But emptied himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man.

“"Why, sir," I asked, "is the Son of God in the parable in the form of a slave?" "Hear," he answered: "the Son of God is not in the form of a slave, but in great power and might." "How so, sir?" I said; "I do not understand." "Because," he answered, "God planted the vineyard, that is to say, He created the people, and gave them to His Son; and the Son appointed His angels over them to keep them; and He Himself purged away their sins, having suffered many trials and undergone many labours, for no one is able to dig without labour and toil. He Himself, then, having purged away the sins of the people, showed them the paths of life by giving them the law which He received from His Father. [You see," he said, "that He is the Lord of the people, having received all authority from His Father.]"”

“And the Mediator executes the Father's will; for the Mediator is the Word, who is common to both-the Son of God, the Saviour of men; His Servant, our Teacher. And the flesh being a slave, as Paul testifies, how can one with any reason adorn the handmaid like a pimp? For that which is of flesh has the form of a servant. Paul says, speaking of the Lord, "Because He emptied Himself, taking the form of a servant," calling the outward man servant, previous to the Lord becoming a servant and wearing flesh. But the compassionate God Himself set the flesh free, and releasing it from destruction, and from bitter and deadly bondage, endowed it with incorruptibility, arraying the flesh in this, the holy embellishment of eternity-immortality.”

“Nor is this the only thing that proves the dignity of the water. But there is also that which is more honourable than all-the fact that Christ, the Maker of all, came down as the rain, and was known as a spring, and diffused Himself as a river, and was baptized in the Jordan. For you have just heard how Jesus came to John, and was baptized by him in the Jordan. Oh things strange beyond compare! How should the boundless River that makes glad the city of God have been dipped in a little water! The illimitable Spring that bears life to all men, and has no end, was covered by poor and temporary waters! He who is present everywhere, and absent nowhere-who is incomprehensible to angels and invisible to men-comes to the baptism according to His own good pleasure. When you hear these things, beloved, take them not as if spoken literally, but accept them as presented in a figure. Whence also the Lord was not unnoticed by the watery element in what He did in secret, in the kindness of His condescension to man. "For the waters saw Him, and were afraid." They wellnigh broke from their place, and burst away from their boundary. Hence the prophet, having this in his view many generations ago, puts the question, "What aileth thee, O sea, that thou reddest; and thou, Jordan, that thou wast driven back? " And they in reply said, We have seen the Creator of all things in the "form of a servant," and being ignorant of the mystery of the economy, we were lashed with fear. Now Christ prayed all this economically as man; being, however, true God. But, as I have already said, it was the "form of the servant" that spake and suffered these things. Wherefore He added, "My soul looked for reproach and trouble," that is, I suffered of my own will, (and) not by any compulsion. Yet "I waited for one to mourn with me, and there was none," for all my disciples forsook me and fled; and for a "comforter, and I found none."”

“The sovereignty of the divine Word temporarily submitted to assume a man and for a season "humbled himself" and abased himself, not exercising his nature through his powers, while he bore the man that he had assumed. He "emptied himself" when he bowed to injuries and slanders, when he heard unspeakable insults and suffered indignities.”

“Now the numbers into which it is divided, when put together, make seven, and one is wanting to its completion, not being in all points harmonious with itself, like six, which has reference to the Son of God, who came from tile fulness of the Godhead into a human life. For having emptied Himself, and taken upon Him the form of a slave, He was restored again to His former perfection and dignity. For He being humbled, and apparently degraded, was restored again from His humiliation and degradation to His former completeness and greatness, having never been diminished from His essential perfection.”

“We do not believe that he was so emptied that he himself as Spirit became something else. Rather he, having put aside for this time the honor of his majesty, put on a human body. Only by assuming human form could he become the Savior of humanity. Note that when the sun is covered by a cloud its brilliance is suppressed but not darkened. The sun's light, which is suffused throughout the whole earth, penetrating all with its brilliant splendor, is presently obscured by a small obstruction of cloud but not taken away. So too that man, whom our Lord Jesus Christ put on, being our Savior, which means God and the Son of God, does not lessen but momentarily hides the divinity in him.”

“He "assumed the form of a slave" without the stain of sin, enhancing the human without diminishing the divine. That emptying by which the invisible One offered himself to be seen and the Creator and Lord of all things elected to be one among mortals was a sovereign act of stooping in majestic pity, not a defect of power.”

