Turning our attention to the wondrous reality of the Incarnation—the eternal Son of God taking on human flesh. The Incarnation underscores Christ's profound humility and God's infinite love directed toward humanity. Indeed, it is an invitation to meditate upon the staggering truth that the One who was eternally in the “form of God” willingly assumed the “form of a servant” for our redemption.
Our primary textual focus in this discussion is Philippians 2:6–7, where the Apostle Paul speaks in majestic terms of Christ’s preexistence, His willing self-emptying, and His entrance into human form:
“Who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men” (Philippians 2:6–7, ESV).
These verses, often referred to in scholarly circles as the “Christ Hymn,” address core theological concerns regarding Christology. They demonstrate how Jesus, though fully God, willingly took upon Himself humanity, including all that pertains to our human nature apart from sin. In this blog post, we will explore how these truths connect to the larger witness of Scripture, delve into key Greek terminology, and examine the implications for believers who look to Christ not merely as Savior but also as the supreme model of humility. In addition, we will explore how this doctrine has shaped the Church’s confession through history and continues to inform evangelical teaching today.
This topic warrants a careful, doctoral-level theological analysis, particularly because it is central to the Gospel message. Believers must grapple with the theological intricacies of God the Son, laying aside certain prerogatives of divine glory without forfeiting His essential deity. Ultimately, in the Incarnation, Jesus Christ models the complete humility that Paul commends to his readers and to the Church throughout the ages.
The Preexistence of Christ
Paul’s statement, “Who, though he was in the form of God…” (Philippians 2:6, ESV) signals a consideration of Christ’s divine preexistence. According to orthodox evangelical theology, Jesus Christ is coeternal, existing from all eternity as the second Person of the Triune Godhead. The words of John 1:1–2 (ESV) affirm, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God.” This unambiguous statement highlights the eternal nature of the Word—Jesus Christ—conveying that He was not a created being but coexistent with the Father.
Paul’s language in Philippians 2:6 also emphasizes that the Son existed in the “form of God.” The Greek term behind “was” in “Who, though he was in the form of God” is ὑπάρχων (huparchōn). Derived from ὑπό (hupo, “from”) and ἀρχή (archē, “beginning,” “first,” or “origin”), the compound verb speaks of a continuous state of being that had no origination in time. This indicates that Christ’s possession of divine status was neither acquired nor conferred at some point after the beginning of creation; instead, it was His inherent possession from eternity past. As such, the Incarnation is not the start of Christ’s existence but rather a momentary manifestation of the eternal Son in human flesh.
One observes the Old Testament allusions to the preexistent Son within the entire Bible. Isaiah 9:6 (ESV) speaks of a “child” who is to be born, described as “Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace,” pointing forward to a figure who is both royal and divine. The Gospel of John, in which Jesus declares, “Before Abraham was, I am” (John 8:58, ESV), likewise frames Christ’s identity as transcending temporal boundaries. Such foundational passages unify around the notion that Jesus Christ is God the Son, coequal and coeternal with the Father before He assumed humanity.
The Form of God (Philippians 2:6)
Building upon the premise of Christ’s preexistence, Paul’s next critical statement involves the phrase “in the form of God” (Philippians 2:6, ESV). The Greek word translated as “form” here is μορφή (morphē). According to several Greek lexicons, including the standard Bauer, Danker, Arndt, and Gingrich lexicon, morphē conveys the idea of an external manifestation grounded in an internal, essential nature. When Paul says that Christ was in the “form” of God, he is claiming that Jesus possessed fully and truly the very essence of deity.
Christ’s morphē indicates that He is no mere reflection or emanation of the divine; instead, He is of the same substance, sharing in all attributes of God. Indeed, as Colossians 2:9 (ESV) articulates, “For in him the whole fullness of deity dwells bodily.” From an evangelical perspective, this underscores that Jesus was not merely godlike but truly God, participating in all prerogatives and powers that belong to the Creator alone.
