The Christian doctrine of kenosis is derived from the Greek word kenoó found in Philippians 2:7, describing Christ "emptying himself" in taking on human form. This profound truth lies at the heart of the incarnation and is foundational to understanding Christ's work of redemption. The kenosis represents the greatest act of divine condescension, as the eternal Son of God willingly laid aside His heavenly glory to become incarnate as the God-man. An in-depth study of this doctrine from an evangelical perspective reveals the depths of Christ's humility, the nature of His self-emptying, and the cosmic implications of His coming in the likeness of men.
The Context of Philippians 2
Before exploring the kenosis itself, it is crucial to understand the context in which this doctrine emerges in Philippians 2. The Apostle Paul urges the Philippian church toward unity and humility, using Christ as the supreme example. In Philippians 2:5-11, Paul outlines what is commonly referred to as the "Christ Hymn"—an early Christian poem or confessional statement about Christ's incarnation, humiliation, and subsequent exaltation.
Paul introduces this section with the exhortation, "Have this mind among yourselves, which is yours in Christ Jesus" (Philippians 2:5, ESV). What follows is a profound Christological exposition, highlighting Christ's pattern of humility and selfless service. The kenosis is situated within this broader framework, calling believers to emulate the mindset and attitude of their Lord and Savior.
The Eternal Pre-Existence of Christ
The kenosis passage begins by affirming Christ's eternal pre-existence and divine nature: "who, though he was in the form of God, did not count equality with God a thing to be grasped" (Philippians 2:6, ESV). The phrase "form of God" (morphē theou) speaks of Christ's essential, eternal divine nature and being. He is not merely like God or representing God—He is God Himself, the second Person of the Trinitarian Godhead.
Furthermore, Paul affirms that Christ possessed "equality with God," using the Greek word isós, meaning "equal in quality and nature." This equality was not something Christ grasped or clung to selfishly but rather something that was inherently His by virtue of His divine nature. The passage affirms Christ's full deity from eternity past, establishing the profound reality of what He willingly surrendered in the kenosis.
The Self-Emptying of Christ
The heart of the kenosis doctrine is found in Philippians 2:7: "But emptied himself, by taking the form of a servant, being born in the likeness of men" (ESV). The Greek phrase heauton ekenōsen, translated as "emptied himself," is the critical phrase that has sparked much theological debate and interpretation.
The word kenoó means "to make empty, to divest oneself of something, to surrender or give up something." It carries the idea of pouring out or emptying; in this context, it refers to Christ's voluntary self-divestiture or self-renunciation. The question arises: Of what did Christ empty or divest Himself?
It is essential to clarify what the kenosis did not entail. Christ did not empty Himself of His divine nature or attributes. Throughout His earthly ministry, Christ displayed the fullness of deity (Colossians 2:9), exercising divine prerogatives such as forgiving sins (Mark 2:5-12), claiming oneness with the Father (John 10:30), and possessing authority over nature (Mark 4:35-41), demons (Mark 5:1-20), and even death itself (John 11:38-44).
The kenosis was not a subtraction of Christ's deity nor a transformation from being fully God to becoming something less than God. As the Gospel of John affirms, "the Word became flesh and dwelt among us" (John 1:14, ESV), with the Word (Logos) retaining His full divine nature while taking on human nature.
So, if Christ did not empty Himself of His deity, of what did He empty Himself? The answer lies in understanding the kenosis as a voluntary surrender or laying aside of the outward display and prerogatives of His divine glory and majesty. In His incarnation, Christ did not cling to or exploit His equality with God but instead veiled or relinquished the privileges and manifestations of His divine status.
The Form of a Servant
Philippians 2:7 further describes the kenosis as Christ "taking the form of a servant" (morphēn doulou labōn). The word morphē is the same term used earlier to denote Christ's essential divine nature ("form of God"). Here, it refers to Christ taking on the essential nature and condition of a servant or slave.
