“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” (Phil. 2:6, 7 NASB).
Kenosis
comes from the verb kenoo, which is
used in Phil. 2:7, and it refers to the self-emptying of Christ. A question
often asked is, when God became man, how did the two natures of Christ relate
to each other? The Kenosis answers that question.
What
does it mean He “emptied Himself?” What did He empty Himself of? Can this mean
that when Christ became a man he ceased to be God? Did He relinquish divine
attributes thus becoming less than God?
Millard Erickson states that “at no point does this passage say that he ceased to possess the divine
nature. This becomes clearer when we take Colossians 2:9 into account: ‘For in
him the whole fullness of deity dwells bodily.’ The kenosis of Philippians 2:7
must be understood in the light of the pleroma of Colossians 2:9. What does it
mean, then, to say that Jesus ‘emptied himself?’…think of the phrase ‘taking
the form of a servant’ as a circumstantial explanation of the kenosis…we would
render the first part of verse 7, ‘he emptied himself by taking the form of a
servant.’…’the form of a servant contrasts sharply with ‘equality with God’
(v.6). We conclude that it is equality with God, not the form of God, of which
Jesus emptied himself. While he did not cease to be in nature what the Father
was, he became functionally subordinate to the Father for the period of the
incarnation. Jesus did this for the purpose of revealing God and redeeming man.
By taking on human nature, he accepted certain limitations upon the functioning
of his divine attributes. These limitations were not the result of a loss of
divine attributes but of the addition of human attributes.”[1]
The correct view of the kenosis is based on Paul's contrast between "the form of God" and "the form of a bond-servant." The implication in what Paul is saying is that in conjunction with the incarnation, Christ exchanged one form for another, thus the emptying has to do with a form, not His deity. In conjunction with the incarnation, Christ emptied Himself of the outward appearance of His deity. Isaiah 53:2 tells us that Christ veiled His divine glory, "And like a root out of parched ground; He has no stately form or majesty that we should look upon Him, nor appearance that we should be attracted to Him."
Before His incarnation, Christ was equal with God the Father and equal to God by nature (v. 6). As such, His outward appearance of deity was in full display in the spirit realm, just as the Father's is.
Paul also says that Christ "did not regard equality with God a thing to be grasped," meaning, Christ in His preincarnate existence, did not consider His equality with God, with its outward appearance of deity and available special privileges, as something that was to be used for His advantage and personal benefit.[2]
He took on "the form of a bond-servant" by humbly and obediently submitting to God's will by dying as a substitutionary sacrifice for the sin of sinners in fulfillment of Isaiah 53 and by dying on a cross.
[1] Millard
J. Erickson, Christian Theology (Grand
Rapids: Baker, 1991), p. 734-735.
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