Kenosis
“Emptying, or self-emptying”
Summary
A theological term derived from Philippians 2:7 ('he emptied himself') describing Christ's voluntary self-humiliation in the incarnation, laying aside the form of God to take the form of a servant.
☩Biblical Foundation
The term kenosis comes from the Greek verb kenoō ('to empty') used by Paul in Philippians 2:7, where Christ 'emptied himself' (heauton ekenōse), taking the form of a servant and being made in the likeness of men. The passage affirms that Christ, though existing in the 'form of God,' did not consider equality with God something to be grasped, but humbled Himself. Related texts include Christ's prayer that the Father would glorify Him with the glory He had before the world was (John 17:5) and Paul's statement that though He was rich, yet for our sakes He became poor (2 Corinthians 8:9).
☩Nature of the Emptying
The theological question is: What did Christ lay aside? Orthodox teaching holds that the 'emptying' was not of divine nature or attributes but of the 'form of God'—the visible divine glory, majesty, and sovereign exercise of power—exchanging it for the 'form of a servant.' The immanent relationship between Father, Son, and Spirit did not change during the incarnation; the incarnate Son could truthfully say, 'I am in the Father, and the Father in me.' The Son retained His divine consciousness while taking on human limitations.
☩Limitations of Christ's Humanity
Scripture indicates genuine limitations in Christ's human nature. He experienced amazement (Matthew 8:10), was truly tempted (Hebrews 4:15), grew in wisdom (Luke 2:52), and learned obedience through suffering (Hebrews 5:8). Most significantly, Christ stated He did not know the time of His return: 'Of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only.' This ignorance in Christ's human consciousness is consistent with omniscience in His divine person if His true humanity is maintained.
☩Christ's Voluntary Abasement
Christ's humiliation was entirely voluntary and included subjection to the conditions of human existence: birth, growth, physical needs, and suffering. He submitted to His mother and Joseph, to civil laws, and to the positive laws of God. As to the body, He freely accepted pains from exertion and external causes—fatigue, hunger, and wounds. As to the soul, He experienced blameless passions such as fear and sadness, though their intensity and duration were subject to His choice. This abasement reached its depth in the cross, followed by His exaltation to the glory He had before the world began.
Related Verses1 mention
Philippians· 1 verse
References
- 1.John McClintock and James Strong, "Kenosis," in Cyclopedia of Biblical, Theological and Ecclesiastical Literature, vol. V (Harper & Brothers, 1867–1887).
- 2.James Orr (ed.), "Kenosis," in International Standard Bible Encyclopedia, vol. III (Howard-Severance Company, 1915).
- 3.Charles G. Herbermann et al. (ed.), "Kenosis," in The Catholic Encyclopedia, vol. VIII (Robert Appleton Company, 1907–1912).