Yet, there is an important nuance here: Although Jesus possessed that divine essence, Paul quickly clarifies that He “did not count equality with God a thing to be grasped” (Philippians 2:6, ESV). The implication is that Christ did not view His divine equality as something to exploit or cling to selfishly. In ancient Greek, the phrase translated “thing to be grasped” or “robbery” (in some translations) captures the notion of seizing or forcibly retaining a prized possession. Rather than wield His divine glory as a tool for personal advantage, Christ chose to express His deity through an unfathomable gesture of humility and service.
The stark contrast between possessing divine morphē and yet refusing to exploit it sets the framework for the subsequent verses. The theological significance is enormous: Christ’s attitude or “mindset” (Philippians 2:5, ESV) is presented as the ultimate model for believers. Instead of jealously safeguarding His rights, He pours Himself out for others. This, in turn, provides a model for how the Church should approach the concepts of authority, leadership, and sacrificial love.
The Kenosis - Emptying or Laying Aside (Philippians 2:7)
Philippians 2:7 (ESV) continues, “but emptied himself, by taking the form of a servant, being born in the likeness of men.” The term “emptied himself” translates from the Greek κενόω (kenoō), which is where theologians derive the term kenosis, referring to Christ’s act of self-emptying. Scholars debate the precise nature of this emptying. From an evangelical point of view, and in line with orthodox creeds, it is paramount to affirm that Christ did not cease to be divine, nor did He relinquish any attribute of deity. Instead, He temporarily laid aside the full display of His divine prerogatives and privileges.
To highlight a proper doctrinal perspective, many have pointed out that Christ’s kenosis was not a subtraction of deity but rather an addition of humanity. For the duration of His earthly life, Jesus voluntarily restricted the independent exercise of certain divine attributes, choosing to operate under the will of the Father, empowered by the Holy Spirit. This is evidenced throughout the Gospels, including passages such as John 5:19 (ESV), where Jesus says, “Truly, truly, I say to you, the Son can do nothing of his own accord, but only what he sees the Father doing.”
Although the kenotic theory has sometimes been misused to assert that Jesus gave up deity altogether or somehow became less than fully God, classical evangelical Christology rejects that position as unbiblical. Instead, the better approach is to realize that Christ’s “emptying” is akin to rechanneling divine power—withholding certain rightful privileges. As Paul states elsewhere, “[F]or you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor” (2 Corinthians 8:9, ESV). This is a moral, voluntary, and redemptive self-limitation, not an ontological change in His divine essence.
The Form of a Servant
Continuing in Philippians 2:7 (ESV), Paul describes how Christ “emptied himself, by taking the form of a servant.” Not only did Christ choose a path of humility, but He specifically assumed the role of a doulos—a bondservant or slave. This word underscores the depth of Christ’s condescension. In His preexistent state, Jesus was in the form of God, but now He takes on the form of one entirely subject to the will of another. His obedience to the Father and His identification with humanity led Him from the throne of heaven to a manger in Bethlehem and, ultimately, to the Cross at Calvary.
The Greek term again is μορφή (morphē), paralleling the earlier phrase “the form of God.” Just as Christ’s divine morphē entailed genuine deity, so His “form of a servant” involves real, authentic humanity (cf. John 1:14, ESV). The idea of “form” here encompasses external appearance and intrinsic essence. Hence, Jesus truly became man in every sense, experiencing fatigue (Mark 4:38, ESV), hunger (Matthew 4:2, ESV), sorrow (John 11:35, ESV), and even temptation (Matthew 4:1, ESV; Hebrews 4:15, ESV) without sinning. This was not a mere disguise but a genuine assumption of human nature.
Throughout Biblical history, the role of a servant or slave carried significant theological overtones. Servanthood frequently entailed humble submission and a willingness to place oneself under the authority of another. For instance, Moses is often described as the “servant of the Lord” (Joshua 1:1, ESV), underscoring his total commitment to the divine purpose. Yet in Christ, one sees the ultimate servanthood. He is the suffering Servant depicted in Isaiah 53 (ESV), who “has borne our griefs and carried our sorrows” (Isaiah 53:4, ESV). Jesus states in Mark 10:45 (ESV), “For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.” Thus, in taking “the form of a servant,” Christ embraces humanity at its most humble station.
