Charles Ellicott Commentary Philippians 2:6

"who, existing in the form of God, counted not the being on an equality with God a thing to be grasped," — Philippians 2:6 (ASV)

Being in the form of God.—

1. The word “being” is here the more emphatic of the two words so translated, which lays stress on the reality of existence (Acts 17:28; 1 Corinthians 11:7; Galatians 2:14). Hence it calls attention to the essential being of Christ, corresponding to the idea embodied in the name Jehovah, and thus implying what is more fully expressed in John 1:1.

2. The word “form” (which, except for a casual use in Mark 16:12, is found only in this passage of the New Testament) is to be carefully distinguished from “fashion.” There can be no doubt that in classical Greek it describes the actual specific character, which (like the structure of a material substance) makes each being what it is; and this same idea is always conveyed in the New Testament by the compound words in which the root “form” is found (Romans 8:29; Romans 12:2; 2 Corinthians 3:18; Galatians 4:19).

3. On the other hand, the word “fashion,” as in 1 Corinthians 7:31 (the fashion of this world passeth away), denotes the mere outward appearance (which we frequently designate as “form”), as will be seen also in its compounds (2 Corinthians 11:13–14; 1 Peter 1:14). The two words are seen in juxtaposition in Romans 12:2; Philippians 3:21 (where see Notes). Hence, in this passage the “being in the form of God,” describes our Lord’s essential, and therefore eternal, being in the true nature of God; while the “taking on Himself the form of a servant” similarly refers to His voluntary assumption of the true nature of man.

It should be noticed that a distinction exists between Saint Paul’s earlier and later Epistles. In his earlier Epistles, where he resolved “to know anything save Jesus Christ, and Him as crucified,” the main idea is consistently of our Lord as the mediator between man and God.

However, in the later Epistles (such as the present passage, and in Ephesians 1:10; Ephesians 1:20–23; Colossians 1:15–19; Colossians 2:9–11; to which we may add Hebrews 1:2-4), stress is laid differently. Sometimes, as in Ephesians 1:10, it is on His gathering all things in heaven and earth to Himself. At other times, even more explicitly, the emphasis is on His partaking of the divine nature and, as in Colossians 1:17, on His possessing the divine attribute of creation. All this naturally leads to the great declaration of His true and perfect Godhead in John 1:1-13.

Thought it not robbery to be equal with God.—

There are two main interpretations of this passage. First, the interpretation given in our version, which makes it simply an explanation and enforcement of the words “being in the form of God.” Secondly, the translation thought it not a prize to be grasped at to be equal with God, which begins in it the statement of our Lord’s voluntary self-humiliation, to be completed in the words, “but emptied Himself of glory.”

The former preserves the literal translation of the original word “robbery.” The latter, in accordance with a not uncommon usage, makes it equivalent to “the thing snatched at,” and if this be allowed, has abundant examples in other writings to support the meaning thus given to the whole phrase. Either interpretation yields good sense and sound doctrine; neither does violence to the general context.

But the latter interpretation is to be preferred for several reasons:

1. It suits better the idea of the passage, which is to emphasise the reality of our Lord’s humility, and preserves the opposition implied in the “but” following.

2. It has the great preponderance of the ancient Greek interpreters in its favour.

3. It can, on the whole, appeal more confidently to ordinary usage of the phrase.

The sense, therefore, is that, being in the form of God, and therefore having equality with God, He set no store on that equality as a glory to Himself, compared with the power of giving salvation to all men, which He is pleased to consider a new joy and glory.