Philippians - Verse-by-Verse Biblical Exegesis
Philippians - Verse-by-Verse Biblical Exegesis Philippians - Verse-by-Verse Biblical Exegesis
earth in a finite body in time and instead of using the attributes of deity in a fashion that would seem natural to use, He instead refrained from doing so. Also notice the contrast between His inner divine essence (Gk: morphe) and His outward appearance (Gk: schema) as a man. This is an important distinction in the doctrines of the hypostatic union and kenosis. The doctrine of the hypostatic union means He maintained His inner divine essence while living outwardly in the appearance of a man. The doctrine of kenosis means He lived in a human body but retained His divine essence, even though He voluntarily decided not to use His divine attributes on a regular basis. An heretical view of kenosis teaches that Christ gave up His deity entirely when He took on the outward form of a man. The true view of kenosis teaches that Christ retained His deity but chose not to exercise it “at the drop of a hat.” Therefore, the true doctrine of kenosis maintains and supports the doctrine of the hypostatic union, the union of deity and humanity in one body in the God-Man. REVELANT OPINIONS Our Lord did not empty Himself of His Deity when He became Man (kenosis), nor did He lay aside His possession of equality (being co-equal with the Father and the Holy Spirit), but rather laid aside His expression of equality (divine essence) while on earth in hypostatic union. (K. Wuest) He stripped Himself of the insignia of majesty. (Lightfoot) Christ did not use the omnipotence of His own deity to support His humanity. Instead, God the Holy Spirit constantly empowered and sustained the humanity of Christ amid the hostility of the devil's world. (R.B. Thieme, Jr.) Our Lord gave outward expression to His inmost nature, the outward expression being that of a bondslave ... the opposite of what occurred at the Transfiguration, when His outward expression as a servant ceased, and He gave outward expression of the glory of His Deity. His assumption of humanity did not mean that He relinquished His Deity. (K. Wuest) He emptied Himself of the prerogatives of deity. He lived on this earth with certain limitations, but they were self-limitations. There was never a moment when He wasn’t God. And He was not less God because He was man, yet He emptied Himself of His prerogatives of deity. (J. McGee) He was pleased, as to His holy Manhood, to "live by the Spirit" [in the prototype Divine Dynasphere], as we are to do [in the Operational-type Divine Dynasphere], yet that inalienable basis of His Personality was always, eternally, presently, Divine. (H. Moule) brackets mine. His Deity did not make Him more nor less than a Man, and His humanity did not make Him less than absolute Deity. (K. Wuest) "Posse non pecare, non posse pecare" - "able not to sin, not able to sin" - represents the impeccability of Christ in hypostatic union. (R.B. Thieme, Jr.) The incarnation marks an historical time when Jesus, the eternal Son of God, veiled His glory along with many privileges and prerogatives of deity in order to take on the finitude, weaknesses, and limitations of human servanthood. God is immanent. He is intimately involved in the affairs of His people and governing and overseeing the whole sweep of human history. But His immanence is from the standpoint of transcendence in which He cares for us while retaining all the power, wisdom, knowledge, and glory that is eternally His. (G. Johnson)