Born in the Likeness of Men
Philippians 2:7 (ESV) ends with the statement that Christ was “being born in the likeness of men.” In addition to the “form of a servant,” Christ is said to be “in the likeness of men,” further stressing His genuine incarnation. The Greek term here is ὁμοίωμα (homoiōma), signaling a correspondence or resemblance. The New Testament is unequivocal that Jesus was fully man—He had a human body, a human mind, and a human will. Moreover, the Gospels explicitly trace His genealogy (Matthew 1:1–17, ESV; Luke 3:23–38, ESV), note His upbringing (Luke 2:39–40, ESV), and record His entire earthly ministry leading to His death and resurrection.
The word “likeness” should not be interpreted to mean that Christ was only partially human or merely appeared human. Instead, it highlights that although He was truly man, He was without sin (Hebrews 4:15, ESV). The miracle of the virgin conception (Isaiah 7:14, ESV; Matthew 1:18–25, ESV) secured His freedom from inherited original sin while still uniting Him fully to the human race. Because of this unique status, Jesus could serve as a spotless sacrifice on our behalf and also function as the Second Adam who undoes the transgression of the first Adam (Romans 5:14–19, ESV).
For many in the Church, the union of Christ’s divine and human natures lies at the heart of the Gospel. Jesus can genuinely represent humanity because He is one of us—He can sympathize with our weaknesses and be “tempted as we are, yet without sin” (Hebrews 4:15, ESV). At the same time, Jesus can truly represent God because He is God. Only one who was both God and man could atone for human sin, bridging the infinite chasm between a holy God and fallen creatures (1 Timothy 2:5–6, ESV).
Theological Implications: Fully God and Fully Man
Having explored the text in Philippians 2:6–7 and its main components, it is vital to synthesize the significance of these truths for evangelical doctrine. The Chalcedonian Definition (A.D. 451), though not formally labeled “evangelical,” has long been embraced by evangelicals as an accurate summary of Biblical teaching concerning Christ’s person. It affirms that Christ is one Person in two natures—fully God and fully man—without confusion, change, division, or separation. Philippians 2:6–7 forms a cornerstone of that confession, as it clarifies the eternal deity of Christ and His genuine incarnation.
Affirmation of Christ’s Deity: The phrase “in the form of God” (Philippians 2:6, ESV) speaks directly to Christ’s coequality with the Father, thus grounding the Church’s worship of Jesus as Lord (Romans 10:9–10, ESV). From an evangelical standpoint, to revere Jesus less than God would be idolatrous or insufficient, for the New Testament ascribes to Him the name that is above every name (Philippians 2:9, ESV).
Affirmation of Christ’s Humanity: The phrase “the form of a servant” and “likeness of men” ensures that the humanity of Christ is not an illusion. He took on our nature to fully redeem it, becoming the one mediator between God and man (1 Timothy 2:5, ESV).
Model of Humility and Sacrifice: The kenosis (Philippians 2:7) exemplifies how believers should walk. Though Christ had every reason to assert His divine privilege, He voluntarily relinquished certain prerogatives for our sake, manifesting perfect obedience to the Father. This radical humility provides a transformative example for the Church and encourages believers to renounce pride.
Redemptive Significance: In stepping into our world, Christ identified Himself with sinners, though He Himself never sinned. Because of His sinless humanity and perfect deity, He alone can serve as the substitutionary atonement (Hebrews 9:14, ESV). Without His incarnation, the Gospel would be robbed of its saving power.
Christ’s Priestly Compassion: The writer to the Hebrews notes that Jesus, having been tempted, can now sympathize with our frailties (Hebrews 4:15, ESV). As fully human, He experienced the trials of this life, yet as fully God, He remains sovereign. This dual role comforts believers in knowing that their Savior is almighty and empathetic.
