Filipenses 2
Kenneth Wuest · Citado em PreceptAustin
Filipenses 2:5
Wuest: This mind be constantly having in you which was also in Christ Jesus Young's Literal: For, let this mind be in you that is also in Christ Jesus, HAVE (habitually, as your lifestyle) THIS ATTITUDE IN YOURSELVES WHICH WAS ALSO IN CHRIST JESUS: touto phroneite (2PPAM) en humin ho kai en Christo Iesous: Mt 11:29; 20:26-28; Lk 22:27; John 13:14,15; Acts 10:38; 20:35; Ro 14:15; 15:3,5; 1Co 10:33; 11:1; Eph 5:2; 1Pet 2:21; 4:1; 1Jn 2:6) Excellent discussion of the doctrine John MacArthur's Humiliation of Christ Have this mind in you, which was also in Christ Jesus (ASV) and think the same way that Christ Jesus thought (CEV) Let the same disposition be in you which was in Christ Jesus (Weymouth) this mind be constantly having in you which was also in Christ Jesus (Wuest), Let Christ himself be your example as to what your attitude should be (Phillips) Let your attitude toward one another be governed by your being in union with the Messiah Yeshua: (Jewish NT) Source: Christ-Centered Exposition - Philippians CHRIST OUR EXAMPLE Paul applies the lesson before he states it. In other words in Php 2:5 we have the exhortation (that flows naturally from Php 2:1-4) and in Php 2:6-11 we have the example of the "mind of Christ" which we as a church and individually are to practice as our lifestyle. As
Filipenses 2:5
Wuest - After exhorting the Philippian saints in Phil 2:2–4 to think the same thing, to have the same love, to be in heart agreement, and in lowliness of mind to consider one another as excelling themselves, Paul says, “Let this mind be in you which was also in Christ Jesus.” This exhortation reaches back to Phil 2:2–4 for its definition and ahead to Phil 2:6–8 for its illustration. Paul does not give all that is in the mind of Christ in these verses. He selects those qualities of our Lord which fit the needs of the Philippians at that moment. That which Paul speaks of as being in the mind of Christ and which the Philippians were to include in their own spiritual lives consisted of a spirit of humility and of self-abnegation and an interest in the welfare of others. These graces were illustrated in our Lord’s act of becoming incarnate in the human race and becoming the substitutionary atonement for sin. This lack of unity among the Philippian saints became the occasion for perhaps the greatest Christological passage in the New Testament that sounds the depths of the incarnation. Among scholars it is known as the Kenosis passage, speaking of the self-emptying of the Son of God as He became incarnate in humanity, the word kenosis being the Greek word meaning “to empty.” Wuest goes on to write "The Greek word order for the expression just noted is, “This be ye constantly thinking in you which also was in Christ Jesus.” The position of the pronoun “this” is emphatic and shows that the exhortation reaches back basically to Phil 2:2–4, while the pronoun “who” in Phil 2:6 connects the exhortation with the illustration in Phil 2:5–8. The words “let mind be” are the translation of one Greek word which means, “to have understanding, to be wise, to direct one’s mind to a thing, to seek or strive for.” The word seems always to keep in view the direction which thought of a practical kind takes. The expression could be translated in a number of ways, each of which while holding to the main idea, yet brings out a slightly different shade of meaning. For instance: “Be constantly thinking this in yourselves;” “Be having this mind in you;” “Reflect in your own minds, the mind of Christ Jesus” (Lightfoot); “Let the same purpose inspire you as was in Christ Jesus” (Way). The sum total of the thought in the exhortation seems to be that of urging the Philippians to emulate in their own lives, the distinctive virtues of the Lord Jesus spoken of in Phil 2:2–4. It is the habitual direction of our Lord’s mind with reference to self that is in the apostle’s thinking, an attitude of humility and self-abnegation for the benefit of others, which should be true also of the Philippians. This gives us the key to unlock the rich treasures of the great doctrinal portion of the letter we are now to study. As to the translation of the verse, we might say that the verb of being is not in the Greek text. It is often left out by the writer, and supplied by the reader. In the case of the Authorized Version, we have the word “was.” It could just as well be “is,” for the Lord Jesus still has that same mind. But the past tense verb “was” suits the context better since the apostle is speaking of the past act of supreme renunciation performed by our Lord in His incarnation and atoning sacrifice. (Philippians Commentary - Verse by Verse) Gromacki: "Paradoxically, he illustrated exhortation with doctrine, whereas most preachers try to make their doctrinal sermons practical." Frank Thielman, Philippians, The NIV Application Commentary (Grand Rapids, MI: Zondervan, 1995), p. 115, explains: Paul says literally, however, “Think this in you,” and the words “in you” (en hymin) are a common idiom in Greek for “among yourselves.” Paul’s primary concern, then, is social rather than cerebral: He wants the Philippians to adopt in their mutual relations the same attitude that characterized Jesus.
Filipenses 2:6
Wuest on harpagmos - We must now consider carefully the word “robbery.” The Greek word has two distinct meanings, “a thing unlawfully seized,” and “a treasure to be clutched and retained at all hazards.” When a Greek word has more than one meaning, the rule of interpretation is to take the one which agrees with the context in which it is found. The passage which we are studying is the illustration of the virtues mentioned in Phil 2:2–4, namely, humility, and self-abnegation for the benefit of others. If our Lord did not consider it a thing to be unlawfully seized to be equal with God in the expression of the divine essence, then He would be asserting His rights to that expression. He would be declaring His rightful ownership of that prerogative. But to assert one’s right to a thing does not partake of an attitude of humility and self-abnegation. Therefore, this meaning of the word will not do here. If our Lord did not consider the expression of His divine essence such a treasure that it should be retained at all hazards, that would mean that He was willing to waive His rights to that expression if the necessity arose. This is the essence of humility and of self-abnegation. Thus, our second meaning is the one to be used here. (Philippians Commentary - Verse by Verse) In his classic book "The Incarnation" E H Gifford (published about 1896) explains this mysterious divine transaction as... Thus it is not the nature or essence . . .but the mode of existence that is described in this second clause [“did not consider it robbery to be equal with God”]; and one mode of existence may be changed for another, though the essential nature is immutable. Let us take St. Paul’s own illustration, 2Cor 8:9 “Though He was rich, yet for your sakes He became poor, that you through His poverty might become rich.” Here in each case there is a change of the mode of existence, but not of the nature. When a poor man becomes rich, his mode of existence is changed, but not his nature as man. It is so with the Son of God; from the rich and glorious mode of existence which was the fit and adequate manifestation of His divine nature, He for our sakes descended, in respect of His human life, to the infinitely lower and poorer mode of existence which He assumed together with the nature of man.
