Journal: Journal of Dispensational Theology
Volume: JODT 20:61 (Winter 2016)
Article: Humble Servanthood: An Exegetical- Theological Study Of Philippians 2:5–11
Author: David Q. Santos

JODT 20:61 (Winter 2016) p. 299

Humble Servanthood:
An Exegetical- Theological Study Of Philippians 2:5–11

David Q. Santos*

* David Q. Santos, M.T.S., Ph.D., advising professor, Tyndale Theological Seminary

The Apostle Paul knew the church at Philippi well because it was the first church that he founded in Europe. In his letter to the Philippians, the Apostle Paul exhorted these believers to be ready for persecution (1:27–30), to be united as humble servants (2:1–4) – just as Christ was a meek servant – , and to be light in a world of darkness (2:12–18). Paul also taught these believers concerning the troubles of legalism and lawlessness (3:17–4:1). Bringing the letter to completion was the standard Pauline greeting and explanation of his current circumstances, with an admonition and farewell.

Contained within Paul’s exhortation to the believers in Philippi is one of the most theologically rich passages in the New Testament when considering Christology. Chafer wrote, “In this division of this treatment of Christology, consideration must be given to one passage of Scripture which, due to the fact that unbelief has misinterpreted and magnified it out of all proportion, is more fully treated exegetically by scholars of past generations than almost any other in the Word of God. Reference is made to Philippians 2:5–8.”1 The Christological gem of Philippians is embedded in an exhortation to believers to live in unity as servants. The illustration or example to those believers is Christ Himself.

Debate is primarily focused upon the single word ἐκένωσεν. “Among scholars it is known as the Kenosis (Κενοσις) passage, speaking of the self-emptying of the Son of God as He became incarnate in humanity, the word kenosis (κενοσις) being the Greek word meaning “to empty.”2 There are some that take an exaggerated view of this passage seeing Christ having his attributes of deity stripped, which, of course, cannot be true; if that were the case He would cease being God and that is not supported by the text. Chafer explained the parameters of the debate.

JODT 20:61 (Winter 2016) p. 300

Naturally, the phrase emptied Himself may suggest, to those whose minds so demand, the notion that He divested Himself of all divine a...