oldhermit
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- Jun 26, 2018
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Think about the logic of what you are advocating. You are claiming that Jesus is himself the product of creation. John 1:3 tells us that "All things came into being through Him, and apart from Him nothing came into being that has come into being." Jesus cannot be the Creator of all things if he is a product of creation himself. Surely you would not contend that he created himself. Everything that was created both in heaven and earth, in the visible realm and the invisible realm is the product of his hands. Only God can create. Jesus is the God of the Old Testament. Compare Isaiah 6 and John 12:41. John tells us that Jesus is the God whom Isaiah say sitting on the throne of heaven.
I am sure you will probably not read this post but since you claim that Philippians 2:3-11 is so often taken out of context and for the sake of those who will read this post I offer this exegesis of that text.
In Philippians 2:6, the apostle Paul begins with the acknowledgment that Jesus is God and provides us with a revealed analysis of his redemptive function. Paul does not begin his discussion of Jesus from the vantage point of the incarnation but from that of eternity. What Paul stresses in the first part of this chapter is the example of humility that Jesus modeled for us in his willingness to divest himself of this form for a time on our behalf. This of course does not suggest that he ceased be God. He does not strip himself of deity. I am quite sure that we will never fully understand all that is involved in Jesus’ emptying himself of divine form and equality. All we can rely on is the language of the text. Ἐκένωσεν is third person singular aorist first indicative of κενόω which means to empty or to lay aside. How do we explain that even in the flesh he is still God yet remains so without retaining anything that defines divine nature? Perhaps ‘to lay aside’ offers the best explanation. He lays it aside as one would a garment and in Hebrews chapter one (which we will study in the next lesson) where we will see him take it up again.
Emptying of Form: Emptied is the verb that defines the action. Equal is an adjective that defines his nature. Equality is a noun that tells what was emptied out.
This is not a passive action. This is self-actuating. No one is doing this to him. He is the one who does the emptying. What he empties out of himself is both equality with God and divine nature. He must possess these qualities intrinsically in order to empty them out of himself.
Emptying of Form
In order for Jesus to fulfill his redemptive mission, he must first assume a fleshly posture. We can find at least four reasons for this in scripture. 1) Divine essence cannot die. As man he will die. 2) The requirements of the Law of Moses required a sacrifice of flesh and blood. Divine essence is not made of flesh and blood. 3) His heritage must come from a specific fleshly linage. As God, he has no linage. 4) The demands of the Law were imposed upon man and it required that man fulfill them. The Law required not only that man fulfill its demands but that only a man of the seed of Abraham to whom the Law was given. Thus, a Gentile could never have satisfied the demands of the Law, Romans 1:1-5.
Fulfilling the function of a sacrifice required that he assume the form of a sacrifice. In this metamorphosis, he poured out of himself every expression of deity. Divine essence is now submitted to limitations. As God, these characteristics of essence are, by their very nature, without boundaries or limitations, but as man, he will be subject to all of the same sets of determined relations that limit all men. Divine character is now submitted to vulnerability. As God, he cannot be tempted, but as man, he yields his divine character to the onslaught of Satan. He becomes the second Adam. He exposes his own moral integrity to the same temptations that are common to all men, Hebrews 2:18, 4:15, and 5:2. Yet, unlike Adam, he maintains his integrity all the way to the cross, Hebrews 4:15 and 2:9. He succeeds where Adam failed. He simply never sinned.
Emptying of Equality
The word ἴσα is nominative and accusative plural neuter of ἴσος which suggests equality in quantity or quality, (Thayer's p 307). This is the same language used by Jesus in Matthew 20:12. Here, Jesus relates the parable of the workers in the vineyard. The accusation by those who had labored all day was that the Master was unjust because in giving equal wages to those who had worked fewer hours than they had worked he had granted them ἴσους – equal status. Paul now uses this same word to express the nature of Jesus’ divine status. He is equal to God. Ἁρπαγμὸν is the act of seizing, robbery, Thayer's p 74. Note bene, it is his equality with God that Jesus did not regard as robbery to possess. He did not gain his divine equality by an act of seizure or robbery. This equality is his by right of divine nature.
