The Meaning of Being in the Form of God in Philippians
The Greek phrase "en morphe Theou" (ἐν μορφῇ Θεοῦ), translated as "in the form of God," appears in Philippians 2:6. This phrase is crucial in understanding the nature of Christ's divinity and his decision to humble himself [1].
The term "morphe" (μορφή) refers to the outward manifestation or expression of a being's nature. In the context of Philippians 2:6, it signifies Christ's divine essence or nature. Calvin interprets "the form of God" as the external self-manifesting characteristics of God, distinct from the divine essence itself [5, 6].
John Gill, a Baptist/Reformed commentator, understands "the form of God" to mean Christ's being the brightness of God's glory and the express image of his person, emphasizing his divine nature [4]. Similarly, Jamieson, Fausset & Brown, representing a Presbyterian perspective, note that "the form of God" refers to the divine nature's external characteristics, highlighting Christ's glory and essence [5].
The phrase "in the form of God" is contrasted with "taking the form of a servant" (Philippians 2:7), indicating Christ's willingness to relinquish his divine prerogatives and assume human nature [2]. This contrast underscores the depth of Christ's humility and self-emptying.
The Vulgate translates Philippians 2:6 as "qui cum in forma Dei esset," using "forma" to render "morphe" [1]. This translation supports the understanding that "morphe" refers to an outward expression or manifestation.
The theological implications of being "in the form of God" are significant. It affirms Christ's divinity and pre-existence, underscoring his equality with God. As Calvin notes, Christ's decision not to consider equality with God as something to be exploited or grasped ("non rapinam arbitratus est esse se aequalem Deo") demonstrates his humility and willingness to surrender his divine rights [6].
The interpretation of "in the form of God" has been consistent across various Christian traditions. Reformed, Presbyterian, Baptist/Reformed, and Methodist/commentators all affirm that it signifies Christ's divine nature and his pre-existent equality with God [4, 5, 6, 7].
The significance of Christ being "in the form of God" is further highlighted by his subsequent actions: emptying himself, taking the form of a servant, and humbling himself to the point of death on the cross (Philippians 2:7-8) [2, 3]. This narrative underscores the depth of Christ's humility and the extent of his identification with humanity.
The understanding of "in the form of God" is foundational to Christology, as it affirms the divinity of Christ and provides a basis for understanding his redemptive work. The various interpretations across Christian traditions demonstrate a shared commitment to affirming Christ's divine nature and the significance of his self-emptying and humiliation.
Sources
- Philippians “qui cum in forma Dei esset, non rapinam arbitratus est esse se æqualem Deo : -- Philippians 2:6”
- Philippians “but emptied himself, taking the form of a servant, being made in the likeness of men. -- Philippians 2:7”
- Philippians “And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. -- Philippians 2:8”
- Philippians (Baptist/Reformed) “John Gill on Philippians 2:6: Who being in the form of God,.... The Father; being the brightness of his glory, and the express image of his person. This form is to be understood, not of any shape or figure of him; for as such is not to be seen, it is not to be supposed of him; or any accidental form, for there are no accidents in God, whatever is in God, is God; he is nothing but nature and essence, he is the , the Jehovah, I am what I am; and so is his Son, which is, and was, and is to come, the fountain of all created beings nor does it intend any outward representation and resemblance of hi”
- Philippians (Presbyterian) “Jamieson, Fausset & Brown on Philippians 2:6: Translate, "Who subsisting (or existing, namely, originally: the Greek is not the simple substantive verb, 'to be') in the form of God (the divine essence is not meant: but the external self-manifesting characteristics of God, the form shining forth from His glorious essence). The divine nature had infinite BEAUTY in itself, even without any creature contemplating that beauty: that beauty was 'the form of God'; as 'the form of a servant' (Phi 2:7), which is in contrasted opposition to it, takes for granted the existence of His human nature, so 'the”
- CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 11.1: Philippians 2:5-11 5 . Let this mind be in you, which was also in Christ Jesus: 5 . Hoc enim sentiatur in vobis quod et in Christo Iesu: 6 . Who, being in the form of God, thought it not robbery to be equal with God: 6 . Qui quum in forma Dei esset, non rapinam arbitratus esset, Deo aequalem se esse: 7 . But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: 7 . Sed se ipsum exinanivit, forma servi accepta, in similitudine hominum constitutus, et forma reper”
- Philippians (Methodist/Wesleyan) “Adam Clarke on Philippians 2:8: And being found in fashion as a man - Και σχηματι εὑρεθεις ὡς ανθρωπος. This clause should be joined to the preceding, and thus translated: Being made in the likeness of man, and was found in fashion as a man. He humbled himself - Laid himself as low as possible: 1. In emptying himself - laying aside the effulgence of his glory. 2. In being incarnate - taking upon him the human form. 3. In becoming a servant - assuming the lowest innocent character, that of being the servant of all. 4. In condescending to die, to which he was not naturally liable, as having ne”