Translation of Philippians 2:5-11:

Let this mind be in you, which was also in Christ Jesus,
who being in the form of God,
did not consider it necessary to eagerly grasp being equal to God,
But emptied Himself
and took upon [Him the] form of a servant
and conformed to the likeness of humankind
and was found in fashion as a man
He humbled Himself
[and] conformed obediently unto death—
even the death of the cross!
Wherefore also God has highly exalted Him,
and has bestown to Him a name which is above every name
so that at the name of Jesus
every knee should bow
in the heavens and on the earth and under the earth
and every tongue should confess
that Jesus Christ is Lord
to [the] glory of God the Father.

Is this passage a hymn? This is one of the chief questions, and the answer appears to be, yes. It was either constructed by Paul or inserted by him into the epistle to the Philippians. O'Brien appears correct in holding that the hymn has naturally two parts,⁽¹⁾ not three assuggested by Craddock and others.⁽²⁾ The passage seems to sweep across the great chasm of infinitude. It tells the story of Christ's voluntary passage downward from the glory of His pre-human existence and equality with the Father, to the utter humiliation of death upon a cross, then back again to supreme exaltation. Movement is from transcendence to immanence and back to transcendence.

As a passage this clearly is a unit, and Lohmeyer's removal of “even the death of the cross” is unjustified. “Even the death of the cross” highlights the purpose of the descent to incarnation and the celebration of the ascent into glory. Although it may not appear to precisely blend with various commentator's attempts to mark out the various strophes of the hymn, theologically it stands as the precise midpoint of the passage.

Verses 2:6-11 illuminate the antecedent imperative of verse five: “Let this mind be in you which was also in Christ Jesus.” From exaltation to emptying, taking, conforming, and expiring, Christ's motion through His redemption walk presented His followers with a model of active and obedient submission to God. The kenotic emptying of Christ is presented as the first step on the road to the cross. It is of interest to note that while Paul writes plainly of this emptying, commentators are quick to limit it. Christ can become man, but only with added qualifiers, in particular, where a human nature that is called sinful is not allowed.⁽³⁾ A truly Adventist consideration of the passage cannot be limited by such dogmatic sacred cows. Indeed, Ellen White's writings take a decided course with this material.⁽⁴⁾ In Desire of Ages, she addresses her Christology in a manner similar to Paul's passage. Her well known statement discussing the humiliation of Christ in receiving fallen human nature⁽⁵⁾ practically echoes the passage. She also repeatedly mentions aspects of the divine emptying of Christ in the incarnation.⁽⁶⁾ We thus need not steer by the star of the Romans Catholic original sin dogma of ages past.

The word (genomenos) occurs in parallel in (vss. 7, 8), first indicating conforming to the likeness of humanity, and then to the death of humanity—a theme also encountered in Hebrews two. Paul points to the necessity of a sacrifice divine in value, but is aware that in order to die, fallen humanity was a requisite, and that Christ died on the cross thus offering His character. This unspeakable condescension and humiliation is “even the death of the cross.”

The suffering servant parallel with Isaiah 53 and the two Adams parallel suggestions are both interesting, but neither conclusive.⁽⁷⁾ Instead this passage itself is its own passage—i.e., it is its own portrayal of ideas, not entirely beholden to any isolate section. The humiliation of Christ is followed by His exaltation.

In the latter half of the passage (9-11), God exalts Christ. Ultimate humiliation ends and ultimate exaltation proceeds. The glory of Christ—His character and name—are exalted. The mind that in 2:5 Paul exhorts his readers to have has demonstrated its self-givingness in the epochal event of the incarnation/cross. Now every knee will bend to him. The insertion of “of things” in the KJV and some other translations in 2:10 is not helpful. In each case, it is beings with knees that are spoken of. Every knee will bow to Christ, those in heaven (the unfallen angels), those on earth (every living human) and every knee under the earth (Paul here remembers the resurrection and the day of judgment, and has reference to those who sleep temporarily in the grave, and who will ultimately be arrayed before the exalted Kurios). Ellen White's record of that mighty event she has elsewhere written is entirely consistent with this understanding of the passage.⁽⁸⁾ The confession of every created being is spoken at that moment, that “Jesus Christ is Lord," and God is glorified in the culmination of the redemption plan—His character vindicated (Romans 3:4, 26).

