But made himself of no reputation; rather, as R.V., but emptied himself; not, he indeed, of the Godhead, which could not be, but of its manifestation, its glory. This he did once for all, as the aorist implies, at the Incarnation.
The word "emptied' involves a previous fullness, "a precedent plenitude" (Pearson on the Creed, Philippians 2:25). The Divine majesty of which he emptied himself was his own, his own rightful prerogative; and his humiliation was his own voluntary act—he emptied himself.
"He used his equality with God as an opportunity, not for self-exaltation, but for sell abasement" (Alford). "Manebat plenus, John 1:14, et tureen perinde se gessit ac si esset" (Bengel). And took upon him the form of a servant; rather, as R.
V., taking the form. The two clauses refer to the same act of self-humiliation regarded from its two sides. He emptied himself of his glory, taking at the same time the form ( μορφήν as in John 1:6, the essential attributes) of a servant, literally, of a slave.
Observe, he was originally ( ὑπάρχων) in the form of God; he took ( λαβών) the form of a slave. The Godhead was his by right, the manhood by his own voluntary act: both are equally real; he is perfect died and perfect Man.
Isaiah prophesied of Christ (Isaiah 49:1-26 and Isaiah 52:1-15.; comp. Acts 2:13, in the Greek or R.V.) as the Servant of Jehovah; he came to do the Father's will, submitting his own will in all things: "Not as I will, but as thou wilt".
And was made in the likeness of men; translate, becoming, or, as R.V., being made (aorist participle). This clause is another description of the one act of the Incarnation he was God, he became man. Form ( μορφή) asserts the reality of our Lord's human nature.
Likeness ( ὁμοίωμα) refers only to external appearance: this word, of course, does not imply that our Lord was not truly man, but, as Chrysostom says ('Hom.,' 8.247), he was more. than man; "We are soul and body, but he is God and soul and body."
The likeness of men; because Christ is the Representative of humanity: he took upon him, not a human person, but human nature. He is one person in two natures. As Bishop Lightfoot says, "Christ, as the second Adam, represents, not the individual man, bat the human race."