who, existing in the form of God, did not consider equality with God something to be grasped, 7but emptied Himself, taking the form of a servant, being made in human likeness.
- Scripture
- Sermons
- Commentary
What Is Your Life - Part 4
By Leonard Ravenhill1.6K09:15PHP 2:6
This sermon delves into the profound concept of eternal life and the miraculous birth of Jesus, emphasizing how God humbled Himself to become man. It explores the deep longing within every person that only God can fill, highlighting the need for a personal encounter with Christ to experience true satisfaction and transformation. The narrative of Paul's conversion on the Damascus road serves as a powerful example of God's grace and the radical change that can occur when a person encounters the living Christ.
A Clear Gospel Message - Part 4
By Zac Poonen1.5K08:59LUK 19:10JHN 3:16ROM 3:23ROM 6:23PHP 2:6
This sermon emphasizes the universal nature of sin and the need for Jesus, who came for sinners, not just religious people. It delves into the concept of God's justice and how sin requires a penalty, which Jesus paid on the cross to demonstrate both justice and love. The sermon also addresses misconceptions about Jesus' deity, highlighting his dual nature as fully God and fully man, and the significance of his sacrifice for the forgiveness of sins.
To Comfort Jesus
By Basilea Schlink75204:30Radio ShowMAT 6:33MRK 10:32PHP 2:6In this sermon, Basile Schlink discusses the suffering of Jesus and how it continues even today. Jesus willingly took on humiliation and scorn, knowing that sacrifice is necessary for the freedom and salvation of others. The speaker emphasizes the importance of not being afraid of suffering and renouncing our rights, just as Jesus did. The sermon also highlights the current state of the world, where Jesus is hated even by people in his own church, causing deep wounds to his heart. The speaker encourages listeners to stand with Jesus, bring him comfort and joy, and lessen his suffering.
(Audio Book) on the Incarnation
By St. Athanasius6112:23:36JHN 1:1PHP 2:6
This sermon delves into the divine nature of the Word of the Father, emphasizing how all things owe their existence to His will and power. It explores the mystery of the Word becoming man, despite being traduced by the Jews and derided by the Greeks. The sermon highlights how the apparent weakness of Christ on the cross actually reveals His Godhead and overcomes the false worship of idols. It concludes with a call to live a godly life, loving God and receiving the rewards prepared in the kingdom of heaven.
Amazing Access to the Father
By Tim Conway58947:47EPH 2:18PHP 2:6
This sermon delves into Ephesians 2:18, emphasizing the access to God through Christ Jesus and the work of the Holy Spirit. It highlights the Trinitarian nature of this access, showcasing the Father's love, the Son's sacrifice, and the Spirit's life-giving power. The sermon challenges believers to grasp the profound privilege of having direct access to God's presence and to fully embrace the Triune God's active role in granting this access.
Christology: Jesus Christ
By Greg Herrick1MAT 1:23JHN 1:1ACT 2:331CO 15:3EPH 1:20PHP 2:6COL 1:17HEB 2:14REV 19:16Greg Herrick delves into the comprehensive study of Christ, known as 'christology,' covering various aspects such as the preexistence of Christ, Old Testament prophecies about Christ, his humanity, deity, incarnation, temptations, sinlessness, death, resurrection, ascension, exaltation, return, three-fold office, and states. The sermon explores how Christ's preexistence is evident in the New Testament, the fulfillment of numerous prophecies in the Old Testament, the humanity and deity of Christ, the significance of his incarnation and kenosis, the impeccability of Christ, his sacrificial death, victorious resurrection, ascension, exaltation, and the future return of Christ as King of Kings.
Love and Justice
By Robert Haldane0ROM 3:25ROM 8:42CO 5:21PHP 2:61PE 1:12Robert Haldane delves into the profound concept of God's righteousness being fulfilled in believers who walk in the Spirit, contrasting the condemnation of Jesus by the Father to save His enemies with the incomprehensible wisdom, goodness, and mercies of God. The sermon explores the unfathomable love that led Jesus to humble Himself and take on the sins of humanity, a display that even angels marvel at. Additionally, it highlights the justice of God in condemning sin in His Son, surpassing the act of creation by punishing sins to the utmost in Jesus Christ.
