That is, to continue to exist on an equality with God. The phrase definitely establishes Christ’s position in relation to God. The Son is placed side by side with the Father, on an equal footing, in no way inferior (see Vol. V, pp. 896-898, 917; see on Col. 2:9). But Paul states this position only to show Christ’s willingness to relinquish it in the interests of man’s salvation.

Gr. harpagmos, “a seizing,” “robbery,” “a thing seized,” “something to be grasped,” “a prize.” Harpagmos comes from harpazō, “to seize,” “to claim for oneself eagerly,” “to snatch away.” The context favors the reading “something to be grasped.”

 Gr. hēgeomai (see on v. 3). The apostle has dealt with Christ’s state— equality with God—now he turns to Christ’s thoughts, in order to give an insight into His mind, and thus enable the Philippians to strive to emulate that mind. Paul’s reasoning is close knit. In a sentence He shows that Christ’s mind, while conscious of His equality with God, decided to forgo the glory associated with that exalted state in order to accomplish His compassionate purpose of saving lost mankind.

Gr. morphē, here denoting all the essential characteristics and attributes of God. In this sense morphē represents the manner in which God’s eternal qualities and characteristics have manifested themselves. Whatever form that manifestation has taken, it was possessed by Christ, who thereby existed as one with God. This places Christ on an equality with the Father, and sets Him far above every other power. Paul stresses this in order to portray more vividly the depths of Christ’s voluntary humiliation.

 Gr. huparchō, which often bears the simple meaning of “to be” (Luke 9:48; 16:14; Rom. 4:19; 1 Cor. 7:26; etc.). Originally, huparchō meant “to begin,” “to make a beginning,” but later took on the special significance of “to be in existence” without necessarily implying a beginning (cf. Acts 16:20; 17:28; Gal. 2:14). See Vol. V, pp. 896, 897, 917.