Ver. 6. Who, being in the form of God.—R.V. margin, “being originally.” Form here implies not the external accidents, but the essential attributes. Similar to this, but not so decisive, are the expressions used elsewhere of the Divinity of the Son (2 Cor. iv. 4; Col. i. 15; Heb. i. 3). Similar is the term “The Word.” Thought it not robbery.—“Did not deem His being on an equality with God a thing to be seized on—and retained as a prize” (Ellicott). “Yet did not regard it as a prize, a treasure to be clutched and retained at all hazards” (Lightfoot). This interpretation of the two eminent bishops is accepted by the R.V., the Speaker’s Commentary, and is the common and indeed almost universal interpretation of the Greek Fathers (Lightfoot, flatly contradicted by Beet). Meyer (followed by Beet), Cremer and Hofmann contend for the active meaning—“robbing.” To be equal with God.—The Jews considered Christ’s peculiar claim of Sonship as a “making Himself equal with God” (John v. 18).
Ver. 7. But made Himself of no reputation.—R.V. “emptied Himself.” The emphasis is upon Himself. In contrast to the idea lying in “robbery”—that of emptying the treasures of some one else—it was Himself whom He made bare. And took upon Him the form of a servant.—By taking the form of a slave. Note the antitheses in these verses (6, 7), “being in the form of God,” “took the form of a servant,” “equality with God,” “emptied Himself.” And was made in the likeness of men.—Lit. “becoming in similitude of men.” The word “likeness” (A.V. margin, “habit”) differs from “form” and “fashion.” There is, of course, no support for the Docetic teaching that Christ was only seemingly a man.
Ver. 8. In fashion.—The entire outwardly perceptible mode and form. Men saw in Christ a human form, bearing, language, action, mode of life, wants and their satisfaction, in general, the state and relations of a human being so that He was recognised “as a man” (Meyer). “Form” in (vers. 6, 7) is that which is intrinsic and essential. “Fashion” is that which is outward and accidental. Became obedient unto death.—Does not mean that He humbled Himself so as to become a cringing slave to the King of Terrors; but that His obedience to God went to the uttermost limit—as far as death—even the death of the cross. That is, the death of the accursed, the death reserved for malefactors. Jewish hatred still speaks of Christ as, “The man who was hung.”
Ver. 9. Highly exalted.—A word much stronger than those, e.g., in the Acts, which describe the raising up of the murdered Lord of life. We trace the descent step by step to the last rung of the ladder; by one stupendous act (Rom. i. 4) God graced His Son with unique honour and dignity (Eph. i. 21).
Ver. 10. That at the name of Jesus.—Not at the mention of the name Jesus, but in the name of Jesus. For illustration of the phrase see Christ’s own words, “in My name” (John xiv. 13, 14, etc.). Every knee should bow.—The outward symbol of an inward submission or recognition of superiority. By what language could the apostle express the exaltation above creaturely needs if not by this? If used of a creature, it would be blasphemous. The jealous God does not allow bowing down in worship to any but Himself. As Pliny said, Quasi Deo.
Ver. 11. Should confess.—“Proclaim with thanksgiving” (Lightfoot). It is the word which describes the frank admission [of wrong, Matt. iii. 6]. That Jesus Christ is Lord.—The emphasis is on “Lord.” The specific Christian profession of faith is “Jesus is Lord”; its opposite “Anathema Jesus” (1 Cor. xii. 3 and Rom. x. 9).
Ver. 12. Ye have always obeyed.—Obedience describes the attitude of the mind of these Philippians in presence of the commanding truths of the Gospel; “Obedience” or “obedience of faith” is found several times in the epistle to the Romans; and in 2 Cor. vii. 15 stands in close connection with “fear and trembling,” as here. Fear and trembling.—Such an apprehensive desire to be right with God as is figured by bodily tremor.
Ver. 13. For it is God which worketh in you.—This sentence removes all merit from the most punctilious diligence, whilst it as effectually takes away the paralysing fear of failure to which “workers together with God” need never give place.
Ver. 14. Do all things without murmurings.—Without mutterings, as men who in cowardice dare not speak plainly what they think. We must consider the warning as against God on account of what He imposed on them both to do and to suffer. And disputings.—The word goes much deeper than the restricted meaning of “disputings.” It seems here to mean without first entering upon scrupulous considerings as to whether you are under any obligation thereto, whether it is not too difficult, whether prudent, and the like (Meyer).
Ver. 15. That ye may be blameless.—Sons of God they are already; they are now to become worthy sons. In the word “blameless” we have the idea of a character in which no grace is defective (Heb. viii. 7 is a good illustration. If the first covenant had been faultless, a second would have been superfluous). And harmless.—Christ’s own counsel. “Be harmless as doves.” Lit. the word means unmixed, unadulterated, and figuratively, artless. Of sophistries and the deep things of Satan he would rather they were in happy ignorance (Matt. x. 16; Rom. xvi. 19). Without rebuke.—Vulgate, “immaculatum.” The word is originally a sacrificial term. It describes the victim in which the keen inquisitorial eye of the official inspector has found no fault. So (1 Pet. i. 19) of the Lamb of God, in the whiteness of spotless innocency.