Professional Documents
Culture Documents
by
Tara Caudill
December 2014
Caudill 1
The Kenosis Theory (or modern Kenosis theory) is a theory that originated in the
19th century deriving primarily from the works of German Lutheran theologian Gottfried
Thomasius (1802-1875).1 The verses from which this theory stems from, Philippians 2:5-
11, state that Christ, when He came to earth to become a man, voluntarily relinquished
his divine qualities or attributes unique to being the Almighty in order to become a
human and dwell among man, as mentioned at the core of these verses in Philippians 2:6
& 7. It is interesting to note that the early Christian church had its own versions of the
"kenosis" problem that differs from the one of today; it had Monophysitism dating to the
5th century AD (which stated that Christ was one nature – God and man, man and God)
vs. "Two Natures" – Christ was both fully God and fully man (the Council of Chalcedon
Christian hymn, its entirety being verses five through eleven) is an incredible passage that
gives readers a glimpse of the sacrifice made by Jesus to go from becoming the Word of
God to the Word in the flesh. In this study, the two meanings of the Greek word κενόω,
either literal or metaphorical, will be presented, as well as giving support for each
definition to show which is most likely the true meaning; knowing the definitions can
reads as follows: “6. ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ,
In English, this translates to, “6 [Christ] who, though he was in the form of God, did not
1
http://mb-soft.com/believe/txn/kenosis.htm (accessed 12/15/14)
2Ronald E. Heine, Classical Christian Doctrine: Introducing the Essentials of the Ancient Faith (Ada:
Baker Academic, 2013), p. 78-89
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regard equality with God as something to be exploited, 7 but emptied himself, taking the
form of a slave, being born in human likeness.”3 The word that is the famous focus of
this study is the word ἐκένωσεν, the root word being κενόω, which has two different
meanings.
The first meaning is translated in a literal fashion to mean, “to empty”4 or “having
nothing, [being] empty-handed.”5 When translated in the literal sense, the verses in
question are presented in this way: “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
different manner: “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,
After learning the two possible meanings for κενόω, the question arises, of what
did Christ empty Himself? Depending on which translation is considered the reader can
arrive at two separate answers, as well as two different understandings of the verses.
First, look at support for the literal meaning of κενόω: Christ “emptied” Himself.
Gerhard Kittel’s argument for a literal meaning from his book Theological
Dictionary of the New Testament is that “Sense b (the metaphorical meaning) ‘he negated
himself, deprived himself of his worth, denied himself’ is ruled out by the resultant weak
often used by writers to show the importance of a subject or to affirm an idea, something
that Paul (as a skilled evangelist inspired by the Holy Spirit) has done numerous times.
He also does so in the next chapter, Philippians 3. Here, Paul stresses the importance of
having no confidence in the flesh, repeating over and over that the things of this world
will get us nowhere closer to Christ. Is this repetition pointless and weak and not to be
considered? Of course not, Paul is confirming a message vigorously to his audience that
they must hear and understand, as any other teacher does with his or her students. This
Ralph Martin, in his book A Hymn of Christ gives three possible answers when
10 Gerhard Kittel, Gerhard Friedrich, and Geoffrey W. Bromiley, eds., Theological Dictionary of the New
Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 1985), p. 661
11 Ralph P. Martin, A Hymn of Christ: Philippians 2:5-11 in Recent Interpretation and in the Setting of
Early Christian Worship (Downers Grove, IL: IVP Academic, 1997), p. 166
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While this statement seems to be good support for a literal meaning of κενόω in
this verse, there is one problem with this approach. This same word κενόω is also used
again by Paul in 1st Corinthians 1:17 which states, “For Christ did not send me to baptize,
but to preach the gospel, not in cleverness of speech, so that the cross of Christ would not
be made void.”12 This same word in a similar Christian context, instead of indicating the
very cross that Christ hung on might become nothing in a literal sense, is used in the
metaphorical sense, to paraphrase, so that what deeds Christ accomplished on the cross
should not be for nothing. To attempt to make κενόω in this verse say that Paul preaches
instead of baptizes so that Christ’s cross would not become empty or no more in a
physical manner is unlikely to make any sort of sense theologically, just as many believe
the same about Christ emptying himself in a physical sense of divine qualities in
Philippians 2. That being said, this view of a literal κενόω or emptying does not seem to
The second possible answer takes on the view of the word ἁρπαγμός in relation to
κενόω, which leans more towards the metaphorical meaning. Here ἁρπαγμός is best
defined as a “spoil, an object of eager desire, a prize.”13 Knowing the precise definition
translate ἁρπαγμός as “robbery” or “seizing,” would give the impression that Christ’s
equality with God was not His to begin with. If equality with God was not His before the
Incarnation, He could not make Himself nothing and become a servant during and after
the Incarnation – if He was already lower than God, He would already have been in the
rank of servant hood, and would have been on a similar level as the angels in heaven.
