The doctrine of Kenosis is largely built on just two verses. Many books have been written just on the interpretation of these two verses.
[Jesus,] who, although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. (Philippians 2:6-7 NAU)Obviously, these verses are critical to understand. We’ll take it one step at a time, looking at the important words or phrases.
First, this verse teaches us that Jesus existed “in the form of God.” This word “form” literally refers to the visible, external shape. Since God Himself is Spirit and does not have a physical form, it is obvious that there is something more to this. Most theologians and Greek scholars see this as a reference to God’s nature. William Hendriksen believes it refers to the “inner, essential, and abiding nature of a person or thing.” Greek scholar Martin Vincent says it is the, “expression of being which carries in itself the distinctive nature and character of the being to whom it pertains, and is thus permanently identified with that nature and character.” He is saying that it is an outward expression that demonstrates the true nature of the being. Perhaps that is the best way of understanding this. Form is speaking of a visible, outward expression that demonstrates the true nature of the being
God is spirit (Jn. 4:24, He is invisible (1 Tim. 1:17) But, God’s glory does have a visible aspect clearly demonstrated in Heaven, perhaps this is what Paul is referring to. Fausset says the “form” is, “the external self-manifesting characteristics of God, the form shining forth from His glorious essence.” So, it is the visible manifestation of God’s glory which is the radience of His glorious nature. Remember, Hebrews teaches us that Jesus is the “radience of the glory of God.” So, what Paul is teaching here in Philippians is that Jesus existed with all the nature and glory of God in Heaven. The emphasis is on the visible expression and the position of glory. Jesus existed with the same glory as God. This was His condition, His state of being.
These verses also teach us that Jesus “did not regard equality with God a thing to be grasped.” Notice that Jesus had equality with God. In the context, this would refer to equality with God in terms of the condition of exalted glory in Heaven. Then, notice that Jesus did not see this as something to be “grasped”. This word has also been translated “robbery” or “held on to.” It is a word that first referred to robbery and then the thing robbed. Then, it was also used to refer to a “prize.” It was also a figure of speech which spoke of holding on to something for one’s own benefit.
So what Paul is saying here is that Jesus did not consider His exalted position of glory in Heaven as something He must hold on to at all costs. It implies that He would not be selfish in holding on to this position for His own good, but acted as one person of the triune God. No person of the triune God-head acts independently for His own welfare. This is impossible because they are three distinct persons, but one God.
Jesus acted as one person of the triune God-head and acted for the good of the tri-unity, not for His own personal welfare. So, He did not insist on holding on to His exalted and glorious position in Heaven. Instead, the next phrase tells us, “[He] emptied Himself.” That’s the Greek word, kenosis. But, we must ask, “Emptied Himself of what?” Clearly, in the context, it means that He emptied Himself of His glory. Strong and valid arguments have been made for translating this phrase, “He made Himself nothing or of no value.” Perhaps this clears it up a bit. Jesus did not selfishly hold tight to His position of glory in Heaven, but rather, let go of this glorious position and became nothing. He did not give up His person, He gave up His position.
When Jesus “emptied Himself” of the glories of Heaven, He became nothing, and more than that, He became of little value in humanity as He took on the “form of a bond-servant.” Jesus did not regard existing in a manner equal to God, in all the glories of Heaven, absent of the effects of the curse, something He must cling to and be unwilling to give up. Jesus joined with the Father and Spirit willed to lay aside His place in Heaven and the glories of Heaven to come to earth and even willingly placed Himself in unity with humanity. The moment He was conceived, He began to take on the burdens of the fall and sin.
William McDonald expresses this so beautifully:
Thus He was willing to come into this world to endure the contradiction of sinners against Himself. God the Father was never spit on or beaten or crucified. In this sense, the Father was greater than the Son – not greater as to His Person, but rather as to His position and the manner in which He lived. Jesus expressed this thought in Jn 14:28: “If you loved Me, you would rejoice because I said, ‘I am going to the Father,’ for My Father is greater than I.” In other words, the disciples should have rejoiced to learn that He was going home to heaven. While on earth, He had been cruelly treated and rejected. He had been in lower circumstances than His Father. In that sense, His Father was greater. But when He went back to heaven, He would be equal with the Father in His circumstances as well as in His Person.Please don’t miss the significance of this. Jesus lived in all the glories of Heaven as God. He was part of the glorious radiance of the triune God brilliantly illuminating Heaven. He was continually receiving the magnificent, jubilant, unbridled worship of the angels. And He gave it all up. To take on humanity. From the glories of Heaven to simple humanity. Servant-like humanity. About as low as you can go. Poor, outcast, homeless. From receiving the worship of the Heavenly hosts, to being mistreated, rejected, condemned. That my friend is the glory of the Kenosis! That’s the glory of my Jesus!
Next: (44) Steering Clear of Error