The Wonderful
By Arno Clemens Gaebelein0ISA 9:6JHN 1:1PHP 2:6HEB 2:181JN 1:1REV 1:5Arno Clemens Gaebelein preaches about the wonderful nature of Jesus Christ, highlighting His divine predictions, appearances in the Old Testament as the uncreated angel, and His incarnation as both God and Man. He emphasizes the wonder of Jesus as the Only Begotten of the Father, His humility, incarnation, earthly life, sacrificial death on the cross, and the glory and power He possesses. Gaebelein also points to the future wonder of Jesus' coming manifestation and the day believers will stand in His presence, experiencing His loveliness and glory.
Shadow Boxing
By Selwyn Hughes0JHN 1:14JHN 3:16PHP 2:6HEB 10:1HEB 10:5Selwyn Hughes emphasizes the inadequacy of trying to find God through the law, highlighting that the law is merely a shadow and not the true image of God. He points out that the sacrifice and offering God desired was a body prepared for Christ, who willingly came to do the Father's will. Hughes marvels at the miracle of the Incarnation, where the Son of God took on human form to redeem humanity, surpassing all previous revelations of God. He reflects on the profound love displayed through God becoming man, a concept beyond human philosophy but affirmed every time the date is written.
The Voluntary Submission of Love
By G.W. North0Voluntary SubmissionHumilityPHP 2:6G.W. North emphasizes the profound humility and voluntary submission of Jesus Christ, who, despite His equality with God, chose to humble Himself and submit to the Father's will. This act of self-denial and love is portrayed as the essence of true humility, contrasting with the dangers of over-familiarity that can corrupt worship and relationships. North highlights that Jesus' willingness to lay down His life was not an act of inferiority but a demonstration of His love and obedience to the Father. The sermon calls for believers to embody this self-sacrificial love and humility in their own lives, reflecting the nature of Christ.
Real Wisdom
By Joshua Daniel0ISA 14:14EZK 28:2EZK 28:14PHP 2:6PHP 2:9Joshua Daniel preaches on the contrast between the wisdom of the prince of Tyrus, who exalted himself to be equal with God through his riches, and the humility of Jesus, who willingly relinquished His equality with God to become a servant and die on the Cross. The sermon emphasizes the importance of humility and the dangers of pride, drawing parallels between the fall of Satan due to pride and the exaltation of Jesus through humility.
Inexhaustible Supply of Deity
By Major Ian Thomas0The Nature of ChristAccess to God's ResourcesPHP 2:6Major Ian Thomas emphasizes that Jesus Christ embodies the ultimate truth about God and humanity, demonstrating that He is the perfect representation of what it means to be human as intended by God. He highlights that Jesus, though divine, willingly humbled Himself to become a servant and fully embraced the human experience, showcasing the relationship God desires with mankind. Thomas asserts that in His perfection, Jesus had access to the limitless resources of deity, which are also available to those who align themselves with God. The sermon calls believers to recognize their potential to tap into God's inexhaustible supplies through their relationship with Christ.
He Hasn't Forgotten
By Thomas Manton0JHN 17:11PHP 2:6HEB 4:15HEB 7:25HEB 8:1Thomas Manton preaches about the continuous presence of Christ in heaven, emphasizing that His absence does not hinder believers from having a spiritual connection with Him. Despite His exalted position, Christ remains a compassionate high priest who is deeply concerned for His church and is able to empathize with our weaknesses. His heavenly residence does not diminish His ability to minister to us and provide for our needs.
I Go to Prepare a Place for You.
By Edward Taylor0JHN 14:2EPH 2:8PHP 2:61PE 1:3REV 21:4Edward Taylor preaches about the incomprehensible love and grace of God towards humanity, highlighting how God, the King of Kings, humbly came to earth to save sinful mankind, paying the ultimate cost to redeem us from our transgressions. Taylor marvels at the sacrificial act of Jesus, who not only conquered death but also prepared a place of eternal joy for believers, adorning them with His grace and leading them to heavenly realms filled with praises and glory.
The Mystery in Worship
By A.W. Tozer0WorshipThe Nature of ChristEXO 3:5MAT 27:46JHN 1:14PHP 2:6COL 2:9HEB 1:8A.W. Tozer explores the profound mystery of worship through the experience of Moses and the burning bush, emphasizing that Moses worshiped not the bush itself but the glory of God present within it. He draws a parallel to Christ, who, unlike the bush, is eternally the Son of God, highlighting the moment of separation on the cross when Jesus bore our sins. Tozer asserts that the divine and human natures of Christ remain united, and when we worship Him, we are directly addressing God. This sermon invites believers to recognize the depth of their worship and the eternal nature of Christ's divinity.
