John Calvin 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)

Since he was in the form of God. This is not a comparison between similar things, but one of greater and lesser. Christ’s humility consisted in his humbling himself from the highest pinnacle of glory to the lowest disgrace; our humility consists in refraining from exalting ourselves by a false estimation. He gave up his right; all that is required of us is that we do not assume for ourselves more than we ought. Therefore, he begins with this: that, since he was in the form of God, he did not consider it an unlawful thing for him to show himself in that form; yet he emptied himself. Since, then, the Son of God descended from so great a height, how unreasonable it is that we, who are nothing, should be lifted up with pride!

The form of God here means his majesty. For as a man is known by the appearance of his form, so the majesty, which shines forth in God, is his figure. Or, if you would prefer a more suitable analogy, the form of a king is his equipment and magnificence, showing him to be a king—his scepter, his crown, his mantle, his attendants, his judgment-throne, and other emblems of royalty; the form of a consul was his long robe, bordered with purple, his ivory seat, his lictors with rods and hatchets. Christ, then, before the creation of the world, was in the form of God, because from the beginning he had his glory with the Father, as he says in John 17:5. For in the wisdom of God, before he took on our flesh, there was nothing lowly or contemptible, but on the contrary, a magnificence worthy of God. Being as he was, he could, without doing wrong to anyone, show himself equal with God; but he did not manifest himself to be what he really was, nor did he openly assume in the sight of men what belonged to him by right.

Thought it not robbery. No wrong would have been done even if he had shown himself to be equal with God. For when he says, he would not have thought, it is as if he had said, “He knew, indeed, that this was lawful and right for him,” so that we might know that his humbling was voluntary, not out of necessity. Until now it has been rendered in the indicative—he thought—but the connection requires the subjunctive. It is also quite customary for Paul to use the past indicative in place of the subjunctive, by leaving the potential particle ἄν (as it is called) to be supplied—as, for example, in Romans 9:3, ηὐχόμην, for I would have wished; and in 1 Corinthians 2:8, εἰ γὰρ ἔγνωσαν, if they had known. Everyone, however, must perceive that Paul, up to this point, discusses Christ’s glory, which serves to enhance his humbling. Accordingly, he mentions not what Christ did, but what he was permitted to do.

Furthermore, anyone is utterly blind who does not perceive that His eternal divinity is clearly declared in these words. Nor does Erasmus act with sufficient modesty in attempting, with his objections, to explain away this passage, as well as other similar passages. He indeed acknowledges everywhere that Christ is God; but what good is his orthodox confession to me if my faith is not supported by any scriptural authority?

I certainly acknowledge that Paul does not mention Christ’s divine essence here; but it does not follow from this that the passage is not sufficient to repel the impiety of the Arians, who pretended that Christ was a created God, inferior to the Father, and denied that He was consubstantial.

For where can there be equality with God without robbery, except where the essence of God is? For God always remains the same, who cries through Isaiah, I live; I will not give my glory to another. (Isaiah 48:11). Form means figure or appearance, as is commonly said. This, too, I readily admit; but will such a form be found apart from God—one that is neither false nor counterfeit?

Therefore, since God is known by His excellences, and His works are evidences of His eternal Godhead (Romans 1:20), Christ’s divine essence is rightly proven by the majesty He possessed equally with the Father before He humbled Himself. As for me, at least, not even all devils could wrench this passage from me, since there is in God a most solid argument from His glory to His essence—two things that are inseparable.