Another so called trump card for trinitarians is Philippians 2: 6-8. “Who was in the form of G-d, yet did not think equality with G-d was to be eagerly clung to or retained, but emptied himself of his own equality, taking the for of a servant, when he came in the likeness of men: and when he was found in a manner of life as a man, he humbled himself, becoming obedient until death, even a death of the cross.” Paul writes here that Yeshua was “in the form of G-d” as rendered in English texts from the Greek phrase, en morphe theou. This is taken to mean that Yeshua is the very G-d, who created all. According to this faith, Messiah is “co-equal, co-eternal, and consubstantial” with the Father, the “second person” of a so called trinity. It would mean that Yeshua is really and truly G-d in every sense, apart from his being also man born of woman. All of this is declared to be a “mystery” which must be accepted by faith, under pain of excommunication or, in past centuries, death. O how empty these threats are in light of the Truth. For those who accept Yeshua’s words of John 17:3, “And this is eternal life, that they know You, the Only True G-d, and whom You sent, Yeshua HaMashach” or that of John 4:21, 22 where Yeshua tells the Samaritan woman that the Jews were correct in their doctrine of G-d which left no room for anything but the absolute oneness of G-d. It is a puzzling thing to be assaulted by this insistence on viewing G-d as “three persons.” One becomes further alarmed at such a requirement when reading John’s criteria for a saving faith: “Messiah did many other miraculous signs in the presence of his disciples, which are not written in this scroll: But these things have been written that you may believe that Yeshua is the Messiah, the Son of G-d, and so that when you believe you would have eternal life in his name” (John 20:30, 31) There is nothing there about believing Yeshua is G-d. No hint here of the Trinitarian title, “God the Son.” It is all a straightforward requirement to believe that Yeshua is the promised Messiah of Israel, The Son of G-d, the Anointed One. Plain and simple! We are told that we must take this on faith. Faith is neither absurd nor stupid. It is believing the promises G-d made He will keep. That if I believe that He sent His Son to die instead of me, He will raise me to eternal life in the end, period. Trinitarianism assumes that Paul wrote “in the form of G-d” to mean before Yeshua’s “incarnation”. His supposed life as G-d before stepping down into our world. Totally forgetting the fact that He was born of a woman and then later become the Anointed One at his mikvah (baptism). What do you think the Spirit like a dove was doing? Just getting some exercise? Paul gives not hint to a prior existence as G-d. The one who “was in the form of G-d” was in fact, a man, Yeshua. And Paul is describing what was true of that man while he was on the earth! Trinitarian commentators often interpret the Greek word morphe in light of some of its usage in classical Greek literature, that is, from the period five or six centuries earlier. That usage could imply “what is essential and permanent.” But the New Testament is not written in “classical Greek,” but rather in what is called Koine Greek, the popular language of Paul’s day. From many Koine manuscripts discovered by archaeologists and dating from the first century, we know that some terms had acquired new meanings. One of those terms was morphe, usually translated “form.” From Professor of Greek at Moody Bible Institute, Kenneth S. Wuest, himself a Trinitarian, we learn that in Koine Greek the word morphe had come to refer to “a station in life, a position one holds, one’s rank. And that is an approximation of morphe in this context (Philippians 2)” (The Practical Use of the Greek New Testament, p. 84 How can we be sure that morphe in Philippians 2:6 means “station in life, status, rank, position,” and not “inherent nature,” as some translators or commentators would interpret the Greek word (see NIV on Philippians 2:6, for example)? Here we appeal to the immediate context to help us understand how Paul is using the word. In verse 7 he says that Christ took the “form,” the morphe, of a servant — literally, of a slave. What does this mean? Does morphe suggest that a servant has some kind of “inherent nature” that would constitute him a slave, or does it not rather imply that servanthood is, per se, a matter of “status, rank, or position”? One’s position as a servant is either a matter of choice or a matter of circumstances. We cannot see, therefore, that the context supports any other meaning for morphe than that which deals with one’s rank or status. Messiah’s status as G-d is contrasted with His status as a servant. To translate or to understand morphe as “inherent nature” in Philippians 2, then, clearly does not fit the way it is used in this context. I can never say it enough, Scripture defines Scripture! What does this all mean? It means that the man, Yeshua, was on Earth functioning in the status, rank, or position of G-d. The exact same as any messenger of a king would be doing. Wow, imagine that. But let’s ask a question. Was there any historical precedent for this? When G-d called Moses to be his agent to bring Israel out of Egypt, he told him, “See, I have made you like G-d to Pharaoh, and your brother Aaron will be your prophet” (Exodus. 