Following this view, Martin goes on to say that “this way of ἑαυτὸν ἐκένωσεν
brings us to the possibility of treating the verb in a non-literal way.”15 This view seems
to make more sense; Christ is lowering himself below the Father in order to become a
servant. While the idea that equality with God was not His until He returned to the right
hand of God can be debated as well, that is no the focus here; this view demonstrates the
Christ’s descending from heaven. Keep in mind that this is not Docetism; Christ was
fully human while on earth – before His crucifixion and after His resurrection. Kyle Butt
in his article, “Did Paul Write About Jesus as a Historical Person?”, he responds to a
book titled The Pagan Christ, by Tom Harpur in which Harpur argues that Christ is a
mythical figure. Kyle defends the fact that Christ is spoken of as a man of flesh as well,
even after his resurrection as he states, “Paul wrote to the Romans about ‘Jesus Christ our
Lord, who was born of the seed of David according to the flesh’ (Romans 1:3, emp.
added). The apostle further mentioned in 1 Timothy 6:13 that Jesus ‘witnessed the good
14 Ralph P. Martin, A Hymn of Christ: Philippians 2:5-11 in Recent Interpretation and in the Setting of
Early Christian Worship (Downers Grove, IL: IVP Academic, 1997), p. 169
15 Ibid p. 169
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confession before Pontius Pilate’ (emp. added).”16 Jesus did not exist in a static and
otherworldly state when He walked on earth – He was a man that experienced life in the
same manners of emotions and struggles as the people of His day and as we do.
The third and last view stems from another approach to ἁρπαγμός. Martin
explains this view in detail, stating that some who interpret ἁρπαγμός as His possession
(such as His state or status) which He willing departed from, and find ‘equality with God’
as a synonym for this possession, “the consequence follows that He was willing to forgo,
for the period and purpose of the Incarnation, the equality He had known for all
correlation with the nature of Christ in the Gospels, and makes more sense of His
but that He made Himself nothing in comparison with His previous stature and took on
the form of a slave. Peter O’Brien comments on this view as well, saying that, “ἑαυτὸν
powerless… which led to the real humiliation of his incarnation and death.”19 O’Brien
