Phili 2:5-11 | RWP | e4.org | Have this mind in you ( τουτο φρονειτε εν υμιν ). "Keep on thinking this in you which was also in Christ Jesus" ( ο κα εν Χριστω Ιησου ). What is that? Humility. Paul presents Jesus as the supreme example of humility. He urges humility on the Philippians as the only way to secure unity.

‏ Philippians 2:5-11

Have this mind in you ( τουτο φρονειτε εν υμιν ). "Keep on thinking this in you which was also in Christ Jesus" ( ο κα εν Χριστω Ιησου ). What is that? Humility. Paul presents Jesus as the supreme example of humility. He urges humility on the Philippians as the only way to secure unity.

Being ( υπαρχων ). Rather, "existing," present active participle of υπαρχω. In the form of God ( εν μορφη θεου ). Μορφη means the essential attributes as shown in the form. In his preincarnate state Christ possessed the attributes of God and so appeared to those in heaven who saw him. Here is a clear statement by Paul of the deity of Christ.

A prize ( αρπαγμον ). Predicate accusative with ηγησατο. Originally words in -μος signified the act, not the result ( -μα ). The few examples of αρπαγμος (Plutarch, etc.) allow it to be understood as equivalent to αρπαγμα, like βαπτισμος and βαπτισμα. That is to say Paul means a prize to be held on to rather than something to be won ("robbery").

To be on an equality with God ( το εινα ισα θεο ). Accusative articular infinitive object of ηγησατο, "the being equal with God" (associative instrumental case θεω after ισα ). Ισα is adverbial use of neuter plural with εινα as in Re 21:16.

Emptied himself ( εαυτον εκενωσε ). First aorist active indicative of κενοω, old verb from κενος, empty. Of what did Christ empty himself? Not of his divine nature. That was impossible. He continued to be the Son of God. There has arisen a great controversy on this word, a Κενοσις doctrine. Undoubtedly Christ gave up his environment of glory. He took upon himself limitations of place (space) and of knowledge and of power, though still on earth retaining more of these than any mere man. It is here that men should show restraint and modesty, though it is hard to believe that Jesus limited himself by error of knowledge and certainly not by error of conduct. He was without sin, though tempted as we are. "He stripped himself of the insignia of majesty" (Lightfoot).

The form of a servant ( μορφην δουλου ). He took the characteristic attributes ( μορφην as in verse 6) of a slave. His humanity was as real as his deity.

In the likeness of men ( εν ομοιωματ ανθρωπων ). It was a likeness, but a real likeness (Kennedy), no mere phantom humanity as the Docetic Gnostics held. Note the difference in tense between υπαρχων (eternal existence in the μορφη of God) and γενομενος (second aorist middle participle of γινομα, becoming, definite entrance in time upon his humanity).

In fashion ( σχηματ ). Locative case of σχημα, from εχω, to have, to hold. Bengel explains μορφη by forma, ομοιωμα by similitudo, σχημα by habitus. Here with σχημα the contrast "is between what He is in Himself, and what He appeared in the eyes of men" (Lightfoot).

He humbled himself ( εταπεινωσεν εαυτον ). First aorist active of ταπεινοω, old verb from ταπεινος. It is a voluntary humiliation on the part of Christ and for this reason Paul is pressing the example of Christ upon the Philippians, this supreme example of renunciation. See Bruce's masterpiece, The Humiliation of Christ.

Obedient ( υπηκοος ). Old adjective, giving ear to. See Ac 7:39; 2Co 2:9.

Unto death ( μεχρ θανατου ). "Until death." See "until blood" ( μεχρις αιματος, Heb 12:4).

Yea, the death of the cross ( θανατου δε σταυρου ). The bottom rung in the ladder from the Throne of God. Jesus came all the way down to the most despised death of all, a condemned criminal on the accursed cross.

Wherefore ( διο ). Because of which act of voluntary and supreme humility.

Highly exalted ( υπερυψωσε ). First aorist indicative of υπερυψοω ( υπερ and υψος ) late and rare word (LXX and Byzantine). Here only in N.T. Because of Christ's voluntary humiliation God lifted him above or beyond ( υπερ ) the state of glory which he enjoyed before the Incarnation. What glory did Christ have after the Ascension that he did not have before in heaven? What did he take back to heaven that he did not bring? Clearly his humanity. He returned to heaven the Son of Man as well as the Son of God.

The name which is above every name ( το ονομα το υπερ παν ονομα ). What name is that? Apparently and naturally the name

Jesus, which is given in verse 10. Some think it is "Jesus Christ," some "Lord," some the ineffable name Jehovah, some merely dignity and honour.

That in the name of Jesus every knee should bow ( ινα εν τω ονοματ Ιησου παν γονυ καμψη ). First aorist active subjunctive of καμπτω, old verb, to bend, to bow, in purpose clause with ινα. Not perfunctory genuflections whenever the name of Jesus is mentioned, but universal acknowledgment of the majesty and power of Jesus who carries his human name and nature to heaven. This universal homage to Jesus is seen in Ro 8:22; Eph 1:20-22 and in particular Re 5:13.

Under the earth ( καταχθονιων ). Homeric adjective for departed souls, subterranean, simply the dead. Here only in the N.T.

Should confess ( εξομολογησητα ). First aorist middle subjunctive of εξομολογεομα with ινα for purpose.

Lord ( Κυριος ). Peter (Ac 2:36) claimed that God made Christ "Lord." See also 1Co 8:6; 12:3; Ro 10:9. Kennedy laments that the term Lord has become one of the most lifeless in the Christian vocabulary, whereas it really declares the true character and dignity of Jesus Christ and "is the basis and the object of worship."