SEV Biblia, Chapter 2:7
sin embargo, se anonad a sí mismo, tomando forma de siervo, hecho semejante a los hombres;
Clarke's Bible Commentary - Philippians 2:7
Verse 7. But made himself of no reputation] eauton ekenwse? He emptied himself - did not appear in his glory, for he assumed the form of a servant, being made in the likeness of man. And his being made in the likeness of man, and assuming the form of a servant, was a proof that he had emptied himself-laid aside the effulgence of his glory.
John Gill's Bible Commentary
Ver. 7. But made himself of no reputation , etc.] Or nevertheless emptied himself; not of that fulness of grace which was laid up in him from everlasting, for with this he appeared when he was made flesh, and dwelt among men; nor of the perfections of his divine nature, which were not in the least diminished by his assumption of human nature, for all the fulness of the Godhead dwelt in him bodily; though he took that which he had not before, he lost nothing of what he had; the glory of his divine nature was covered, and out of sight; and though some rays and beams of it broke out through his works and miracles, yet his glory, as the only begotten of the Father, was beheld only by a few; the minds of the far greater part were blinded, and their hearts hardened, and they saw no form nor comeliness in him to desire him; the form of God in which he was, was hid from them; they reputed him as a mere man, yea, as a sinful man, even as a worm, and no man: and to be thus esteemed, and had in such account, he voluntarily subjected himself, though infinitely great and glorious; as he did not assume deity by rapine, he was not thrust down into this low estate by force; as the angels that sinned when they affected to be as God, were drove from their seats of glory, and cast down into hell; and when man, through the instigation of Satan, was desirous of the same, he was turned out of Eden, and became like the beasts that perish; but this was Christ's own act and deed, he willingly assented to it, to lay aside as it were his glory for a while, to have it veiled and hid, and be reckoned anything, a mere man, yea, to have a devil, and not be God: O wondrous humility! astonishing condescension! and took upon him the form of a servant ; this also was voluntary; he took upon him, was not obliged, or forced to be in the form of a servant; he appeared as one in human nature, and was really such; a servant to his Father, who chose, called, sent, upheld, and regarded him as a servant; and a very prudent, diligent, and faithful one he was unto him: and he was also a servant to his people, and ministered to men; partly by preaching the Gospel to them, and partly by working miracles, healing their diseases, and going about to do good, both to the bodies and souls of men; and chiefly by obtaining eternal redemption for his chosen ones, by being made sin and a curse for them; which though a very toilsome and laborious piece of service, yet as he cheerfully engaged in it, he diligently attended it, until he had finished it: so he was often prophesied of as a servant, in ( Isaiah 42:1 52:13 Zechariah 3:8), in which several places he is called in the Targum, ajym ydb[ , my servant the Messiah: put these two together, the form of God, and the form of a servant, and admire the amazing stoop! and was made in the likeness of men ; not of the first Adam, for though, as he, he was without sin, knew none, nor did any; yet he was rather like to sinful men, and was sent in the likeness of sinful flesh, and was traduced and treated as a sinner, and numbered among transgressors; he was like to men, the most mean and abject, such as were poor, and in lower life, and were of the least esteem and account among men, on any score: or he was like to men in common, and particularly to his brethren the seed of Abraham, and children of God that were given him; he partook of the same flesh and blood, he had a true body, and a reasonable soul, as they; he was subject to the like sorrows and griefs, temptations, reproaches, and persecutions; and was like them in everything, excepting sin: a strange and surprising difference this, that he who was equal to God, should be like to [sinful] men!
