03.12. The Form Of A Servant (Part I)

Chapter 12 - THE FORM OF A SERVANT (Part I) The Son of God took the form of a servant in the incarnation. Three expressions are used to set forth the reality of Christ’s human nature:
(1) “the form of a servant,”
(2) “the likeness of men,” and
(3) “found in fashion as a man.” There is not a trace of Docetism in this or any other New Testament passage. The Docetist refers to Christ’s body as a phantom. He places emphasis on the human appearance of the Son of Man. Over against the human appearance, one may speak about the human nature in such a way as to make it hard to believe in a true human nature. Docetism alienates mankind from the Mediator between God and men. This is heresy that must be condemned.

Christ did not take upon Himself the nature of angels but the “seed of Abraham” (Hebrews 2:16). Marvelous grace is displayed in the comparison the writer of Hebrews makes between angels and men. The comparison shows how inferior our nature is to that of angels. Men at their highest are compared to angels. Stephen’s highest moment of spirituality is described by the analogy of an angel in Acts 6:15 - “And all that sat in the council, looking stedfastly on him, saw his face as it had been the face of an angel.” David’s wisdom is said to be as “an angel of God” (2 Samuel 14:20). Paul’s eloquence could not surpass angels. He said, “THOUGH I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal” (1 Corinthians 13:1). Angels are spirits (Hebrews 1:14), but men are dust and ashes (Genesis 18:27). Angels are immortal spirits (Luke 20:36), but men are as grass (1 Peter 1:24). Angels are heavenly spirits (Matthew 24:36), but men have their abode on earth (1 Corinthians 15:47). Oh, what grace for the Son of God to pass by the angels and assume the nature of man! This is beyond the reach of human reason. Thus, “...It is the LORD: let him do what seemeth him good” (1 Samuel 3:18).

There were some angels which kept not their first estate, but left their habitation (Jude 1:6). When some of the angels fell, the Son of God sat still. He did not assume the nature of angels but left them in their fallen condition. There is no promise or hope for fallen angels. On the other hand, when Adam fell and fled from the presence of the Lord, God sought fallen Adam. God not only followed after man in his flight, but He followed with such earnestness as to be worthy of our consideration. When the angels sinned, God did not spare them. Peter said, “...God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment” (2 Peter 2:4). But when man fell, God spared the elect by not sparing His Son: “He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” (Romans 8:32). The Greek words ouch epheisato are used in both 2 Peter 2:4 and Romans 8:32. The word epheisato is the aorist tense of pheidomai, which means to spare, be tender (Romans 8:32); or to spare in respect of hard dealings (Acts 20:29; Romans 11:21; 1 Corinthians 7:28; 2 Corinthians 1:23; 2 Corinthians 13:2, 2 Peter 2:4-5). The word ouch means “not.” Thus, God spared not the nonelect angels, but He spared elect men by not sparing His Son. The incarnation was for the purpose of Christ apprehending the elect. Paul’s use of the word “apprehended” of Php 3:12 supposes a flight by the elect and a pursuit of the elect by Christ. The apostle said, “Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.” The word “apprehended” comes from the aorist passive form of the Greek word katalambano, which means to lay hold of so as to make one’s own, to obtain, to attain, to overtake, or find. When Christ has overtaken us in grace, He lays hold on us with both hands as something He is glad to have; and having us in His hands, He will never let us go (John 10:27-29).

