New International Version
Who, being in very nature God, did not consider equality with God something to be used to his own advantage;
King James Bible
Who, being in the form of God, thought it not robbery to be equal with God:
Darby Bible Translation
who, subsisting in the form of God, did not esteem it an object of rapine to be on an equality with God;
World English Bible
who, existing in the form of God, didn't consider equality with God a thing to be grasped,
Young's Literal Translation
who, being in the form of God, thought it not robbery to be equal to God,
Philippians 2:6 Parallel
CommentaryClarke's Commentary on the Bible
Who, being in the form of God - This verse has been the subject of much criticism, and some controversy. Dr. Whitby has, perhaps, on the whole, spoken best on this point; but his arguments are too diffuse to be admitted here. Dr. Macknight has abridged the words of Dr. Whitby, and properly observes that, "As the apostle is speaking of what Christ was before he took the form of a servant, the form of God, of which he divested himself when he became man, cannot be any thing which he possessed during his incarnation or in his divested state; consequently neither the opinion of Erasmus, that the form of God consisted in those sparks of divinity by which Christ, during his incarnation, manifested his Godhead, nor the opinion of the Socinians, that it consisted in the power of working miracles, is well founded; for Christ did not divest himself either of one or the other, but possessed both all the time of his public ministry. In like manner, the opinion of those who, by the form of God understand the Divine nature and the government of the world, cannot be admitted; since Christ, when he became man, could not divest himself of the nature of God; and with respect to the government of the world, we are led, by what the apostle tells, Hebrews 1:3, to believe that he did not part with even that; but, in his divested state, still continued to uphold all things by the word of his power. By the form of God we are rather to understand that visible, glorious light in which the Deity is said to dwell, 1 Timothy 6:16, and by which he manifested himself to the patriarchs of old, Deuteronomy 5:22, Deuteronomy 5:24; which was commonly accompanied with a numerous retinue of angels, Psalm 68:17, and which in Scripture is called The Similitude, Numbers 12:8; The Face, Psalm 31:16 : The Presence, Exodus 33:15; and The Shape of God, John 5:37. This interpretation is supported by the term μορφη, form, here used, which signifies a person's external shape or appearance, and not his nature or essence. Thus we are told, Mark 16:12, that Jesus appeared to his disciples in another μορφη, shape, or form. And, Matthew 17:2, μετεμορφωθη, he was transfigured before them - his outward appearance or form was changed. Farther this interpretation agrees with the fact: the form of God, that is, his visible glory, and the attendance of angels, as above described, the Son of God enjoyed with his Father before the world was, John 17:5; and on that as on other accounts he is the brightness of the Father's glory, Hebrews 1:3. Of this he divested himself when he became flesh; but, having resumed it after his ascension, he will come with it in the human nature to judge the world; so he told his disciples, Matthew 16:27 : The Son of man will come in the glory of his Father, with his angels, etc,. Lastly, this sense of μορφη Θεου, is confirmed by the meaning of μορθη δουλου, Philippians 2:7; which evidently denotes the appearance and behavior of a servant or bondman, and not the essence of such a person." See Whitby and Macknight.
Thought it not robbery to be equal with God - If we take these words as they stand here, their meaning is, that, as he was from the beginning in the same infinite glory with the Father, to appear in time - during his humiliation, as God and equal with the Father, was no encroachment on the Divine prerogative; for, as he had an equality of nature, he had an equality of rights.
But the word ἁρπαγμον, which we translate robbery, has been supposed to imply a thing eagerly to be seized, coveted, or desired; and on this interpretation the passage has been translated: Who, being in the form of God, did not think it a matter to be earnestly desired to appear equal to God; but made himself of no reputation, etc. However the word be translated, it does not affect the eternal Deity of our Lord. Though he was from eternity in the form of God - possessed of the same glory, yet he thought it right to veil this glory, and not to appear with it among the children of men; and therefore he was made in the likeness of men, and took upon him the form or appearance of a servant: and, had he retained the appearance of this ineffable glory, it would, in many respects, have prevented him from accomplishing the work which God gave him to do; and his humiliation, as necessary to the salvation of men, could not have been complete. On this account I prefer this sense of the word ἁρπαγμονbefore that given in our text, which does not agree so well with the other expressions in the context. In this sense the word is used by Heliodorus, in his Ethiopics, lib. vii. cap. 19, etc., which passage Whitby has produced, and on which he has given a considerable paraphrase. The reader who wishes to examine this subject more particularly, may have recourse to Heliodorus as above, or to the notes of Dr. Whitby on the passage.
Treasury of Scripture Knowledge
LibraryNotes on the Second Century
Page 94. Line 9. The Book of ---- The reference here is to the apocryphal Wisdom of Solomon xiii. 1-5. Page 104. Med. 33. As originally written this Meditation commenced thus: Whether the sufferings of an. Angel would have been meritorious or no I will not dispute: but'---- And the following sentence, which comes after the first, has also been crossedout: So that it was an honour and no injury to be called to it: And so great an honour that it was an ornament to God himself, and an honour even to …
Thomas Traherne—Centuries of Meditations
July 11. "For it is God which Worketh in You" (Phil. Ii. 13).
Copies of Jesus
Paul and Timothy
In the beginning was the Word, and the Word was with God, and the Word was God.
For this reason they tried all the more to kill him; not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God.
"We are not stoning you for any good work," they replied, "but for blasphemy, because you, a mere man, claim to be God."
"You heard me say, 'I am going away and I am coming back to you.' If you loved me, you would be glad that I am going to the Father, for the Father is greater than I.
And now, Father, glorify me in your presence with the glory I had with you before the world began.
2 Corinthians 4:4
The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel that displays the glory of Christ, who is the image of God.
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.
Jump to PreviousAlthough Beginning Consider Count Counted Equal Equality Existed Existing Form Grasped Nature Oneself Reckon Regard Robbery Seem Thought Tightly Treasure
Jump to NextAlthough Beginning Consider Count Counted Equal Equality Existed Existing Form Grasped Nature Oneself Reckon Regard Robbery Seem Thought Tightly Treasure
LinksPhilippians 2:6 NIV
Philippians 2:6 NLT
Philippians 2:6 ESV
Philippians 2:6 NASB
Philippians 2:6 KJV
Philippians 2:6 Bible Apps
Philippians 2:6 Biblia Paralela
Philippians 2:6 Chinese Bible
Philippians 2:6 French Bible
Philippians 2:6 German Bible
Philippians 2:6 Commentaries
THE HOLY BIBLE, NEW INTERNATIONAL VERSION®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica®.