Philippians 2:5–11 is taken by Trinitarians as a key proof that Christ was God and that he preexisted before his birth of Mary. How do we answer this assertion and what do these verses really teach?
The Trinitarian teaching on these verses suggests that Jesus as ‘God the Son’, being originally in the very form and nature of God, made a decision from heaven to take upon himself the form and nature of a servant, a mortal man, in order to die on the cross and effect salvation for mankind, before resuming a fully divine aspect.
In addressing this suggestion, we need to consider carefully the text itself, the context of the verses and what is really being taught by the Apostle Paul as he expands upon his advice in verse 5, “Let this mind be in you, which was also in Christ Jesus”.
The Father – “the only true God”
Before we go through this review process, we might just note aspects of this passage which are at odds with the Trinitarian viewpoint. Firstly, consider that Christ “humbled himself and became obedient unto death”. To whom was he obedient? Clearly to the Father: “O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt” (Matt 26:39). How can we make sense of this if Christ was God, co-equal and co-eternal with the Father and the Holy Spirit? Secondly, Paul tells us that “God also hath highly exalted him”. This too makes sense only in the context of our understanding of God as the Father, the Creator exercising His divine authority to elevate His Son. And, thirdly, in verse 11 we have the exhortation that “every tongue [shall] confess that Jesus Christ is Lord, to the glory of God the Father”. To acknowledge the now elevated status of Jesus Christ as Lord is to give glory to God, who is “the Father”.
So we have three clear statements in verses 8 (obedience to God), 9 (elevation by God) and 11 (glory to God) that make nonsense of a Trinitarian understanding of Deity but fit with perfect harmony our understanding of God as the one God, the Father, and the Father of our Lord Jesus Christ, who existed only in his Father’s mind and purpose until his conception, by divine power, in the womb of Mary his mother.
The context – developing the Christ mind
We begin with the setting from Philippians 2:1–4. The scene is set in verse 1: “consolation in Christ”, “comfort of love”, “fellowship of Spirit” and “bowels and mercies”. These are expressions of love, compassion, fellowship and consideration, aspects the apostle saw in the Philippian ecclesia, but which were overshadowed somewhat by elements of discord and disharmony, particularly evidenced in the friction between those two otherwise fine sisters in Christ, Euodias and Syntyche (4:2). The apostle makes a passionate appeal for unity. Success in this would fill him with joy. He exhorted them to “be likeminded, having the same love, being of one accord, of one mind” (v2). Here are four expressions of active unity within the ecclesia. What ecclesias we would have if this could be achieved among us!
The apostle continues in verses three and four to outline three expressions of selflessness and submission. Firstly: “Let nothing be done through strife or vainglory”. When our behaviour is calculated to elevate our own importance, no good can come. Secondly: “… but in lowliness of mind let each esteem other better than themselves”. Suppressing any desire for personal recognition, we genuinely should see in others better qualities than our own. Finally: “Look not every man on his own things, but every man also on the things of others”. If we adopt the standpoint of verse three, we will be looking to the benefit of others before ourselves. Paul summarises this principle in verse 5 where he says, “Let this mind be in you which was also in Christ Jesus”. Since Christ embodied this spirit of humble service and love to others, we can best achieve the lofty goals set for us by the apostle, if we let Christ’s mind be in us.
The apostle has introduced us firstly to those desirable qualities of selflessness, service and love of brethren. Now he points us to Christ Jesus as the supreme example of these principles, which brought him elevation and honour, to the glory of God; and he provides a pathway to salvation also to those who follow him.
The example and work of Christ in Philippians 2:6–11
Verse 6 “Who, being in the form of God” The opening words of this verse are mistranslated with a Trinitarian bias by some. For example, the RV margin has “being originally”. The word in the original is used some fifty or so times in the New Testament, but never with the sense of “being originally”. The word is used by Paul of Abraham in Romans 4:19 “when he was about an hundred years old”; clearly, it could not have the sense that he was originally an hundred years old. Christ simply was, during his mortal existence, in the “form of God”. The word “form” is morphe in the Greek. This is not to say he had divine shape or physical substance and so was God. The term is used in an abstract sense as well. For example, in Galatians 4:19: “until Christ be formed in you”. Paul is not suggesting the Galatians would develop Christ’s physical form, but that rather the principles of Christ would be adopted by them. The term is also used in Philippians 2:7 in the expression “form of a servant”. There the sense is clearly that, though not technically a servant, he took a servant’s status or standing. A similar sense applies in verse 6. He had a divine status. There was a divine aspect to Jesus, though not in the sense of the Trinitarian belief. He was “the only begotten of the Father” (John1:14). The angel declared to Mary: “that holy thing which shall be born of thee shall be called the Son of God” (Luke 1:35). Jesus declared: “I and my Father are one” (John 10:30) and “I am in the Father, and the Father in me” (John 14:7–15). His life declared God to Israel yet from that high status he was prepared to adopt the status of a servant to accomplish his Father’s purpose.