Filipenses 2:6
Wuest explains that the ancient Greek word translated form is very difficult to translate. When we use the word form we think of the shape of something; but the ancient Greek word had none of that idea. It is more the idea of a mode or an essence; it is the essential nature of God, without implying a physical shape or image. “Thus the Greek word for ‘form’ refers to that outward expression which a person gives of his inmost nature.” As John MacArthur states morphe means that... The idea is that, before the Incarnation, from all eternity past, Jesus preexisted in the divine form of God, equal with God the Father in every way. By His very nature and innate being, Jesus Christ is, always has been, and will forever be fully divine. (MacArthur, J. Philippians. Chicago: Moody Press) Morphe contrasts with "schema" (Phil 2:8) which denotes the outward which changes from time to time and from circumstance to circumstance. For example, morphe of any human being is his or her humanity and this never changes. On the other hand, his or her schema is continually changing (no, you are aren't getting any younger!). A baby, a child, a boy, a youth, a man of middle age, an old man always have the morphe of humanity, but the outward schema changes all the time. The morphe never alters; the schema continually does. Does this help you understand this important distinction? Paul in using morphe is clearly teaching that Jesus Christ in His preincarnate state Christ possessed all the attributes of God and so appeared to those in heaven who saw Him. Thus morphe refers to the outward display of the divinity of the preexistent Christ (see Vincent below). Hebrews affirms the deity of Christ writing that Jesus... "is the radiance of His (the Father's) glory and the exact representation of His (the Father's) nature, and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high (He 1:3-note) Paul wrote that "Christ...is the image of God" (2 Cor 4:4), specifically that He is the image of the invisible God, the Firstborn of creation, for by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities--all things have been created through Him and for Him. (Col 1:15, 16-note) Existed in the form of God Morphe (Adapted from Wuest) presumes an objective reality. No one could be in the form (morphe) of God who was not God. Morphe is the essential form which never alters which contrast with the similar word schema which describes the outward form which changes from time to time and from circumstance to circumstance. The derivative Greek word metamorphoo is found in Mt 17:2 where Jesus "was transfigured before them; and His face shone like the sun, and His garments became as white as light." (Mt 17:2) where the prefixed preposition meta- in a composition signifies a change and thus is translated "transfigured" or a change in form and could be rendered, "His mode of expression was changed before them." Our Lord's usual mode of expression as a Man was that of a bond-slave. That was an expression which came from His innermost being as the One who came not "to be served, but to serve, and to give His life a ransom for many." (Mk 10:45) But for a moment in (Mt 17:2) the mode of His expression was changed. He gave expression to the essence of His deity in which He is a co-participant with God the Father and God the Holy Spirit. The splendor and majesty of His deity (He 1:3-note) shone through the "clay walls of His humanity", and by means of a medium discernible to the physical eyesight of His astounded audience. The form of God in Philippians 2:8 speaks of an expression of His glory not discernible to our physical vision, although His resurrection glory will be for when He appears, we shall be like Him, because we shall see Him just as He is and everyone who has this hope fixed on Him purifies himself, just as He is pure." (1Jn 3:2-note, 1Jn 3:3-note) Peter affirms that "though you have not seen Him, you love Him, and though you do not see Him now, but believe in Him, you greatly rejoice with joy inexpressible and full of glory" (1Pe 1:18-note) Thus our Lord in His preincarnate state manifested the glory of His deity to the holy angels in an outward mode of expression discernible to these spiritual intelligences. The KJV Bible Commentary explains that morphe "signifies the mode in which He expresses His divine essence. Form (Greek morphe) “always signifies a form which truly and fully expresses the being which underlines it” (H. A. A. Kennedy, The Epistle to the Philippians, p. 436) No creature could exist in the form of God, but Lucifer aspired to this (Isa 14:12, 13, 14). To give expression to the essence of deity implies the possession of deity. What Peter, James, and John witnessed on the Mount of Transfiguration was a glimpse of the outward expression of His deity (Mt 17:1, 2). Christ’s own eternal self-manifesting characteristics were shining forth from His divine essence. (Dobson, E G, Charles Feinberg, E Hindson, Woodrow Kroll, H L. Wilmington: KJV Bible Commentary: Nelson) Kenneth Wuest on morphe - The Greek word has no reference to the shape of any physical object. It was a Greek philosophical term.
