By: Jerry Bogacz, PhD Candidate and Retired Biologist | May 12, 2024
Introduction
Paul’s establishment of the church at Philippi was the first on European soil. Approximately 13 – 15 years later, during his Roman imprisonment, his attention and heart focused again on the people of Philippi by drafting a letter to a church he started. He expresses his fond affection for them and appreciates their consistent testimony and support. But the grandiose pride and arrogance of the broader Roman culture had invaded the Philippian church. Paul exhorted the call to joy by way of unity and humility by pointing them to the example of Christ as he expressed in Philippians 2:5-11 (NASB):
Have this attitude in yourselves which was also in Christ 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 bondservant, and being made in the likeness of men. Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross. For this reason, also, God highly exalted Him, and bestowed on Him the name, which is above every name, so that at the name of Jesus every knee will bow, of those who are in heaven and on earth and under the earth, and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father.
With respect to the deity of Christ and the manifest importance of the incarnation doctrinally, the significance of Philippians 2:5-11 cannot be overstated. Historically, a discussion of the incarnation has been dominated by the introduction to John’s Gospel and “the Word became flesh.” The only passage to rival it in importance is Philippians 2:5-11. It is here that “we derive the idea of the incarnation as an assumption of human nature. Christ made himself nothing, taking or assuming the form of a servant.”[1]
Early Creedal Hymn
The consensus among New Testament scholars is that this passage is one of many early creedal statements or hymns[2] of the first Jewish-Christian communities.[3] The pre-New Testament creeds and hymns were part of the oral tradition and eventually incorporated by Paul into many of his letters. This passage is a Christological hymn that portrays Christ who died in complete humiliation to eventually be exalted as Lord. Philosopher J.P. Moreland identifies several characteristics of these creeds:
- They pre-date Paul (pre-Pauline) and trace back to the first 3-5 years of the church. The language used in these creeds is not characteristically Pauline and translates easily back into Aramaic.
- Features of Hebrew poetry are present supporting the view that they came into existence while the church was heavily Jewish.
- The central motif of these creeds is the death, resurrection, and deity of Christ.
- They may have served as hymns of worship or expository expressions for teaching the Christology of the church.
- He recognizes from the four independent verbs in the hymn—the first two with Jesus as subject, and the last two with God as subject—that the hymn naturally falls into two parts: Jesus’ humiliation by his own act and Jesus’ exaltation by the act of God. [4]
In most of Paul’s letters, dated from 49 to 65 A.D., a very high and advanced Christology is evidenced. The Jesus of Paul is not merely a Jewish peasant traversing the Palestinian hills speaking pithy one-liners and communicating wisdom from God but in fact is God himself. The conceptual understanding concerning the deity of Jesus was present within the first two decades after the crucifixion. As Martin Hengel, one of the world’s leading New Testament scholars puts it, “the time between the death of Jesus and the fully developed Christology which we find in the earliest Christian documents, the letters of Paul, is so short that the development which takes place within it can only be called amazing.”[5] There is no evolutionary development of Paul’s Christology. The picture of a fully divine, miracle-working Jesus was not one that developed several decades after his death.[6] The self-condescension of Christ leading to his glorious exultation as depicted in these opening verses of Philippians 2 is therefore consistent with the high Christology of Paul depicted throughout his other letters.
The Kenosis
The theological significance of this passage has been overshadowed since the mid-nineteenth century by the Kenotic Theory[7] of the incarnation, accordingly Christ’s assumption of humanity involved his “emptying’ himself” in some way of deity. This theory is primarily a product of The Enlightenment (Age of Reason) during the 18th and 19th centuries as it began to have its impact on both theology and biblical hermeneutics. The soil of rationalistic and empirical enlightenment thought was tilled and prepared for the germination and growth of a vociferous philosophic attack against religion in general and Christianity in particular. The rigorous dichotomy between faith and reason promoted by philosophers (Descartes, Kant, Hume) and theologians (Kierkegaard, Barth, Bultmann) of the modern period sought to define and understand a faith that could co-exist or even incorporate the considerations and discoveries of the new science. Traditional claims for the authorship of the biblical books were almost all called into question. Harmonizations became suspect, the trustworthiness of Scripture was increasingly rejected, and an anti-supernaturalist worldview came more and more into vogue, at least in scholarly circles.[8] The Enlightenment rationalists’ desire to synthesize the new scientific method with the premodern religious beliefs resulted in a suspicion about the oral and written truth claims of Christianity.
Beginning with the Philippians 2 text, German theologians from 1860 into the early 1900s engaged in what has been termed German Higher Criticism. This criticism proposed a new view of the incarnation using the kenosis theory. What did Christ empty himself of? According to this theory, Christ “emptied himself” of some of his divine attributes, such as omniscience, omnipresence, and omnipotence, while he was on earth as a man. This was viewed as a voluntary self-limitation on Christ’s part, which he carried out to fulfill his work of redemption. This, along with other criticisms, brought into question the full deity of Christ.[9] Hence, early form critics believed that the early church had increasingly turned Jesus into a divine wonder-worker making grandiose claims for himself, when in fact he had originally been little more than a great, human teacher who did not put himself forward nearly so pretentiously.[10] Liberal scholarship emptied Christ of his divinity.
