·

This structure is part of a complete outline extracted from

The  Testimony  of  the  Lord's  Prisoner  by  the  same  author.

Here it will be observed `things in heaven, and things in earth' occur

as in Colossians 1:16.

`He made Himself of no reputation'.  The Authorized Version has used

the word `reputation' twice in Philippians, the second occurrence being at

2:29, `hold such in reputation'.  The Revised Version has wisely omitted the

word `reputation' in both passages, reading in 2:7, `but emptied Himself',

and in 2:29, `hold such in honour', for two different Greek words are used.

The change, however, while it makes some aspects of the truth clearer,

introduces other problems for, to a modern mind, there is something strange

about the idea of anyone `emptying himself'.  In modern usage `empty' places

foremost in the mind the idea of a `jug without water', `a room without

furniture' and `empty vessels' (2 Kings 4:3); these come naturally to mind.

In order to avoid too crude an application of the figure of `emptying a

vessel' when speaking of the Saviour's humiliation, most of us slip into

paraphrase and say, `He divested Himself of His dignity and insignia of

Deity', but this is confessedly an attempt to avoid a problem.  The verb

kenoo is cognate with kenos `vain' and means `empty'.  That the word has a

wider application than that of emptying a vessel, such expressions as `seven

empty ears' (Gen. 41:27), `the sword of Saul returned not empty' (2 Sam.

1:22) will show.

Where kenos is translated `empty' in the Authorized Version of the New

Testament it refers in the parable to the treatment of the servant by the

wicked husbandmen, who sent him `empty away' (Mark 12:3; Luke 20:10,11), and

to `the rich' who were `sent empty away' (Luke 1:53); in most cases, however,

kenos is translated `vain', as for example, in Philippians itself `run in

vain' and `labour in vain', where it is evident that `empty' would have no

meaning (Phil. 2:16).

The verb kenoo translated `to make of no reputation', occurs five times

in the Greek New Testament and the four occurrences other than that of

Philippians 2:7, render the word `make void', `make none effect' and `be in

vain' (Rom. 4:14; 1 Cor. 1:17; 9:15; 2 Cor. 9:3).  In Philippians 2:3 we find

the word kenodoxia `vain glory'.  We remember with adoring wonder that in the

Psalm of the Cross, we read, `I am poured out like water' (Psa. 22:14).  He

did indeed `empty Himself'.  The word translated `offer' in Philippians 2:17

is found in the LXX of Genesis 35:14, where Jacob revisited the scene of the

`ladder', which he re -named `Bethel', and this time `he poured out a drink

offering thereon'.  Paul, following in His Master's footsteps faintly

adumbrates that awful condescension which for our sakes left behind the glory

of heaven, for the deep, deep humiliation of `the death of the cross'.  The

Saviour `emptied' Himself.  The apostle was willing to be made `a drink

offering' (Phil. 2:7,17).

Above the ladder, in our illustration given elsewhere (see Reckoning

and Reality7), is intimated `the glory that He had' before the world was.

This must not be confused with the glory that was `given' Him, as the Man

Christ Jesus, the One Mediator.  We may, in resurrection `behold' the one,

but `the glory which Thou gavest Me' the Saviour said, `I have given them,

that they may be one, Even As we are one' (John 17:22).  We do not pretend to

understand this profound revelation, we would add not one syllable of our own

lest we spoil and corrupt such unearthly beauty; but we can bow our heads and