Bloomquist, L. Gregory. The Function of Suffering in Philippians. (JSNT Supplement Series). Sheffield: Sheffield Academic Press, 1993.

Boice, James Montgomery. Philippians: an Expositional Commentary. Grand Rapids: Zondervan, 1971.

Bruce, F.F. Philippians. Peabody, MA: Hendrickson Publishers, 1989.

Craddock, Fred B. Philippians. Atlanta: John Knox Press, 1985.

Martin, Ralph P. The Epistle of Paul to the Philippians: an Introduction and Commentary. 2^nd Ed. Grand Rapids: Eerdmans, 1987.

O'Brien, Peter Thomas. The Epistle to the Philippians. Grand Rapids: Eerdmans, 1991.

1. 1. O'Brien, 192.
2. 2. Craddock, 40.
3. 3. Boice, 139; O'Brien, 225.
4. 4. See Appendix A below for many of her remarks made in connection with philippians 2:7, 8.
5. 5. DA 43, 48, 49.
6. 6. Emptying of omniscience: Mark 13:33; Matt 24:36; DA 22-23, 70. Emptying of omnipotence: John 5:30; DA 336 "He rested not in possession of almighty power . . . That power He had layed down."; DA 674-675.
7. 7. O'Brien, 197.
8. 8. GC 668-670.

Appendix A: A Concise Compilation of Ellen G. White Comments Connected to Philippians 2:7, 8.

(Many of the ellipses in the following quotations are not from omitted words but represent movement to a separate paragraph.)

He directs the mind first to the position which Christ occupied in heaven in the bosom of His Father; he reveals Him afterward as laying aside His glory, voluntarily subjecting Himself to the humbling conditions of man's life, assuming the responsibilities of a servant, and becoming obedient unto death, and that the most ignominious and revolting, the most agonizing—the death of the cross. (Ministry of Healing, p 501).

The humiliation of the man Christ Jesus is incomprehensible to the human mind; but His divinity and His existence before the world was formed can never be doubted by those who believe the Word of God. The apostle Paul speaks of our Mediator, the only-begotten Son of God, who in a state of glory was in the form of God, the Commander of all the heavenly hosts, and who, when He clothed His divinity with humanity, took upon Him the form of a servant.… In consenting to become man, Christ manifested a humility that is the marvel of the heavenly intelligences. The act of consenting to be a man would be no humiliation were it not for the fact of Christ's exalted pre-existence. We must open our understanding to realize that Christ laid aside His royal robe, His kingly crown, His high command, and clothed His divinity with humanity, that He might meet man where he was, and bring to the human family moral power to become the sons and daughters of God.… The humanity of the Son of God is everything to us. It is the golden chain that binds our souls to Christ, and through Christ to God. This is to be our study. Christ was a real man; He gave proof of His humility in becoming a man. Yet He was God in the flesh. (Selected Messages, vol. 1, p. 243).

In Christ were united the human and the divine. His mission was to reconcile God to man, and man to God. His work was to unite the finite with the Infinite. This was the only way in which fallen men could be exalted, through the merits of the blood of Christ, to be partakers of the divine nature. Taking human nature fitted Christ to understand the nature of man's trials, and all the temptations wherewith he is beset. Angels, who were unacquainted with sin, could not sympathize with man in his peculiar trials.… It was in the order of God that Christ should take upon himself the form and nature of fallen man, that he might be made perfect through suffering, and himself endure the strength of Satan's fierce temptations, that he might understand how to succor those who should be tempted. (Spirit of Prophecy, vol. 2, p. 39).

As the human was upon Him, He felt His need of strength from His Father.… His humanity made prayer a necessity and privilege. He required all the stronger divine support and comfort which His Father was ready to impart to Him… (Testimonies, vol. 2, pp. 201, 202).

