A. W. Pink Header

Gleanings in the Godhead

by A.W. Pink

Revised: February 14, 2005

Part 2: Excellencies Which
Pertain to God the Son as Christ

28. The Condescension of Christ

For The Sake Of Accuracy, a distinction should be drawn between the condescension and the humiliation of Christ, though most writers confound them. This distinction is made by the Holy Spirit (Phil. 2:7-8). First, He "made himself of no reputation": second, He "humbled himself." The condescension of God the Son consisted in His assuming our nature, the Word becoming flesh. His humiliation lay in the consequent abasement and sufferings He endured in our nature. The assumption of human nature was not, of itself, a part of Christ’s humiliation, for He still retained it in His glorious exaltation. But for God the Son to take into union with Himself a created nature, animated dust, was an act of infinite condescension.

Who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name (Phil. 2:6-9).

These verses trace the path of the Mediator from highest glory to deepest humiliation, and back again to His supreme honor. What a wondrous path was His! And how terrible that this divine description of His path should have become the battleground of theological contention. At few points has the awful depravity of man’s heart been more horribly displayed than by the blasphemies vented upon these verses.

A glance at the context (Phil. 2:1-5) at once shows the practical design of the apostle was to exhort Christians to spiritual fellowship among themselves—to be likeminded, to love one another, to be humble and lowly, to esteem others better than themselves. To enforce this, the example of our Lord is proposed in the verses we now consider. We are to have the same mind in us that was in Him; the mind, spirit, habit, of self-abnegation, the mind of self-sacrifice, and of obedience to God. We must humble ourselves beneath the mighty hand of God, if we are to be exalted by Him in due time (1 Pet. 5:6). To set before us the example of Christ in its most vivid colors, the Holy Spirit takes us back to the position which our Mediator occupied in eternity. He shows us that supreme dignity and glory was His, then reminds us of those unfathomable depths of condescension and humiliation into which He descended for our sakes.

"Who being in the form of God." First of all, this affirms the absolute Deity of the Son, for no mere creature, no matter how high in the scale of being, could ever be "in the form of God." Three words are used concerning the Sons’ relation to the Godhead. First, He subsists in the "form" of God, seen in Him alone. Second, He is "the image of the invisible God" (Col. 1:15), which expression tells of His manifestation of God to us (cf. 2 Corinthians 4:6). Third, He is the "brightness of his glory and the express image of his person" (Heb. 1:3), or more exactly, the "effulgency (outshining) of His glory and the exact Expression of His substance" (Bagster Interlinear). These perhaps combine both concepts suggested by form and image, namely, that the whole nature of God is in Christ, that by Him God is declared and expressed to us.

"Who being," or subsisting (it is hardly correct to speak of a divine person "existing." He is selfexistent; He always was in "the form of God." "Form" (the Greek word is only found elsewhere in the New Testament in Philippians 2:7, Mark 16:12) is what is apparent. "The form of God" is an expression which seems to denote His visible glory, His displayed majesty, His manifested sovereignty. From eternity the Son was clothed with all the insignia of deity, adorned with all divine splendor. "The Word was God" (John 1:1).

"Thought it not robbery to be equal with God." Almost every word in this verse has been the occasion of contention. But we have sufficient confidence in the superintending providence of God to be satisfied the translators of our authorized version were preserved from any serious mistake on a subject so vitally important. As the first clause of our verse refers to an objective delineation of the divine dignity of the Son, so this second clause affirms His subjective consciousness. The word "thought" is used (here in the aorist tense) to indicate a definite point in time past. The word rendered "robbery" denotes not the spoil or prize, but the act of taking the spoil. The Son did not reckon equality with the Father and the Holy Spirit an act of usurping.

"Thought it not robbery to be equal with God." This is only a negative way to say that Christ considered equality with God as what justly and essentially belonged to Him. It was His by indisputable right. Christ esteemed such equality as no invasion of Another’s prerogative, but regarded Himself as being entitled to all divine honors. Because He held the rank of one of the Three coeternal, coessential, and co-glorious persons of the Godhead, the Son reckoned His full and perfect equality with the other two was His unchallengeable portion. In Verse 6 is no doubt a latent reference to Satan’s fall. He, though "the anointed cherub" (Ezek. 28:14), was infinitely below God, yet he grasped at equality with Him. "I will ascend above the heights of the clouds, I will be like the most High" (Isa. 14:14).

