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Condescension of God in Scripture and Attributes

The condescension of God refers to the voluntary act of the divine lowering himself to interact with humanity, often in ways that accommodate human limitations or elevate humanity to a position of favor [7, 8, 11]. This concept is deeply rooted in biblical narratives and theological reflection, particularly concerning the incarnation of Jesus Christ.

One of the primary biblical expressions of God's condescension is found in the creation and ongoing care for humanity, despite humanity's relative insignificance compared to the vastness of the cosmos [7, 8]. The psalmist, contemplating the heavens, marvels at God's regard for humankind: "When I consider your heavens, the work of your fingers, the moon and the stars, which you have set in place, what is mankind that you are mindful of them, human beings that you care for them?" (Psalm 8:3-4). This passage highlights God's choice to focus attention and bestow favor upon humanity, an act interpreted as divine condescension [8]. The "gentleness" of God, as applied in Psalm 18:35, is understood as a form of condescension, or that which God gives in the sense of humility [6].

The most profound example of divine condescension is the incarnation of Jesus Christ. The New Testament portrays Christ's life as a continuous act of humility and self-abasement [1, 3]. Philippians 2:7 states that Christ "made himself nothing, taking the very nature of a servant, being made in human likeness." This act of "taking our nature" is a central aspect of his humility [1]. His birth in humble circumstances (Luke 2:4-7), his subjection to his parents (Luke 2:51), his modest station in life (Matthew 13:55), and his poverty (Luke 9:58; 2 Corinthians 8:9) all exemplify this condescension [1, 3]. Even his association with the despised (Matthew 9:10-11; Luke 15:1-2) and his refusal of worldly honors (John 5:41; 6:15) demonstrate his humble posture [1]. The washing of his disciples' feet (John 13:5) further illustrates his willingness to take on the role of a servant [1]. This entire trajectory, from his birth to his death and burial, is described as the "humiliation of Christ" [3]. This humiliation was necessary to fulfill God's purpose, satisfy the law, and fulfill Old Testament prophecies [3].

The concept of God's condescension also relates to his communication with humanity. The "honor of God is to hide a thing," while "the honor of kings is to search out a matter" (Proverbs 25:2 YLT) [5]. This verse can be interpreted to suggest that God, in his infinite wisdom, reveals himself and his truths in ways that are accessible to humanity, rather than overwhelming them with his full, unapproachable glory. This act of revealing himself in understandable terms is a form of divine condescension.

Theological traditions have explored the implications of God's condescension. John Chrysostom, an early Church Father, speaks of God's "universal presence and universal providence," noting that God is "near to all" [10]. This accessibility and active engagement with creation, despite God's transcendence, can be seen as an aspect of his condescension. Chrysostom also emphasizes the "Divine perfections" and God as the "source of all good," suggesting that God's condescension flows from his inherent goodness and desire to bless humanity [10].

The Westminster Confession of Faith, a Presbyterian confessional document, while not using the specific term "condescension" frequently, articulates principles consistent with it. For instance, it describes God's covenant with man as an act of voluntary grace, where God "freely condescends to enter into a covenant of grace, wherein he offereth unto sinners life and salvation by Jesus Christ" (WCF 7.3). This "condescension" here refers to God's gracious initiative to establish a relationship with fallen humanity, which is otherwise unworthy [4].

The Puritan and Nonconformist tradition, as exemplified by Matthew Henry, also recognizes God's condescension as a cause for praise. Henry, commenting on Psalm 8:3, states that "The condescensions of the divine grace call for our praises as much as the elevations of the divine glory" [7]. He emphasizes that God's favor towards man, despite man's smallness, is a wonder that should lead to thankfulness [7]. This perspective underscores that God's condescension is not a sign of weakness but an expression of his immense grace and love.

It is important to distinguish God's condescension from human "will-worship," which is worship devised by human will rather than God's command [9]. God's condescension is a divine initiative, a voluntary act of self-lowering for the benefit of creation, particularly humanity. It is not a response to human attempts to manipulate or dictate the terms of worship. God's actions are always just and true, even when they involve abasing the proud, as seen in the example of Nebuchadnezzar, who was humbled to glorify God [12].

The concept of condescension also implicitly contrasts with human ingratitude. Ingratitude to God is characterized as a trait of the wicked, inexcusable, and unreasonable [2]. This highlights that God's acts of condescension, his blessings, and his care, are often met with a lack of appreciation from humanity, further emphasizing the gracious nature of his self-lowering.