Matthew Henry Commentary
Verses 5-11 - The example of our Lord Jesus Christ is set before us. We must resembl him in his life, if we would have the benefit of his death. Notice the two natures of Christ; his Divine nature, and human nature. Who being in the form of God, partaking the Divine nature, as the eternal an only-begotten Son of God, Joh 1:1, had not thought it a robbery to be equal with God, and to receive Divine worship from men. His huma nature; herein he became like us in all things except sin. Thus low, or his own will, he stooped from the glory he had with the Father befor the world was. Christ's two states, of humiliation and exaltation, ar noticed. Christ not only took upon him the likeness and fashion, or form of a man, but of one in a low state; not appearing in splendour His whole life was a life of poverty and suffering. But the lowest ste was his dying the death of the cross, the death of a malefactor and slave; exposed to public hatred and scorn. The exaltation was of Christ's human nature, in union with the Divine. At the name of Jesus not the mere sound of the word, but the authority of Jesus, all shoul pay solemn homage. It is to the glory of God the Father, to confes that Jesus Christ is Lord; for it is his will, that all men shoul honour the Son as they honour the Father, Joh 5:23. Here we see suc motives to self-denying love as nothing else can supply. Do we thu love and obey the Son of God?
Greek Textus Receptus
αλλ 235 εαυτον 1438 εκενωσεν 2758 5656 μορφην 3444 δουλου 1401 λαβων 2983 5631 εν 1722 ομοιωματι 3667 ανθρωπων 444 γενομενος 1096 5637
Vincent's NT Word Studies
7. Made Himself of no reputation (eauton ekenwsen).179 Lit., emptied Himself. The general sense is that He divested Himself of that peculiar mode of existence which was proper and peculiar to Him as one with God. He laid aside the form of God. In so doing, He did not divest Himself of His divine nature. The change was a change of state: the form of a servant for the form of God. His personality continued the same. His self-emptying was not self-extinction, nor was the divine Being changed into a mere man. In His humanity He retained the consciousness of deity, and in His incarnate state carried out the mind which animated Him before His incarnation. He was not unable to assert equality with God. He was able not to assert it.
Form of a servant (morfhn doulou). The same word for form as in the phrase form of God, and with the same sense. The mode of expression of a slave's being is indeed apprehensible, and is associated with human shape, but it is not this side of the fact which Paul is developing. It is that Christ assumed that mode of being which answered to, and was the complete and characteristic expression of, the slave's being. The mode itself is not defined. This is appropriately inserted here as bringing out the contrast with counted not equality with God, etc. What Christ grasped at in His incarnation was not divine sovereignty, but service.
Was made in the likeness of men (en omoiwmati anqrwpwn genomenov). Lit., becoming in, etc. Notice the choice of the verb, not was, but became: entered into a new state. Likeness. The word does not imply the reality of our Lord's humanity, morfh form implied the reality of His deity. That fact is stated in the form of a servant. Neither is eijkwn image employed, which, for our purposes, implies substantially the same as morfh. See on Col. i. 15. As form of a servant exhibits the inmost reality of Christ's condition as a servant - that He became really and essentially the servant of men (Luke xxii. 27) - so likeness of men expresses the fact that His mode of manifestation resembled what men are. This leaves room for the assumption of another side of His nature - the divine - in the likeness of which He did not appear. As He appealed to men, He was like themselves, with a real likeness; but this likeness to men did not express His whole self. The totality of His being could not appear to men, for that involved the form of God. Hence the apostle views Him solely as He could appear to men. All that was possible was a real and complete likeness to humanity. What He was essentially and eternally could not enter into His human mode of existence. Humanly He was like men, but regarded with reference to His whole self, He was not identical with man, because there was an element of His personality which did not dwell in them - equality with God. Hence the statement of His human manifestation is necessarily limited by this fact, and is confined to likeness and does not extend to identity. "To affirm likeness is at once to assert similarity and to deny sameness" (Dickson). See on Rom. viii. 3.
Robertson's NT Word Studies
2:7 {The form of a servant} (morphn doulou). He took the characteristic attributes (morphn as in verse #6) of a slave. His humanity was as real as his deity. {In the likeness of men} (en homoi"mati anqrwpwn). It was a likeness, but a real likeness (Kennedy), no mere phantom humanity as the Docetic Gnostics held. Note the difference in tense between huparcwn (eternal existence in the morfe of God) and genomenos (second aorist middle participle of ginomai, becoming, definite entrance in time upon his humanity).