Filipenses 2:6
Wuest: Who has always been and at present continues to subsist in that mode of being in which He gives outward expression of His essential nature, that of Deity, and who did not after weighing the facts, consider it a treasure to be clutched and retained at all hazards, to be equal with Deity (in the expression of the divine essence) Wycliffe: "Though in His pre-incarnate state he possessed the essential qualities of God, he did not consider his status of divine equality a prize to be selfishly hoarded" Young's Literal: Who, being in the form of God, thought it not robbery to be equal to God, WHO ALTHOUGH H E EXISTED IN THE FORM OF GOD: hos en morphe theou huparchon (PAPMSN): Isa 7:14; 8:8; 9:6; Jer 23:6; Mic 5:2; Mt 1:23; Jn 1:1, 1:2, 1:18 ; 17:5; Ro 9:5; 2Co 4:4; Col 1:15;1:16 1Ti1:17; 3:16; Titus 2:13; Heb 1:1, 1:3 1:6 1:8; Heb 13:8 See Torrey's Topic The Humility of Christ) Irving Jensen - Survey of the NT - Used by permission Now Paul proceeds to describe the humiliation of the Son so that we might understand what it means to “Have the mind of Christ.” He begins by emphasizing that Jesus Christ possessed the essence of God's nature from all eternity. John wrote that before time began, Christ was already in existence with God "In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being by Him, and apart from Him nothing came into being that has come into being. (John 1:1, 2, 3) Paul affirms His divinity writing that Jesus 'is the image of the invisible God, the first-born of all creation. For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities-- all things have been created by Him and for Him. And He is before all things, and in Him all things hold together. (Col 1:15, 16-note; Col 1:17-note) The writer of Hebrews adds that Jesus "is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high (Heb 1:3-note) Wuest paraphrases Phil 2:6 this way "Who has always been and at present continues to subsist in that mode of being in which He gives outward expression of His essential nature, that of Deity, and who did not after weighing the facts, consider it a treasure to be clutched and retained at all hazards, to be equal with Deity (in the expression of the divine essence) (Philippians Commentary - Verse by Verse Comments Online) Lightfoot has a lengthy "paraphrase" writing that "Though existing before the worlds in the Eternal Godhead, yet he did not cling with avidity to the prerogatives of divine majesty, did not ambitiously display his equality with God; but divested himself of the glories of heaven, and took upon him the nature of a servant, assuming the likeness of men. Nor was this all. Having thus appeared among men in the fashion of a man, he humbled himself yet more, and carried out his obedience even to dying. Nor did he die by a common death: he was crucified, as the lowest malefactor is crucified. But as was his humility, so also was his exaltation. God raised him to a preeminent height, and gave him a title and a dignity far above all dignities and titles else. For to the name and majesty of Jesus all created things in heaven and earth and hell shall pay homage on bended knee; and every tongue with praise and thanksgiving shall declare that Jesus Christ is Lord, and in and for him shall glorify God the Father " David Jeremiah - If anyone had the right to be self-centered, it was Jesus Christ. He had existed throughout eternity. The word used here for “being” (existed) occurs fifty-nine times in the New Testament, and every time it has reference to prior existence. If we are to understand the greatness of Christ’s sacrifice, we must try to comprehend the lofty position He held before He was made man. Not only had Christ existed eternally, but He had existed eternally as God. (Count it All Joy) Notice Paul does not say that Jesus “came to exist” or “entered into existence.” He has always existed as God! Existed (5225) (huparcho from hupó = under + árcho = begin or arche = beginning) means literally to begin under and then to exist, be present or be at hand. It denotes the continuance of a previous state or existence. To live, to behave or to continue to be. To be in existence. Vine says huparcho means to be in existence and in a secondary sense to belong to with the article signifying one's possessions (the things which one possesses, which exist so to speak). BDAG saays "the basic idea: come into being fr. an originating point and so take place; gener. 'inhere, be there'" Huparcho involves continuing to be that which one was before (cf translated as "being" and "exist"). Huparcho denotes the continuance of a previous state or existence. It stresses the essence of a person’s nature, that which is absolutely unalterable, inalienable, and unchangeable. There is another sense (see note below) meaning to be at one's disposal (possessions, property; means, resources). Our "citizenship is (huparcho in present tense = continually exists) in heaven" = it is a present reality! Hallelujah! Mounce says huparcho "is a multifaceted term ranging in meaning from the verb “to be” (see be), to being used as the noun for “possessions” (i.e., to describe things being at one’s disposal; see possess, possessions), to being translated as “exist.” In Lk 7:25, Jesus says that those wearing nice clothes “exist” (NASB, “are found”) in palaces, in contrast to John the Baptist, who lived in the desert (cf. also Lk 9:48; 16:23; 23:50)."....huparchō is a multifaceted term ranging in meaning from the verb “to be,” to being used as the noun for “possessions” (i.e., to describe things being at one’s disposal; see possess, possessions), to being translated as “exist”. Acts uses huparcho extensively to describe people “being” a certain nationality, such as Greek (Acts 16:3), Jewish (16:30), or Roman (16:37). It is used to attribute certain qualities to individuals, such as “being” lame (3:2), “being” full of the Spirit (7:55), “being” baptized (8:16), and “being” children of God (17:29), and it is used of God “being” Lord of heaven and earth (17:24; cf. 21:20; 22:3; 27:13). huparcho is used in a theologically significant sense in Phil 2:6, which explains the nature of Jesus, “who, being in very nature God, did not consider equality with God something to be grasped.” Those who “are” children of God are instructed to follow Jesus’ example and consider others more important than themselves (Phil 2:4–5).....(In another note Mounce has this description -- with some duplication) huparcho is used in Scripture to denote “possessions” or “things being at one’s disposal.” One’s possessions often get in the way of an individual’s relationship with Jesus. For example, in Matthew Jesus implores the rich young ruler to sell all of his “possessions,” give them to the poor, and follow him (Mt. 19:21; cf. 24:47; 25:14). In fact, Jesus states that no one can be his disciple unless he gives up all his “possessions” (Lk. 14:33). Yet Scripture also teaches that it is not possessions that God desires but our hearts. For example, Zacchaeus promises to give only half of his possessions, but that is nevertheless accepted by God because it came from a heart of gratitude. Likewise, Joanna and Susanna do not sell all their possessions but rather use them in godly fashion to support Jesus’ ministry (Lk. 8:3). Some early churches did willfully give up their earthly possessions because of severe persecution, but they did so in favor of a “better and enduring possession” (Heb. 10:34). (Expository Dictionary of Old and New Testament Words) MacArthur on huparcho in Phil 2:6 - Existed translates a present active participle of the compound verb huparchō, which is formed from hupo (“under”) and archē (“beginning”) and denotes the continuance of a previous state or existence. It stresses the essence of a person’s nature, that which is absolutely unalterable, inalienable, and unchangeable. William