Christ took the form of a servant in the incarnation (Php 2:7). The word for “form” is the same as the one used to describe Christ’s Divine essence (Php 2:6). Therefore, the human nature of Christ is as real as His Divine. The assumption of human nature, however, does not indicate a change in the personality of the second Person in the Godhead. Christ is called God’s servant (Isaiah 42:1). The eternal Son entered into the contract of service with the Father, and He was employed in the Father’s business (John 9:4). The reality of Christ’s humanity is carefully explained within the context of this Christological passage. First of all, distinction between the “form of God” and the “form of a servant” is shown by huparchon and genomenos. The first proves the eternal existence of the form of God, and the second reveals the definite historical event of the form of a servant prepared for the Son of God in time. The Son of God became something He was not in the incarnation, but He did not cease to be what He is essentially. Secondly, Scripture makes it clear that Christ’s body was similar but not identical to ours. That is why Paul said, “...and was made in the likeness of men.” The crucial word for the proper understanding of Christ’s human nature is the word homoiomati, the dative singular of homoioma, which means likeness, resemblance, or similitude. This same word is used in Romans 8:3 - “For what, the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh.” The word homoiomati means “similar to” but not “identical with.” Thus, Jesus Christ did not come in sinful flesh, but only in the likeness of sinful flesh. He became the God-Man without entering the stream of human sin. Another example of this is associated with Christ’s testing. Christ was “...in all points tempted like as we are, yet without sin” (Hebrews 4:15). The word homoioteta, accusative singular of homoiotes, which means likeness or similitude is used in Hebrews 4:15 and Hebrews 7:15. This means Christ was tested in a similar but not identical manner as we are. If He had been tested in the identical manner that we are, He would not have been the impeccable Savior. The body Jesus Christ assumed was one that was especially prepared for Him. “Wherefore when he [the Lord Jesus] cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me” (Hebrews 10:5). The word “prepared” comes from the aorist middle form of the Greek word katartizo, which means to prepare or provide. It speaks of a special kind of preparation, to render fit or complete. It is translated “to make perfect” (Hebrews 13:21), “to perfect” (1 Thessalonians 3:10), “to be perfectly joined together” (1 Corinthians 1:10), and “to frame” (Hebrews 11:3). Christ’s body, therefore, was so perfected by the Spirit in the womb of the virgin that no depravity touched that “holy thing” (Luke 1:35). The bodies of animals offered as sacrifices under the Levitical system were nothing more than “stays of execution” until the
once-offered body of Christ put away sins forever (Hebrews 10:10-14).

Christ’s “form of a servant” was not only in “the likeness of men,” but it was “found in fashion as a man” (Php 2:8). The word for “fashion” is schemati, dative singular of schema, which means fashion, form; external show (1 Corinthians 7:31); or guise or appearance (Php 2:8). These are the only places where schema is used. The words “being found” are the translation of the Greek word heurepheis, first aorist passive participle of heurisko, which means to find, discover, examine, or observe. The aorist points back to the earthly ministry of Christ. Christ’s appearance, speech, and works proved He was God manifest in the flesh. Putting the three statements “form of a servant,” “likeness of men,” and “found in fashion as a man” together, we have the following facts:
(1) “Form” refers to the reality of human nature.
(2) “Likeness” gives the similarity of Christ’s human nature to the nature of all men.
(3) “Fashion” denotes the outward appearance of Christ. Unlike the fashion of the world that is passing away, the assumption of human nature which bears the fashion of a man will never pass away. He is the God-Man forever. The word “servant” (doulos) means a slave, man of servile condition, or one who gives himself up wholly to another’s will. Under the Roman law, a Jewish slave was subjected to great humiliation. The following are some of the laws respecting a slave:
(1) He had no right as a citizen. When injured, Christ had no redress. Hence, when He was subjected to unjust treatment, there was no arm of justice for His defense. He who shall judge the nations was judged by wicked men. He who is life expects the sentence of death. Christ’s silence was wonderful. He who could have made the world to tremble opened not His mouth before His evil interrogators. Why? He came not to be His own advocate but ours. His silence was full of suffering that was vicarious and expiatory. Verbal defense does not convince a prejudiced mind. Convincing a prejudicial mind requires an inner work of grace.
(2) He could have no property. The Servant of servants had no place to lay His head and no money to pay His taxes.
(3) A slave, in the eyes of the law, was a mere chattel who could be bought or sold. Judas sold Christ for thirty pieces of silver.
(4) At death, a slave was tortured as no other. Consider the treatment Christ received from His enemies! Such treatment, however, is only from man’s side. What about Christ’s forsakenness by the Father? Sin drove angels out of heaven, drove Adam out of the garden, and caused the Father to hide His face from His Son when Christ paid the debt of sin for the elect. The Son was God’s “servant” carrying out the will of the Father to make satisfaction for sin.