The Model of Humility
In Philippians 2:5 (ESV), Paul introduces this profound Christological statement with the exhortation, “Have this mind among yourselves, which is yours in Christ Jesus.” The immediate context of Philippians reveals Paul urging the Church toward unity, service, and humility. Jesus’ example stands at the center of this exhortation as the absolute pattern of humility that believers are called to emulate.
Throughout the four Gospels, one observes Jesus stooping to serve (John 13:1–17, ESV), enduring rejection and opposition (Luke 9:58, ESV), and ultimately laying down His life for the sake of others (John 10:17–18, ESV). For the early Church, this demonstration of sacrificial service became a template for Christian living. In the Acts of the Apostles, one observes believers taking up the call to serve the poor, care for widows, and boldly proclaim the Gospel amidst persecution (Acts 2:44–47, ESV; Acts 4:32–35, ESV).
Theologian Wayne Grudem notes that the attitude of humility and selflessness that Christ exemplifies is inseparable from the life of discipleship. The believer’s transformation by the Holy Spirit includes the cultivation of the same mindset that led Jesus to relinquish heavenly privilege for the sake of others. On a practical level, local congregations who embrace this reality find renewed vigor in missions, mercy ministries, and evangelism, reflecting the heart of the Servant King.
Practical Outworking in the Church
When reflecting on Jesus’ self-emptying, the Church is beckoned to adopt the posture of a servant in daily life. The capacity to “make oneself of no reputation” can be profoundly countercultural, especially in contexts where self-promotion, ambition, and relentless competition are norms. Believers, guided by the Holy Spirit, are called to stand apart from such values by willingly embracing sacrificial love, kindness, and humility.
Leadership in the Church: Church leaders who look to Christ’s kenosis must reject authoritarian methods. Instead, they are to seek the well-being of the flock, modeling themselves after the “chief Shepherd” (1 Peter 5:4, ESV). True Biblical leadership is cruciform, shaped by the Cross.
Fellowship and Community: The kenosis fosters a spirit of mutual submission. It drives believers to set aside personal agendas, preferring one another in love (Romans 12:10, ESV). Indeed, in the Church that embodies this spirit, unity flourishes, and the watching world glimpses the reconciling power of the Gospel.
Mission and Evangelism: The Incarnation displays God’s willingness to “come down” to humanity’s level. Similarly, believers are called to enter into the world's brokenness, proclaiming the Gospel message. Missionaries throughout history have mirrored this incarnational principle by learning local languages, identifying with cultural customs, and sharing the hope of Christ.
Suffering and Perseverance: Since Jesus emptied Himself and suffered humiliation on the Cross (Philippians 2:8, ESV), believers take courage in their own sufferings. As the Apostle Peter reminds us, “Christ also suffered for you, leaving you an example, so that you might follow in his steps” (1 Peter 2:21, ESV). Such a Christ-centered perspective on suffering helps maintain spiritual integrity under persecution.
The Broader Biblical Context
Although Philippians 2:6–7 is crucial to understanding the Incarnation, it does not stand in isolation. The Old Testament anticipates a divine Messiah figure, as seen in Daniel’s vision of “one like a son of man” who is presented before the Ancient of Days (Daniel 7:13–14, ESV). This individual possesses everlasting dominion and is worthy of universal worship, an honor reserved exclusively for deity in the Biblical worldview.
The Gospels likewise attest to Jesus’ divine identity through His authority over demons (Mark 1:27, ESV), His sovereignty over nature (Matthew 8:26–27, ESV), and His prerogative to forgive sins (Mark 2:5–7, ESV), actions associated uniquely with God. Moreover, at the Transfiguration (Matthew 17:1–8, ESV), Jesus unveils momentarily the radiance of His divine glory, reflecting the “form of God” that is rightfully His.
Yet, at every turn, Christ’s mission is inseparable from His role as the suffering Servant, culminating in the Cross and Resurrection. Thus, the same Biblical witness that testifies to His eternal deity also portrays Him as the Lamb of God, taking upon Himself the sin of the world (John 1:29, ESV). Only in holding these truths together—God’s eternal Son taking a genuine human nature—can we grasp the full scope of the Gospel.