He laid aside the form of God. In so doing, He did not divest Himself of His divine nature. The change was a change of state: the form of a servant for the form of God. His personality continued the same. His self-emptying was not self-extinction, nor was the divine Being changed into a mere man. In His humanity He retained the consciousness of deity, and in His incarnate state carried out the mind which animated Him before His incarnation. He was not unable to assert equality with God. He was able not to assert it. What Christ grasped at in His incarnation was not divine sovereignty, but service ... What He was essentially and eternally could not enter into His human mode of existence. Humanly He was like men, but regarded with reference to His whole self, He was not identical with man, because there was an element of His personality which did not dwell in them – equality with God. Hence the statement of His human manifestation is necessarily limited by this fact, and is confined to likeness and does not extend to identity. (M. Vincent) God may be Self-limited, as in the case of the Incarnate Person of Jesus Christ in hypostatic union. The Greek word “kenoo” used of Christ means “to be deprived of the function of deity.” Under the doctrine of kenosis the God-man submitted to the plan of the Father. By taking on true humanity, He voluntarily limited Himself and became the unique Person of the universe. Now Christ is not only God, equal with the Father and the Holy Spirit, but He is also true humanity, different from the other Members of the Godhead. (R.B Thieme, Jr.) God the Son surrendered the independent exercise of His divine attributes. In the incarnation, He yielded His will to that of the Father. He was God manifest in the flesh. He possessed the attributes, but He used them only under the control of the Holy Spirit and within the will of the Father. (R. Gromacki) “Schema” is a dative of instrument indicating that by His mode of appearance people gained the impression that Jesus was a human being. (P. O’Brien) Philp. 2:7 But (contrast) He deprived Himself (Compl. Acc., reflexive pronoun; emphatic use emphasizes sovereignty in this decision) of the proper function of Deity (keno,w, AAI3S, Dramatic) when He took upon Himself (lamba,nw, AAPtc.NSM, Dramatic, Temporal; identical or subsequent action) the form (Acc. Dir. Obj.; inner essence) of a slave (Descr. Gen.), although He had been born (gi,nomai, AMPtc.NSM, Dramatic, Concessive, Deponent; "entered into a new state", definite entrance in time of His humanity) in the overt likeness (Loc. Sph.; resemblence to men in His mode of existence) of men (Descr. Gen.). In fact (emphatic), although having been discovered (eu`ri,skw, APPtc.NSM, Constative, Concessive) in outward appearance (Loc. Sph.; figurative expression) like a man (Pred. Nom., Appellation), WHO Philippians 2:7 avlla. eàuto.n evke,nwsen morfh.n dou,lou labw,n evn o`moiw,mati avnqrw,pwn geno,menoj\ kai. sch,mati eu`reqei.j w`j a;nqrwpoj VUL Philippians 2:7 sed semet ipsum exinanivit formam servi accipiens in similitudinem hominum factus et habitu inventus ut homo
- Page 43 and 44: time and eternity. Spiritual maturi
- Page 45 and 46: REVELANT OPINIONS For Paul the goal
- Page 47 and 48: itself and its Messiah Christ were
- Page 49 and 50: WHO Philippians 1:14 kai. tou.j ple
- Page 51 and 52: TRANSLATION HIGHLIGHTS Paul again c
- Page 53 and 54: words is to regard the opposition t
- Page 55 and 56: their conduct and speech in public.
- Page 57 and 58: apartment to live in, and attorney
- Page 59 and 60: the Lord gives him more years to li
- Page 61 and 62: face-to-face with Christ. So either
- Page 63 and 64: spiritual autonomy, which is the ne
- Page 65 and 66: united with him in death. In one se
- Page 67 and 68: said to enter Sheol or Hades. After
- Page 69 and 70: Philp. 1:24 Yet (adversative, post-
- Page 71 and 72: KW Philp. 1:26 In order that your r
- Page 73 and 74: Present tense), holding their groun
- Page 75 and 76: doom] for them, but for you, delive
- Page 77 and 78: side. The Constative Aorist tense p
- Page 79 and 80: Murray) Foreknowledge means that sa
- Page 81 and 82: (an Attributive article refers back
- Page 83 and 84: conditional clause is a protasis of
- Page 85 and 86: is always room for more! If the Phi
- Page 87 and 88: KJV Philippians 2:3 Let nothing be
- Page 89 and 90: affairs. It is the selfish, preoccu
- Page 91 and 92: KW Philp. 2:6 Who has always been a
- Page 93: VUL Philippians 2:6 qui cum in form
- Page 97 and 98: conversation. (P. O’Brien) Philp.