The Form of a Servant
Taking the form of a servant is an exchange of μορφὴν / nature. He exchanged the essence of God for the essence of man. Spirit clothes itself with flesh, John 1:1-2, Hebrews 2:14 and 10:5-10. This is much more than just a transformation from spirit to flesh. Every attribute that defined him as God will either be submitted to limitations or subjected to vulnerability. Omnipotence yields itself to dependency. The all-sufficient one now becomes fully dependent, Isaiah 12:2, John 5:30 and Matthew 4:1-10. How can we envision the Creator of the universe emptying himself of all power and submitting as an infant into the care of frail, week, virtually helpless man? How can man care for God? To do this would require an absolute dependency upon the Father for his safekeeping as he grows to manhood. He became subject to all of the same sets of determined relations that are part of all human existence. Omniscience gives way to revelation. He must learn God’s will as a man and submit to it, Hebrews 10:7, Deuteronomy 18:18-19, John 12:49-50 and 17-4. Omnipresence confines itself to the limitations of time and space. His Eternal nature is surrendered for mortality - he became subject to death. The transcendent One became an equal among his fleshly brethren, Hebrews 2:17. The unified One became the cursed of God, Mark 15:34, Galatians 3:13 and 2Corinthians 5:21. The unchanging One became subject to change. He not only changes form, but his fleshly form will also be subject to all of the changes of natural biological processes.
Consider the attributes of a δοῦλος
In keeping with the posture of a δοῦλος – servant / slave, Paul says that he did nothing through selfishness; that he did not seek his own glory but regarded others more important than himself. He placed the needs of others above his own. He emptied himself. The servant reserves nothing of himself. He stands stripped of all personal will. All has become completely subjected. This is total surrender of control. Now, he is in the likeness of man. In the beginning, God, this God, created man in his own image, according to his own likeness. Now, this same God steps out of eternity into time to be made in the image of his creation - man. The Creator becomes the creature. The Lord of all becomes the servant of all. The Governor of the universe becomes subordinate to another and all of this by his own will.
A Cloak of Humility, Philippians 2:8
Humility is not foreign to the character of man but rather intrinsic to it. Humility is demonstrated by obedience that characterized the life and ministry of the Lord. He “became obedient to the point of death, even death on a cross.” ‘Became’ suggests a change of status. Before assuming the posture of a man, he is not subject to deity as a subordinate creature or even as a lesser member of the triadic unity. This is a process of character development as a man, Matthew 26:52-54. He must learn obedience to the will of God as a man, completely subject to the will of the Father, Hebrews 5:8-9. He did not allow his status as Son of God to exempt him from the obligation of obedience. What then did he learn about obedience? Gerald Paden of the Sunset International Bible Institute suggests there are at least eight things that scripture reveals about this learning process.
1. He learned its duty - Even though he was a son - This is the duty of sonship.
2. He learned its necessity - The cup cannot pass unless he drinks it.
3. He learned its demand - All that I am and all that I have – This is total consecration.
4. He learned its cost - For a time, it cost him even heaven itself. In the end, even his human life.
5. He learned its integrity - He kept the law of God all the way to the cross.
6. He learned its honor - He became the author of eternal salvation to all who obey.
7. He learned its reward - He was highly exalted and given a name that is above every name. Because he learned all these things, he is now able to lay hold of the reward of obedience.
8. “Even death on the cross.” This is the last, greatest act of humility. It is the culmination of everything in the purpose of God to redeem man back to himself.
This is the last full measure of devotion for loves sake. He does not even consider equality with man a thing to hold on to. He even pours himself out to become the cursed of the cursed, Galatians 3:13 and Deuteronomy 21:23.
Enthroned and Glorified, Philippians 2:9-11
A. “Therefore” (because he humbled himself) God highly exalted him, 9.
1. 1Peter 3:22 - “Gone into heaven...” Acts 2:34
2. Ephesians 1:20 - “Seated at God’s right hand in the heavenly places”
3. Hebrews 1:3 - “Sat down at the right hand of the Majesty on high.”
4. Daniel 7:13-14 - “Ascended to the Ancient of Days.”
B. “Given a name that is above every name, that at the name of Jesus every knee shall bow,” 9-10 and Romans 14:11 - “Every knee shall bow and confess that Jesus is Lord / Jehovah,” Isaiah 45:23.