Jesus' Triumphal Entry Into Jerusalem Luke 19:28-44
By David Servant0MAT 21:5LUK 19:40LUK 19:44PHP 2:6David Servant preaches about Jesus' dramatic entrance into Jerusalem, fulfilling ancient prophecies and displaying His divine knowledge and authority. Despite the people's expectations of an immediate kingdom, Jesus showed humility and mercy, weeping over the city's future destruction due to their rejection of Him. His response to the Pharisees' request to quiet His followers reveals that praise and worship to God are essential and inevitable, emphasizing the significance of acknowledging Jesus as King and giving Him the honor only God deserves.
Exposition on Psalm 139
By St. Augustine0PSA 138:1PSA 138:5PSA 139:1PSA 139:4PSA 139:7PSA 139:11PSA 139:13PSA 139:15PHP 2:6St. Augustine preaches about the unity of Christ with believers, emphasizing how Jesus speaks through prophecy and the Psalms, uniting His divinity with our humanity. He highlights the importance of understanding God's eternal nature and His willingness to take on mortal form for our salvation. St. Augustine encourages believers to surrender their thoughts and paths to God, seeking His guidance in the everlasting way without sin, ultimately leading to Christ, the Way, the Truth, and the Life.
Jesus Said He Was God
By A.W. Tozer0Defense of FaithDeity Of ChristMAT 16:16JHN 1:1JHN 5:18JHN 8:58JHN 10:30JHN 14:9PHP 2:6COL 2:9HEB 1:3REV 1:8A.W. Tozer emphasizes the divinity of Jesus Christ, asserting that through His teachings and bold declarations, He clearly identified Himself as God, despite critics who claim otherwise. Tozer highlights that Jesus frequently referred to Himself as the 'Son of Man,' yet He also proclaimed His equality with the Father and His divine origin. This fundamental truth of Christ's deity unites Bible-believing Christians, regardless of differing views on other theological matters. Tozer calls for a careful and vigorous defense of this doctrine, affirming that Jesus is the radiance of God's glory and the exact representation of His being.
Sin and Selfishness
By W.R. Inge0GEN 3:6ROM 8:10GAL 2:20PHP 2:6COL 1:27W.R. Inge delves into the concept of sin as the turning away from the unchangeable Good to the changeable, emphasizing the error of claiming ownership over anything good, leading to a fall similar to that of the devil and Adam. He highlights the necessity of God taking on human nature to heal the fall of mankind, stressing the need for God to be made man in each individual for true healing and restoration.
God the Son: His Incarnation
By Lewis Sperry Chafer02SA 7:16LUK 1:26JHN 1:1PHP 2:61TI 3:16HEB 1:3HEB 2:14HEB 2:16HEB 10:11PE 2:21REV 13:8Lewis Sperry Chafer delves into the profound truth of the incarnation of Christ, emphasizing that Jesus was both fully God and fully man, never laying aside His Deity even as He took on human form. The contrasts between His divine and human natures are evident in His earthly life, where He displayed characteristics of both, such as being weary yet offering rest, hungry yet the bread of life, and tempted yet unable to be tempted as God. Through His incarnation, Jesus revealed God to humanity, provided a sacrifice for sin, destroyed the works of the Devil, and fulfilled the Davidic covenant, ultimately becoming the Head over all things to the Church.
John 1:14
By St. John Chrysostom0JHN 1:14GAL 4:4PHP 2:61TI 3:16HEB 2:14John Chrysostom emphasizes the importance of preparing and familiarizing oneself with the Scriptures before hearing them read in church, urging the congregation to diligently study and reflect on the Word of God. He delves into the profound mystery of the Incarnation, explaining how the Word becoming Flesh was a divine act of raising humanity to the status of children of God without diminishing His own Nature. Chrysostom refutes heretical beliefs by clarifying that the Word was made Flesh not by changing His Essence but by assuming human flesh, maintaining His divine essence unchanged.
The Person of the Father & the Son
By James Arminius0JHN 1:1JHN 5:26JHN 10:30ROM 8:9PHP 2:6James Arminius delves into the deep theological discussion on the Person of the Father and the Son, emphasizing the eternal relationship between them and the divine nature they both possess. He explains that the Father is the First Person in the Holy Trinity, who eternally begat the Son by communicating His own Divinity to Him. Arminius highlights the Son as the Word of the Father, begotten from Him from all eternity, and proceeding from Him by sharing the same Deity. He establishes the Son's divinity through the names, attributes, works, and Old Testament passages attributed to Him, affirming His equality with the Father in essence but distinction in mode of existence.