Counterarguments and Heresies
Throughout Church history, numerous heresies have arisen to challenge or distort the Biblical portrayal of Christ’s deity and humanity. Docetism claimed that Christ’s physical body was an illusion, thereby undermining the reality of the Incarnation. On the other hand, Arianism posited that the Son was a created being, thereby denying coeternity with the Father. Apollinarianism denied the completeness of Christ’s human nature, teaching that the divine Logos replaced the human soul. Nestorianism introduced a division between Christ’s human and divine natures, implying a Christ who was essentially two persons. Each of these positions warps Biblical teaching and cuts against the grain of Philippians 2:6–7, which envisions a fully divine and fully human Savior who is still one Person.
Evangelical orthodoxy has consistently rejected these errors, affirming that Jesus Christ is “very God of very God,” begotten not made, and incarnate in human nature, united in one Person (Nicene Creed). Without this orthodox foundation, the Gospel message is diminished. That foundation is tethered strongly to the apostolic witness that Jesus is both Lord and Messiah (Acts 2:36, ESV), the same Lord who voluntarily “emptied himself” for our sake.
Conclusion
When Paul exhorts believers, “Have this mind among yourselves, which is yours in Christ Jesus” (Philippians 2:5, ESV), he simultaneously presents a doctrinal masterpiece and a call to practical discipleship. The reality of Christ “being in the form of God” yet taking “the form of a servant,” humbling Himself, and embracing genuine humanity stands at the center of the Christian confession. He is the eternal Son of God, coequal and coeternal with the Father, the One who created the universe, and the One who walked among us, enduring temptation, suffering, and even death.
This inconceivable reality underscores the magnitude of God’s grace: He did not remain distant but took on flesh to redeem us. The Church, therefore, must stand in awe and worship, fully acknowledging the majesty of the One who is both “in the form of God” and “in the likeness of men.” Evangelicals maintain this truth as part of the heart of the Gospel, for without the real Incarnation, there is no meaningful atonement, no sure path to reconciliation with God, and no genuine hope of eternal life.
In celebrating the birth of Jesus in Bethlehem, believers recognize that Bethlehem was not the beginning of Christ’s existence. It was the unfolding of God’s redemptive plan in real human history—the moment the Creator stepped into creation. It is truly marvelous to consider that the One who sat enthroned in glory beyond imagination entered our world as an infant, reliant on the care of human parents, experiencing the full range of human limitations. Yet He never ceased to be God.
Such a mystery should evoke profound humility in all who bow before Him. If the eternal Son can stoop this low and serve in such a radical way as to surrender Himself to the Cross for us, should we not likewise empty ourselves in service to one another? The beauty of the kenosis is that it does not end in Christ’s humiliation but culminates in His exaltation (Philippians 2:9–11, ESV). Our Savior, "born in the likeness of men,” is now enthroned, and every knee shall bow to Him in heaven and on earth. This leads to rejoicing and worship, for we serve a Lord who is both transcendent and imminent, sovereign and sympathetic, fully God and fully man.
In theological reflection, we must always circle back to the question of how these truths affect our own spiritual life and the mission of the Church. The Incarnation is not merely an academic concept to be parsed but a call to embody Christ’s own humility in our attitudes and relationships. The practical application of Philippians 2:6–7 calls for Christians to consider others before themselves, freely give their resources and time, and proclaim the Gospel. This incarnational principle also exhorts us to identify with those around us who suffer or face spiritual deprivation, embodying the servant’s heart.
Ultimately, the doctrine of Christ’s self-emptying beckons us to deeper worship, sincere obedience, and increased compassion for a broken world. As the Apostle John proclaims, “And the Word became flesh and dwelt among us, and we have seen his glory…” (John 1:14, ESV). It is a glory unlike any other that draws humanity close, rekindles hope, and bestows eternal life on those who believe. May we, therefore, in this season and beyond, adore the One who “did not count equality with God a thing to be grasped” but “emptied himself” for our sake (Philippians 2:6–7, ESV). This is the true story of Christmas, and it remains the foundation of Christian hope in every generation.
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