Philippians 2:5 - Joseph Benson’s Commentary on the Old and New Testaments

Let this mind The same humble, condescending, benevolent, disinterested, self-denying disposition; be in you which was also in Christ Jesus The original expression, τουτο φρονεισθω εν υμιν ο και εν Χριστω Ιησου, is, literally, Be ye minded, or disposed, as Jesus was. The word includes both the mind and heart, the understanding, will, and affections. Let your judgment and estimation of things, your choice, desire, intention, determination, and subsequent practice, be like those in him; who being Υπαρχων, subsisting; in the form of God As having been from eternity possessed of divine perfections and glories; thought it not robbery Greek, ουκ αρπαγμον ηγησατο; literally, did not consider it an act of robbery, ειναι ισα Θεω, to be equal things with God He and his Father being one, John 10:30; and all things belonging to the Father being his, John 16:15; the Father also being in him, and he in the Father. Accordingly, the highest divine names, titles, attributes, and works, are inscribed to him by the inspired writers: and the same honours and adorations are represented as being due to him, and are actually paid to him, which are given to the Father, and to the Holy Spirit. “As the apostle,” says Macknight, “is here speaking of what Christ was before he took the form of a servant, the form of God, in which he is said to have subsisted, and of which he is said (Php 2:7) to have divested himself when he became man, cannot be any thing which he possessed during his incarnation, or in his divested state; consequently, neither Erasmus's opinion, that the form of God consisted in those sparks of divinity by which Christ, during his incarnation, manifested his Godhead; nor the opinion of the Socinians, that it consisted in the power of working miracles, is well founded.” The opinion of Whitby, Doddridge, and others, “seems better founded, who, by the form of God, understand that visible glorious light in which the Deity is said to dwell, 1 Timothy 6:16; and by which he manifested himself to the patriarchs of old, Deuteronomy 5:22; Deuteronomy 5:24; and which was commonly accompanied with a numerous retinue of angels, Psalms 68:17; and which in Scripture is called the similitude, Numbers 12:8; the face, Psalms 31:10; the presence, Exodus 33:15; and the shape (Joh 5:37) of God. This interpretation is supported by the term μορφη, form, here used, which signifies a person's external shape or appearance. Thus we are told (Mar 16:12) that Jesus appeared to his disciples in another μορφη, shape, or form: and Matthew 17:2, Μεταμορφωθη, He was transfigured before them; his outward appearance or form was changed. Further, this interpretation agrees with the fact. The form of God, that is, the visible glory, and the attendance of angels above described, the Son of God enjoyed with his Father before the world was, John 17:5; and on that, as on other accounts, he is the brightness of the Father's glory, Hebrews 1:3. But he divested himself thereof when he became flesh. However, having resumed it after his ascension, he will come with it in the human nature to judge the world. So he told his disciples, Matthew 16:27. Lastly, this sense of μορφη Θεου, is confirmed by the meaning of μορφην δουλου, (Philippians 2:7,) which evidently denotes the appearance and behaviour of a servant.”