Filipenses 2:7
Wuest: But emptied Himself, having taken the outward expression of a bondslave, which expression came from and was truly representative of His nature, entering into a new state of existence, that of mankind. Young's Literal: but did empty himself, the form of a servant having taken, in the likeness of men having been made, BUT EMPTIED HIMSELF: alla heauton ekenosen (3SAAI) : Ps 22:6; Isa 49:7; 50:5,6; 52:14; 53:2,3; Da 9:26; Zec 9:9; Mk 9:12; Ro 15:3; 2Co 8:9; Heb 2:9-18; 12:2; 13:3) But (alla) introduces a striking contrast. See importance of pausing to ponder this term of contrast. The King James Version is still a beautiful and poignant rendering "But made Himself of no reputation." Wuest writes "Instead of asserting His rights to the expression of the essence of Deity, our Lord waived His rights to that expression, being willing to relinquish them if necessary. He did not consider the exercise of that expression such a treasure that it would keep Him from setting that expression aside, and making Himself of no reputation. The words “made himself of no reputation” are the translation of two Greek words which literally translated mean, “emptied Himself.” Before we discuss the question as to what our Lord emptied Himself of, we must examine the words, “and took upon him the form of a servant.” (Philippians Commentary - Verse by Verse) Regarding the pronoun "himself" the KJV Bible Commentary notes that... Himself is accusative in Greek. He did not empty something from Himself, but He emptied Himself from something, i.e., the form of God. The figure presented is similar to pouring water from a pitcher into a glass. The form is different, but the substance remains the same. “Jesus Christ the same yesterday, and to day, and for ever” (Heb 13:8). Christ emptied Himself of His divine glory (Jn 17:3), but not of His divine nature. He emptied Himself of the self-manifestation of His divine essence. “He was not unable to assert equality with God. He was able not to assert it” (M. R. Vincent, Word Studies in the New Testament. p. 433). He stripped Himself of His expression of deity, but not His possession of deity. He restricted the outward manifestation of His deity. In His incarnation, He clothed Himself with humanity. He was like a king temporarily clothing himself in the garb of a peasant while still remaining king, even though it was not apparent. When Christ became incarnate, He was one person with two natures, divine and human, “each in its completeness and integrity, and that these two natures are organically and indissolubly united, yet so that no third nature is formed thereby. In brief, to use the antiquated dictum, orthodox doctrine forbids us either to divide the person or to confound the natures” (A. H. Strong, Systematic Theology, p. 673). Christ emptied Himself in order that He might fill us (2Cor 5:21; 8:9). (Dobson, E G, Charles Feinberg, E Hindson, Woodrow Kroll, H L. Wilmington: KJV Bible Commentary: Nelson) Spurgeon on emptied Himself - Emptied Himself of all His honor, of all His glory, of all His majesty, and of all the reverence paid to Him by the holy spirits around the throne. Keith Krell - Jesus came down from heaven to earth in the greatest stoop of all time. Instead of climbing the ladder, Jesus stepped down, one rung at a time. We can be sure of one thing: This phrase doesn’t mean that Jesus emptied Himself of any of His divine attributes (emptying by subtraction). If Jesus did such a thing for even one moment, He would cease to be God. Fortunately, the next clause in 2:7 explains the meaning of “emptied Himself”—“taking the form of a bond-servant being made in the likeness of men.” Jesus’ act of “emptying” Himself was in His act of “taking” on a human nature. It was emptying by addition. In other words, Jesus, being God, “emptied Himself” by adding humanity....The point that he is trying to make is that Jesus Christ practiced self-denial and self-sacrifice for our sake and became “God-in-a-bod!” What an astounding, unfathomable thought. Jesus left the glory and splendor of heaven and came to dwell on earth to serve others. He understood the way up is down. (Work Your Way Down the Ladder) Emptied (2758) (kenoo from kenos = empty) means to completely eliminate elements of high status or rank by eliminating all privileges or prerogatives associated with such status or rank. Kenoo can mean to cause to be without result or effect = destroy, render void or of no effect. Of Jesus divesting of His self-interests. Emptied does not mean that Jesus gave up divine attributes. In short, Jesus did not surrender His deity! But He did veil His glory. Friberg - make empty; (1) literally remove the content of something; (2) figuratively; (a) as taking away the effectiveness of something deprive of power (1Co 1.17 ); (b) as taking away the significance of something destroy, make invalid, empty (1Co 9.15); (c) as taking away the prerogatives of status or position empty, divest; He emptied himself, i.e. he took an unimportant position (Phil 2.7) Mounce - to empty, evacuate; to divest one’s self of one’s prerogatives, abase one’s self, Phil. 2:7; to deprive a thing of its proper functions, Ro 4:14; 1 Cor. 1:17; to show to be without foundation, falsify, 1 Cor. 9:15; 2 Cor. 9:3 Zodhiates on kenoo - (I) The antithesis of plēróō <4137>, to fill. Kenóō is used in Rom. 4:14; 1 Cor. 1:17; 9:15; 2 Cor. 9:3; Phil. 2:7 meaning to empty oneself, to divest oneself of rightful dignity by descending to an inferior condition, to abase oneself. (II) The use in Phil. 2:7 is of great theological importance. It refers to Jesus Christ as emptying Himself at the time of His incarnation, denoting the beginning of His self-humiliation in verse eight. .... (III) The word kenóō, to make empty, is used metaphorically as meaning to bring to nothing in the sense of not accomplishing what one set out to accomplish as in Ro 4:14, the faith not accomplishing its purpose. Used as an adj. in reference to the cross of Christ, meaning the cross not accomplishing its purpose, i.e., salvation for unbelieving man (1 Cor. 1:17, 18). In the same manner, life can be vain or empty, not accomplishing its God-intended purpose (1 Cor. 9:15; 2 Cor. 9:3). (The Complete Word Study Dictionary – New Testament.) Kenoo - 5x in 5v - Usage: emptied(1), made empty(1), made void(2), make...empty(1). In Septuagint in Jer 14:2, 15:9 Romans 4:14 For if those who are of the Law are heirs, faith is made void and the promise is nullified; 1 Corinthians 1:17 For Christ did not send me to baptize, but to preach the gospel, not in cleverness of speech, so that the cross of Christ would not be made void. 1 Corinthians 9:15 But I have used none of these things. And I am not writing these things so that it will be done so in my case; for it would be better for me to die than have any man make my boast an empty one. 2 Corinthians 9:3 But I have sent the brethren, in order that our boasting about you may not be made empty in this case, so that, as I was saying, you may be prepared; Philippians 2:7 but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. Steven
