Philippians 2:6-8

6. who, existing in the form of God, counted not the being on an equality with God a thing to be grasped, 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.

Translation and Paraphrase

6. (Though Christ) was existing (before he came to earth) in the (very) form (the intrinsic nature) of God, he did not consider (this) being equal with God a thing to be grasped (and clutched onto),
7. but (rather) he emptied himself (of much of his divine glory), taking (upon himself) the (very) form (the intrinsic nature) of a slave (or servant), being (temporarily) made in the (outward) likeness of men.
8. And being found (by those who lived with him on earth) in the (outward) fashion as a man, he humbled himself, (even to the point of) becoming obedient unto death, (yea) death upon a cross.

Notes

1.

To understand this section, the exact meaning of the words used must be understood.

a.

Existing (KJV, being; Gr. uparcho). This term means being, but it has the deeper implication of pointing to that existence which is our basic essence, the innermost nature. Thus the fact that Christ was existing in the form of God suggests that the form of God was his basic essence, his innermost nature.

b.

Form (Gr. morphe). Form is that which is intrinsic and essential about anything. It is the opposite to the outward and changeable fashion. See the notes that follow concerning FORM and FASHION.

c.

Counted (it) not. a thing to be grasped. The Gr. word arpagmos used here means both the act of seizing (or robbery, as in KJV), or the thing seized (as in ASV and RSV). We prefer the latter meaning, because equality with God was not something Christ might have obtained by seizure, but it was already his. He might have clutched onto it because it was already his, but he did not do so.

Such readings as that in the New English Bible, He did not think to snatch at equality with God, suggest that Christ was not equal with God. This is contrary to the whole paragraph, which has its point that Christ gave up his equality with God.

Numerous other Scriptures teach that Christ had the full nature of deity before He came to earth, before He was conceived in Mary. (See John 1:1-2; John 3:13; John 17:5; John 17:24; Colossians 1:15-16).

d.

Emptied himself. The Gr. verb kenoo used here means to empty out or drain. When Christ came to earth, He submitted Himself to limitations which He had not had in glory before then. On earth Christ could become weary (John 4:6), but God is never weary (Isaiah 40:28; Isaiah 45:11-12). Christ became hungry (Luke 4:2), but God is not hungry (Psalms 50:12-13). Some things Christ did not know (Matthew 24:35), but God knows all things (Hebrews 4:13). Before Christ came to earth he dwelt in a realm described as ivory palaces. (Psalms 45:7-8). But Christ emptied himself to a great degree of such glory when He came to earth.

The doctrine of Christ's emptying Himself is sometimes called the kenosis. This is a great mystery, and it has caused much disagreement in the church throughout the centuries. Exactly what was the nature of Christ while He was here on earth? To what degree did He empty Himself? Was He fully divine, or fully human, or both, or a mixture? Did He have one nature or two? Such questions can never be perfectly answered. We cannot understand human nature. How can we comprehend the divine nature?

It is enough for us to know that when Christ was on earth He was both the son of God and son of man (Matthew 16:13-17). As son of man he lay exhausted in a boat. As son of God he could rise and command the stormy waters of the Sea of Galilee to become calm. (Luke 8:23-24).

e.

Likeness (Gr. omoioma; Philippians 2:8). That which is made, a likeness, image. This term refers to Christ's outward appearance while on earth. It is somewhat synonymous to the term fashion.

f.

Fashion (schema). This refers to outward appearance of anything. As such it may be changed from time to time. Thus, the fashion of the world passes away. (1 Corinthians 7:31).

----------------
FORM and FASHION

1.

Christ existed in the form (Gr. morphe) of God. Philippians 2:6. He took the form of a servant. Philippians 2:7. He was found in fashion (Gr. schema) as a man. Philippians 2:8.

2.

Form is that which is intrinsic, essential, and unchangeable about anything. Fashion is that which is outward, incidental, and transitory about anything.

3.

Christ had the form, or true nature of God. Also he took the actual nature or form of a servant. However, his fashion, or appearance, on earth was not necessarily his fashion in glory after leaving the earth. Thus the appearance of Christ as described in Revelation chapter one is considerably different from that of the lowly son of man on earth.

4.

The meanings of form and fashion can be illustrated and confirmed by the uses of these words and their related words in the New Testament. Note the ways the words are translated in King James version.

A.

FORM3 times translated as form; Mark 16:12; Philippians 2:6-7.

1.

Metamorphoo (a related word)Translated be changed (2 Corinthians 3:18), be transformed (Matthew 17:2; Mark 9:2; Romans 12:2). Be ye transformed by the renewing of your mind. Let your mind actually be made into something intrinsically new.

2.

Summorphoo (related word)being made conformable unto; (Philippians 3:10).

3.

Summorphos (related word; an adjective)conformed to (Romans 8:29); fashioned like unto (Philippians 3:21).

B.

FASHION2 times translated fashion. (Philippians 2:8; 1 Corinthians 7:31). The fashion of this world passeth away.

1.

Metaschematizo (a related word)Be transformed (2 Corinthians 11:13-14). Satan transforms himself. He can change his outward appearance, but not his true nature and form. Change (Philippians 3:21); Christ shall change our vile body. Transfer in a figure (1 Corinthians 4:6). Transform one's self (2 Corinthians 11:15); Satan's ministers transform themselves, but they only change their outward appearance, not the real form.

2.

Suschematizo (a related word)Be not conformed (Romans 12:2); Christians should not adopt the fashion of this world for this is contradictory to their true nature. Fashion one's self according to (1 Peter 1:14).

----------------

2.

The King James rendering of Philippians 2:6, thought it not robbery to be equal with God, is satisfactory if it is understood to mean, Since Christ was already equal with God, he considered it not robbery to claim equality with God.

If you or I should claim equality with God and demand to be worshipped, that would be robbery. We would be claiming honors that belong only to God. But Christ did not look upon being equal with God as robbery by him. How can one steal that which is already his?

3.

The fact that Christ existed in the form of God shows that he had true godhood. The fact that he took upon himself the form of a servant shows that he had true servanthood. Both as God and as a servant in the likeness of men, Christ's form was genuine.

4.

The fact that Christ took upon himself the form of a servant shows that He was truly God before then, and that He was not a created being. All created beings are servants of God by the very fact of their being created by God, All things are thy servants. Psalms 119:91. Christ was not a servant as a result of his being created, but rather because he took upon himself the form of a servant.

5.

Christ was made in all respects like as we are, except that he never sinned. Hebrews 4:15. He partook of flesh and blood, since we, the children of God, are sharers in flesh and blood. Hebrews 2:14. He came to earth with the command to die as men die. John 10:18. Christ was fully obedient to this command. Hebrews 10:7. He was always obedient to the will of His father. He learned obedience, as we have to learn it, by the things which He suffered. Hebrews 5:8. His obedience and sufferings extended to the ultimate degree of submission and agony, to the very death upon a cross.

6.

As we consider this example of Christ, how could we be high-minded toward other people, or be factious, or proud, or seek our own advantages to the hurt of other people?