Christ a King.
By Edward Payson0PSA 72:8ISA 9:6DAN 7:131CO 15:24PHP 2:6REV 19:16Edward Payson preaches about the mediatorial kingdom of Christ, emphasizing the various names and titles by which Jesus is described in the Bible, particularly focusing on His role as Ruler or King. Payson explains that Christ's kingdom is not temporal but spiritual, established in the hearts of men for righteousness, peace, and joy in the Holy Ghost. He delves into the origin, design, and progress of Christ's Mediatorial kingdom, highlighting the spread of the gospel and the future glories of Messiah's reign. Payson concludes by discussing the termination of Christ's mediatorial kingdom, pointing towards the day of judgment when all enemies will be put under His feet, and Christ will deliver up the kingdom to God, signifying the end of His delegated power and authority.
Other Evidences of Divine Wisdom in the Contrivance of the Work of Redemption in and by the Person of Christ
By John Owen0Divine WisdomRedemption through ChristPHP 2:6John Owen emphasizes the divine wisdom in the work of redemption through Christ, illustrating how humanity's fall stemmed from a desire for self-sufficiency and dominion, which led to ruin. He explains that Christ, being God, willingly took on the form of a servant to restore what was lost, demonstrating the ultimate act of humility and obedience. Owen highlights that through Christ's incarnation and sacrifice, God secured the inheritance of grace and glory for humanity, ensuring that it would not be lost again. The sermon underscores the importance of recognizing the folly of sin and the beauty of obedience to God, as exemplified by Christ. Ultimately, Owen calls believers to contemplate this mystery of redemption, which reveals the depth of God's wisdom and love.
Inexhaustible Supply of Deity
By Major W. Ian Thomas0JHN 14:6PHP 2:6COL 2:9HEB 4:152PE 1:3Major W. Ian Thomas preaches about Jesus Christ being the ultimate revelation of truth, encompassing all we need to know about God and man. Jesus, while fully God, also became fully man, embodying the perfect relationship between man and God. Through His obedience and humility, Jesus demonstrated what it means to be truly available to God, allowing us to access the unlimited resources of deity through Him.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Who, being in the form of God - This verse has been the subject of much criticism, and some controversy. Dr. Whitby has, perhaps, on the whole, spoken best on this point; but his arguments are too diffuse to be admitted here. Dr. Macknight has abridged the words of Dr. Whitby, and properly observes that, "As the apostle is speaking of what Christ was before he took the form of a servant, the form of God, of which he divested himself when he became man, cannot be any thing which he possessed during his incarnation or in his divested state; consequently neither the opinion of Erasmus, that the form of God consisted in those sparks of divinity by which Christ, during his incarnation, manifested his Godhead, nor the opinion of the Socinians, that it consisted in the power of working miracles, is well founded; for Christ did not divest himself either of one or the other, but possessed both all the time of his public ministry. In like manner, the opinion of those who, by the form of God understand the Divine nature and the government of the world, cannot be admitted; since Christ, when he became man, could not divest himself of the nature of God; and with respect to the government of the world, we are led, by what the apostle tells, Heb 1:3, to believe that he did not part with even that; but, in his divested state, still continued to uphold all things by the word of his power. By the form of God we are rather to understand that visible, glorious light in which the Deity is said to dwell, Ti1 6:16, and by which he manifested himself to the patriarchs of old, Deu 5:22, Deu 5:24; which was commonly accompanied with a numerous retinue of angels, Psa 68:17, and which in Scripture is called The Similitude, Num 12:8; The Face, Psa 31:16 : The Presence, Exo 33:15; and The Shape of God, Joh 5:37. This interpretation is supported by the term μορφη, form, here used, which signifies a person's external shape or appearance, and not his nature or essence. Thus we are told, Mar 16:12, that Jesus appeared to his disciples in another μορφη, shape, or form. And, Mat 17:2, μετεμορφωθη, he was transfigured before them - his outward appearance or form was changed. Farther this interpretation agrees with the fact: the form of God, that is, his visible glory, and the attendance of angels, as above described, the Son of God enjoyed with his Father before the world was, Joh 17:5; and on that as on other accounts he is the brightness of the Father's glory, Heb 1:3. Of this he divested himself when he