### Core Meaning & Semantic Range
The Greek verb `{{G2758}}` (kenóō) derives from the adjective `{{G2756}}` (kenós), meaning "empty," "vain," or "void." At its most fundamental level, `{{G2758}}` signifies "to make empty," "to empty out," or "to divest." Its semantic range extends to several figurative applications:
1. **To render ineffective or nullify:** This sense implies making something void of its power, purpose, or validity. It can apply to promises, boasts, or even the power of the cross.
2. **To make of no reputation or abase:** This is a profound figurative usage, particularly evident in the context of Christ. It describes a voluntary act of self-deprivation, not of essential being, but of outward status, privilege, or glory. It denotes a humbling or emptying of oneself of prerogatives.
The word thus carries the dual potential of describing something rendered futile or something intentionally divested for a higher purpose.
### Biblical Occurrences & Contextual Analysis
The verb `{{G2758}}` appears five times in the New Testament, each instance offering significant insight into its meaning:
* **Romans 4:14:** "For if those who are of the law are heirs, faith is made void and the promise nullified." Here, `{{G2758}}` (kenóō) describes the nullification or rendering ineffective of faith and God's promise. If salvation were by law, then faith would be emptied of its content and the promise of grace would be made void.
* **1 Corinthians 1:17:** "For Christ did not send me to baptize but to preach the gospel, and not with words of eloquent wisdom, lest the cross of Christ be emptied of its power." Paul uses `{{G2758}}` to emphasize that human wisdom or rhetorical skill should not overshadow or diminish the inherent power and simplicity of the message of the cross. To rely on such wisdom would be to render the cross's efficacy void.
* **1 Corinthians 9:15:** "But I have used none of these things, nor do I write these things that it should be so with me; for it would be better for me to die than that anyone should make my boast empty." Paul speaks of his refusal to accept financial support, lest his boasting in preaching the gospel without charge be rendered empty or void of its integrity. His self-sacrifice ensures the authenticity of his ministry.
* **2 Corinthians 9:3:** "But I am sending the brothers so that our boasting about you may not prove to be empty in this matter, so that, as I said, you may be ready." Similar to the previous instance, Paul expresses his desire that the Corinthians' readiness to give would confirm his boast about them, preventing his commendation from being made empty or proven false.
* **Philippians 2:7:** "...but emptied himself, taking the form of a servant, being born in the likeness of men." This is arguably the most theologically profound use of `{{G2758}}`. It describes Christ's act of "self-emptying" (kenosis). This does not imply a divestment of His divine nature or attributes, but rather a voluntary laying aside of the outward manifestation of divine glory and prerogatives, embracing the humility and limitations of human existence as a servant. It signifies a profound act of condescension and self-abasement for the sake of humanity's redemption.
### Related Words & Concepts
The semantic field surrounding `{{G2758}}` includes:
* **`{{G2756}}` (kenós):** The root adjective, meaning "empty," "vain," "futile." This foundational word highlights the core concept of emptiness or lack of substance.
* **`{{G2755}}` (kenodoxos):** "Vain-glorious," emphasizing an emptiness in boasting or a pursuit of empty glory.
* **`{{G2757}}` (kenophōnos):** "Empty-sounding," "babbling," referring to speech that lacks substance or meaning.
* **Antonyms/Contrast:** The concept of "emptying" stands in stark contrast to "filling" or "completing," often expressed by verbs like `{{G4137}}` (plēroō). Whereas `{{G2758}}` suggests a reduction or voiding, `{{G4137}}` suggests a fulfillment or completion.
* **Theological Concepts:** Humility, self-sacrifice, divine condescension, incarnation, futility, efficacy, nullification, authenticity.
### Theological Significance
The theological significance of `{{G2758}}` is multifaceted, encompassing both warnings against spiritual futility and profound declarations about Christ's nature:
1. **The Kenosis of Christ (Philippians 2:7):** This verse is the locus classicus for the doctrine of kenosis. It reveals the astonishing humility of the Son of God, who, though existing in the form of God, did not cling to His divine prerogatives but voluntarily "emptied Himself." This self-emptying was not a subtraction of deity but an addition of humanity, a voluntary embrace of a servant's form, culminating in obedient death on the cross. It underscores the Incarnation as an act of profound self-giving love and identification with humanity, foundational to the work of redemption.
2. **The Efficacy of God's Plan and the Gospel (Romans 4:14, 1 Corinthians 1:17):** These passages use `{{G2758}}` to warn against anything that would nullify or render void the power of God's promise, the efficacy of faith, or the message of the cross. They underscore that reliance on human works, law, or worldly wisdom empties God's grace and Christ's work of their true power and meaning. The gospel's power is inherent, not dependent on human embellishment or effort.
3. **Authenticity in Ministry (1 Corinthians 9:15, 2 Corinthians 9:3):** Paul's use of `{{G2758}}` in these contexts highlights the importance of integrity and genuine motivation in Christian service. Boasting, if not substantiated by action or truth, becomes empty. Ministry must be authentic, free from self-serving motives, to truly glorify God and effectively serve His purposes.
### Summary
The Greek verb `{{G2758}}` (kenóō) fundamentally means "to make empty" or "to divest." Its usage in the New Testament presents a rich theological tapestry. On one hand, it describes the negative consequence of rendering something void or ineffective, particularly in relation to God's promises, the power of the cross, or the authenticity of ministry. On the other, and most profoundly, it encapsulates the voluntary and astonishing self-emptying (kenosis) of Jesus Christ. In His incarnation, Christ did not cease to be God, but divested Himself of the outward manifestations of divine glory and privilege, taking on the form of a servant and humbling Himself to the point of death on a cross. Thus, `{{G2758}}` speaks to both the potential for human actions to nullify divine truth and the unparalleled divine condescension that underpins salvation.
TRV