The idea of Christ assuming the "form of a servant" is remarkable. The eternal Son of God, the Creator and Sustainer of all things, willingly took on the lowest and most humble form of human existence—that of a servant or slave. This starkly contrasts the exalted position He held in heaven, where angels worshipped Him and He reigned in supreme glory.
The phrase "form of a servant" also carries theological weight. Throughout the Old Testament, the concept of the "Servant of the Lord" is a prominent messianic theme, particularly in the Servant Songs of Isaiah (e.g., Isaiah 42:1-9, 49:1-7, 50:4-9, 52:13-53:12). These passages prophetically depict the coming Messiah as the ultimate Servant who would suffer for the sake of His people. Christ fulfilled these prophetic expectations by taking the form of a servant, becoming the obedient and suffering Servant who would redeem humanity through His sacrificial death.
Born in the Likeness of Men
The kenosis passage continues by stating that Christ was "being born in the likeness of men" (en homoiōmati anthrōpōn genomenos). The word homoiōma means "likeness, resemblance, or similar form," emphasizing the reality of Christ's full humanity.
In His incarnation, Christ did not merely appear to be human or take on a human-like form—He became truly and fully human. As the Gospel of John declares, "the Word became flesh" (John 1:14, ESV). Christ took on a complete human nature, with a human body, human mind, and human experiences, while remaining fully divine.
The phrase "likeness of men" also carries theological significance. Using the word homoiōma instead of a stronger term like isós (equal), Paul likely affirms that while Christ became truly human, He did so without inheriting the sinful nature that has marred humanity since the Fall. Christ was like us in every way without sin (Hebrews 4:15).
The Humiliation and Exaltation of Christ
The kenosis passage in Philippians 2 continues to describe Christ's humiliation and subsequent exaltation. After taking on the form of a servant and being born in human likeness, the passage states: "And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross" (Philippians 2:8, ESV).
In His incarnation, Christ took on human form and embraced the full human experience, including obedience and suffering. The depths of His humiliation are highlighted by the phrase "even death on a cross"—the most excruciating and shameful form of execution in the Roman world.
Yet, this humiliation was not the end. Philippians 2:9-11 declares Christ's subsequent exaltation: "Therefore God has highly exalted him and bestowed on him the name that is above every name, so 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" (ESV).
The kenosis was not merely an act of self-emptying but also a path to ultimate exaltation and glory. Christ's humility and obedience in embracing the cross led to His resurrection, ascension, and exaltation to the highest place of honor and authority. The One who emptied Himself is now the exalted Lord of all, to whom every knee will bow and every tongue will confess His lordship.
The Implications of the Kenosis
1. The Depths of Christ's Humility
The kenosis reveals the unfathomable depths of Christ's humility and self-giving love. The eternal Son of God, co-equal and co-eternal with the Father and the Spirit, willingly laid aside His heavenly glory and privileges to take on the form of a servant. This act of supreme condescension was not merely a temporary disguise or charade—it was a genuine embrace of human nature and all its limitations except sin.
As the Apostle Paul writes in 2 Corinthians 8:9, "For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich" (ESV). Christ's self-emptying was an act of immeasurable grace, motivated by His love for fallen humanity and His desire to redeem us from sin and death.
2. The Humanity of Christ
The kenosis affirms Christ's full humanity, a truth essential for our salvation. As the writer of Hebrews states, "Since therefore the children share in flesh and blood, he himself likewise partook of the same things" (Hebrews 2:14, ESV). Christ's taking on human nature was necessary for Him to become our perfect mediator, representing humanity before God and God before humanity.
The kenosis also highlights the reality of Christ's human experiences, including his physical limitations, temptations, and sufferings. As the writer of Hebrews affirms, "For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin" (Hebrews 4:15, ESV). Christ's self-emptying enables Him to fully identify with our human struggles and to serve as our compassionate and understanding High Priest.
3. The Atonement and Redemption
The kenosis was a necessary precursor to Christ's atoning work on the cross. By taking on human nature and embracing the full human experience, Christ became the perfect sacrifice for sin. As the writer of Hebrews declares, "Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery" (Hebrews 2:14-15, ESV).