However the Greek word for "robbery" is translated, it is evident the emphatic term of this clause is "equal." For if it signifies a real and proper equality, then the proof for the absolute deity of the Savior is irrefutable. How, then, is the exact significance of this term to be determined? Not by having recourse to Homer, nor any other heathen writer, but by discovering the meaning of its cognate. If we can fix the precise rendering of the adjective, then we may be sure of the adverb. The adjective is found in several passages (Matthew 20:12; Luke 6:34; John 5:18; Acts 11:17; Revelation 21:6). In each passage the reference is not to a likeness only, but to a real and proper equality! Thus the force of this clause is parallel with, "I and my Father are one" (John 10:30).

"My Father is greater than I" (John 14:28) must not be allowed to negate John 10:30. There are no contradictions in Holy Writ. Each of these passages may be given its full force without there being any conflict between them. The simple way to discover their perfect consistency is to remember, that Scripture exhibits our Savior in two chief characters: as God the Son, the second Person of the Trinity; and as Mediator, the God-man, the Word become flesh. In the former, He is described as possessing all the perfections of deity; in the latter, as the Servant of the Godhead. Speaking of Himself according to His essential Being, He could unqualifiedly say, "I and Father are one,"—one in essence or nature. Speaking of Himself according to His mediatorial office, He could say, "My Father is greater than I," not essentially, but economically.

Each expression used (Phil. 2:6) is expressly designed by the Holy Spirit to magnify the divine dignity of Christ’s person. He is the Possesser of a glory equal with God’s, with an unquestioned right to that glory, deeming it no robbery to challenge it. His glory is not an accidental or phenomenal one, but a substantial and essential one, subsisting in the very "form of God." Between what is Infinite and what is finite, what is Eternal and what is temporal, He who is the Creator and what is the creature, it is utterly impossible there should be any equality. "To whom then will ye liken me, or shall I be equal? saith the Holy One" (Isa. 40:25), is God’s own challenge. Thus, for any creature to deem himself "equal with God" would be the highest robbery and supremest blasphemy.

"But made Himself of no reputation." The meaning of the words is explained in those which immediately follow. So far was the Son from tenaciously insisting upon His personal rights as a member of the blessed Trinity, He voluntarily relinquished them. He willingly set aside the magnificent distinctions of the Creator, to appear in the form of a creature, yes, in the likeness of a fallen man. He abdicated His position of supremacy, and entered one of servitude. Though equal in majesty and glory with God, He joyfully resigned Himself to the Father’s will (John 6:38). Incomparable condescension was this. He who was by inherent right in the form of God, suffered His glory to be eclipsed, His honor to be laid in the dust, and Himself to be humbled to a most shameful death.

"And took upon Him the form of a servant." In so doing, He did not cease to be all that He was before, but He assumed something He had not been previously. There was no change in His divine nature, but the uniting to His divine person of a human nature. "He who is God, can no more be not God, than he who is not God, can be God" (John Owen). None of Christ’s divine attributes were relinquished, for they are as inseparable from His person as heat is from fire, or weight from substance. But His majestic glory was, for a season, obscured by the interposing veil of human flesh. Nor is this statement negated by John 1:14—"we beheld His glory" (explained by Matthew 16:17), in contrast from the unregenerate masses before whom He appeared as "a root out of a dry ground," having "no form nor comeliness" (Isa. 53:2).

It was God Himself who was "manifest in the flesh" (1 Tim. 3:16). The One born in Bethlehem’s manger was "The mighty God" (Isa. 9:6), and heralded as, "Christ the Lord" (Luke 2:11). Let there be no uncertainty on this point. Had He been "emptied" of any of His personal excellency, had His divine attributes been laid aside, then His satisfaction or sacrifice would not have possessed infinite value. The glory of His person was not in the slightest degree diminished when He became incarnate, though it was (in measure) concealed by the lowly form of the servant He assumed. Christ was still "equal with God" when He descended to earth. It was "The Lord of glory" (1 Cor. 2:8) whom men crucified.

"And took upon Him the form of a servant." That was the great condescension, yet is it not possible for us to fully grasp the infinity of the Son’s stoop. If God "humbleth Himself to behold the things that are in heaven, and in the earth!" (Ps. 113:6) how much more so to actually become "flesh" and be amongst the most lowly. He entered into an office which placed Him below God (John 14:28; 1 Corinthians 11:3). He was, for a season, "made lower than the angels" (Heb. 2:7); He was "made under the law" (Gal. 4:4). He was made lower than the ordinary condition of man, for He was "a reproach of men, and despised of the people" (Ps. 22:6).

What point all this gives to, "Let this mind be in you, which was also in Christ Jesus" (Phil. 2:5). How earnestly the Christian needs to seek grace to be content with the lowest place God and men assign him; to be ready to perform the meanest service; to be and do anything which brings glory to God.

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