16 Butt, Kyle. “Did Paul Write About Jesus as a Historical Person?” ApologeticsPress.com.
http://www.apologeticspress.org/apcontent.aspx?category=10&article=2836. (accessed 12/17/14)
17 Ibid p. 166
18 J. B. Lightfoot, Philippians (Crossway Classic Commentaries) (Wheaton, Ill.: Crossway Books, 1994),
p. 111-112
19 Peter T. O'Brien, The Epistle to the Philippians (The New International Greek Testament Commentary)
(Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 2014), p. 216
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goes on to explain the importance of other words in relation to ἑαυτὸν ἐκένωσεν, saying
that it is better defined when followed by two particle phrases, “μορφὴν δούλου λαβών
(‘taking the form of a slave’) and ἐν ὁμοιώματι ἀνθρώπων γενόμενος (being found in
human form),” precisely the words λαβών and γενόμενος, are coincident with the finite
verb ἐκένωσεν; they describe the manner in which Christ emptied Himself.20 Next, he
states:
To continue, some explaining what μορφή means before the next point is
presented may be necessary. When translated into English, μορφή means, “form.” This
is where English gets its word “morph,” which means to change from one form to
another. In this context, the μορφή of God, which is Spirit, and the μορφή of a slave (or
grounds of this passage, it is very unlikely, if not impossible, for ἐν μορφῇ θεοῦ (in the
form of God) to be the direct object of ἐκένωσεν because the former is separated from the
verb by ἀλλὰ. Therefore, following this point, verses six and seven ‘cannot mean that the
pre-existent Christ emptied Himself of the μορφῇ θεοῦ (form of God) and instead took
perceptively noted, if Paul had meant this he would have written ἑαυτὸν κενώσας...
ἔλαβεν, which means, ‘Self emptying… [he] took on.’ ‘The implication is not that
20 Ibid p. 217
21 Ibid p. 218
Caudill 8
Christ, by becoming incarnate, exchanged the form of God for the form of a slave, but
that he manifested the form of God in the form of a slave.’”22 This is precisely the
translation that makes the most sense for this hymn and for the Kenosis theory; not that
Christ dismissed His nature when He became a man, but kept and “manifested” His
divinity into flesh, disregarding his stature as LORD; this view is also supported by V.
Taylor (from whom Martin quotes above).23 After much research and meditation on the
aspects of this theory, I have found it to be a plausible and interesting theory, to say the
least.
Reflecting on what has been discussed, if one understands these verses with the
literal meaning of κενόω, it speaks to the reader saying that Christ emptied Himself or
poured out his very nature in order to make Himself a servant in human form, but when
we examine the same word used by Paul when he speaks of his preaching in 1st
that κενόω in the Philippians passage is being used in a literal way (this is not to suggest
that this word can only be used metaphorically); Christ cannot rid Himself of Himself to
become a slave, but instead he became a servant despite his heavenly stature. If one
understands these verses with the metaphorical meaning of κενόω, it carries a more
reasonable message, saying that Christ made Himself nothing and lowered Himself from
His status as the Almighty – who deserves to be served, and instead put the very form of
God into the form of a slave – serving those He came to save by becoming obedient even
to death on a cross.
22 Peter T. O'Brien, The Epistle to the Philippians (The New International Greek Testament Commentary)
(Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 2014), p. 218
23 V Taylor, The Person of Christ in New Testament Teaching (London, Eng.: Macdonald & Co, 1963), p.
77
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Works Cited
Brien, Peter Thomas. The Epistle to the Philippians: A Commentary On the Greek Text.
Grand Rapids, Mich.: Eerdmans, 1991. 216.
Butt, Kyle. "Did Paul Write About Jesus as a Historical Person?" Apologetics Press.
January 1, 2010. Accessed December 17, 2014.
http://www.apologeticspress.org/apcontent.aspx?category=10&article=2836.
Lightfoot, Joseph Barber. Philippians. Wheaton, Ill.: Crossway Books, 1994. 111-112.
Martin, Ralph. "His Incarnation (Verse 7a, B)." A Hymn Of Christ: Philippians 2:5-11 In
Recent Interpretation & In The Setting Of Early Christian Worship.
Downers Grove, Ill.: InterVarsity, 1997. 166-167, 169.
"Philippians 2 KJV." Philippians 2 KJV. January 1, 2004. Accessed December 16, 2014.
http://biblehub.com/kjv/philippians/2.htm.
Taylor, Vincent. The Person Of Christ In New Testament Teaching. London, England:
Macdonald &, 1959. 77.
Wigram, George V. The Analytical Greek Lexicon Of The New Testament: Every Word
And Inflection Of The Greek New Testament Arranged Alphabetically And With
Grammatical Analyses. Peabody, Mass.: Hendrickson, 1983.