Before the universe of heaven, Christ condescended to take upon Him the form of humanity, and stand among the lowly ones of earth, that He might reach them where they were, and by precept and example teach them, that though among the poor and oppressed they might be pure, and true, and noble. He came to reveal to the world that the life and character need not become contaminated amid poverty and lowliness. The lily that rests upon the bosom of the lake may be surrounded with weeds and unsightly debris, yet, unsullied, it opens its fragrant white blossom to the sunlight. It strikes its channeled stem down through the mass of rubbish to the pure sands beneath. Refusing everything that would defile, it gathers to itself only those properties that will develop into the spotless, fragrant flower.… The lily is a representation of Christ among men. He came to a world all seared and marred with the curse, but He was not polluted by His surroundings. (That I May Know Him, p. 36)

In order to be overcomers, we must heed the injunction of the apostle: "Let this mind be in you which was also in Christ Jesus." He is the Pattern that we, as his disciples, must follow. We cannot cherish selfishness in our hearts, and follow the example of Christ, who died to make an atonement for us. We cannot extol our own merits, and follow his example; for He made Himself of no reputation, and took upon Himself the form of a servant. We cannot harbour pride, and follow Christ, since He humbled Himself until there was no lower place to which He could descend. (Bible Echo, January 1, 1893).

In Christ were united the Divine and the human. The Son of God took upon himself man's nature, that with his human arm he might encircle the children of Adam in a firm embrace, while with his Divine arm he grasped the throne of the Infinite, thus uniting earth to heaven, and man to God. Angels who were unacquainted with sin, could not sympathize with man in his peculiar trials; but by taking upon himself human nature, Christ was prepared to understand our temptations and our sorrows. Our Redeemer "was in all points tempted like as we are, yet without sin;" and "in that he himself hath suffered, being tempted, he is able to succor them that are tempted." Oh, matchless condescension! The King of glory subjects himself to man's infirmities, and takes upon himself the burden of man's sins, that he may open the door of hope to a ruined race. Here, indeed, is love that "passeth knowledge. (Present Truth, November 19, 1885).

He took upon His sinless nature our sinful nature, that He might know how to succor those that are tempted. (Medical Ministry, p. 181).

Jesus, our precious Saviour, was the majesty of heaven. But what a life was his, marked with self-denial, with love, with tenderest compassion for the fallen race! He was a man of sorrows, and acquainted with grief. With his own special sorrows?—No; but with the griefs and sorrows of men. Jesus was a living illustration of what man must become. That which he experienced and exemplified in his life he expects us to practise in our lives. He made himself of no reputation; he was holy, harmless, undefiled; his life was glorified by the light that shines from the throne of God. (Review and Herald, October 20, 1896).

In himself Christ possessed an absolute right to all things, but he gave himself to a life of poverty that man might be rich in heavenly treasure. (Review and Herald, May 15, 1900).

He veiled his divinity with the garb of humanity, but he did not part with his divinity. (Review and Herald, June 15, 1905).

Christ was God, but he did not appear as God. He veiled the tokens of divinity, which had commanded the homage of angels and called forth the adoration of the universe of God. He made himself of no reputation, took upon him the form of a servant, and was made in the likeness of sinful flesh.… He humbled himself to pass through man's experiences, and he would not turn aside from the plan by which salvation could come to man. Knowing all the steps in the path of his humiliation, he refused not to descend step by step to the depths of man's woe, that he might make expiation for the sins of the condemned, perishing world.… Sinless and exalted by nature, the Son of God consented to take the habiliments of humanity, to become one with the fallen race. The eternal Word consented to be made flesh. God became man. (Signs of the Times, February 20, 1893).

Because divinity alone could be efficacious in the restoration of man from the poisonous bruise of the serpent, God himself, in his only begotten Son, assumed human nature, and in the weakness of human nature sustained the character of God, vindicated his holy law in every particular, and accepted the sentence of wrath and death for the sons of men. (Youth's Instructor, February 11, 1897).