New American Standard Bible
but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men.
King James Bible
But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
Darby Bible Translation
but emptied himself, taking a bondman's form, taking his place in the likeness of men;
World English Bible
but emptied himself, taking the form of a servant, being made in the likeness of men.
Young's Literal Translation
but did empty himself, the form of a servant having taken, in the likeness of men having been made,
Philippians 2:7 Parallel
CommentaryBarnes' Notes on the Bible
But made himself of no reputation - This translation by no means conveys the sense of the original According to this it would seem that he consented to be without distinction or honor among people; or that he was willing to be despised or disregarded. The Greek is ἑαυτον ἐκένωσεν heauton ekenōsen. The word κενόω kenoō means literally, to empty, "to make empty, to make vain or void." It is rendered: "made void" in Romans 4:14; "made of none effect," 1 Corinthians 1:17; "make void," 1 Corinthians 9:15; "should be vain," 2 Corinthians 9:3. The word does not occur elsewhere in the New Testament, except in the passage before us. The essential idea is that of bringing to emptiness, vanity, or nothingness; and, hence, it is applied to a case where one lays aside his rank and dignity, and becomes in respect to that as nothing; that is, he assumes a more humble rank and station. In regard to its meaning here, we may remark:
(1) that it cannot mean that he literally divested himself of his divine nature and perfections, for that was impossible. He could not cease to be omnipotent, and omnipresent, and most holy, and true, and good.
(2) it is conceivable that he might have laid aside, for a time, the symbols or the manifestation of his glory, or that the outward expressions of his majesty in heaven might have been withdrawn. It is conceivable for a divine being to intermit the exercise of his almighty power, since it cannot be supposed that God is always exerting his power to the utmost. And in like manner there might be for a time a laying aside or intermitting of these manifestations or symbols, which were expressive of the divine glory and perfections. Yet,
(3) this supposes no change in the divine nature, or in the essential glory of the divine perfections. When the sun is obscured by a cloud, or in an eclipse, there is no real change of its glory, nor are his beams extinguished, nor is the sun himself in any measure changed. His luster is only for a time obscured. So it might have been in regard to the manifestation of the glory of the Son of God. Of course there is much in regard to this which is obscure, but the language of the apostle undoubtedly implies more than that he took an humble place, or that he demeaned himself in an humble manner. In regard to the actual change respecting his manifestations in heaven, or the withdrawing of the symbols of his glory there, the Scriptures are nearly silent, and conjecture is useless - perhaps improper. The language before us fairly implies that he laid aside that which was expressive of his being divine - that glory which is involved in the phrase "being in the form of God" - and took upon himself another form and manifestation in the condition of a servant.
And took upon him the form of a servant - The phrase "form of a servant," should be allowed to explain the phrase "form of God," in Philippians 2:6. The "form of a servant" is that which indicates the condition of a servant, in contradistinction from one of higher rank. It means to appear as a servant, to perform the offices of a servant, and to be regarded as such. He was made like a servant in the lowly condition which he assumed. The whole connection and force of the argument here demands this interpretation. Storr and Rosenmuller interpret this as meaning that he became the servant or minister of God, and that in doing it, it was necessary that he should become a man. But the objection to this is obvious. It greatly weakens the force of the apostle's argument. His object is to state the depth of humiliation to which he descended, and this was best done by saying that he descended to the lowest condition of humanity and appeared in the most humble garb. The idea of being a "servant or minister of God" would not express that, for this is a term which might be applied to the highest angel in heaven. Though the Lord Jesus was not literally a servant or slave, yet what is here affirmed was true of him in the following respects:
(1) He occupied a most lowly condition in life.
And was made in the likeness of men - Margin, habit. The Greek word means likeness, resemblance. The meaning is, he was made like unto people by assuming such a body as theirs; see the notes at Romans 8:3.
LibraryApril 28. "For it is God which Worketh in You" (Phil. Ii. 13).
"For it is God which worketh in you" (Phil. ii. 13). Sanctification is the gift of the Holy Ghost, the fruit of the Spirit, the grace of the Lord Jesus Christ, the prepared inheritance of all who enter in, the greatest obtainment of faith, not the attainment of works. It is divine holiness, not human self-improvement, nor perfection. It is the inflow into man's being of the life and purity of the infinite, eternal and Holy One, bringing His own perfection and working out His own will. How easy, how …
Rev. A. B. Simpson—Days of Heaven Upon Earth
May 28. "He Humbled Himself" (Phil. Ii. 8).
The Ascent of Jesus
July the Fourth Emptying Oneself
"Behold, My Servant, whom I uphold; My chosen one in whom My soul delights. I have put My Spirit upon Him; He will bring forth justice to the nations.
just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."
And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth.
For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh,
2 Corinthians 8:9
For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich.
2 Corinthians 13:4
For indeed He was crucified because of weakness, yet He lives because of the power of God. For we also are weak in Him, yet we will live with Him because of the power of God directed toward you.
But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law,
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