Sources

  1. Torrey's Topical Textbook “Torrey's Topical Textbook: Humility of Christ, The — Declared by himself -- Mt 11:29. Exhibited in his Taking our nature. -- Php 2:7; Heb 2:16. Birth. -- Lu 2:4-7. Subjection to his parents. -- Lu 2:51. Station in life. -- Mt 13:55; Joh 9:29. Poverty. -- Lu 9:58; 2Co 8:9. Partaking of our infirmities. -- Heb 4:15; 5:7. Submitting to ordinances. -- Mt 3:13-15. Becoming a servant. -- Mt 20:28; Lu 22:27; Php 2:7. Associating with the despised. -- Mt 9:10,11; Lu 15:1,2. Refusing honours. -- Joh 5:41; 6:15. Entry into Jerusalem. -- Zec 9:9; Mt 21:5,7. Washing his disciples' feet. -- Joh 13:5. Obedi”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Ingratitude to God — A characteristic of the wicked -- Ro 1:21. Inexcusable -- Isa 1:2,3; Ro 1:21. Unreasonable -- Jer 2:5,6,31; Mic 6:2,3. Exceeding folly of -- De 32:6. Guilt of -- Ps 106:7,21; Jer 2:11-13. Prosperity likely to produce -- De 31:20; 32:15; Jer 5:7-11. Warnings against -- De 8:11-14; 1Sa 12:24,25. Punishment of -- Ne 9:20-27; Ho 2:8,9. Illustrated -- Isa 5:1-7; Eze 16:1-15. Exemplified Israel. -- De 32:18. Saul. -- 1Sa 15:17-19. David. -- 2Sa 12:7-9. Nebuchadnezzar. -- Da 5:18-21. Lepers. -- Lu 17:17,18.”
  3. Easton's Bible Dictionary “Easton's Bible Dictionary: Humiliation of Christ — (Phil. 2:8), seen in (1) his birth (Gal. 4:4; Luke 2:7; John 1:46; Heb. 2:9), (2) his circumstances, (3) his reputation (Isa. 53; Matt. 26:59, 67; Ps. 22:6; Matt. 26:68), (4) his soul (Ps. 22:1; Matt. 4:1-11; Luke 22:44; Heb. 2:17, 18; 4:15), (5) his death (Luke 23; John 19; Mark 15:24, 25), (6) and his burial (Isa. 53:9; Matt. 27:57, 58, 60). His humiliation was necessary (1) to execute the purpose of God (Acts 2:23, 24; Ps. 40:6-8), (2) fulfil the Old Testament types and prophecies, (3) satisfy the law in the room of the guilty (Isa. 53; Heb”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Fall of Man, The — By the disobedience of Adam -- Ge 3:6,11,12; Ro 5:12,15,19. Through temptation of the devil -- Ge 3:1-5; 2Co 11:3; 1Ti 2:14. Man in consequence of Made in the image of Adam. -- Ge 5:3; 1Co 15:48,49. Born in sin. -- Job 15:14; 25:4; Ps 51:5; Isa 48:8; Joh 3:6. A child of wrath. -- Eph 2:3. Evil in heart. -- Ge 6:5; 8:21; Jer 16:12; Mt 15:19. Blinded in heart. -- Eph 4:18. Corrupt and perverse in his ways. -- Ge 6:12; Ps 10:5; Ro 3:12-16. Depraved in mind. -- Ro 8:5-7; Eph 4:17; Col 1:21; Tit 1:15. Without understanding. -- Ps 14:2,3; Ro 3:11; 1:31. ”
  5. Proverbs “Proverbs 25:2 (YLT) — The honour of God <FI>is<Fi> to hide a thing, And the honour of kings to search out a matter.”
  6. Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 18:35: thy gentleness--as applied to God--condescension--or that which He gives, in the sense of humility (compare Pro 22:4).”
  7. Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 8:3: David here goes on to magnify the honour of God by recounting the honours he has put upon man, especially the man Christ Jesus. The condescensions of the divine grace call for our praises as much as the elevations of the divine glory. How God has condescended in favour to man the psalmist here observes with wonder and thankfulness, and recommends it to our thoughts. See here, I. What it is that leads him to admire the condescending favour of God to man; it is his consideration of the lustre and influence of the heavenly bodies, which are within the view of sense (P”
  8. Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 8:3: The allusion to the magnificence of the visible heavens is introduced for the purpose of illustrating God's condescension, who, though the mighty Creator of these glorious worlds of light, makes man the object of regard and recipient of favor.”
  9. Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 2:23: have--Greek, "are having"; implying the permanent characteristic which these ordinances are supposed to have. show of wisdom--rather, "a reputation of wisdom" [ALFORD]. will-worship--arbitrarily invented worship: would-be worship, devised by man's own will, not God's. So jealous is God of human will-worship, that He struck Nadab and Abihu dead for burning strange incense (Lev 10:1-3). So Uzziah was stricken with leprosy for usurping the office of priest (Ch2 26:16-21). Compare the will-worship of Saul (Sa1 13:8-14) for which he was doomed to lo”
  10. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: 372 ; their call, 469 ; their salvation, how related to the Jews, 489 . Gentleness, compared with passionate temper, 42 ; more powerful than vehemence, 44 ; distinguished from cowardice, 290 . Glory, the true and the false, 181 . Gluttony, penalties of, against nature, 105 , 176 . God, source of all good, 192 ; universal presence and universal providence of, 321 ; near to all, 235 ; cannot be imaged by human thought, 237 ; His benefits, 238 sq. ; danger of abusing this gift, 354 ; gratitude and trust in, 239 sq. ; Divine perfections, 306 , 362 , 383 ”
  11. 2 Samuel (Presbyterian) “Jamieson, Fausset & Brown on 2 Samuel 7:19: is this the manner of man, O Lord God?--that is, is it customary for men to show such condescension to persons so humble as I am? (See Ch1 17:17.)”
  12. Daniel (Presbyterian) “Jamieson, Fausset & Brown on Daniel 4:37: praise . . . extol . . . honour--He heaps word on word, as if he cannot say enough in praise of God. all whose works . . . truth . . . judgment--that is, are true and just (Rev 15:3; Rev 16:7). God has not dealt unjustly or too severely with me; whatever I have suffered, I deserved it all. It is a mark of true contrition to condemn one's self, and justify God (Psa 51:4). those that walk in pride . . . abase--exemplified in me. He condemns himself before the whole world, in order to glorify God. Next: Daniel Chapter 5”
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