Study of First Peter Chapter 2 Lesson 38

Review:

Of what practical use is the doctrine of kenosis in the Christian life?

Paul, at least, thought it must have had some application as he revealed it in Philippians 2 as did Peter in 1 Pet 2 both of which are clearly contexts dealing with the practical issues of living life and having an impact because your using the resources available to you.

Three major implications can be seen beginning with Paul’s discussion.

In Philippians 2 Paul is concerned with the heart of sanctification: the goal of loyalty toward God regardless of what He asks. Such loyalty comes from a primary virtue: humility of the creature before the Creator.

“Have this mind in you which was also in Christ Jesus”

The foundational virtue in the biblical worldview is not courage or self-righteousness as in certain pagan worldviews; the basic virtue underlying all other virtues is humility before God.

Christ submitted wholly to the Father’s plan even when that plan required “devaluation” or the “emptying” of the independent use of His own divine attributes. That is He did not use His attributes of Deity to overcome or compensate for any human limitations He might have living and functioning in His humanity.

Note some references to Christ’s humiliation before His exaltation:

Heb. 2:10; Heb. 12:3; 1 Pet. 2:21-23)

Christ modeled for us the cardinal virtue of humility before God in all situations. Humility before God is the basis of faith that is believing God is able to provide regardless of the situation being faced.

The implication is clear: if Christ had to stoop that low to obey God, there is nothing that God can ask us to do that is too low or too humble.

A second implication of kenosis concerns subordination in human relationships.

Much of the rebellion against authority observed in the home and in society, sometimes is triggered by poor leadership situations, but this rebellion also comes from a misperception of subordination.

This myth flies in the face of the Trinity and kenosis. Even in the extreme case of subordination in kenosis, the Son was not constitutionally inferior to the Father.

The subordination, obviously, remained one of role only. The kenotic state of Christ did not involve His giving up His attributes so that He had to resume them after ascending into heaven!

One example of the misunderstanding of subordination is the view of it within the Women’s Liberation movement. This movement assumes that woman’s subordination in marriage to the husband is one of constitution, not of role.

The doctrine of kenosis, therefore, offers clear evidence of what subordination in social structures is and is not.

No legitimate subordination—whether in marriage, in family, in business, in the military, or in the local church—ought to imply constitutional inferiority.

A third implication of the kenosis doctrine has to do with the problem of the difference between the Creator’s knowledge (omniscience) and the creature’s knowledge (finite).

NT writers cite the sympathy and understanding of Christ as the great High Priest (Heb. 4:14-15). Had the Son not come down to earth to live as a man under kenosis, He would not have this special “sympathy” and “understanding.”

While living on earth, He learned as a man (Heb. 2:10; 5:8). He was on the “receiving end” of revelation (Isa. 50:4).

Behaviorally, then, kenosis ought to encourage us to come to the Father through the Son as our spokesman in prayer, knowing that besides being God He is one in nature and understanding with us.

Some would argue that because God is omniscient, He must know how creatures know, and therefore the kenosis experience of Christ does not really add new knowledge to the Second Person.

This argument, of course, is but a specific example of the general position that regards history as insignificant.

We must understand that history brought about a lasting actual change in the Second Person. It was real. He became God and man in one person, and carries the scars of crucifixion on His eternal resurrected body.

Kenosis, therefore, fills in more details of just what is meant when “the Word became flesh and dwelt among us” (John 1:14).

Because Christ knows what it is like to be a creature who must walk by faith, the Father has made Him to be our judge (John 5:22).

We are to be tried at the bar of judgment (JSC) by our Peer, One whose judgments we cannot refute as “unsympathetic” and “unknowing”.

He lived as a creature in every detail, constantly walking by the same humble faith we are directed to use.

To sum up implications of the doctrine of kenosis: Christ is the perfect model of sanctification. He modeled the cardinal virtue of humility toward God.

He showed us what true submission to authority is. And because He had to utilize the ministry of the Holy Spirit in His faith walk, He has become an emphatic Intercessor for us with His Father.