“thought it not robbery to be equal with God” This is a poor and misleading translation. The RSV (and ESV) has: “did not count equality with God a thing to be grasped”; the Diaglott: “did not meditate a usurpation to be like God” and the NASB: “did not regard equality with God a thing to be grasped”. Though having a divine status, the Son chose the way of humility and service. It was Eve’s choice in the beginning to grasp for divine status that led to the first sin and the woeful state of humanity ever since (Gen 3:5–6). How could Christ remedy that folly by emulating it?
Verse 7 “But made himself of no reputation” Rather, as the expression here literally is, “he emptied himself ” (RV, RSV, NASB). This was Christ’s response to his Father’s will and purpose. He “took upon him the form of a servant” or bondslave, knowing that to him fell the task of being Yahweh’s servant, foretold so long before by the prophet Isaiah (Isa 52:13–14). Christ taught those servant principles to his disciples, not only by his example when he washed the disciples’ feet (John 13:4–15) but directly when he said, “… but whosoever will be great among you, shall be your minister: And whosoever will be the chiefest, shall be servant of all. For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many” (Mark 10:43–45).
He was “made in the likeness of men”. The expression “was made” (Gr genomenos) occurs in verse 8 where he “became obedient”. The sense is simply that he showed himself to be in the likeness of men, as he showed himself to be obedient to the will of his Father. He was a man, living among men, but with a purpose to fulfil beyond what any other man was called upon to achieve.
Verse 8 “And being found in fashion as a man” Weymouth translates this: “And being recognised as truly human”. It was this human condition that gave Christ his empathy with men and women. In that position, he accepted the great cause of God, which demanded his complete submission and obedience. He “was in all points tempted like as we are, yet without sin” (Heb 4:15). In the garden, alone, that fearful trial looming before him, he made his final commitment: “O my Father, if this cup may not pass away from me, except I drink it, thy will be done” (Matt 26:42). So in the words of Paul, he “became obedient unto death, even the death of the cross” (v8). Two poignant comments in John’s Gospel testify to our Lord’s full understanding of every moment of suffering he must endure. In John 18:4: “Jesus therefore, knowing all things that should come upon him, went forth
” And then, as the end came: “After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled …” (19:28). These expressions are like the bookends of his suffering, marking out its full and terrible dimensions, all of which he knew.
Verse 9 What else then could Paul say in the next verse in Philippians 2:9 but – “Wherefore God also hath highly exalted him”. Death came to Jesus, not because of sin but due to the mortality he inherited as part of Adam’s race. But resurrection and glory were God’s attestation of his sinless, faithful life as the ever obedient beloved Son. Paul quotes from Isaiah 52:13: “Behold, my servant … he shall be exalted and extolled, and be very high.” What a joy this must have been to the Father to so honour His triumphant Son. And what a joy to the Son, for the Psalmist declared, speaking Christ’s mind hundreds of years before: “in thy presence is fulness of joy; at thy right hand there are pleasures for evermore” (Psa 16:11).
Verse 10 Part of his honour was to receive “a name which is above every name, that at the name of Jesus every knee should bow”. It is interesting to note that following his triumph over sin and death, the New Testament writers almost always refer to the risen Lord as “the Lord Jesus Christ”, “Jesus Christ”, or “Christ”. The name “Jesus” alone does not give full recognition to the one who has been crowned “with glory and honour” (Heb 2:7). We honour Christ as the bearer of the divine name by following the example of the apostles and using their terminology. Paul, here in Philippians, has quoted from Isaiah 45:23: “I have sworn by myself, the word is gone out of my mouth in righteousness and shall not return, that unto me (Yahweh) every knee shall bow, every tongue shall swear”. These expressions are appropriated by Paul to the glorified Son of God. He sits at God’s right hand, subservient to the Father, but one with Him. Paul quotes from Isaiah 45:23 again in a context which depicts the Father and Son working in concert: “… for we shall all stand before the judgment seat of Christ. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. So then every one of us shall give account of himself to God” (Rom 14:10–12). The work of judgment is Christ’s work. But confession to him is as confession to God; not because he is God, but because he carries out God’s work with God’s authority, “exalted and extolled, and … very high”!
Verse 11 This final expression, the ultimate fulfilment of which still lies ahead, completes the picture – universal acceptance of Jesus Christ as Lord and by that very acknowledgement, giving glory to Almighty God, whose work it was.
These verses do not depict God becoming man, but rather a man (though certainly with a divine status as Son of God), bowing to the will of God, and setting an example of humility to fulfil his ‘servant purpose’ and effect salvation for his fellows.
So to the brethren and sisters of Philippi, Paul might have said in conclusion, ‘Can you now see the fullness of that seemingly simple expression, “Let this mind be in you which was also in Christ Jesus”? Consider what it entailed. Observe how Christ lived. Note the level of his service and humility, even unto the death of the cross. Follow his example and empty yourselves.’ The apostle expresses his confidence in them in verse 12: “As ye have always obeyed,” so you must continue on, after the example of your Lord, and “work out your own salvation with fear and trembling”. And so must we all.