The claim that Christ ‘emptied himself’ of some of his divine attributes, such as omniscience, omnipresence, and omnipotence, goes much further than the text itself allows. The passage does not inform us what was “emptied” or that He gave up anything. Rather he added to himself that which he did not have before —‘the form of a servant,’ ‘the likeness of a man.’ The implication is that with the incarnation, Christ became more than God, if this is conceivable, not less than God.[11] The concept of “emptying himself” is equivalent to humbling himself by taking on a lowly status and position. This ‘emptying’ signifies a change of role or status and not of His essential attributes or nature. Christ took on flesh, and this involved the veiling of His glory. Because of Christ’s self-emptying and obedience unto death, “something new has been bestowed upon him — a new name indicating a new role and status: Kyrios.”[12] The Son of God emptied Himself of His divine rights by becoming a man and emptying Himself of His human rights by becoming a servant.
What was the persuasive force behind the acceptance of kenotic theory? It was philosophically driven by scholars who were increasingly uncomfortable with the conclusions concerning the doctrine of Christ in historic, classical orthodoxy within a modern naturalistic worldview. The kenosis theory provided a rationally acceptable way to say that Jesus was God but a God who had temporarily yielded some of his Godlike qualities. It just so happens that those attributes jettisoned are the most difficult for modern folks to accept.
Poetic Beauty and Rich Theology
And now, here in verses 5-11, Paul wants to give us a model to follow. The model of humility that he wants to set before us is Jesus Christ. Look at how Jesus Christ modeled a humble, servant attitude. In verse 6, Paul describes Jesus as the one “Who, being in very nature God, did not consider equality with God something to be grasped.” Verse 6 is one of many plain statements in the New Testament that asserts the claim that Jesus Christ is God. He is not just a prophet sent from God. He is not merely a great religious teacher with profound insight about God. He is “in very nature God.” Nor is Jesus Christ simply a god, as if He were one divine being among many divine beings. The text does say, “Who, being in very nature divine.” It says, “Who, being in very nature God.” Paul claims that Jesus is not just a divine or angelic being but is God. So, if Jesus is God, how is this to be reconciled with “did not consider equality with God something to be grasped?” Here we begin to come to the heart of the first half of this text. Jesus “did not consider equality with God something to be grasped.” In other words, He didn’t clutch His divine rights and status. He didn’t demand His rights as God. What did He do instead? Verse 7 says He “made Himself nothing.” It means He made Himself low by divesting Himself of His divine rights and privileges.
And that’s not all. Look at the middle phrase in verse 7: “taking the form of a bond-servant.” The Son of God should be served by us. He should be worshipped and honored and revered by us. And if He is going to humble Himself and become “God in the flesh,” at least when He comes in the flesh, He should reign as a king in the flesh. At least He should say, “all right, I’ve humbled myself this far. Instead of grasping my divine rights and prerogatives, I’ve taken on this weak, ordinary flesh. I’ve subjected myself to weakness and made myself needy. But that’s as far as I go. Here’s my throne; now come and worship me as King.” But that’s not what Jesus did. He took on ‘the form of a bondservant.’ Luke reminds us, “I am among you as one who serves.” (Luke 22:27)
Let’s say that you and I had lived in 1st century Judea and knew Jesus. When we looked at Him, what would we have seen? We would have seen a man. That’s what verse 8 says: He was “found in appearance as a man.” We would not have seen the outward glory of God. He lived and walked the earth for 30 years in relative anonymity yet, no one bowed down to worship Him on sight. Not a head would have turned as he walked by. He looked utterly ordinary. This is the incredible humility of the incarnation – Jesus was fully God, and fully human. God was not changed into a human. Rather, human nature was coupled to divine nature.
Continuing with verse 8 Paul states, “he humbled himself”. Hasn’t He humbled Himself enough already? Isn’t God becoming man humbling enough? Isn’t the God-Man coming as a servant instead of a king humbling enough? How can He now humble Himself even more? The next phrase in verse 8 is even more striking, “and became obedient [un]to death.” Jesus had every right to stay in heaven. Instead, He came to earth as God in the flesh. Jesus had every right as God in the flesh to demand to be served by everyone. Instead, He made Himself a servant to all. Jesus had every right as the servant of all to say, “That’s as far as I go. I will teach you. I will live with you. I will feed you. I will heal your diseases. But I’m keeping just one thing for myself: I’m keeping my life. You can have everything else, but I’m keeping my life.” But Jesus didn’t say that, and he didn’t do that. Instead of death with honor, He chose the most humiliating, ignominious form of death available. He suffered tremendous pain and died a long, agonizing death in full public view, no death with dignity here. Yes, there is unmitigated evil in this world, and it made an appearance that day 2000 years ago at the place called Golgotha. Dying on a cross was a matter of obedience for Jesus. Nobody could make Him die that way, “No one takes my life from me, but I lay it down of my own accord.” (John 10:18)
We are a ladder-climbing culture powered by an attitude of self-serving ambition. Jesus started at the top of the ladder and climbed all the way to the bottom. At the top of the ladder is His being God; nobody else starts out that high. He descends to become man, God in the flesh. Then He descends below men who seek to be served and becomes a servant. Then He descends, climbs down beneath people living to serve others, and dies to serve others. Then He descends further beneath people dying with dignity to suffer and die on a Roman cross. And now we recognize that is taking humility and service as far as it can go. He starts at the very top and ends at the very bottom. But from the greatest humiliation, God restores Him with the great exultation.
