The Humble Jesus

Last week, Eric Blessing devoted his post to the Incarnation of Jesus; he looked specifically at the opening prologue of John's Gospel, which is perhaps the greatest presentation of the Incarnation that we find in Scripture. However, John's prologue is not the only place in which the Incarnation is discussed in detail in the New Testament.

The Text

As Paul is under house arrest, he pens a letter to the community of believers in Philippi. After establishing the preliminaries of his letter (i.e., a greeting [1:1-2]; a prayer and thanksgiving for the Philippians [1:3-11]; and an explanation concerning his own circumstances [1:12-30]), Paul dives into the heart of his message at the outset of chapter 2. He exhorts the Philippians to "[d]o nothing from selfish ambition or conceit, but in humility regard others as better than yourselves" (2:3), and to look out for "the interests of others" (2:4). The foundation of Paul's commands in these two verses is humility. Rather than in selfishness and pride, the Philippians are to act in humility. 

Paul, then, takes this discussion concerning humility one step further, as he attempts to provide the Philippians with a prime example of what humility is. For Paul, the greatest example of humility lies in none other than Jesus the Messiah—specifically, in regards to his Incarnation. The following verses (2:6-11) provide us with one of the most beautiful descriptions of the Incarnation, because he utilizes an ancient Christian hymn. 

Here, Paul reminds his brothers and sisters in Philippi—like John does at the beginning of his Gospel (John 1:1)—that Jesus is "in the form of God"; yet, Jesus did not view his divine nature "as something to be exploited" (2:6), and instead, he "emptied himself," took on the "form of a slave," and was "born in human likeness" (2:7). 

Earlier in the passage, Paul warned his readers to not act from a place of selfishness or conceit; the Greek word for "conceit" is kenodoxia, and it is a composite word formed by the two Greek words kenos ("empty) and doxa ("glory"), which can be translated plainly as "empty glory." When we are conceited, we are seeking our own glory, but rather than fulfilling us, this glory will only ever leave us empty. Rather, Paul desires his readers to act like Jesus, who, although he is glorious, he "emptied [ekenōsen] himself" and became a human being (2:7). Paul makes a clear connection between Jesus "emptying himself" and the "empty glory" that some people chase after; followers of Jesus are called to not seek their own "empty glory," but to "empty" themselves out on the behalf of others.

In the next verse, Paul explains that now, as a human being, Jesus decided to once again humble himself (2:8). As if it were not enough to leave the throne of the heavens and to be born of a virgin girl in the Middle East, Jesus chooses to lead a life of humility on earth, which ultimately leads him to "the point of death—even death on a cross" (2:8). Paul goes so far as to declare that Jesus "became obedient" (2:8). I believe this to be a rather unique way of considering the life and death of Jesus, and yet it is so beautiful and incredibly paradigmatic for followers of Jesus. In a certain sense, Jesus is able to stand in total solidarity with the people of God, for in the same way that Christians are to be obedient to the will of God, Jesus also "became obedient" to the will of God; this genuine obedience led him to his death—a giving of himself for the sake of sinful humanity. 

Finally, Paul concludes this ancient hymn by explaining the direct result of Jesus' humble Incarnation, his obedient life, and his sacrificial death: Jesus' exaltation. Jesus is now "highly exalted"  and God has given him the name "that is above every name" (2:9). Every knee, therefore, bends before him—whether it be in heaven, or on earth, or under the earth—and every tongue confesses that Jesus is Lord (2:10-11). 

The Application

It is easy with a passage such as this—one that is so theologically rich and full of deep meaning—to miss the "point" of the passage. Let us not forget that Paul is still writing to real Christians in the real city of Philippi, and they are dealing with real issues in their community. Apparently, some of these "issues" revolve around individuals acting not out of humility, but out of pride. This is the reason for why Paul includes an ancient hymn concerning the Incarnation, life, death, and exaltation of Jesus in his letter to the Philippians; he desires for them to live like Jesus (2:5). 

And the same is true for us today. Jesus is our example for living a lifestyle of humility. He did not seek his own "empty glory," but instead he "emptied himself" and became a human being. As a human being, he lived an obedient life. In the same way, we are called to be obedient to the will of God, even in the midst of difficult times, and even if it would lead us unto something as terrible as death. Our obedience to God may even prove to be beneficial for those around us, as it was for Jesus. This is, indeed, what Paul desires for the Philippians (and for us)—that they (and we) would look "to the interests of others" before our own interests (2:4). 

It is through this lifestyle of humility that Jesus attains true exaltation, and that he receives the name at which every knee bends, and that he is confessed by every tongue to be the Lord (2:9-11). Similarly, when we are not preoccupied with our own "empty glory," but are more concerned about those around us, we will truly follow the example of Jesus, and in this way, receive the true glory and praise that is fulfilling—that is, the glory of hearing the one seated on the throne declare, "Well done, good and trustworthy servant" (Matthew 25:21, 23; Luke 19:17). 

Luke E. Wagner