The following is excerpted from a commentary entitled In
S. Pauli epistolas commentarius, ad mentem Patrum probatorumque
interpretum exactus et usui praesertim seminariorum accommodatus
(Commentary on the Epistles of St. Paul, adjusted to the mind of the
Fathers and proven interpreters, and suited for the use of seminaries). This was translated using ChatGPT.
Phil 2:6 — “Who, being in the form of God…”
“Form” (μορφή, μορφή = “form, nature”) does not mean a mere outward appearance or example, as Desiderius Erasmus and certain heretics contend, but here signifies nature. This is clear both from the consensus of the Fathers and Doctors, from the force of Paul’s argument, from what follows—“he did not consider it robbery to be equal with God”—and finally from the similar expression “taking the form of a servant” in the following verse.
From the Fathers and Doctors it suffices to hear John Chrysostom and Thomas Aquinas.
The former writes: “Form, insofar as it is form, shows the same nature; nor can it be that what is of another essence should have the same form as that from which it differs.”
The latter says: “Each thing is said to be in the nature of a genus or species through its form; hence form is called the nature of a thing. Thus, to be ‘in the form of God’ is to be in the nature of God, by which it is understood that He is true God. Nor should it be thought that the form of God is one thing and God Himself another, since in simple and immaterial things, especially in God, the form and that of which it is the form are the same.”
Why then does he say “in the form” rather than “in the nature”? Because this expression better suits the proper names of the Son.
The sense, therefore, is: since He was by nature God, and therefore true God, He did not regard His equality with God as robbery or usurpation—nor could He so regard it, as Thomas Aquinas adds—unlike the devil and man, who wished to be equal to God.
Paul means this: do not think that when Christ emptied Himself, He did so as if He considered His equality with God to be something stolen. That He could not think, since He was true God. Therefore, the reason for Christ’s self-emptying must be sought in His humility and charity.
Phil 2:7 — “But He emptied Himself…”
“But He emptied Himself, taking the form of a servant, being made in the likeness of men, and found in appearance as a man.”
The first thing that strikes the reader is that Christ assumed flesh not by compulsion, but freely, desiring to obey the Father, as is said below: “He emptied Himself” (ἐκένωσε, ἐκένωσε = “emptied, made void”), that is, He reduced Himself, as it were, to nothing—not by laying aside His divinity, but by concealing it while retaining it, and taking the form of a servant, namely human nature, which is subject to God the Creator.
How did He empty Himself? By taking what He was not, not by losing what He was. “He emptied Himself—He humbled Himself; though He was God, He appeared as man” (Augustine of Hippo, Sermon 92).
“Being made in the likeness of men”—or rather, according to the Greek, “in likeness” (ἐν ὁμοιώματι, “in likeness”).
The Manichaeans and Marcion wrongly try to use this to support their error that Christ’s humanity was not real but only apparent. For it is said “in the likeness of men,” not because He was not a true man, but, as John Chrysostom explains, because He was not merely a man (since He was God), and because He had some things in common with us and lacked others—such as being born from bodily union or committing sin.
Thus, lest Christ be thought a mere man who assumed everything belonging to us, it is said “in the likeness of men,” just as elsewhere it is said “in the likeness of sinful flesh” (cf. Romans 8:3).
Some interpret this likeness as a substantial likeness, as Peter is like Paul in sharing the same nature. Yet the former interpretation is preferable.
“And found in appearance (σχήματι, σχήματι = “outward form, condition”) as a man.”
Some, following Augustine of Hippo, understand this to mean that human nature was assumed like a garment, to show that the Word was not changed into flesh. But a better interpretation is that Paul means Christ manifested Himself visibly through His external condition, conduct, and actions, so that He was truly recognized as a man.
The phrase “as a man” may either repeat the earlier explanation or indicate true identity (ὡς, ὡς = “as, truly as”), as in John 1:14. This is confirmed by 1 Timothy 2:5, where Christ is simply called “man.”
Phil 2:8 — “He humbled Himself…”
“He humbled Himself, becoming obedient unto death—even death on a cross.”
It was already a great thing that the Word of God emptied Himself by assuming our nature—but this did not suffice. He descended further by humbling Himself.
How? By obedience to the Father—obedience being clearly a mark of humility. Nor did He obey in some small matter, but unto death—and not just any death, but the most shameful and ignominious: death on a cross.
“For this is what the Father willed for the salvation of men: ‘Not my will, but yours be done’” (cf. Luke 22:42). Thus He provided a remedy for the evils brought by the disobedience of the first Adam (cf. Romans 5:19).
This obedience is according to His humanity, not His divinity; for as God, He Himself gives the command with the Father. And He obeyed freely, not by compulsion.
What a marvelous example of humility Christ has given! How rightly He said: “Learn from me…” (cf. Matthew 11:29).
Phil 2:9 — “Therefore God exalted Him…”
“Therefore God exalted Him and gave Him a name above every name.”
Exaltation follows humility (cf. Luke 14:11). Hence the Apostle, after proposing Christ’s humility, adds that God exalted Him. From this it is clear that Christ merited this exaltation not only for us but also for Himself, since “therefore” indicates a meritorious cause—contrary to John Calvin.
As Augustine of Hippo says: “Humility is the merit of glory; glory is the reward of humility.” This pertains to the “form of a servant”; in the “form of God,” He always possessed glory.
His resurrection, ascension, and session at the right hand of God—these constitute His exaltation.
What is this “name”? Three principal interpretations are given:
The first (held by Theophylact of Ohrid, Theodoret of Cyrus, Ambrosiaster, Thomas Aquinas, and others) is that it is the name “Son of God.” Though Christ possessed this from eternity, it was manifested to the world especially in the resurrection.
The second interpretation (with Cornelius a Lapide) takes it as the name “Jesus” (Savior). Though given earlier, He became fully and perfectly Savior through His sacrifice.
The third interpretation (preferred here) understands “name” as signifying glory—namely, that Christ as man possesses supreme glory and power over all creatures.
The Church, however, rightly gives special veneration to the name “Jesus,” since it expresses our salvation (cf. Acts 4:12) and Christ’s victory over the enemy.
Phil 2:10 — “That at the name of Jesus…”
“That at the name of Jesus every knee should bow—of those in heaven, on earth, and under the earth.”
“Every knee should bow” is a metaphor signifying subjection and adoration.
Thus the sense is: all heavenly beings (angels and the blessed), earthly beings (living men), and those under the earth (demons and the souls in purgatory) should adore and submit to Christ.
Demons and the damned do not do so willingly, but by compulsion, recognizing His power and fearing Him: “The demons believe—and tremble” (James 2:19).
Even the wicked who now deny Christ will eventually be forced to acknowledge Him at the judgment (cf. 1 Corinthians 15:25; Hebrews 10:13). Then Paul’s words will be fully accomplished.
Phil 2:11 — “And every tongue confess…”
“And every tongue confess that the Lord Jesus Christ is in the glory of God the Father.”
“Tongue” metaphorically signifies every rational creature.
The meaning is: all—heavenly, earthly, and infernal—will confess that the Lord Jesus Christ shares the same glory as God the Father (cf. John 5:23).
In Greek: εἰς δόξαν θεοῦ πατρός (eis doxan theou patros = “unto the glory of God the Father”), that is, this universal confession redounds to the glory of the Father.
Even the damned acknowledge this unwillingly, and the impious will one day be compelled to confess it (cf. Matthew 23:39; Romans 14:10–11).
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