Christ's self-emptying and subsequent death on the cross defeated sin, death, and the devil, securing eternal redemption for all who put their faith in Him. The kenosis was a necessary step in the grand plan of salvation, enabling the God-man to become humanity's perfect mediator and sin-bearer.
4. The Incarnational Model
The kenosis provides a profound model for Christian living and ministry. Just as Christ emptied Himself and took on the form of a servant, believers are called to follow His example of humility, selflessness, and sacrificial love. As the Apostle Paul exhorts, "In your relationships with one another, have the same mindset as Christ Jesus" (Philippians 2:5, NIV).
The kenosis challenges believers to surrender their rights, privileges, and comforts to serve others and advance the Gospel. It calls us to embrace a lifestyle of self-giving love, following in the footsteps of our Lord who "did not come to be served, but to serve, and to give his life as a ransom for many" (Matthew 20:28, ESV).
5. The Exaltation of Christ
While the kenosis highlights Christ's humiliation, it also indicates His ultimate exaltation and glorification. As Philippians 2:9-11 declares, "Therefore God has highly exalted him and bestowed on him the name that is above every name, so 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" (ESV).
The kenosis was not an end in itself but a means to a greater end—the glorification of Christ and the revelation of His cosmic lordship. Through His self-emptying, obedience, and sacrificial death, Christ secured the redemption of humanity and the restoration of all things under His sovereign rule. The One who emptied Himself is now the exalted King of kings and Lord of lords, worthy of all praise, honor, and worship.
The Mystery and Wonder of the Kenosis
As we explore the depths of the kenosis doctrine, we are confronted with a profound mystery—the mystery of the incarnation itself. How can the infinite God take on finite human nature? How can the eternal Son of God become a man while remaining fully divine? These questions stretch the limits of our finite understanding and remind us of the vastness of God's wisdom and power.
The Apostle Paul acknowledges this mystery in his epistle to the Colossians, speaking of "the mystery hidden for ages and generations but now revealed to his saints" (Colossians 1:26, ESV). He then identifies this mystery as "Christ in you, the hope of glory" (Colossians 1:27, ESV)—the indwelling of the incarnate Christ within believers, the very reality made possible by the kenosis.
While we cannot fully comprehend the depths of this mystery, we can stand in awe and wonder at the lengths to which God went to redeem His people. The kenosis is a manifestation of God's immeasurable love, as the Apostle John writes, "For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life" (John 3:16, ESV).
As we meditate on the kenosis, we are compelled to worship the One who emptied Himself for our sake, joining the heavenly chorus in proclaiming, "Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!" (Revelation 5:12, ESV).
The doctrine of kenosis is a vital component of Christology and the understanding of Christ's redemptive work. We should affirm Christ's full deity and humanity and the necessity of His sacrificial death and resurrection for the forgiveness of sins and the restoration of humanity's relationship with God.
The kenosis is a genuine self-emptying and self-denial by the Son of God. He voluntarily laid aside the outward manifestation of His divine privileges and glory to take on human nature. This self-emptying was not a subtraction of Christ's divine attributes or a transformation into something less than God. Instead, it was a veiling or restraining of His divine prerogatives to accomplish the work of redemption.
Evangelicals reject any form of kenoticism or kenotic theology that denies or diminishes Christ's full deity or suggests that He surrendered any aspect of His divine nature or attributes during the incarnation. The kenosis is understood within the framework of Chalcedonian Christology, which affirms the undiminished presence of both the divine and human natures in the one Person of Christ.
The kenosis is seen as essential for Christ to become the perfect mediator between God and humanity and the sinless sacrifice for the atonement of sin. By taking on human nature and identifying fully with human experiences, Christ became the ultimate "suffering servant" prophesied in the Old Testament, redeeming humanity through His obedience, sacrificial death, and resurrection.
