Being in the Form of God — Philippians 2:6-8

This stands as one of the foundation passages of trinitarian theology. When scripture is compared with scripture, however, the statement is seen to be rich in allusions and forms a powerful exhortation to humility.

The form of God

Most trinitarian Bible commentaries simply assert (generally with little supporting evidence) that the “form of God” refers to Jesus in his supposed pre-existent state of equality with God. “Taking the form of a servant” is then seen as his setting aside of his divine being and his incarnation in the womb of Mary.

Great stress is placed by trinitarians on the Greek word morphe rendered “form” in vs. 6 and 7. For example, Vine’s Expository Dictionary of New Testament Words states, “morphe is therefore properly the nature or essence, not in the abstract, but as actually subsisting in the individual…thus in the passage before us (i.e. Phil. 2:6) morphe Theou is the Divine nature actually and inseparably subsisting in the Person of Christ…it includes the whole nature and essence of deity.”

Other than here in verses 6 and 7, morphe only appears in Mark 16:12: “After this he (Jesus) appeared in another form to two of them, as they were walking into the country.” Two Greek words, morphoo and morphosis are derived from morphe and only appear three times in total in the New Testament. “My little children, with whom I am again in travail until Christ be formed in you” (Gal. 4:19). “Having in the law the form of knowledge and truth” (Rom. 2:20). “Having a form of godliness, but denying the power thereof” (II Tim. 3:5 KJV).

Not one of these verses supports the trinitarian’s definition of morphe. Jesus did not appear to the two on the road in another essential “essence.” The false teachers did not have the essential “essence” of godliness; quite the opposite, they had something that was similar too but far from exactly like it. As a matter of fact, the use of “form” in Philippians 2:7, “being in the form of a servant,” provides all the definition we need. Christ was similar to a servant in that he subjected his own well-being to that of others; but he was decidedly different from a servant in that those he served had to obey him, as he was their lord and master (John 13:13-14).

The scriptural use of morphe thus indicates a definition of “similar to but with distinct difference” (cf. Rom. 2:20; II Tim. 3:5). Of course, this does not suit the interests of the trinitarians.

Historical reference

The fact is that the trinitarian hypothesis is not specifically stated in Philippians 2. It simply assumes that “form of God” refers to Jesus before he was born; and that “form of a servant” refers to his becoming a baby in Mary’s womb. This is not proof, it is merely assertion. We need to look at other passages in order to scripturally define the phrases in question.

According to the historical accounts, when was Jesus in the “form of God?” In John 14:9, Jesus stated, “He who has seen me has seen the Father; how do you say, Show us the Father?” He clearly is not saying that he actually was the Father. Jesus went on to explain himself: “The words that I say to you I do not speak of myself, but the Father abiding in me does His works” (v.10). The Father manifested Himself through the words and actions of Jesus. This was how they could “see the Father” when they looked at the Master.

John 1:18 states, “No man has seen God at any time; the only begotten Son, who is in the bosom of the Father, He has explained him.” The “grace and truth” (in. 1:14) which Jesus manifested, were actually a perfect manifestation of the “glory” of his Father’s character (cf. Ex. 33:18; 34:7). It is in this way that Jesus was in the “form of God.” The Father’s character could be seen in him while he was here on this earth. Reference is not being made to a time before his birth.

Contrast with Adam

Paul, by his choice of language, appears to make several allusions to other scripture. By examining these passages, a right understanding of Philippians 2:6-8 becomes evident.

Note the allusions to Genesis 1-3:

1. Jesus was in the “form of God.” Adam was made in God’s “image and likeness.”
2. Jesus did not “grasp” after “equality” with God. Adam and Eve “grasped” the fruit so that they might be “as gods.”
3. Jesus “humbled himself” to God’s will. Adam and Eve asserted their own desires.
4. As a result, Jesus was “highly exalted.” Adam and Eve were condemned to sorrow and death.
5. Jesus was given dominion over the “things in heaven, and on earth, and under the earth.” Adam forfeited his dominion over “the fish of the sea and over the birds of the sky, and over every living thing…on the earth.”

The parallel with Adam is completely lost if we follow the trinitarian interpretation.

