Adopt the same attitude as that of Christ Jesus,
who, existing in the form of God, did not consider equality with God as something to be exploited. Instead he emptied himself by assuming the form of a servant, taking on the likeness of humanity. And when he had come as a man, he humbled himself by becoming obedient to the point of death — even to death on a cross. For this reason God highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee will bow — in heaven and on earth and under the earth — and every tongue will confess that Jesus Christ is Lord, to the glory of God the Father.
(Phil. 2:5-11, CSB)
This Christmas, we will sing hymns about Immanuel, “God with us.” We will sing of the virgin birth, the nativity scene, and the wise men. We will remember his perfect life and praise him for his sacrificial death. We know that his becoming a man was crucial for our salvation, and we’ll rightly worship him for the incarnation, crucifixion, and resurrection. But the passage above—commonly called the “Christ hymn”—gives us a look at what it really means for God to be with us.
As Christians, we affirm the Trinity, and thus we affirm the divinity of God the Son. Jesus was no mere man, we know that. But Paul explains the depths of this truth to the Philippians. He tells them that Christ existed “in the form of God” and yet “did not consider equality with God as something to be exploited.” Instead, “he emptied himself by assuming the form of a servant, taking on the likeness of humanity.” As the God-man, he didn’t take advantage of his God-ness; rather, “he humbled himself by becoming obedient to the point of death — even to death on a cross.”
In short, God the Son became a Son of Adam. Christ becoming obedient in the incarnation is crucial because God became man, a New Adam, to undo the curse of Adam that we all inherit (Rom. 5:12:-21). Adam’s sin touches every atom of creation, and poisons us in a way that would make cyanide blush. We’re not obedient, no matter how hard we try. But the Son of God’s fleshly subjection and obedience to God the Father in the incarnation secures for us the subjection and obedience we reject in our flesh. The Son was not already in subjection to the Father, but rather became a servant in love.
The incarnation itself was a loving sacrifice—not merely because Christ died for us, but because he put himself in the position to die in the first place. As Hebrews 12 tells us, he went to the cross with joy. He could’ve called “twelve legions of angels” to help him escape arrest or to pull him down off the cross (Matt. 26:53), but he didn’t. As God, he has the power to still the waves and cast out demons—no piece of Roman tree could stop him. He doesn’t lay down his life when a Roman executor tells him to—he does so when he wants to (John 10:18). And he did just that, with joy.
God the Son didn’t simply carry eternal obedience with him into the world. He is an eternal Son, but he was not an eternal servant. He holds the same authority and power as the Father, because both are eternally God. He was sent into the world not because he’s been God’s servant for eternity, but because the triune God is not at odds with himself. The Father, Son, and Spirit are always in one accord. And their inseparable will is simple: to make all things new and to unbreak what Adam and Eve broke. So, in love, he became obedient to the Father, doing nothing apart from him (John 5:19-24).
Praise Jesus, Immanuel, for his truly indescribable grace. Lift your eyes to his throne. But remember that Christ left that throne to become something he’d never been, an obedient and perfect flesh-and-blood human being, because you and I are disobedient and imperfect people. God the Son for the first time experienced his own Father’s wrath, felt the excruciating pain of nails driven into his hands and feet, and even spent three days in a grave—not to condemn the world, but to save it (John 3:16-17).
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