Furthermore, the kenosis is a model for Christian living and ministry, calling believers to emulate Christ's humility, selflessness, and servant-heart. Christ's self-emptying challenges Christians to surrender their own rights, comforts, and privileges for the sake of others and the advancement of the Gospel.
Overall, the doctrine of kenosis is a critical aspect of evangelical Christology. It highlights the depths of Christ's love, the reality of His incarnation, and the cosmic implications of His redemptive work. This doctrine inspires worship, humility, and a commitment to follow in the footsteps of the One who emptied Himself for our salvation.
Conclusion
The kenosis, Christ's self-emptying in taking on human form, is one of the most profound and awe-inspiring truths of the Christian faith. In this act of supreme condescension, the eternal Son of God willingly laid aside His heavenly glory and privileges to become incarnate as the God-man, fully divine and fully human.
Through the kenosis, Christ embraced the full human experience, including limitations, temptations, and ultimately, suffering and death on the cross. Yet, this self-emptying was not an end in itself but how Christ accomplished the work of redemption, securing the forgiveness of sins, and the restoration of humanity's relationship with God.
The kenosis reveals the unfathomable depths of Christ's humility, love, and self-giving sacrifice. The eternal Son of God, co-equal and co-eternal with the Father and the Spirit, willingly laid aside His heavenly glory to take on the form of a servant, being born in the likeness of men. This act of supreme condescension was motivated by His immeasurable love for fallen humanity and His desire to redeem us from sin and death.
The kenosis affirms Christ's full humanity, a truth essential for our salvation. By taking on human nature, Christ became our perfect mediator, representing humanity before God and God before humanity. His self-emptying enabled Him to fully identify with our human struggles and to serve as our compassionate and understanding High Priest.
Moreover, the kenosis was a necessary precursor to Christ's atoning work on the cross. By embracing the full human experience, Christ became the perfect sacrifice for sin, defeating sin, death, and the devil and securing eternal redemption for all who put their faith in Him.
The kenosis also provides a profound model for Christian living and ministry. Just as Christ emptied Himself and took on the form of a servant, believers are called to follow His example of humility, selflessness, and sacrificial love. The kenosis challenges us to surrender our rights, privileges, and comforts to serve others and advance the Gospel.
While the kenosis highlights Christ's humiliation, it also points to His ultimate exaltation and glorification. Through His self-emptying, obedience, and sacrificial death, Christ secured the redemption of humanity and the restoration of all things under His sovereign rule. The One who emptied Himself is now the exalted King of kings and Lord of lords, worthy of all praise, honor, and worship.
As we explore the depths of the kenosis doctrine, we are confronted with the profound mystery of the incarnation itself—the mystery of the infinite God taking on finite human nature, the eternal Son of God becoming a man while remaining fully divine. This mystery stretches the limits of our finite understanding and compels us to stand in awe and wonder at God's immeasurable love and wisdom.
From a theological perspective, the doctrine of kenosis is a vital component of Christology and the understanding of Christ's redemptive work. It affirms Christ's full deity and humanity, as well as the necessity of His sacrificial death and resurrection to forgive sins and restore humanity's relationship with God.
The kenosis is a genuine self-emptying and self-denial by the Son of God. He voluntarily laid aside the outward manifestation of His divine privileges and glory to take on human nature. This self-emptying was not a subtraction of Christ's divine attributes or a transformation into something less than God. Instead, it was a veiling or restraining of His divine prerogatives to accomplish the work of redemption.
Ultimately, the doctrine of kenosis is a critical aspect of evangelical Christology. It highlights the depths of Christ's love, the reality of His incarnation, and the cosmic implications of His redemptive work. This doctrine inspires worship, humility, and a commitment to follow in the footsteps of the One who emptied Himself for our salvation.
As we contemplate the kenosis, may we be filled with a deep sense of awe and gratitude for the immeasurable love of Christ, who "though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:6-7, ESV). May this profound truth shape our understanding of Christ, our relationship with Him, and our way of life as His followers, and may we be ever mindful of the One who humbled Himself for our sake so that we might be exalted through His grace.
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