Filipenses 2:7
Wuest - The word “form” is from the same Greek word that we studied in verse six. The word “servant” is the translation of the Greek word which Paul used in 1:1 to describe himself, a bondslave. The word “and” is not in the Greek text, but was supplied by the translators. The word “took” is an aorist participle. A rule of Greek grammar says that the action of an aorist participle precedes the action of the leading verb. The leading verb here is “emptied.” That means that the act of taking preceded the act of emptying. That in turn means that the act of taking upon Himself the form of a servant preceded and was the cause of the emptying. The translation so far could read, “emptied Himself, having taken the form of a bondslave.” What do the words mean, “having taken the form of a bondslave?” The word “form,” you remember, referred to the outward expression one gives of his inward being. The words “form of a bondslave” therefore mean that our Lord gave outward expression to His inmost nature, the outward expression being that of a bondslave. The words “having taken” tell us that that expression was not true of Him before, although the desire to serve others was part of His nature as Deity. When expressing Himself as a bondslave come to serve, He necessarily exchanged one form of expression for another. In verse six He was in His pre-incarnate state expressing Himself as Deity. In verse seven He expresses Himself in incarnation as a bondslave. This is the direct opposite of what took place at the Transfiguration. There we have the same word “form” used, but with a prefixed preposition signifying a change. We could translate “And the mode of His outward expression was changed before them, and His face did shine as the sun, and His raiment was white as the light” (Matt. 17:2). Our Lord’s usual mode of expression while on earth previous to His resurrection was that of a servant. He said, “The son of man came not to be ministered unto, but to minister, and to give his life a ransom for many” (Matt. 20:28). But now, His outward expression as a servant ceased, and He gave outward expression of the glory of His deity. In our Philippian passage, the change of expression is reversed. Instead of giving outward expression of His deity to the angels in His pre-incarnate glory, He gives outward expression of His humility in becoming the servant of mankind. The one expression was set aside so that the other could become a fact.
Filipenses 2:8
Wuest: And being found to be in outward guise as man, He stooped very low, having become obedient to the extent of death, even such a death as that upon a cross.(Eerdmans Publishing) Young's Literal: and in fashion having been found as a man, he humbled himself, having become obedient unto death -- death even of a cross, AND BEING FOUND IN APPEARANCE AS A MAN: kai schemati heuretheis (AAPMSN) os anthropos: Mt 17:2; Mk 9:2,3; Lk 9:29 Spurgeon on appearance as a man - A great marvel is that Incarnation, that the eternal God should take into union with Himself our human nature, and should be born at Bethlehem, and live at Nazareth, and die at Calvary on our behalf. He was the Creator, and we see Him here on earth as a creature; the Creator, who made heaven and earth, without whom was not anything made that was made, and yet He lies in the virgin’s womb. He is born, and He is cradled where the horned oxen feed. The Creator is also a creature. The Son of God is the Son of man. Strange combination! Could condescension go farther than for the Infinite to be joined to the infant, and the Omnipotent to the feebleness of a newborn babe? Yet this is not all. Tony Evans on appearance as a man - That simply means that even though Jesus was much more than just a man, those who saw Him would think He was just a man. Jesus didn’t go around with a halo around His head. He looked like a man. Luke 2:52 says Jesus grew in the same ways as other people: physically, spiritually, emotionally, and socially. Isaiah said Jesus had “no stately form or majesty” in His human appearance that would make people stop and look twice (Isaiah 53:2). (Who is this King of Glory?) Being found (2147) (heurisko gives us English word eureka which is from the exclamation attributed to Archimedes on discovering a method for determining the purity of gold) means learn location of something, either by intentional searching or by unexpected discovery. Appearance (4976) (schema gives us English "scheme") refers purely outward and appeals to the senses. The contrast here is between what He was in Himself, God, and what He appeared in the eyes of man. "Likeness" states the fact of His real resemblance to men in mode of existence. (Derivative words of schema = metaschematizo, suschematizo) Schema "always refers to what may be known from without." (Schneider, TDNT 1:954) Schema in this verse signifies what Jesus was in the eyes of men. Schema describes the entire, outward, perceptible mode and shape of Christ's existence as a man. Thayer says schema is "the habitus, as comprising everything in a person which strikes the senses, the figure, bearing, discourse, actions, manner of life, etc." Schema should be distinguished from the Greek word morphe which signifies "form" in Phil 2:7. Vine (quoting from Gifford's work "The Incarnation") says that morphe is therefore properly the nature or essence, not in the abstract, but as actually subsisting in the individual, and retained as long as the individual itself exists.…Thus in the passage before us morphe Theou is the Divine nature actually and inseparably subsisting in the Person of Christ.… For the interprehtion of ‘the form of God’ it is sufficient to say that (1) it includes the whole nature and essence of Deity, and is inseparable from them, since they could have no actual existence without it; and (2) that it does not include in itself anything ‘accidental’ or separable, such as particular modes of manifestation, or conditions of glory and majesty, which may at one time be attached to the ‘form,’ at another separated from it.… “The true meaning of morphe in the expression ‘form of God’ is confirmed by its recurrence in the corresponding phrase, ‘form of a servant.’ It is universally admitted that the two phrases are directly antithetical, and that ‘form’ must therefore have the same sense in both.” Expositor's adds that morphe “always signifies a form which truly and fully expresses the being which underlies it...the words mean ‘the being on an equality with God.’” KJV Bible Commentary - The word form (Greek morphē) differs from fashion (Greek schēma) as that which is intrinsic from that which is outward. The contrast is between what He is in Himself (God) and what He appears to be in the eyes of men (man). Christ had all the qualities which Adam had before he sinned, but not the sinful nature which came through Adam’s fall. (KJV Bible Commentary: Nelson) Radmacher explains that schema "is the third word Paul uses to show the Philippians that Jesus Christ who is fully God from all eternity is also fully man. In the previous verses, Paul describes Jesus as possessing the nature of God and taking on the nature (morphe) of a servant. Jesus came to the earth with the identity of a man (homoíoma = likeness). Here the word appearance points to the external characteristics of Jesus: He had the bearing, actions, and manners of a man. (Nelson Study Bible: NKJV.)