I am sure you will probably not read this post but since you claim that Philippians 2:3-11 is so often taken out of context and for the sake of those who will read this post I offer this exegesis of that text.
In Philippians 2:6, the apostle Paul begins with the acknowledgment that Jesus is God and provides us with a revealed analysis of his redemptive function. Paul does not begin his discussion of Jesus from the vantage point of the incarnation but from that of eternity. What Paul stresses in the first part of this chapter is the example of humility that Jesus modeled for us in his willingness to divest himself of this form for a time on our behalf. This of course does not suggest that he ceased be God. He does not strip himself of deity. I am quite sure that we will never fully understand all that is involved in Jesus’ emptying himself of divine form and equality. All we can rely on is the language of the text. Ἐκένωσεν is third person singular aorist first indicative of κενόω which means to empty or to lay aside. How do we explain that even in the flesh he is still God yet remains so without retaining anything that defines divine nature? Perhaps ‘to lay aside’ offers the best explanation. He lays it aside as one would a garment and in Hebrews chapter one (which we will study in the next lesson) where we will see him take it up again.
Emptying of Form: Emptied is the verb that defines the action. Equal is an adjective that defines his nature. Equality is a noun that tells what was emptied out.
This is not a passive action. This is self-actuating. No one is doing this to him. He is the one who does the emptying. What he empties out of himself is both equality with God and divine nature. He must possess these qualities intrinsically in order to empty them out of himself.
Emptying of Form
In order for Jesus to fulfill his redemptive mission, he must first assume a fleshly posture. We can find at least four reasons for this in scripture. 1) Divine essence cannot die. As man he will die. 2) The requirements of the Law of Moses required a sacrifice of flesh and blood. Divine essence is not made of flesh and blood. 3) His heritage must come from a specific fleshly linage. As God, he has no linage. 4) The demands of the Law were imposed upon man and it required that man fulfill them. The Law required not only that man fulfill its demands but that only a man of the seed of Abraham to whom the Law was given. Thus, a Gentile could never have satisfied the demands of the Law, Romans 1:1-5.
Fulfilling the function of a sacrifice required that he assume the form of a sacrifice. In this metamorphosis, he poured out of himself every expression of deity. Divine essence is now submitted to limitations. As God, these characteristics of essence are, by their very nature, without boundaries or limitations, but as man, he will be subject to all of the same sets of determined relations that limit all men. Divine character is now submitted to vulnerability. As God, he cannot be tempted, but as man, he yields his divine character to the onslaught of Satan. He becomes the second Adam. He exposes his own moral integrity to the same temptations that are common to all men, Hebrews 2:18, 4:15, and 5:2. Yet, unlike Adam, he maintains his integrity all the way to the cross, Hebrews 4:15 and 2:9. He succeeds where Adam failed. He simply never sinned.
Emptying of Equality
The word ἴσα is nominative and accusative plural neuter of ἴσος which suggests equality in quantity or quality, (Thayer's p 307). This is the same language used by Jesus in Matthew 20:12. Here, Jesus relates the parable of the workers in the vineyard. The accusation by those who had labored all day was that the Master was unjust because in giving equal wages to those who had worked fewer hours than they had worked he had granted them ἴσους – equal status. Paul now uses this same word to express the nature of Jesus’ divine status. He is equal to God. Ἁρπαγμὸν is the act of seizing, robbery, Thayer's p 74. Note bene, it is his equality with God that Jesus did not regard as robbery to possess. He did not gain his divine equality by an act of seizure or robbery. This equality is his by right of divine nature.
