(6) 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 (as in Acts 16:20; Acts 17:28; 1Corinthians 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; 2Corinthians 3:18; Galatians 4:19). (3) On the other hand, the word "fashion," as in 1Corinthians 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 (2Corinthians 11:13-14; 1Peter 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 Him the form of a servant" similarly refers to His voluntary assumption of the true nature of man. . . . Verse 6. - Who, being in the form of God. The word rendered "being" (ὑπάρχων) means, as R.V. in margin, being originally. It looks back to the time before the Incarnation, when the Word, the Λόγος ἄσαρκος, was with God (comp. John 8:58; John 17:5, 24). What does the word μορφή form, mean here? It occurs twice in this passage - Ver. 6, "form of God;" and Ver. 7, "form of a servant;" it is contrasted with σχῆμα fashion, in Ver. 8. In the Aristotelian philosophy (vide ' De Anima,' 2:1, 2) μορφή. is used almost in the sense of εϊδος, or τὸ τί η΅ν εϊναι as that which makes a thing to be what it is, the sum of its essential attributes: it is the form, as the expression of those essential attributes, the permanent, constant form; not the fleeting, outward σχῆμα, or fashion. St. Paul seems to make a somewhat similar distinction between the two words. Thus in Romans 8:29; Galatians 4:19; 2 Corinthians 3:18; Philippians 2:10, μορφή (or its derivatives) is used of the deep inner change of heart, the change which is described in Holy Scripture as a new creation; while σχῆμα is used of the changeful fashion of the world and agreement with it (1 Corinthians 7:31; Romans 12:2). Then, when St. Paul tells us that Christ Jesus, being first in the form of God, took the form of a servant, the meaning must be that he possessed originally the essential attributes of Deity, and assumed in addition the essential attributes of humanity. He was perfect God; he became perfect (comp. Colossians 1:15; Hebrews 1:3; 2 Corinthians 4:4). For a fuller discussion of the meanings of μορφή and σχῆμα, see Bishop Lightfoot's detached note ('Philippians,' p. 127), and Archbishop Trench, 'Synonyms of the New Testament,' sect. 70. Thought it not robbery to be equal with God; R.V. "counted it not a prize [margin, 'a thing to be grasped'] to be on an equality with God." These two renderings represent two conflicting interpretations of this difficult passage. Do the words mean that Christ asserted his essential Godhead ("thought it not robbery to be equal with God," as A.V.), or that he did not cling to the glory of the Divine majesty ("counted it not a prize," as R.V.)? Both statements are true in fact. The grammatical form of the word ἁρπαγμός, which properly implies an action or process, favors the first view, which seems to be adopted by most of the ancient versions and by most of the Latin Fathers. On the other hand, the form of the word does not exclude the passive interpretation; many words of the same termination have a passive meaning, and ἁρπαγμός itself is used in the sense of ἅρπαγμα by Eusebius, Cyril of Alexandria, and a writer in the 'Catena Possini' on Mark 10:42 (the three passages are quoted by Bishop Lightfoot, in loco). The Greek Fathers (as Chrysostom Ὁ τοῦ Θεοῦ υἱὸς οὐκ ἐφοβήθη καταβῆναι ἀπὸ τοῦ ἀξιώματος, etc.) generally adopt this interpretation. And the context seems to require it. The aorist ἡγήσατο points to an act, the act of abnegation; not to a state, the continued assertion. The conjunction "but" (ἀλλὰ) implies that the two sentences are opposed to one another. He did not grasp, but, on the contrary, he emptied himself. The first interpretation involves the tacit insertion of "nevertheless;" he asserted his equality, but nevertheless, etc. And the whole stress is laid on the Lord's humility and unselfishness. It is true that this second interpretation does not so distinctly assert the divinity of our Lord, already sufficiently asserted in the first clause, "being in the form of God." But it implies it. Not to grasp at equality with God would not be an instance of humility, but merely the absence of mad impiety, in one who was not himself Divine. On the whole, then, we prefer the second interpretation. Though he was born the beginning in the form of God, he did not regard equality with God as a thing to be grasped, a prize to be tenaciously retained. Not so good is the view of Meyer and others: "Jesus Christ, when he found himself in the heavenly mode of existence of Divine glory, did not permit himself the thought of using his equality with God for the purpose of seizing possessions and honor for himself on earth." The R.V. rendering of the last words of the clause," to be on an equality," is nearer to the Greek and better than the A.V., "to be equal with God." Christ was equal with God (John 5:18; John 10:30). He did not cling to the outward manifestation of that equality. The adverbial form ἴσα implies the state or mode of equality rather than the equality itself.

Parallel Commentaries ...


Who,
Ὃς (Hos)
Personal / Relative Pronoun - Nominative Masculine Singular
Strong's 3739: Who, which, what, that.

existing
ὑπάρχων (hyparchōn)
Verb - Present Participle Active - Nominative Masculine Singular
Strong's 5225: To begin, am, exist, be in possession. From hupo and archomai; to begin under, i.e. Come into existence; expletively, to exist (verb).

in
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

[the] form
μορφῇ (morphē)
Noun - Dative Feminine Singular
Strong's 3444: Form, shape, outward appearance. Perhaps from the base of meros; shape; figuratively, nature.

of God,
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

{did} not
οὐχ (ouch)
Adverb
Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

consider
ἡγήσατο (hēgēsato)
Verb - Aorist Indicative Middle - 3rd Person Singular
Strong's 2233: (a) To lead, (b) To think, be of opinion, suppose, consider.

equality
ἴσα (isa)
Adjective - Accusative Neuter Plural
Strong's 2470: Equal, equivalent, identical. Probably from eido; similar.

with God
Θεῷ (Theō)
Noun - Dative Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

something to be grasped,
ἁρπαγμὸν (harpagmon)
Noun - Accusative Masculine Singular
Strong's 725: Spoil, an object of eager desire, a prize. From harpazo; plunder.


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NT Letters: Philippians 2:6 Who existing in the form of God (Philipp. Phil. Php.)