Filipenses 2:9
Wuest: Because of which voluntary act of supreme self-renunciation, God also super-eminently exalted Him to the highest rank and power, and graciously bestowed upon Him THE NAME, the one which is above every name, , (Eerdmans Publishing) Young's Literal: wherefore, also, God did highly exalt him, and gave to him a name that is above every name, FOR THIS REASON ALSO GOD HIGHLY EXALTED HIM: dio kai o Theos auton huperupsosen (3SAAI): Ge 3:15; Ps 2:6, 7, 8, 9, 10, 11, 12; 8:5, 6, 7, 8; 91:14; 110:1,5; Isa 9:7; 49:6, 7, 8; 52:13; 53:12; Da 2:44,45; 7:14; Mt 11:27; 28:18; Lk 10:22; Jn 3:35,36; 5:22, 23, 24, 25, 26, 27; 13:3; 17:1, 2, 3,5; Acts 2:32, 33, 34, 35, 36; 5:31; Ro 14:9, 10, 11; 1Co 15:24, 25, 26, 27; Heb 2:9; 12:2; 2Pet 1:17; Rev 1:5; 3:21; 5:12; Rev 11:15; 19:16 JESUS IS "SUPER EXALTED" For this reason (dio) begs the question why is it "there for?" (see importance of pausing to ponder terms of conclusion) Keith Krell on for this reason - The phrase “for this reason” shows a cause-effect relationship between Christ’s self-humbling (Php 2:8) and His exaltation (Php 2:9). First, there was the cradle, then the cross, and then the crown. Steven
Filipenses 2:9
Wuest - "The word given is the translation of the Greek word used when God in grace freely gives salvation to the believing sinner. It is so used in Ro 8:32 ("He who did not spare His own Son, but delivered Him up for us all, how will He not also with Him freely give [charizomai] us all things?" see note). It was an act of grace on the part of God the Father toward the incarnate Son who had voluntarily assumed a subordinate position so as to function as the Sin-bearer on the Cross." (Philippians Commentary - Verse by Verse Comments Online)
Filipenses 2:9
Wuest - "That which was graciously bestowed was not “a name,” but “the Name.” The definite article ("to" = the) appears in the Greek text and refers to a particular name. The title, The Name, is a very common Hebrew title, denoting office, rank, dignity. The expression, “The Name of God” in the Old Testament, denotes the divine Presence, the divine Majesty, especially as the object of adoration and praise. The context here dwells upon the honor and worship bestowed on Him upon whom this name was conferred. The conferring of this title “The Name,” was upon the Lord Jesus as the Son of Man. A Man, the Man Christ Jesus, who as Very God had voluntarily laid aside His expression of the glory of Deity during His incarnation, now has placed upon His shoulders all the majesty, dignity, and glory of Deity itself. It is the God-Man Who stooped to the depths of humiliation, Who is raised, not as God now, although He was all that, but as Man, to the infinite height of exaltation possessed only by Deity. It is the answer of our Lord’s prayer “And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was” (John 17:5). It is the glory of Deity, not now seen shining in infinite splendor as in His pre-incarnate state, but that glory shining in perfect contrast to and with His glorified humanity raised now to a place of equal dignity with Deity. It is the ideal and beautiful combination of the exaltation of Deity and the humility of Deity seen in incarnate Deity." (Philippians Commentary - Verse by Verse Comments Online) Above (5228) (huper) conveys the basic meaning of "over" meaning a degree which is beyond that of a compared scale of extent. Huper is a marker of status which is superior to another status. The Psalmist foretold of this exaltation writing... "But as for Me, I have installed My King Upon Zion, My holy mountain." 7 "I will surely tell of the decree of the LORD: He said to Me, 'Thou art My Son, Today I have begotten Thee. 8 'Ask of Me, and I will surely give the nations as Thine inheritance, And the very ends of the earth as Thy possession. 9 'Thou shalt break them with a rod of iron, Thou shalt shatter them like earthenware.'" (Psalm 2:6-9) Jesus exaltation after His resurrection was the basis for His declaration to His disciples that... "All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age." (Mt 28:18-20)
Filipenses 2:10
Wuest: in order that in recognition of THE NAME belonging to Jesus, every knee should bow, of things in heaven, of things on earth, and of things under the earth, (Eerdmans Publishing) Young's Literal: that in the name of Jesus every knee may bow -- of heavenlies, and earthlies, and what are under the earth-- SO THAT AT THE NAME OF JESUS EVERY KNEE SHOULD BOW: hina en to onomati Iesou pan gonu kampsei (3SAAS): Ge 41:43; Isa 45:23-25; Mt 27:29; 28:18; Ro 11:4; 14:10,11; Eph 3:14; Heb 1:6; Rev 4:10; 5:13,14 Philippians 2 Resources - Multiple Sermons and Commentaries Literally the Greek reads not "at the Name" but "in the Name of Jesus" In a manner of speaking the tongue confesses that to which the knee bows. In this passage Paul emphasizes the universality of Christ’s exaltation and lordship. Paul is quoting from the Septuagint of Isaiah 45:23 "That to Me every knee will bow (kampsei pan gonu)." Keith Krell - In the Isaiah passage, Yahweh, and Yahweh alone, is unique and the only One who creates, redeems, and sustains (45:17–18). Thus, the passage is a powerful statement about Yahweh’s supremacy. It is precisely this supremacy, which is conferred on Jesus in 2:10–11. Note again the process, though. While on earth His name was often despised and He had no great titles. He was called “a friend of sinners,” and a “blasphemer.” Because He did not conform to the world of His day, He did not have an important title beside His name, distinguishing Him. Yet because He did not live to make His name great on this earth, God has made His name supremely exalted in the world to come.