The Form of a Servant
Taking the form of a servant is an exchange of μορφὴν / nature. He exchanged the essence of God for the essence of man. Spirit clothes itself with flesh, John 1:1-2, Hebrews 2:14 and 10:5-10. This is much more than just a transformation from spirit to flesh. Every attribute that defined him as God will either be submitted to limitations or subjected to vulnerability. Omnipotence yields itself to dependency. The all-sufficient one now becomes fully dependent, Isaiah 12:2, John 5:30 and Matthew 4:1-10. How can we envision the Creator of the universe emptying himself of all power and submitting as an infant into the care of frail, week, virtually helpless man? How can man care for God? To do this would require an absolute dependency upon the Father for his safekeeping as he grows to manhood. He became subject to all of the same sets of determined relations that are part of all human existence. Omniscience gives way to revelation. He must learn God’s will as a man and submit to it, Hebrews 10:7, Deuteronomy 18:18-19, John 12:49-50 and 17-4. Omnipresence confines itself to the limitations of time and space. His Eternal nature is surrendered for mortality - he became subject to death. The transcendent One became an equal among his fleshly brethren, Hebrews 2:17. The unified One became the cursed of God, Mark 15:34, Galatians 3:13 and 2Corinthians 5:21. The unchanging One became subject to change. He not only changes form, but his fleshly form will also be subject to all of the changes of natural biological processes.
Consider the attributes of a δοῦλος
In keeping with the posture of a δοῦλος – servant / slave, Paul says that he did nothing through selfishness; that he did not seek his own glory but regarded others more important than himself. He placed the needs of others above his own. He emptied himself. The servant reserves nothing of himself. He stands stripped of all personal will. All has become completely subjected. This is total surrender of control. Now, he is in the likeness of man. In the beginning, God, this God, created man in his own image, according to his own likeness. Now, this same God steps out of eternity into time to be made in the image of his creation - man. The Creator becomes the creature. The Lord of all becomes the servant of all. The Governor of the universe becomes subordinate to another and all of this by his own will.
A Cloak of Humility, Philippians 2:8
Humility is not foreign to the character of man but rather intrinsic to it. Humility is demonstrated by obedience that characterized the life and ministry of the Lord. He “became obedient to the point of death, even death on a cross.” ‘Became’ suggests a change of status. Before assuming the posture of a man, he is not subject to deity as a subordinate creature or even as a lesser member of the triadic unity. This is a process of character development as a man, Matthew 26:52-54. He must learn obedience to the will of God as a man, completely subject to the will of the Father, Hebrews 5:8-9. He did not allow his status as Son of God to exempt him from the obligation of obedience. What then did he learn about obedience? Gerald Paden of the Sunset International Bible Institute suggests there are at least eight things that scripture reveals about this learning process.
1. He learned its duty - Even though he was a son - This is the duty of sonship.
2. He learned its necessity - The cup cannot pass unless he drinks it.
3. He learned its demand - All that I am and all that I have – This is total consecration.
4. He learned its cost - For a time, it cost him even heaven itself. In the end, even his human life.
5. He learned its integrity - He kept the law of God all the way to the cross.
6. He learned its honor - He became the author of eternal salvation to all who obey.
7. He learned its reward - He was highly exalted and given a name that is above every name. Because he learned all these things, he is now able to lay hold of the reward of obedience.
8. “Even death on the cross.” This is the last, greatest act of humility. It is the culmination of everything in the purpose of God to redeem man back to himself.
This is the last full measure of devotion for loves sake. He does not even consider equality with man a thing to hold on to. He even pours himself out to become the cursed of the cursed, Galatians 3:13 and Deuteronomy 21:23.
Enthroned and Glorified, Philippians 2:9-11
A. “Therefore” (because he humbled himself) God highly exalted him, 9.
1. 1Peter 3:22 - “Gone into heaven...” Acts 2:34
2. Ephesians 1:20 - “Seated at God’s right hand in the heavenly places”
3. Hebrews 1:3 - “Sat down at the right hand of the Majesty on high.”
4. Daniel 7:13-14 - “Ascended to the Ancient of Days.”
B. “Given a name that is above every name, that at the name of Jesus every knee shall bow,” 9-10 and Romans 14:11 - “Every knee shall bow and confess that Jesus is Lord / Jehovah,” Isaiah 45:23.
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