“The Apostle Paul considered Him as one "of no reputation", and the crucifiers considered Him to lack understanding, and His enemies accounted Him to be without knowledge and intelligence, and concerning Jesus Paul spake against them, "The foolishness of God is wiser than the children of men." For in order that it may not weigh heavily upon thee to be thought contemptible in thy simplicity by the children of men, God Himself hath shewn Himself to be of "no reputation", in that He stood before His questioners without answering a word; and He was thought by them to be an ignorant man because He returned them not an answer. Wherefore do thou also persist in the power of thy soul, and transgress not the law of simplicity, even though thou be considered to be a fool by every man, and art esteemed to be without knowledge and instruction.”

“Since the Apostle has set forth his exhortation, here he exhorts to the virtue of humility, by the example of Christ. And first he leads them to imitate Christ's example; second he sets forth his example, at "who, when he was in the form," etc. He says therefore: be humble, as I have said; therefore feel this, that is, hold by experience what was in Christ Jesus. It should be noted that we ought to feel this in five ways, namely by the five senses. First, to see his brightness, that being enlightened we may be conformed to him. Isaiah 33:17: they shall see the king in his beauty, etc. 2 Corinthians 3:18: but we all, beholding the glory of God with open face, etc. Second, to hear his wisdom, that we may be made blessed. 3 Kings 10:8: blessed are your men, and blessed are your servants, who stand before you and hear your wisdom. Psalm 17:45: at the hearing of the ear he obeyed me. Third, to smell the graces of his gentleness, that we may run to him. Song of Songs 1:3: draw me after you, we will run in the odor of your ointments. Fourth, to taste the sweetness of his loving-kindness, that we may always be beloved in God. Psalm 33:9: taste and see that the Lord is sweet. Fifth, to touch his power, that we may be saved. Matthew 9:21: if I shall but touch the hem of his garment, I shall be safe. And thus feel, as it were by touching, through the imitation of his work. Then, when he says "who, when he was in the form of God," etc., he sets forth the example of Christ. And first he premises Christ's majesty; second he sets forth his humility, at "himself," etc.; third his exaltation, at "wherefore," etc. And first he premises the majesty of Christ, that his humility may be the more commended. And he sets forth two things pertaining to Christ's dignity: namely the truth of the divine nature; second, equality, at "not robbery." He says therefore "who," namely Christ, "when he was in the form," etc. For each thing is said to be in the nature of a genus or species through its form, whence form is called the nature of a thing. And 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. 1 John, last chapter: that we may be in his true Son Jesus Christ. But it is not to be understood that the form of God is one thing and God himself another: because in simple and material things the form and that whose form it is are the same, most of all in God. But why does he say rather "in form" than "in nature"? Because this befits the proper names of the Son in three ways. For he is called both Son, and Word, and Image. For the Son is he who is begotten, and the end of generation is form. And therefore, that he may be shown to be the perfect Son of God, he says "in form," as one having perfectly the form of the Father. Likewise a word is not perfect unless it leads to knowledge of the nature of the thing; and thus the Word of God is said to be in the form of God, because he has the whole nature of the Father. Likewise an image is not said to be perfect, unless it has the form of that whose image it is. Hebrews 1:3: since he is the brightness of glory, and the figure of his substance, etc. But does he have it perfectly? Yes, because "not robbery," etc. This could be understood in two ways. In one way, of his humanity, and Paul did not understand it thus, because this would be heretical; for it would be robbery, if it were referred to his humanity. Therefore it must be expounded in another way, namely of his divinity, according to which it is said of Christ. It is also repugnant to reason to say otherwise, because the nature of God is not receivable in matter; but that someone existing in some nature should participate in it more or less comes from matter, but there it is not so; therefore it must be said that he judged it not to be robbery, namely that he himself is equal to God, because he is in the form of God, and knows well his own nature. And because he knows this, therefore it is said in John 5:18: he makes himself equal to God; but this was not robbery — unlike when the Devil and man wished to be made equal to him. Isaiah 14:14: I will be like the most high, etc.; and Genesis 3:5: you shall be as gods. But this was robbery; therefore for this Christ came to make satisfaction. Psalm 68:5: the things I did not steal, then I paid back. Then, when he says "but himself," etc., he commends the humility of Christ. First as to the mystery of the incarnation; second as to the mystery of the passion, at "he humbled himself," etc. Concerning the first he sets forth the humility; second its manner and form. He says therefore "but himself," etc. But since he was full of divinity, did he then empty himself of divinity? No, because what he was, he remained, and what he was not, he took up. But this is to be understood according to the assumption of that which he did not have, but not according to the assumption of that which he had. For just as he descended from heaven, not that he ceased to be in heaven, but because he began to be in a new way on earth, so also he emptied himself, not by laying aside the divine nature, but by assuming human nature. Beautifully, however, he says "emptied." For "empty" is opposed to "full." But the divine nature is quite full, because there is the perfection of all goodness. Exodus 33:19: I will show you all good. But human nature, and the soul, is not full, but in potency to fullness; because it is made as it were a blank tablet. Human nature therefore is empty. He says therefore "he emptied," because he assumed human nature. He touches, therefore, first, on the assumption of human nature, saying "taking the form of a servant." For man from his creation is a servant of God, and human nature is the form of a servant. Psalm 99:3: know