Filipenses 2:10
Wuest - That which was graciously bestowed was not “a name,” but “the Name.” The definite article appears in the Greek text and refers to a particular name. The title, THE NAME, is a very common Hebrew title, denoting office, rank, dignity. The expression, “The Name of God” in the Old Testament, denotes the divine Presence, the divine Majesty, especially as the object of adoration and praise. The context here dwells upon the honor and worship bestowed on Him upon whom this name was conferred. The conferring of this title “The Name,” was upon the Lord Jesus as the Son of Man. A Man, the Man Christ Jesus, who as Very God had voluntarily laid aside His expression of the glory of Deity during His incarnation, now has placed upon His shoulders all the majesty, dignity, and glory of Deity itself. It is the God-Man who stooped to the depths of humiliation, who is raised, not as God now, although He was all that, but as Man, to the infinite height of exaltation possessed only by Deity. It is the answer of our Lord’s prayer “And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was” (John 17:5). It is the glory of Deity, not now seen shining in infinite splendor as in His pre-incarnate state, but that glory shining in perfect contrast to and with His glorified humanity raised now to a place of equal dignity with Deity. It is the ideal and beautiful combination of the exaltation of Deity and the humility of Deity seen in incarnate Deity. (Philippians Commentary - Verse by Verse) Paul alludes to this event in Romans writing "But you, why do you judge your brother? Or you again, why do you regard your brother with contempt? For we shall all stand before the judgment seat of God. For it is written, "AS I LIVE, SAYS THE LORD, EVERY KNEE SHALL BOW TO ME, AND EVERY TONGUE SHALL GIVE PRAISE TO GOD." (Ro 14:10, 11-note) Every (3956) (pas) means all without exception. Whether in heaven, on earth or in hell! All will bow! Even those who mockingly bowed on earth will be forced to bow their knees. Matthew describes those who mocked Him writing... And after weaving a crown of thorns, they put it on His head, and a reed in His right hand; and they kneeled down before Him and mocked Him, saying, "Hail, King of the Jews!" (Mt 27:29) Comment: Just imagine what they will think on that that fateful moment in that future day when they are forced to bow to Jesus Christ as the King of kings! Woe! Woe! Woe! The writer of Hebrews records.... And when He again brings the first-born into the world (referring to His Second Coming), He says, "AND LET ALL THE ANGELS OF GOD WORSHIP HIM." (He 1:6-note) Comment: the authority of the person of Jesus Christ extends to the limits of heaven and earth and under the earth so that all of the angelic hosts will bow to acknowledge the superiority and sovereignty and authority of His name John wrote that in heaven... the twenty-four elders will fall down before Him (Jesus) Who sits on the throne, and will worship Him who lives forever and ever, and will cast their crowns before the throne, saying, "Worthy art Thou, our Lord and our God, to receive glory and honor and power; for Thou didst create all things, and because of Thy will they existed, and were created." (Rev 4:10-note, Rev 4:11-note) And every created thing which is in heaven and on the earth and under the earth and on the sea, and all things in them, I heard saying, " To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever. And the four living creatures kept saying, "Amen." And the elders fell down and worshiped. (Rev 5:13-note, Rev 5:14-note) All creation will render such homage, whether animate or inanimate, whether in heaven, on earth, or under the earth. Those who do not willingly bow the knee to Him now will one day be compelled to do so. Those who will not be reconciled in the day of His grace will be subjugated in the day of His judgment. “I have sworn by Myself, The word has gone forth from My mouth in righteousness And will not turn back, That to Me every knee will bow (kampto), every tongue will swear allegiance. Bow (2578) (kampto) means to bend or incline some part of the body, such as the knees, to which it is applied in the New Testament. Bowing the knee is an act of reverence, respect, and submission to the person in whose presence we drop to our knees. Thayer says kampto is "used by Homer of those taking a seat or sitting down to rest (Iliad 7, 118; 19, 72);" Bending one's knee is a picture of submission and worship. Be careful of falling in the trap of externally bending your knee, but internally failing to "bow your heart," for the former gains men's attention, but only the latter pleases God! Friberg notes that kampto is " a Hebrew idiom meaning worship; (1) transitively, with gonu (knee) as the object bend, bow the knee (Ro 11.4); (2) intransitively, with go,nu as the subject bend, bow down (Ro 14.11)" (Analytical Lexicon) Gilbrant on kampto - Classical Greek - The use of kamptō is attested in the works of Homer (from the Eighth Century B.C.), Sophocles and Aeschylus (from the Fifth Century B.C.), in papyri, and in Philo. It is often found in conjunction with the word gonu (1113), “knee,” with the sense of “bending” the knee in order to sit down or rest. Also, kamptein (the infinitive form) is found alone with the same meaning, “to sit down.” However, as in the Septuagint and later in the New Testament, there does not appear to be any religious formula of prayer associated with this act of “bending one’s knee.” In the Septuagint there are 20 occurrences of kamptō. It is used of the “bowing of one’s head” (Isaiah 58:5); of “adversaries bowing” at the feet of David (2 Samuel 22:40); of a captain who “fell on his knees” before Elijah (2 Kings 1:13); and of Jehoram who, being shot with an arrow by Jehu,“sunk down” in his chariot (2 Kings 9:24). Elsewhere in the Septuagint kamptō is related to the act of worship unto the Lord. In 1 Chronicles 29:20 the people “bowed down their heads” and worshiped; in 2 Chronicles 29:29 the king and those present “bowed themselves” and