He emptied himself,
taking the form of a slave,
being born in human likeness.
And being found in human form.Philippians 2.7
The Spirit of the Lord is upon me,
because he has anointed me
to bring good news to the poor.Luke 4.18
By myself I can do nothing.
John 5.30
Christmas is about incarnation: God becoming flesh. Scripture along with the Christian tradition has much to say about the meaning of this trinitarian event. Yet, St. Paul’s poetic retelling of the Son’s “emptying” (Phil. 2.7) is perhaps one of the most perplexing. What does it mean to say that Christ “emptied himself”’? Surely this does not suggest that Christ renounced or even temporarily turned off the use of his divine powers. And certainly this does not indicate that we ought to elevate Christ’s humanity over His divinity, or vice versa. Jesus was fully human and fully God. Rather, the Son’s self-emptying means that Jesus voluntarily became dependent upon the Spirit to recapitulate humanity’s journey and bring about its ultimate healing. Therefore, the life of the incarnate Son reveals something about both God and humanity.
The gospel writers regularly highlight how Jesus submitted to His Father’s will and acted through the Spirit’s empowerment (Jn 5.19, 30, 36; Matt. 12:28). We are not typically used to speaking about the dependence of Christ, lest we fall into some form of adoptionism, which makes Christ merely a Spirit-filled man. But we cannot be overly apprehensive, since Christ’s incarnation must involve humanity in all its limitations in order to be the source of our transformation and exaltation.[1] As Gregory of Nazaiazus declares, “What has not been assumed has not been healed”.[2]
Perhaps more than any other time, Christmas reminds us of Christ’s dependence. What is more vulnerable than an infant? Yet, Christ did not come as just any infant - but one anointed by the Spirit in Mary’s womb (Mt. 1.18). As He matured in His youth, the Spirit blessed Him as he grew in grace and wisdom (Lk 2.52). The Spirit fell upon Jesus in power at His baptism (Mt. 3.16). The Spirit led Him into the wilderness, where he was tested (Mt. 4.1) Jesus was anointed by the Spirit for His ministry (Lk 4.18): This is why Jesus declared, “It is by the Spirit of God that I cast out demons” (Mt. 12.28). Though Jesus was dependent, he was resourced by the Spirit for doing the Father’s will in his ministry, teaching, miracles, and for overcoming temptation: “The Son’s self-emptying meant that Jesus was compelled to rely on the Spirit”.[3] As the Orthodox Vladmir Lossky puts it, “Christ never, or almost never, asserts his divinity”.[4] Instead, he voluntarily chose to be subject to the Spirit.
But, what does this imply about our understanding of God? What does this teach us about our humanity?
Undoubtedly, the incarnation reveals the humility of God. And as John Webster reminds us, God’s actions are an expression of God’s character.[5] We must not make assumptions about what is “proper” for God, but rather take seriously what God’s nature is like as revealed in the gospel. God is not a god of power and weakness but power in weakness.[6] Christ’s coming as an infant amplifies this point.
But I want to claim that the incarnation reveals something to us about ourselves, too. Christ emptied himself - took the form of a slave - to become dependent upon the Spirit in order to create a new human situation: new possibilities for you and me. Jesus, then, shows us “what Adam/humanity truly should have been, truly was not, and now truly can be in Christ”.[7] Christ's self-emptying shows us what it means to be truly human: limited, yet dependent upon God. While the first Adam grasped for control, the second Adam released it. Though the first Adam attempted to bypass limitations, Jesus embraced them. Christ willingly and voluntarily submitted His will to the Father’s and surrendered his capacities to the Spirit. This is what it means to be truly human.
Perhaps this particular moment in history has revealed just how dependent and limited we are. This has caused many to grasp for control. Yet, as Christians, we must reject the cultural spirit of domination and acquisition. Instead, like Christ, we receive our frailty and weakness. For whenever we are weak, we are strong (2 Cor. 12.10). As we celebrate Christmas this year, we can gladly embrace our weakness and open ourselves to God’s will and empowerment in our lives. Since our lives are hidden with Christ in God, when Christ is fully revealed, we will participate with him in glory (Col. 3.3-4). But as Christ’s life shows us: the path to exaltation is often marked by weakness and dependence. We do not need to fear, though, for we can trust in the Holy Spirit’s empowerment and leading as we wait in hope. Let us remember that He is with us always, to the end of the age (Mt. 28.20).
Notes:
[1] Frank Macchia says of Christ’s humanity, “Though Christ’s humanity is typical flesh in our fallen world … Since Christ’s humanity is ideal, it is also uniquely conceived by the Spirit under the sign of a virginal conception and lived out in sinless faithfulness to his Father -- and destined for exaltation. In a sense, Jesus is more fully human than we are.” Macchia, Jesus the Spirit Baptizer, 183.
[2] Gregory of Nazianus, Epistulae 101.32.
[3] Pinnock, Flame of Love, 88.
[4] Lossky, Dogmatic Theology, 117.
[5] Webster, Holiness, 39-40.
[6] Gorman, “‘Although/Because He was in the Form of God’”, 166.
[7] Gorman, “‘Although/Because He was in the Form of God’”, 169.
This resource is part of the series God in Flesh – Reflections on Advent and Incarnation. Click Here to explore more resources from this series.
Andrew Williams is the Lead Pastor at Family Worship Center in West York, PA. He holds a PhD in Theology from Bangor University. He is a member of the St. Basil Fellowship of the Center for Pastor Theologians.