- Page 99 and 100: REVELANT OPINIONS It is not at the
- Page 101 and 102: continue their experiential sanctif
- Page 103 and 104: Paul gives the Philippians their "e
- Page 105 and 106: long as we are in fellowship with H
- Page 107 and 108: undertaken in the strength that the
- Page 109 and 110: to be disputed. This greatly adorns
- Page 111 and 112: jaws of (the sin unto) death ... Un
- Page 113 and 114: But as you might guess by the posit
- Page 115 and 116: REVELANT OPINIONS Paul's privilege
- Page 117 and 118: things concerning you [your status
- Page 119 and 120: with him), who (Subj. Nom., qualita
- Page 121 and 122: togetherness in our day. There can
- Page 123 and 124: It might not be an immediate or a p
- Page 125 and 126: KJV Philippians 2:26 For he longed
- Page 127 and 128: Philp. 2:27 For (explanatory) truly
- Page 129 and 130: appreciated him when he was there,
- Page 131 and 132: Poss.) lack (Acc. Dir. Obj.; unfini
- Page 133 and 134: diverted from that which God intend
- Page 135 and 136: their work was sometimes overruled
- Page 137 and 138: dispensation of the Church Age is r
- Page 139 and 140: and still do not have confidence (p
- Page 141 and 142: WHO Philippians 3:4 kai,per evgw. e
- Page 143 and 144: KJV Philippians 3:6 Concerning zeal
He laid aside the form of God. In so doing, He did not divest Himself of His divine nature. The<br />
change was a change of state: the form of a servant for the form of God. His personality continued<br />
the same. His self-emptying was not self-extinction, nor was the divine Being changed into a mere<br />
man. In His humanity He retained the consciousness of deity, and in His incarnate state carried out<br />
the mind which animated Him before His incarnation. He was not unable to assert equality with<br />
God. He was able not to assert it. What Christ grasped at in His incarnation was not divine<br />
sovereignty, but service ... What He was essentially and eternally could not enter into His human<br />
mode of existence. Humanly He was like men, but regarded with reference to His whole self, He<br />
was not identical with man, because there was an element of His personality which did not dwell in<br />
them – equality with God. Hence the statement of His human manifestation is necessarily limited <strong>by</strong><br />
this fact, and is confined to likeness and does not extend to identity. (M. Vincent)<br />
God may be Self-limited, as in the case of the Incarnate Person of Jesus Christ in hypostatic union.<br />
The Greek word “kenoo” used of Christ means “to be deprived of the function of deity.” Under the<br />
doctrine of kenosis the God-man submitted to the plan of the Father. By taking on true humanity, He<br />
voluntarily limited Himself and became the unique Person of the universe. Now Christ is not only<br />
God, equal with the Father and the Holy Spirit, but He is also true humanity, different from the other<br />
Members of the Godhead. (R.B Thieme, Jr.) God the Son surrendered the independent exercise of<br />
His divine attributes. In the incarnation, He yielded His will to that of the Father. He was God<br />
manifest in the flesh. He possessed the attributes, but He used them only under the control of the<br />
Holy Spirit and within the will of the Father. (R. Gromacki) “Schema” is a dative of instrument<br />
indicating that <strong>by</strong> His mode of appearance people gained the impression that Jesus was a human<br />
being. (P. O’Brien)<br />
Philp. 2:7 But (contrast) He deprived Himself (Compl. Acc.,<br />
reflexive pronoun; emphatic use emphasizes sovereignty in<br />
this decision) of the proper function of Deity (keno,w, AAI3S,<br />
Dramatic) when He took upon Himself (lamba,nw, AAPtc.NSM,<br />
Dramatic, Temporal; identical or subsequent action) the form<br />
(Acc. Dir. Obj.; inner essence) of a slave (Descr. Gen.),<br />
although He had been born (gi,nomai, AMPtc.NSM, Dramatic,<br />
Concessive, Deponent; "entered into a new state", definite<br />
entrance in time of His humanity) in the overt likeness (Loc.<br />
Sph.; resemblence to men in His mode of existence) of men<br />
(Descr. Gen.). In fact (emphatic), although having been<br />
discovered (eu`ri,skw, APPtc.NSM, Constative, Concessive) in<br />
outward appearance (Loc. Sph.; figurative expression) like a<br />
man (Pred. Nom., Appellation),<br />
WHO <strong>Philippians</strong> 2:7 avlla. eàuto.n evke,nwsen morfh.n dou,lou labw,n evn o`moiw,mati avnqrw,pwn<br />
geno,menoj\ kai. sch,mati eu`reqei.j w`j a;nqrwpoj<br />
VUL <strong>Philippians</strong> 2:7 sed semet ipsum exinanivit formam servi accipiens in similitudinem<br />
hominum factus et habitu inventus ut homo
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