worshiped; and in Isaiah 45:23 the Lord proclaims that “every knee shall bow.” Kamptō is used to describe Daniel’s posture of prayer when he “kneeled upon his knees three times a day, and prayed” (Daniel 6:10). (Complete Biblical Library Greek-English Dictionary) Kampto - 4x in 4v - Usage: bow(3), bowed(1). Romans 11:4-note But what is the divine response to him? "I HAVE KEPT for Myself SEVEN THOUSAND MEN WHO HAVE NOT BOWED THE KNEE TO BAAL." Romans 14:11-note For it is written, "AS I LIVE, SAYS THE LORD, EVERY KNEE SHALL BOW TO ME, AND EVERY TONGUE SHALL GIVE PRAISE TO GOD." Ephesians 3:14-note For this reason I bow my knees before the Father, Philippians 2:10 so that at the name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth, Kampto - 12 verses in the Septuagint - Jdg. 5:27; Jdg. 7:5; Jdg. 7:6; 2 Sam. 22:40; 2 Ki. 1:13; 2 Ki. 9:24; 1 Chr. 29:20; 2 Chr. 29:29; Job 9:13; Isa. 45:23; Isa. 58:5; Dan. 6:10 1 Chr. 29:20 Then David said to all the assembly, “Now bless the LORD your God.” And all the assembly blessed the LORD, the God of their fathers, and bowed low and did homage to the LORD and to the king. 2 Chronicles 29:29 Now at the completion of the burnt offerings, the king and all who were present with him bowed down and worshiped. Daniel 6:10 Now when Daniel knew that the document was signed, he entered his house (now in his roof chamber he had windows open toward Jerusalem); and he continued kneeling on his knees three times a day, praying and giving thanks before his God, as he had been doing previously. As Edwards note "Again we see the vindication of servanthood. Christ was willing to make others more important than Himself and now God has made Christ eternally more important than anyone else." It is interesting to note that when a ruling dignitary approaches his subjects, they all rise in respect. One day as a British king entered a room and everyone stood, he said, “Please take your seats, gentlemen. I’m not the Lord, you know.” “No, Your Highness,” replied one of the group. “If you were, we would have dropped to our knees.” Paul is not referring to a perfunctory genuflection whenever the Name of Jesus is mentioned, but a universal acknowledgment of the majesty and power of Jesus who carried His human name and nature to heaven. John upon seeing the resurrected, glorified Christ wrote "And when I saw Him, I fell at His feet as a dead man. And He laid His right hand upon me, saying, "Do not be afraid; I am the first and the last and the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades." (Rev 1:17-18+). Those to whom the resurrected, glorified Christ appeared fell on their faces, not because Scripture commanded them to, not because they were told that was what they ought to do, but because that is the natural response to such a revelation of the majesty and glory that belong to the Son of God. Wuest - We come now to the expression, “that at the name of Jesus every knee should bow.” But it is not at the name “Jesus” that every knee will bow. “Jesus” was the name given our Lord at His humiliation. It is at THE NAME that belongs to Jesus that every knee will bow. Every knee will bow in recognition of all that Jesus is in His exaltation. The word “that” is in the Greek literally “in.” It is in The Name that every knee will bow. The Name is the spiritual sphere, the holy element as it were, in which every prayer will be offered and every knee will bow. (Philippians Commentary - Verse by Verse)
Filipenses 2:10
Wuest adds that "All creation will render such homage, whether animate or inanimate, whether in heaven, on earth, or under the earth. (Philippians Commentary - Verse by Verse) Indeed First Chronicles records this amazing truth... Let the sea roar, and all it contains. Let the field exult, and all that is in it. Then the trees of the forest will sing for joy before the LORD for He is coming to judge the earth. (1Chronicles 16:32, 33) Comment: See also Psalm 148:3-10 where creation is personified as presenting homage to the Messiah. Dwight
Filipenses 2:11
Wuest: and in order that every tongue should plainly and openly declare that Jesus Christ is LORD, resulting in the glory of God the Father (Eerdmans Publishing) Young's Literal: and every tongue may confess that Jesus Christ is Lord, to the glory of God the Father. AND THAT EVERY TONGUE SHOULD CONFESS: kai pasa glossa exomologesetai (3SAMS): Ps 18:49; Mt 10:32; Jn 9:22; 12:42; Ro 10:9; 15:9; 1John 4:2,15; 2John 1:7; Rev 3:5 ONE DAY THERE WILL BE NO ATHEISTS OR AGNOSTICS! Paul presents the second phase of Jesus' dominion over all creation. Not only will all men realize Christ's Lordship but they also will vocalize it. Even the tongues which have vilified and blasphemed the wonderful Name of Jesus will one day bless Him, by faith or force and this will result in further glory unto God the Father. Amen. EVERY TONGUE SHOULD CONFESS: Paul is quoting from the Septuagint of Isaiah 45:23 "That to Me every knee will bow, every tongue will swear allegiance (kai exomologesetai pasa glossato theo)." Every (3956) (pas) means all without exception! Tongue (1100) (glossa) is literally the tongue but as used in this context represents a spoken language. Paul's point is clear. No matter what language a person speaks now, every language will declare Jesus’ lordship. John
Filipenses 2:11
Wuest - All creation will render such homage, whether animate or inanimate, whether in heaven, on earth, or under the earth. “Confess” is from a Greek word which means “to openly or plainly confess.” The word means “to confess” in the sense of “to agree with someone.” Some day, the entire universe will agree with God the Father on the testimony which He has given of His Son. The word means also, “to publicly declare.” It is used frequently in the Septuagint, and has the ideas of praise or thanksgiving associated with it. The word “Lord” is the translation of a word found in the Greek translation of the Old Testament, where it is used to translate the august title of God, Jehovah. (Philippians Commentary - Verse by Verse)