became flesh; but, having resumed it after his ascension, he will come with it in the human nature to judge the world; so he told his disciples, Mat 16:27 : The Son of man will come in the glory of his Father, with his angels, etc,. Lastly, this sense of μορφη Θεου, is confirmed by the meaning of μορθη δουλου, Phi 2:7; which evidently denotes the appearance and behavior of a servant or bondman, and not the essence of such a person." See Whitby and Macknight. Thought it not robbery to be equal with God - If we take these words as they stand here, their meaning is, that, as he was from the beginning in the same infinite glory with the Father, to appear in time - during his humiliation, as God and equal with the Father, was no encroachment on the Divine prerogative; for, as he had an equality of nature, he had an equality of rights. But the word ἁρπαγμον, which we translate robbery, has been supposed to imply a thing eagerly to be seized, coveted, or desired; and on this interpretation the passage has been translated: 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, etc. However the word be translated, it does not affect the eternal Deity of our Lord. Though he was from eternity in the form of God - possessed of the same glory, yet he thought it right to veil this glory, and not to appear with it among the children of men; and therefore he was made in the likeness of men, and took upon him the form or appearance of a servant: and, had he retained the appearance of this ineffable glory, it would, in many respects, have prevented him from accomplishing the work which God gave him to do; and his humiliation, as necessary to the salvation of men, could not have been complete. On this account I prefer this sense of the word ἁρπαγμονbefore that given in our text, which does not agree so well with the other expressions in the context. In this sense the word is used by Heliodorus, in his Ethiopics, lib. vii. cap. 19, etc., which passage Whitby has produced, and on which he has given a considerable paraphrase. The reader who wishes to examine this subject more particularly, may have recourse to Heliodorus as above, or to the notes of Dr. Whitby on the passage.
Jamieson-Fausset-Brown Bible Commentary
Translate, "Who subsisting (or existing, namely, originally: the Greek is not the simple substantive verb, 'to be') in the form of God (the divine essence is not meant: but the external self-manifesting characteristics of God, the form shining forth from His glorious essence). The divine nature had infinite BEAUTY in itself, even without any creature contemplating that beauty: that beauty was 'the form of God'; as 'the form of a servant' (Phi 2:7), which is in contrasted opposition to it, takes for granted the existence of His human nature, so 'the form of God' takes for granted His divine nature [BENGEL], Compare Joh 5:37; Joh 17:5; Col 1:15, 'Who is the IMAGE of the invisible God' at a time before 'every creature,' Co2 4:4, esteemed (the same Greek verb as in Phi 2:3) His being on an equality with God no (act of) robbery" or self-arrogation; claiming to one's self what does not belong to him. ELLICOTT, WAHL, and others have translated, "A thing to be grasped at," which would require the Greek to be harpagma, whereas harpagmos means the act of seizing. So harpagmos means in the only other passage where it occurs, PLUTARCH [On the Education of Children, 120]. The same insuperable objection lies against ALFORD'S translation, "He regarded not as self-enrichment (that is, an opportunity for self-exaltation) His equality with God." His argument is that the antithesis (Phi 2:7) requires it, "He used His equality with God as an opportunity, not for self-exaltation, but for self-abasement, or emptying Himself." But the antithesis is not between His being on an equality with God, and His emptying Himself; for He never emptied Himself of the fulness of His Godhead, or His "BEING on an equality with God"; but between His being "in the FORM (that is, the outward glorious self-manifestation) of God," and His "taking on Him the form of a servant," whereby He in a great measure emptied Himself of His precedent "form," or outward self-manifesting glory as God. Not "looking on His own things" (Phi 2:4), He, though existing in the form of God, He esteemed it no robbery to be on an equality with God, yet made Himself of no reputation. "Being on an equality with God, is not identical with subsisting in the form of God"; the latter expresses the external characteristics, majesty, and beauty of the Deity, which "He emptied Himself of," to assume "the form of a servant"; the former, "HIS BEING," or NATURE, His already existing STATE OF EQUALITY with God, both the Father and the Son having the same ESSENCE. A glimpse of Him "in the form of God," previous to His incarnation, was given to Moses (Exo 24:10-11), Aaron, &c.