In verse 9 Paul says, “Therefore God exalted Him [Jesus] to the highest place and gave Him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” Jesus started at the very top and went to the very bottom. Where did He end up after that? God “exalted Him to the HIGHEST place.” He gave Him “the name that is ABOVE EVERY NAME.” When the name of Jesus is named, “every knee should bow, in heaven and on earth and under the earth, and every tongue confesses that Jesus Christ is Lord.” Jesus is the rightful Lord of every human being, whether they acknowledge it or not. And one day, every human being will stand before Jesus at the judgment day, and they will acknowledge it, some willingly and gladly, and some reluctantly and tremblingly. The former will enjoy bowing to Jesus for eternity in heaven, and the latter will suffer in rebellion against Him for all eternity in hell.
Conclusion
Now how does this encourage us to imitate the servant attitude of Jesus? I think it encourages us this way: notice the “therefore” at the beginning of verse 9. Jesus humbled Himself, verses 6-8 say, and “therefore God exalted Him to the highest place.” In other words, Jesus Himself is the ultimate example of His own claim that “the last shall be first.” He made Himself the absolute last, the lowest of all, and God made Him the absolute first, Lord over all. If we, as followers of Christ, make ourselves last, God can make us first. We need not be afraid to climb down the ladder while others step on us as they are trying to climb up. God will lift us up! Not as high as Jesus because we can never go as low as Jesus did.
The composition and authorship of this hymn are of secondary importance to its context and the intentions of Paul. He found it compatible with his own high Christology and used it to illustrate a significant teaching, “namely that the surest way up is by stepping down, the surest way to gain for oneself is by giving up oneself, the surest way to life is by death, the surest way to win the praise of God is by steadfastly serving others.”[13] The Philippians were exhibiting a spirit of ambition, pride and arrogance by acting on the belief that they were above serving their fellow brothers and sisters. The exulted Christ of this Christ-hymn, however, challenges these pretensions of the Philippian church as well as our contemporary emphasis on the great secular trinity – me, myself, and I. The hymn is used by Paul not only for its important theological and doctrinal content but as an illustration of the ultimate ethical model of how we are to live the Christian life. In Philippians 2:5-11 we are taught that unqualified divine majesty unites with immeasurable divine humility in the person of Jesus Christ, and this is whom we are to follow and serve.
About the Author
Jerry Bogacz was born and raised in the Chicago area. Jerry and his wife Kathy relocated to Lexington, Virginia in 2015 where they reside to this day. As a scientist, Jerry worked as a research scientist and project manager in immunodiagnostic and DNA diagnostic product development for Abbott Laboratories in northern Chicago. Jerry is a PhD Candidate in the PhD in Theology and Apologetics program at Liberty University. He graduated from Biola University with two degrees–an MA in in Apologetics and an MA in Science/Religion. He was a resident in 2013 at the C. S. Lewis Fellowship at the Discovery Institute. Also, Jerry received training at the CrossExamined Apologetics training in 2014. Ministerially, he served as a pastoral and teaching elder at Evanston Bible Fellowship in Evanston, IL (2001-2015). Jerry’s primary areas of research are focused around the integration of science and theology, biblical anthropology, bioethics, and worldview studies.
Notes
[1] Donald Macleod, The Person Of Christ (Deerfield, Il: Intervarsity Press, 1998), 205.
[2] Similar creeds or hymns can be found in other letters authored by Paul (Rom. 1:3-4; 1 Cor. 11:23 ff.;15:3-8; Col.1:15-18).
[3] Gerald F. Hawthorne, Word Biblical Commentary: Philippians (Waco Tx: Word Books, 1983), 76.
[4] J.P. Moreland, Scaling The Secular City (Grand Rapids MI: Baker House, 1987), 148.
[5] Martin Hengel, Between Jesus and Paul (Philadelphia Pa: Fortress, 1983), 31.
[6] J.P. Moreland, 148.
[7] The word kenosis is taken from the Greek verb kenoo, which generally means “to empty.”
[8] William Lane Craig, Reasonable Faith (Wheaton IL: Crossway Books, 1994), 197.
[9] Wayne Grudem, Systematic Theology (Grand Rapids MI: Zondervan, 1994), 550.
[10] Craig, 198.
[11] Hawthorne, 88.
[12] George E. Ladd, A Theology Of The New Testament (Grand Rapids MI: Eerdmans Publishing, 1993), 396
[13] Hawthorne, 95.
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