7:1). The Hebrew text is even more startling, because the word “like” is not there at all. Rather, G-d declares to Moses, “I have given you to be Elohim to Pharaoh.” Earlier, G-d had said that Moses would be “Elohim” to Aaron (4:16). This means that Moses functioned as though he were G-d on earth; he was the appointed leader to act for G-d and as possessing the authority G-d had conferred on him by designating him to bear the G-d of Israel’s own title, Elohim! This is similar to the character or role of an ambassador or other diplomat who has received “plenipotentiary” authority to act on behalf of the government he represents, and whose decisions and transactions are regarded as equal or identical to those of the sovereign state which has sent him. Wow, Scripture fits within itself without making some absurd contradiction, what do ya know! So let’s ask some more questions. How did Yeshua function in the status of G-d during his earthly ministry? Do the four Gospels portray his activities in such a way as to suggest that he was doing what the Father himself would have been doing, had G-d been present visibly and personally to carry out the ministry that his Son in fact fulfilled? Does the record show that while on Earth Messiah was exercising prerogatives that really belong to G-d himself? Ummmm…..Let’s see! You do not get very far into the gospels before this issue comes up with a question. “Who can forgive sins but G-d alone? (Mark 2:7). Yeshua had just healed a man who had been paralyzed. The teachers of Torah heard him say “your sins are forgiven” and started to accuse him of blasphemy. What did Yeshua say? I am G-d, why do you question me! Nope. He said “Which is easier: to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Get up, take your mat and walk’?” then added “But that you may know that the Son of Man has authority on earth to forgive sins . . . .” He was given authority by the only True G-d that there is. The scribes were correct in knowing that the only authority for doing this was from G-d, but what they did not understand was that G-d had sent His Son into this world to act on His behalf, in His Name, with His power and to die for us. In this act of forgiveness, then, Messiah was functioning in the morphe, the status, of G-d, who had sent him. More proof for Yeshua’s status in acting for G-d on Earth is John 5:21. “For just as the Father raises the dead and makes alive, so also the Son makes alive whom he wishes.” The power to resurrect the dead rest only in the Hands of the Father. He put that on display so Magnificently when He raised the one whom He had bestowed this power upon and brought him into immortality (Acts 17:30, 31; Rom. 6:9; 8:11). But before that, while Messiah walked the Earth, he used this gift from G-d to bring several back to life. Most notably Lazarus. It was such a startling display of G-d’s power that they plotted to kill the risen Lazarus as well as the One who had raised him! (John 12:9-11) Again, Messiah was acting in G-d’s name, in G-d’s place when he raised the dead and showed himself to be in the morphe of God. Question: If Yeshua, the man, did not have the authority to act as G-d, would we have even heard of Him? Wouldn’t he just be you or I? What trinitarians have done is what the people of Lystra did when Paul healed a crippled man, because he displayed the power of G-d, acting in G-d’s stead, they called him and Barnabas gods (Acts 14:8). More proof of the authority of G-d given the son is John 5:22, 23. “For neither does the Father judge anyone, but He has given all judgment to the Son, so that all would honor the Son just as they would honor the Father. The one not honoring the Son does not honor the Father, the one who sent him.” If Yeshua was G-d already, why would the Father need to give him this judgment, wouldn’t he have it already? The Father gives it to him so he will be honored just as He, the Father, is honored. But, as G-d, wouldn’t Yeshua already have Honor, being G-d? If you do not honor Yeshua as a Son because you say he is G-d, aren’t you dishonoring the Father by denying the sonship and his humanity? Paul told the Athenians that someday G-d would judge the world with justice “because he established a Day in which He is going to judge the world in righteousness, by a man Whom He appointed, when He gave assurance to all the faithful by having raised him from the dead.” (Acts 17:31) God number 2 couldn’t be a man as he would be god number 2 and not a man. G-d has said “I am no man” (Numbers 23:19, 1 Samuel 15: 29, Hosea 11:9). Would god number 2 need to be appointed since he would be g-d? Wouldn’t he already be? Being god? G-d is the Judge of the universe, one who is both just in his judicial sentences and yet able to be the “justifier of him who has faith in Yeshua” (Rom. 3:26). But again, Paul reveals that “G-d will judge men’s secrets through Messiah Yeshua” (Rom. 2:16). Such texts provide evidence that the White Throne Judgment described in Revelation 20:11 will be presided over by Messiah, who will be seated on the throne of judgment. (The Greek text does not have “G-d” in verse 12, but “the throne”, contrary to the reading in KJV) Messiah “did not think equality with G-d was to be eagerly clung to or retained”. In what sense was Messiah “equal” with G-d? We have already seen where Paul was saying that while on the Earth, Yeshua was working “in the status of G-d”. We have also considered the implications of divine status, i.e. his ability to forgive sins, to raise the dead, and to judge. On top of this we could consider command of the elements (to make to wind and the sea obey him, (Matt. 8:23-27). With all that in mind it is possible for Paul to declare him “equal with G-d” in a since that such equality was a delegated authority from G-d Himself. Let’s keep something in mind here, equality is not the same as identity. Paul never said Yeshua was identical with G-d, which would provide proof for either trinitarianism or modalistic monarchianism (also called Sabellianism, the doctrine that G-d is simply one person or one being, but one who may be viewed as Father or Son or Holy Spirit). The Greek text of Philippians 2:6 shows that Messaiah recognized his equality with G-d but that he did not consider this G-d-given equality a harpagmos. KJV translates this word as “robbery.” The word can imply something that is snatched or taken by force. The Arndt-Gingrich lexicon says it can also mean a “prize” or a “windfall” in Koine usage. If Paul is using it in the latter sense, he implies that Messiah did not have any kind of presumptuous attitude as he viewed his equality with G-d, nor did he seek to take advantage of it, or exploit it, for his own purposes. Rather, he took the status of a slave, seeking only to serve his G-d and the human race that he had come to save. The verb “empty” is the Greek kenoo, from which some trinitarians have developed a doctrine called the “kenosis theory.” According to this doctrine, the “pre-existent Christ” divested himself of the manifestation of some of his attributes of deity in order to become man. There is no need to get into any details of it or even the disagreements of those who profess it but all of them use the term “kenosis” to support their fancy ideas of a personal preexistence of the Messiah. The KJV ignores such ideas by translating that he “made himself of no reputation,” an obvious and correct reference to the period of his human life and ministry. We have clear proof that Paul talks of the historical man Yeshua and not about a person who was later to become Messiah Yeshua. It is the Yeshua born of a woman who “emptied” himself. In such a setting, the word screams the fact that Yeshua put away any temptation for self-importance or to exalt himself in any way. An example of this if you need it would be the Queen of Sheba. She was “emptied” of pride when she looked upon the magnificence Solomon’s court. There was “no more spirit in her” (1 Kings 10:1-13). Just like her, Messiah’s “self-emptying” left within him no room for pride, arrogance, or any plans being made without total subjection to the will of God. (Hebrews 10:7-10, Psalm 40:7-9) Messiah’s “self emptying” goes hand in hand with him having taken the status of a servant and of having come into existence in human likeness. “Having taken” is from the aorist participle labon, and “having come into existence” from the aorist participle genomenos. Such aorist participles often denote a time prior to the action of the main verb. This would support the view that his “self-emptying” (the main verb) occurred after he was born, not before. “Kenosis theories,” therefore, can be considered simply philosophical speculations that can have no basis in the text or the Truth. As such, they would be an example of “eisegesis” (reading into the text), not exegesis. Moulton and Milligan’s lexicon sees the word schema, here translated “appearance,” as implying “external bearing” or “fashion.” One is tempted to translate that Messiah was found to be “in the human scheme of things” or “in the human condition.” He was totally human, apart from sin. He looked to be what he was, a man. Such descriptions, being inspired of God, forbid any kind of gnostic, neognostic calvinism or docetist teaching that Messiah only “appeared” to be a flesh-and-blood human being while being in fact “purely spirit.” In their view anything material was, ipso facto, evil. So Messiah could not have a material body. He only “appeared” to have one, said the docetists. Pastor C. T. Russell used a similar kind of “sleight of hand” when he taught that Yeshua had no physical body after his resurrection. He simply “materialized” a temporary body to show to his disciples — a teaching still propagated by those called Jehovah’s Witnesses as well as by others from the russellite tradition. Paul further explains how far Messiah went in subjecting himself to his Father, who had placed him in the status of G-d to carry out his earthly ministry and had delegated him to exercise equality with G-d according to that status. “He humbled himself by becoming obedient to the point of death.” G-d’s plan, as foretold by Isaiah, was to lay upon his Son “the iniquity of us all” (53:6), to crush him and to cause him to suffer, and to make his life a guilt-offering (v.10). Peter says that Yeshua was delivered unto death by G-d’s “predetermined plan and foreknowledge” (Acts 2:23). And yet Yeshua willingly submitted himself to this plan, in loving obedience to his Father. “The reason my Father loves me is that I lay down my life, only to take it up again. No one takes it from me, but I lay it down of my own accord” (John 10:17, 18). Any doctrine of the atonement must take into account this judicial infliction of death upon Messiah by his Father, so that G-d the Judge could also act justly in being the “justifier” of those who belong to Messiah. (Rom. 3:26 KJV) Messiah’s willing obedience “to the point of death” is made even more amazing by the fact that his death was carried out by one of the most painful and humiliating methods available, crucifixion! Paul stresses this shocking truth by using the word “even.” Of all the ways that one might die, death on a cross is the most horrible he can imagine, and at the same time the kind that most reveals Messiah’s total submission to the will of the Only G-d! As a Roman citizen, Paul realized that the government reserved death by crucifixion for the worst criminals, or else for the persons she most despised. From this lowest point of humiliation Messiah was elevated to the highest pinnacle of authority in the universe, excepting that of G-d himself. Yeshua as Lord is exalted “far above every rule and authority and power and dominion, and then he was named above every name, not only in this age, but also in the one that is coming” (Ephesians 1:21). His present position is such that all G-d’s angels must worship him as being “much superior to them”, he has inherited a name superior to theirs (Hebrews 1:4-6). This name is “the name above every name.” One could say that G-d has given to his Son his own name, just as human fathers do in naming sons after themselves. Peace and Grace!