The word “rich” describes that estate of the preexistent
Christ which is elsewhere presented as "the glory which I had with thee
before the world was made" (John 1715), or as being "in the form of
God" and "on equality with God" (Phil. 2:6). Becoming
"poor" refers to the essence of ultimate reality coming under the
conditions of human existence, the Eternal in time, the noncontingent being
made subject to all the contingencies of our common experiences. "Became
poor" means the same as "emptied himself" (Phil. 2:7). In fact,
the Greek words translated “poor” and "empty" are so similar in
meaning that they are on occasion used interchangeably. (I Cor. 5:10. Cf. the
variant reading in the critical apparatus, Novum Testamentum Graeca, E.
Nestle, ed., 21st ed. [1952])
The poverty of Christ consists, therefore, in the
identification of Christ with the human situation, an identification without
reservation. For the author of Hebrews, this identification meant sharing with
men, his brethren, the full range of experiences common to flesh and blood:
temptation, suffering, and death (Heb. 2:7-18). The writer of First Peter
understood the humiliation of Christ to include descent into Hades (I Pet.
3:18-22; cf. also Eph. 4:8-10). . . . For Paul, the humiliation of Christ meant
that he came under "the elemental powers of the universe," the spirit
powers that determine the character of human existence. Paul understood these
powers, variously referred to as angels, principalities, thrones, and
dominions, to have been created to serve in the maintenance and continuation of
the universe (Col. 1:15-17). As creatures of God they are not intrinsically
evil; but in their arrogant refusal to accept their creaturely function, these
powers set themselves up as absolute, to be adored as the rulers and
controllers of human destiny. As such, they are enemies of the work of God and
of the free life of the children of God (Rom. 8:31-39; I Cor. 15:24-26; Eph.
6:12 if.). When the purpose of God has been brought to fulfillment, Paul
envisions the breaking of the dominion of these powers and their reconciliation
in Christ (Col. 1:19 f.; I Cor. 15:24-26; Eph. 1:10, 20-24; Phil. 2:10 f.). (Fred
B. Craddock, “The Poverty of Christ: An Investigation of II Corinthians 8:9,” Interpretation:
A Journal of Bible and Theology 22, no. 2 [April 1968]: 166, 167)
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