THE “KENOSIS” OF CHRIST

The word KENOSIS, as some call it, or the KENOTIC THEORY OF THE INCARNATION is a theological term used to describe the self-veiling or self-emptying act of Christ. When Christ took upon Himself the form of man, He veiled or emptied Himself of His glory so that His true being of deity could not be seen.

Perhaps the most profound theological passage in this regard in the entire Bible is found in Philippians 2:5-11.

 5 Let this mind be in you, which was also in Christ Jesus:

 6 Who, being in the form of God, thought it not robbery to be equal with God:

 7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

 9 Wherefore God also hath highly exalted him, and given him a name which is above every name:

 10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;

 11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. (Phil. 2:5-11).

These verses impart the following information:

I. He Left Heaven’s Glory

(Jn. 17:5; 2 Cor. 8:9).

II. He Made Himself Of No Reputation.

The Greek word here in Philippians 2:7 is kenoo which means “to empty.” Just what did Christ empty himself of?

Kenosis – What Did Christ Empty Himself Of? 

It could not have been His divine nature, for He was God not only from all eternity (Micah 5:1-2; John 1:1-2; Hebrews 1:8; Rev. 1:8-11), but God manifest in flesh during His life on earth (Isaiah 7:14; Isaiah 9:6-7; Matthew 1:18-25; John 1:1-2, 14; I Tim. 3:16).

Christ emptied Himself of:

1. Equality with God (Phil. 2:6-7; John 14:28; I Cor. 11:3)

Kenosis

2. God-form or God-body, the spirit body that He lived in from eternity, to take human-form (Phil. 2:6-8; Phil. 3:21; Matthew 1:18-25; Luke 1:35; John 1:14; Luke 24:37-40; Zech. 13:6; Galatians 4:4; Romans 8:3)

3. Immortality of body (1 Corinthians. 15:3, 4; Psalm 16:10 ; I Peter 2:24 ; I Peter 3:18)

4. The glory that He had with the Father before the world was (John 12:23; John 17:5; Matthew 16:27; Phil. 2:5-11)

5. His authority in heaven and in earth, which was given back to Him after the resurrection (Matthew 28:18; Phil. 2:9-11; Ephes. 1:20-23; 1 Peter 3:22)

6. His divine attributes and outward powers that He had with the Father from eternity. Jesus Christ had no power to do miracles until He received the Holy Spirit in all fullness (John 2:11; John 3:34; Isaiah 11:1-2; Isaiah 42:1-7; Isaiah 61:1-2; Luke 3:21-22; Luke4:16- 21; Matthew 12:28; Acts 10:38). He could do nothing of Himself in all His earthly life. He attributed all His works, doctrines, powers, etc. to the Father through the anointing of the Holy Spirit (note, John 8:28)

a. Through the Kenosis,

He abstained from his omnipresence for a period.

“Then said Jesus unto them plainly, Lazarus is dead. And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him” (Jn. 11:14, 15).

b. Through the Kenosis,

He Abstained From His Omniscience For A Period.

“And Jesus said. Who touched me? When all denied, Peter and they that were with him said. Master, the multitude throng thee and press thee, and sayest thou. Who touched me? And Jesus said. Somebody hath touched me: for I perceive that virtue is gone out of me” (Lk. 8:45, 46).

“But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father” (Mk. 13:32).

c. Through the Kenosis,

He Abstained From His Omnipotence For A Period.

“Then answered Jesus and said unto them. Verily, verily, I say unto you. The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise. For the Father loveth the Son, and showeth him all things that himself doeth: and he will show him greater works than these, that ye may marvel” (Jn. 5:19, 20).

III. The Father Made Him In the Likeness of Men.

(See Jn. 1:14; Rom. 1:3; Gal. 4:4; Heb. 2:14, 17).

The human mind cannot even remotely grasp this simple but staggering fact of the Kenosis. The infinite holy Creator suddenly becomes in the likeness of his finite and sinful creatures (yet without sin).

 It is as if a mighty and magnificent earthly king would determine to lay aside for a while his storehouse of wealth, and, leaving behind an adoring and amazed court, take upon himself the body of a lowly ant.

The “Son of man” was, by the way, our Lord’s favourite name for himself while on earth. He took upon himself the form of a servant. He did not come as a mighty human Caesar or some world-renowned human philosopher. Even this would have been a condescension of colossal proportions. He came, rather, as a lowly servant.

J. Vernon McGee writes:

“He could have been born in the palace in Rome. He could have been born a Caesar. But God had already promised He would be in the line of David. . . . Have you ever noticed what Isaiah said concerning Him?

‘And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots’ (Isa. 11:1).

IV. He Humbled Himself through the Kenosis.

That is, he submitted to authority.

1Pet. 2:21-24

21 For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:

 22 Who did no sin, neither was guile found in his mouth:

 23 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:

 24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.

He agreed to talk our language, to wear our clothes, to eat our food, to breathe our air, and to endure our vile and vicious treatment. Contrast his statement in the garden with Lucifer’s statement.

“And he went a little farther, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.

He went away the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done” (Mt. 26:39, 42).

“For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High” (Isa. 14:13, 14).

V. He Became Obedient Unto Death

(See Matt. 26:39; Jn. 10:18; Heb. 5:8; 12:2).

VI. He Died On A Cross.

He did not just die but suffered the worst kind of death both physically and judicially. (See Ps. 22; Isa. 53; Gal. 3:13.)

We have examined the humiliation of Christ, and now let us notice his exaltation.

VII. The Father Himself Has Highly Exalted Him

“Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high” (Isa. 52:13).

“These words spake Jesus, and lifted up his eyes to heaven, and said. Father, the hour is come; glorify thy Son, that thy Son also may glorify thee” (Jn. 17:1).

“Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear” (Acts 2:33).

“But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man” (Heb. 2:9).

VIII. He Has Been Given A Name.

(Position and place of authority) above all other names (Eph. 1:20, 21; Heb. 1:4).

IX. He Will Be Universally Acknowledged As Lord Of All.

  1. The methods of this acknowledgement:

By the bowing of the knee and the confession of the tongue.

  • The creatures of this acknowledgement:

a. Those in heaven: the world of angels.

b. Those on earth: the world of saints and sinners.

c. Those under the earth: the world of demons. (See Isa. 45:23; Rom. 10:9, 10; Rev. 5:13; 7:9-12; 14:6, 7).

Note: To confess him in this life as Lord means salvation, but to wait until the next life will result in damnation. Thus, the supreme question is not when a human being will do this, but rather where.

Conclusion:

The key lesson to learn from the kenosis or the kenotic theory of the incarnation is the cultivation of the spirit of servanthood and humility as Christians in dealing with other Christians and unbelievers.

We must curtail some of our privileges and rights to minister to one another in the spirit of humility as Christ did.

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