As promised, I want to take a look at Philippians 2, a passage of Scripture that recounts Jesus’ journey to the right hand of God. Here is the text:
5 Have this mind among yourselves, which is yours in Christ Jesus,
6 who, though he was in the form of God,
did not count equality with God a thing to be grasped,
7 but emptied himself, by taking the form of a servant,
being born in the likeness of men.
8 And being found in human form,
he humbled himself by becoming obedient to the point of death,
even death on a cross.
9 Therefore God has highly exalted him
and bestowed on him the name that is above every name,
10 so that at the name of Jesus every knee should bow,
in heaven and on earth and under the earth,
11 and every tongue confess that Jesus Christ is Lord,
to the glory of God the Father.
The Emptying of the Son and the Power of the Father
In Philippians 2:6-11 we find what some scholars suggest is the oldest surviving piece of writing on Jesus. We have what appears to be either a song or an informal creedal statement that we assume the church at Philippi either knew, had memorized, or even used in worship. Paul reminds them of a picture of Jesus that they need to carry with them during their time of struggle. Paul shows us that Jesus is the ultimate example of true service to God.
Equality with God:
But he did not consider equality with God something to be grasped. Grasped in this sense is not “comprehend” with the mind, but indicates an actual physical grasping. The Greek word means more like “exploited, grabbed, taken for one’s own advantage.” The NIV editorial board updated the translation here to read “did not consider equality with God something to be used to his own advantage.” Therefore, Jesus was not willing to use his divine nature for his own benefit. He refused to exploit his divine authority.
Jesus chose to make himself nothing. He “emptied” himself. This one word has been the subject of so much debate among theologians, “kenosis” in the Greek. It comes from the Greek word for to pour. He pours himself out. He gives himself and his authority away as he becomes born in the form of a human.
Becoming a Servant:
He takes on the form of a servant. There are two words for servant- “diakonos" (where the church gets the transliterated word “deacon”) which is an administrator, server, waiter, attendant. But then there’s “doulos;” a bondservant, slave, one without any authority. Jesus becomes a “doulos” not a “diakonos.”
I want you to notice something extremely important…this is the end of Jesus’ action in the text. In other words, Jesus’ part is over at the emptying, humbling, and serving. Paul is going to use the all important transitional word, “therefore” and so there is a continuation of the story as a result of what just happened…And you might notice that at this transition, it is “God” or the Father that takes over the action in the text.
Again, we might ask the question where Jesus receives his power, and we might also discover that in this text Jesus, the Son, makes himself into a vulnerable servant of God to which God responds by exalting him. It should not strike us as odd since Jesus himself made statements about God opposing the proud and given grace to the humble. Yet, in this text we see the power of the Son being the ability to empty himself, and the power of God being to exalt and bestow honor. While this text does indicate an equality of nature in the Father and Son, that is the same form…a reader of this text must see a striking contrast between the function of Father and Son. The Son reigns by the Father’s power, and the Father is pleased by the Son’s unwavering character.
We must start in the Old Testament, because an important aspect of God’s relationship with his people was God’s presence among them. You might recall that the position of the tabernacle in the midst of the people, representing God’s presence was in the MIDDLE of the camp. Therefore, God’s presence was not marginal or on the fringes, but God was central in his position among the people. (see the picture associated with this post). Now, as we move from tabernacle to the Temple in Jerusalem something very important happens.
Everything is Described in Proximity to God: Including the Son
Jerusalem is proclaimed as the center of the earth among the Israelites, that is, the city itself serves as a representative of God’s heavenly palace and the Temple itself served as a representation of God’s throne, particularly the ark of the covenant in the Holy of Holies. This is established by David as the king, the temple, and the city itself are representatives of God’s authority and reign. And so, along with this centrality argument, comes the notion of traveling (or taking a pilgrimage) to Jerusalem and going to the temple, because it is in this city, and in this Temple, that the presence and power of God can be experienced in a more complete way.
As we move to the New Testament, we must understand that God is at the center and the writers of the New Testament, while proclaiming Jesus as extremely important and in fact divine, always place him in a position at God’s right hand. This is evident in the scripture references below. But more than that, we also must be reminded that Jesus himself claimed that God the Father is the ultimate authority. Listen to Jesus explaining his connection to the Father and how those who acknowledge or reject Jesus must face the Father’s authority:
“Everyone who acknowledges me publicly here on earth, I will also acknowledge before my Father in heaven. But everyone who denies me here on earth, I will also deny before my Father in heaven.
“Anyone who receives you receives me, and anyone who receives me receives the Father who sent me
Now, turning to the “right hand of God” passages in the New Testament, the writers pickup a line from Psalm 110:1 - “the Lord said to my lord, sit at my right hand…” and this becomes a theme repeated in the writings of the New Testament. It is used heavily in Acts, and is also referenced in the Synoptic Gospels and the book of Hebrews…among others.
So then the Lord Jesus, after he had spoken to them, was taken up into heaven and sat down at the right hand of God.
For David himself says in the Book of Psalms, “‘The Lord said to my Lord, “Sit at my right hand,
But from now on the Son of Man shall be seated at the right hand of the power of God.”
Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing.
God exalted him at his right hand as Leader and Savior, to give repentance to Israel and forgiveness of sins.
But he, full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God.
And he said, “Behold, I see the heavens opened, and the Son of Man standing at the right hand of God.”
Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us.
Ephesians 1:19 and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might 20 that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, 21 far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come.
If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God.
He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high, (1:13; 8:1; 10:12; 12:2)
My point in showing these passages, extremely vague and out of context, is not to proof text some argument but to understand the language being used and what the language itself expresses to us in regards to Jesus’ authority and position with the Father. The Father is on the throne, and the Son is at his right hand. To understand the image of the right hand, you might want to read through the Psalms as the right hand of God is mighty, powerful, and active to save. However, we must also see that Jesus is positioned in reference to God the Father, making God the Father, not Jesus the Son, the central aspect of not just the Old Testament, but the New Testament as well. In theological terms, we refer to this understanding as “theocentric” and we acknowledge that Jesus’ position and power is given by the Father.
As I wrap things up for this part of our discussion, I want to send you to read the vision of the heavenly throne room Revelation 4 and 5 in which God’s throne is described in chapter 4 and then the “Lamb of God” we know as Jesus shows up in the throne room in chapter 5. Take a look at how the language describes the majesty and power and authority and the relationship between Father and Son.
What I have come to conclude in that the Father must be viewed as central, and all creation and even Jesus Christ, the Son of God, is to be described in relationship to the One who sits at the center of our existence and experience. In part 3 of our discussion about Father and Son, I want to go to a very familiar hymn in Philippians and unpack this tightly focused passage.
I want to share thoughts, insights, and scriptures that lead us in the direction of Christ.