John Gill Bible Commentary
Who being in the form of God,.... The Father; being the brightness of his glory, and the express image of his person. This form is to be understood, not of any shape or figure of him; for as such is not to be seen, it is not to be supposed of him; or any accidental form, for there are no accidents in God, whatever is in God, is God; he is nothing but nature and essence, he is the , the Jehovah, I am what I am; and so is his Son, which is, and was, and is to come, the fountain of all created beings nor does it intend any outward representation and resemblance of him, such as in kings; who, because of the honour and dignity they are raised unto, the authority and power they have, and because of the glory and majesty they are arrayed with, are called gods: nor does it design the state and condition Christ appeared in here on earth, having a power to work miracles, heal diseases, and dispossess devils, for the manifestation of his glory; and so might be said to be in the form of God, as Moses for doing less miracles is said to be a God unto Pharaoh; since this account does not regard Christ; as he was on earth in human nature, but what he was antecedent to the assumption of it; or otherwise his humility and condescension in becoming man, and so mean, will not appear: but this phrase, "the form of God", is to be understood of the nature and essence of God, and describes Christ as he was from all eternity; just as the form of a servant signifies that he was really a servant, and the fashion of a man in which he was found means that he was truly and really man; so his being in the form of God intends that he was really and truly God; that he partook of the same nature with the Father, and was possessed of the same glory: from whence it appears, that he was in being before his incarnation; that he existed as a distinct person from God his Father, in whose form he was, and that as a divine person, or as truly God, being in the glorious form, nature, and essence of God; and that there is but one form of God, or divine nature and essence, common to the Father and the Son, and also to the Spirit; so that they are not three Gods, but one God: what the form of God is, the Heathens themselves (g) say cannot be comprehended nor seen, and so not to be inquired after; and they use the same word the apostle does here (h): and now Christ being in this glorious form, or having the same divine nature with the Father, with all the infinite and unspeakable glories of it, thought it no robbery to be equal with God; the Father; for if he was in the same form, nature, and essence, he must be equal to him, as he is; for he has the same perfections, as eternity, omniscience, omnipotence, omnipresence, immutability, and self-existence: hence he has the same glorious names, as God, the mighty God, the true God, the living God, God over all, Jehovah, the Lord of glory, &c. the same works of creation and providence are ascribed to him, and the same worship, homage, and honour given him: to be "in the form of God", and to be "equal with God", signify the same thing, the one is explanative of the other: and this divine form and equality, or true and proper deity, he did not obtain by force and rapine, by robbery and usurpation, as Satan attempted to do, and as Adam by his instigation also affected; and so the mind of a wicked man, as Philo the Jew says (i), being a lover of itself and impious, , "thinks itself to be equal with God", a like phrase with this here used; but Christ enjoyed this equality by nature; he thought, he accounted, he knew he had it this way; and he held it hereby, and of right, and not by any unlawful means; and he reckoned that by declaring and showing forth his proper deity, and perfect equality with the Father, he robbed him of no perfection; the same being in him as in the Father, and the same in the Father as in him; that he did him no injury, nor deprived him of any glory, or assumed that to himself which did not belong to him: as for the sense which some put upon the words, that he did not "affect", or "greedily catch" at deity; as the phrase will not admit of it, so it is not true in fact; he did affect deity, and asserted it strongly, and took every proper opportunity of declaring it, and in express terms affirmed he was the Son of God; and in terms easy to be understood declared his proper deity, and his unity and equality with the Father; required the same faith in himself as in the Father, and signified that he that saw the one, saw the other, Mar 14:61 Joh 5:17. Others give this as the sense of them, that he did not in an ostentatious way show forth the glory of his divine nature, but rather hid it; it is true, indeed, that Christ did not seek, but carefully shunned vain glory and popular applause; and therefore often after having wrought a miracle, would charge the persons on whom it was wrought, or the company, or his disciples, not to speak of it; this he did at certain times, and for certain reasons; yet at other times we find, that he wrought miracles to manifest forth his glory, and frequently appeals to them as proofs of his deity and Messiahship: and besides, the apostle is speaking not of what he was, or did in his incarnate state, but of what he was and thought himself to be, before he became man; wherefore the above sense is to be preferred as the genuine one, (g) Socraticus, Xenophon, & Aristo Chius, apud Minuc. Felic. Octav. p. 20. & Hostanes apud Caecil. Cyprian. de Idol. van. p. 46. (h) Laertii proem. ad Vit. Philosoph. p. 7. (i) Leg. Alleg. l. 1. p. 48, 49.
Tyndale Open Study Notes
2:6-11 This early Christian hymn is about Christ’s preexistence and divine nature, incarnation and death, exaltation and lordship. 2:6 Though he was God: See John 1:1-3; 17:5; Col 1:15.