that the Lord himself is God, etc. Isaiah 42:1: behold my servant, etc. Psalm 3:4: but you, Lord, are my protector, etc. Why is it more fittingly said "the form of a servant," than "a servant"? Because "servant" is the name of a hypostasis or suppositum, which is not what was assumed, but the nature was; for what is taken up is distinguished from that which takes it up. Therefore the Son of God did not assume a man; for it would be given to be understood that man was something other than the Son of God, whereas the Son of God was made man. He therefore received a nature into his own person, so that the Son of God and the Son of man might be the same in person. Second, he touches on the conformity of nature, saying "made in the likeness of men," namely according to species. Hebrews 2:17: he ought in all things to be made like unto his brethren. And if you should say that it is not fitting for the Lord Jesus Christ to take on a species, it is true, one that would result from divinity and humanity, as if divinity and humanity had come together into one common nature. Whence it would follow that the divine nature (if I may speak so) would be changed. Third, he sets forth the conditions of human nature, saying "and being found in habit as a man," because he took on all the defects and properties comprised in the species, except sin. And therefore "found in habit as a man," namely in outward manner of life, because he hungered as a man, was wearied, and the like. Hebrews 4:15: tempted in all things after our likeness, without sin. Baruch 3:38: after this he was seen upon the earth, and conversed with men. And thus we can refer "habit" to outward conditions. Or "habit," because he took on humanity itself as a habit. Now habit is fourfold. One changes the one who has it, and it itself is not changed, as the fool through wisdom. Another is changed and changes, as food. Another, which neither changes nor is changed, as a ring coming onto a finger. Another, which is changed, and does not change, as a garment. And by this likeness human nature in Christ is called a habit, which so came to the divine person, that it did not change it; but it was changed for the better, because it was filled with grace and truth. John 1:14: we saw his glory, glory as it were of the only-begotten of the Father, full of grace and truth. He says therefore "made in the likeness of men," yet in such a way that he is not changed, because he was "found in habit as a man." But it must be noted that from this word "habit," etc., some have erred. Whence a threefold opinion is touched upon in distinction VI of Book III of the Sentences. The first is that the humanity of Christ came to him accidentally, which is false: because the suppositum of the divine nature was made the suppositum of the human nature; and therefore it did not come to him accidentally, but substantially — not that divinity did not come to him naturally, but that it is predicated of him substantially. And by this also is excluded the error of Photinus, who said that Christ was a mere man, not born of a virgin, since it is said "when he was in the form of God." Therefore he was in the form of God before he took the form of a servant, from which he is less than the Father, because "not robbery," etc. It is established therefore that it was through the form of a servant that he merited. Likewise the error of Arius is excluded, who said that he was less than the Father, because "not robbery," etc. Likewise that of Nestorius, who said that the union was to be understood according to indwelling, namely insofar as God dwelt in a man, and that the Son of man is one and the Son of God another. But Rabanus says that the Apostle names the incarnation "emptying." But it is clear that the Father and the Holy Spirit also indwell: therefore these also would be emptied, which is false. Again he says: "he emptied himself"; therefore he who was emptied and he who empties are the same. But such is the Son of God, because he himself emptied himself; therefore the union is in person. Likewise that of Eutyches, who said that from the two natures one nature also results. Therefore he did not take the form of a servant, but some other, which is against this. Likewise that of Valentinus, who said that he brought a body from heaven. Likewise that of Apollinaris, who said that he did not have a soul. For thus he would not have been made in the likeness of men. Then, when he says "he humbled himself," etc., he commends the humility of Christ as to the mystery of his passion. And first he shows the humility of Christ; second the manner, at "become obedient," etc. He is therefore man, but very great, because he is the same one who is God and man, and yet he humbled himself. Ecclesiasticus 3:20: the greater you are, humble yourself in all things. Matthew 11:29: learn from me, because I am meek and humble of heart. The manner of humiliation and the sign of humility is obedience, because it is proper to the proud to follow their own will: for the proud man seeks height; but it pertains to a high thing that it not be ruled by another, but that it itself rule others, and therefore obedience is contrary to pride. Whence, wishing to show the perfection of the humility and passion of Christ, he says that he was made obedient, because if he had suffered not out of obedience, it would not have been so commendable: for obedience gives merit to our sufferings. But how was he made obedient? Not by the divine will, because that is itself the rule; but by the human will, which was regulated in all things according to the will of the Father. Matthew 26:39: nevertheless not as I will, but as you. And fittingly he brings in obedience in the passion, because the first transgression was committed through disobedience. Romans 5:19: for as through the disobedience of one man many were made sinners, so also through the obedience of one man many are made righteous. Proverbs 21:28: an obedient man shall speak of victories. But that this obedience is great and commendable is clear: because obedience is then great, when it follows the command of another against one's own inclination; but the inclination of the human will tends to two things: to life and to honor; but Christ did not refuse death. 1 Peter 3:18: Christ died once for our sins, etc. Likewise he did not flee disgrace. Whence he says "even the death of the cross," which is the most disgraceful. Wisdom 2:20: let us condemn him to a most shameful death. Thus therefore he shunned neither death, nor the kind of disgraceful death.”