Behold my servant — Isaiah 52,53

1. Jesus took the “form of a servant.” In Isaiah he is described as “My servant” (Isa. 52:13).
2. Jesus was made in the “likeness of men” and “found in human form.” Isaiah says, “he had no form or comeliness…no beauty that we should desire him…a man of sorrows…” (Isa. 53:1-4).
3. Jesus “emptied himself” and “became obedient unto death.” Isa. 53:12 states that he “poured out his soul (i.e. himself) to death.”
4. Because of this, Jesus was “highly exalted.” The obedient servant “will be exalted and lifted up, and shall be very high” (Isa. 52:13).

The parallel with Isaiah shows us when Jesus “emptied” himself. There is no need to imagine Jesus shedding his pre-existent, divine glory to incarnate in Mary’s womb. This scriptural parallel shows us that Jesus “emptied himself” when he “poured out himself to death,” even death on a cross.

Psalm 22

1. In Philippians, Jesus took the form of a servant which is beneath the status of others. Psalm 22:6 reads, “I am a worm, and no man; scorned by men, and despised by the people.”
2. Jesus “emptied himself.” Psalm 22:14 records, “I am poured out like water.”
3. Jesus was obedient “unto death” (Phil. 2:8). “Thou dost lay me in the dust of death” (Psa. 22:15).
4. The specific death was “on a cross.” Psalm 22:16 states, “they have pierced my hands and feet.”
5. Philippians emphasizes he was afterward “highly exalted…that at the name of Jesus every knee should bow…and every tongue confess” (vs. 9-11). Psalm 22:27 reads, “All the ends of the earth shall remember and turn to the LORD; and all the families of the nations shall worship before him.”

In Psalm 22, we have a second scriptural confirmation that Jesus was “poured out” or “emptied himself’ by submitting to the death on the cross.

Scripture interprets itself

The only sound method of scripture interpretation is to compare scripture with scripture and thereby allow the Bible to interpret itself. By comparing Philippians 2 with the historical accounts of Jesus’ life and three Old Testament passages, we are given clear scriptural evidence as to when Jesus “emptied himself’ and how he took upon himself the “form of a servant.”

Though being born a king and the Son of God, and later being filled with the power of the Holy Spirit and being a perfect moral manifestation of God’s character, Jesus took the role of a servant (illustrated by many examples and statements in the gospel records). In obedience to his Father, he always denied “self’ and finally poured out his life unto death, even death on the cross. Because of his submission and obedience, God highly exalted him.

Note the exhortation

It is possible that we may become so involved in disputing the trinitarian interpretation of this passage, that we neglect the powerful point Paul makes. The apostle leads in to the example of Christ by saying: “Have this mind among yourselves, which you have in Christ Jesus.” We are to imitate the attitude of Jesus.

The exhortation is reinforced when Paul’s allusions to Genesis, Isaiah and Psalms are appreciated. In those passages, we find a graphic portrayal of Jesus’ obedience in the face of intense mental and physical suffering.

The presence of this passage as a wrested scripture can have significant personal benefit. We must examine it closely to deflect a wrong interpretation, thus the message is more indelibly imprinted upon our mind. A careful consideration of the obedience and sufferings of Jesus goes a long way toward humbling us and producing in us a correct state of mind.

Anti-trinitarian conclusion

Paul concludes this exhortation in verse 12: “Therefore, my beloved, as you have always obeyed…work out your own salvation with fear and trembling; for God is at work in you, both to will and to work for his good pleasure.” Taken in context, the meaning seems clear: Let the believers work out their salvation just as Jesus worked out his.

In verses 6-11, Paul has described Jesus working out his own salvation. He then exhorts the brethren to do likewise.

How does the trinitarian answer this point? Was the pre-existent second person of the trinity in need of “salvation” himself?

We understand that the Jesus described in the Bible, being born of a woman and made in all points like unto his brethren, was very much in need of redemption from his nature — which bore in it the curse of death — in spite of his personal sinlessness (cf. Heb. 5:7; 7:27; 9:12; 13:20). “Jesus offered up prayers and supplications with loud cries and tears, to him who was able to save him from death, and he was heard for his godly fear” (Heb. 5:7).