Philippians 2 6

Philippians 2:6 kjv

Who, being in the form of God, thought it not robbery to be equal with God:

Philippians 2:6 nkjv

who, being in the form of God, did not consider it robbery to be equal with God,

Philippians 2:6 niv

Who, being in very nature God, did not consider equality with God something to be used to his own advantage;

Philippians 2:6 esv

who, though he was in the form of God, did not count equality with God a thing to be grasped,

Philippians 2:6 nlt

Though he was God,
he did not think of equality with God
as something to cling to.

Philippians 2 verses

Philippians 2 6 Meaning

Philippians 2:6 reveals the essential nature and humble disposition of Jesus Christ. It states that Jesus, though existing in the very nature and essence of God from eternity, deliberately chose not to regard or cling to His divine equality as something to be exploited or held onto for self-advantage. Instead, in an act of voluntary self-emptying, He set aside the prerogatives and privileges of His divine status for the sake of humanity, laying the groundwork for His subsequent humiliation and service. This verse is a foundational statement about Christ's pre-existence, deity, and supreme humility, presented as the ultimate example for believers.

Philippians 2 6 Context

Philippians 2:6 is central to the "Christ Hymn" (Phl 2:5-11), a passage often considered a pre-existing hymn or creed quoted by Paul to teach the Philippian believers. The primary purpose of this section is to exhort the community to humility and unity, echoing Paul's earlier plea for them to be "one in spirit and purpose" (Phl 2:2). To achieve this, Paul points to Jesus Christ as the supreme example of humility. He describes Christ's radical self-emptying (kenosis), beginning from His divine pre-existence and equality with God, through His incarnation, suffering, and death on the cross, culminating in His exaltation. Historically and culturally, the Roman world valued honor, status, and self-promotion. Paul presents a profound counter-cultural message, where true greatness and the divine nature are exemplified not by grasping status but by relinquishing it for the sake of others, a stark contrast to prevailing societal norms. This serves as a direct challenge and a theological polemic against the pride and ambition that might lead to disunity within the church.

Philippians 2 6 Word analysis

• who, though he was (ὃς ἐν μορφῇ Θεοῦ ὑπάρχων – hos en morphē Theou hyparchōn):

  • ὃς (hos - who): Refers directly to Jesus Christ, establishing Him as the subject of the hymn and possessing a prior existence.
  • ὑπάρχων (hyparchōn - though he was / existing): This participle signifies an essential, inherent, and continuous state of being, not something acquired or that came to be. It emphasizes Christ's pre-existent, eternal divine nature, meaning He always was in this form, rather than having achieved it.
  • ἐν μορφῇ (en morphē - in the form):
    • μορφή (morphē - form): Denotes the essential nature or character of a thing, its intrinsic qualities, which distinguishes it from an outward or transient appearance (schēma). Thus, Christ possesses the very essential nature, characteristics, and attributes of God. This indicates true and substantial divinity, not merely a facade or resemblance.
  • Θεοῦ (Theou - of God): Clearly states the divine nature of Christ.

• did not count (οὐχ ἡγήσατο – ouch hēgēsato):

  • οὐχ (ouch - not): A strong negative, indicating a deliberate and decisive refusal.
  • ἡγήσατο (hēgēsato - did count / considered): This verb suggests a conscious thought, evaluation, or decision. It highlights Christ's deliberate will and agency in His subsequent actions.

• equality with God (τὸ εἶναι ἴσα Θεῷ – to einai isa Theō):

  • τὸ εἶναι (to einai - to be): Expresses the state of being, essence.
  • ἴσα (isa - equal): Refers to absolute qualitative and quantitative equality. This is not merely similar but fundamentally on par in every respect.
  • Θεῷ (Theō - with God): Emphasizes the comparison and Christ's inherent parity with the Father.

• a thing to be grasped (ἁρπαγμὸν – harpagmon):

  • ἁρπαγμὸν (harpagmon - a thing to be grasped/held onto): This word is debated among scholars, with two primary interpretations, both reinforcing Christ's humility:
    1. Something to be seized/robbed: This interpretation suggests Christ, despite inherently possessing equality with God, did not treat this status as something He needed to forcibly grasp or obtain, because He already possessed it. He had no need to raid something he lacked.
    2. Something to be clutched/exploited: This view suggests that Christ already possessed equality with God and deliberately chose not to cling to or exploit its inherent advantages and privileges for His own benefit or self-aggrandizement. This meaning resonates more strongly with the subsequent verses about emptying Himself. The context of Christ's voluntary renunciation favors this interpretation, emphasizing that He had the status and power but chose to relinquish the advantages it offered.

• who, though he was in the form of God: This phrase emphasizes Christ's eternal pre-existence and essential divinity. He truly shared the intrinsic nature and characteristics of God before His incarnation. It's a statement of ontological equality.

• did not count equality with God a thing to be grasped: This crucial statement explains how Christ humbled Himself. It clarifies that His humility was not about acquiring something He lacked (equality with God, for He already possessed it) but about not exploiting or clinging to the privileges inherent in His divine status for personal gain, choosing instead the path of self-sacrificial service.

Philippians 2 6 Bonus section

This verse stands as a cornerstone in classical Christology, firmly establishing Christ's pre-existence and full deity, thus rejecting any notion of Him being a created being or merely an exalted human. The concept of morphē Theou distinguishes Christ's essential divine being from the created existence of all others. His deliberate choice not to exploit "equality with God" provides a crucial contrast to the Fall of humanity, where Adam and Eve sought to "be like God" (Gen 3:5) through disobedience and grasping. Christ, already truly God, chose self-abasement, reversing the trajectory of humanity's original sin and demonstrating perfect obedience. The depth of this divine self-renunciation is emphasized in light of the infinite gap between God and humanity; yet, God Himself chose to bridge it through the Person of Christ, driven by love, rather than exercising the prerogatives of His unmatched power. This concept forms the theological basis for understanding both the Incarnation and the Atonement.

Philippians 2 6 Commentary

Philippians 2:6 profoundly reveals the theological heart of Christianity by establishing Christ's pre-existent divine nature and His supreme, voluntary humility. Far from being a being who achieved divinity or coveted equality, Jesus is depicted as eternally God (existing in morphē Theou) and inherently equal with God. His decision not to count this divine equality as a prize to be selfishly held onto (harpagmon) sets the stage for His subsequent emptying of self (kenosis) in verse 7. This isn't a relinquishing of deity itself, but rather a temporary suspension of its prerogatives and the full expression of its glory during His earthly ministry, enabling Him to fully identify with humanity. This profound example serves as Paul's ethical foundation for urging the Philippian believers to likewise cultivate selflessness, unity, and a Christ-like sacrificial love in their community. It means putting others before oneself, reflecting the divine example of humility for service, not power.