“But made himself of no reputation,.... 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 Isa 42:1, in which several places he is called in the Targum, , "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!"”

“But made himself of no reputation - Ἑαυτον εκενωσε· 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.”

“But debased himself: divested himself of all the marks of greatness, for the love of mankind. The Greek text signifies, he made himself void; [2] on which account Dr. Wells, instead of made himself of no reputation, as in the Protestant translation, has changed it into emptied himself; not but that the true Son of God must always remain truly God, as well as by his incarnation truly man, but that in him as man appeared no marks of his divine power and greatness. — Made to the likeness [3] of men, not only as to an exterior likeness and appearance, but at the same time truly man by uniting his divine person to the nature of man. — In shape [4] (or habit) found as a man: not clothed exteriorly only, as a man is clothed with a garment or coat, but found both as to shape and nature a man; and, as St. Chrysostom says, with the appearance of a sinful man, if we consider him persecuted by the Jews, and nailed to an infamous cross. (Witham)”

“made himself of no reputation, and . . . and--rather as the Greek, "emptied Himself, taking upon him the form of a servant, being made in the likeness of men." The two latter clauses (there being no conjunctions, "and . . . and," in the Greek) expresses in what Christ's "emptying of Himself" consists, namely, in "taking the form of a servant" (see on Heb 10:5; compare Exo 21:5-6, and Psa 40:6, proving that it was at the time when He assumed a body, He took "the form of a servant"), and in order to explain how He took "the form of a servant," there is added, by "being made in the likeness of men." His subjection to the law (Luk 2:21; Gal 4:4) and to His parents (Luk 2:51), His low state as a carpenter, and carpenter's reputed son (Mat 13:55; Mar 6:3), His betrayal for the price of a bond-servant (Exo 21:32), and slave-like death to relieve us from the slavery of sin and death, finally and chiefly, His servant-like dependence as man on God, while His divinity was not outwardly manifested (Isa 49:3, Isa 49:7), are all marks of His "form as a servant." This proves: (1) He was in the form of a servant as soon as He was made man. (2) He was "in the form of God" before He was "in the form of a servant." (3) He did as really subsist in the divine nature, as in the form of a servant, or in the nature of man. For He was as much "in the form of God" as "in the form of a servant"; and was so in the form of God as "to be on an equality with God"; He therefore could have been none other than God; for God saith, "To whom will ye liken Me and make Me equal?" (Isa 46:5), [BISHOP PEARSON]. His emptying Himself presupposes His previous plenitude of Godhead (Joh 1:14; Col 1:19; Col 2:9). He remained full of this; yet He bore Himself as if He were empty.”