ARAGONES, JOMARI - Exegesis of The Christ Hymn in Philippians 2:5-11

AN EXEGESIS OF THE CHRIST HYMN
IN PHILIPPIANS 2:5-11
A Final Paper Presented to the

Faculty of Sacred Theology
University of Santo Tomas
In Partial Fulfillment
for the Requirements in
SS6 – Exegesis New Testament II:
Acts and the Letters of Paul
by
Jomari Joseph Lumba Aragones
Rev. Fr. Art Vincent M. Pangan, OP, S.Th.L.-MA

Professor
24 May 2018
Translation of Saint Dominic
Introduction
This paper aims to expound on the meaning of the Christ Hymn (2:5-11) in Saint Paul’s
letter to the Philippians. The researcher accordingly shall explore some preliminaries of the book,
select the kind of criticism best suited for the biblical passage, present its implications over the
whole corpus of the letter, and pronounce a conclusion.
Addressee
The addressee of the letter is the Christians in Philippi, a town in northeastern Greece. “It
took its name from King Philip of Macedon (reigned 359-336 BC), the father of Alexander the
Great.”1 “[It] came under rule in 167 BC and won fame as the site of Mark Antony’s defeat of
Brutus and Cassius in 31 BC.”2 The town was founded as a Roman colony and governed by ius
italicum (Italian law) under the Roman province of Macedonia.3 Lastly, it became a “major stop
on the Via Egnatia, a major highway that connected Asia Minor (present-day Turkey) in Italy.” 4
“In due course veterans of Roman armies were settled at Philippi, and the city, now made up of
Romans and Macedonians,”5 “apparently included the cults of both Roman and Greek deities.”6
Saint Paul came into this place after the Council of Jerusalem (Acts 15:1-35), during his
second missionary journey (Acts 15:35—18:22). It is in Philippi that Paul established the first
European Christian community. 7 Here he baptized the woman Lydia and her household. He
exorcised a slave-girl, but was beaten and imprisoned by her owners who cannot anymore benefit
from her financially (fortune-telling). And while being imprisoned, he converted the jail guard and
his household. The following day they were released. Paul revealed that he was a Roman citizen,
which alarmed the guards. Afterwards they went to Lydia’s house first, then after encouraging the
community, left the city.
Authenticity and Unity of the Letter

With regard to authorship, the letter to the Philippians is one of the ‘undisputed’ letters of
Paul (that is, Paul himself is undisputedly the author of the letter) together with 1 Thessalonians,
Galatians, 1 & 2 Corinthians, Philemon, and Romans, which up to the present is not anymore in
question.8 However, with regard to the letter’s unity, most scholars favor the view that “it consists
of three separate fragments of different letters.”9 The reason are as follows:
(1) After a seeming conclusion, signaled by the word “Finally” in 3:1, there was a sharp change of
tone in 3:2. From an exhortation to unity and joy, suddenly he shifted to a more polemic tenor in
1
Daniel J. Harrington, Paul’s Prison Letters: Spiritual Commentaries on Paul’s letter to Philemon, the Philippians,
and the Colossians (New York: New City Press, 1997), 29.
2
Raymond E. Brown, SS, and Joseph A. Fitzmyer, SJ, eds., The New Jerome Biblical Commentary (Bangalore:
Theological Publications in India, 2005), 791.
3
Cf. Brown, SS, and. Fitzmyer, SJ, eds., The New Jerome Biblical Commentary, 791.
4
Harrington, Paul’s Prison Letters, 29.
5
Brown, SS, and. Fitzmyer, SJ, eds., The New Jerome Biblical Commentary, 791.
6
Harrington, Paul’s Prison Letters, 29.
7
Cf. Harrington, Paul’s Prison Letters, 30.
8
Cf. Neil S. Fujita, Introducing the Bible (New Jersey: Paulist Press, 1981), 155.
9
Neil S. Fujita, Introducing the Bible (New Jersey: Paulist Press, 1981), 168.
criticizing the Judaizers in the Philippian community. (2) There was a similar conclusion with that
of 3:1 in 4:2-9, then a sudden fresh start at 4:10. (3) The injunction to “rejoice” in 4:4 flows very
naturally from the same theme in 3:1. 10
“Defenders of the unity of the letter, on the other hand, correctly point to tonal and thematic
elements, language and formal construction which link the supposed parts of the letter.” 11 “[But]
but still 3:1 still serves as a grave obstacle.” 12
Place and Date of Composition

Philippians is also classified as one of the “Imprisonment Letters,” There were various
suggestions regarding the place of its composition. Traditionally they assert Rome (Acts 28:14-
21) because of words praetorium in 1:13 and Caesar’s household in 4:22, others Caesarea
Maritima (Acts 23:23—26:32) still others Corinth (2 Corinthians 11:9). But now scholars favor
his imprisonment in Ephesus,13 due to his mention of fighting wild beasts in the said place (2
Corinthians 11:23), inscriptions at Ephesus mentioning praetoriani (Philippians 1:13) and a ‘guild’
of servants of Caesar’s family (Philippians 4:22), and Ephesus’s strategic location and proximity
to Philippi.
Following then these positions, scholars date Letters A and B (4:10-20, and 1:1—3:1a; 4:4-
8, 21-23) “from the closing period of Paul’s stay in Ephesus (54-57 AD),” with Letter C (3:1b—
4:3, 8-9) “following some months later (57-58 AD).”14
Features of the Letter

The letter is the most personal among Paul’s letters. Primarily because of Paul’s outpouring
of affectionate feelings and explicit concern for their faith and well-being. His acceptance and
appreciation of the Philippians’ (unnamed) gift further attest to this. 15 Some scholars go even as
far as saying that the Philippians was Paul’s favorite community. 16
Outline of the Letter17

I. Introduction (1:1-11)
A. Opening Formula: Address and Greeting (1:1-2)
B. Thanksgiving (1:3-8)
C. Prayer (1:9-11)
II. News and Instructions (1:12—3:1a)
A. Progress of the Gospel (1:12-26)
B. Exhortation to the Community (1:27-2:18)
1. Unity and Steadfastness (1:27-30)
2. Christ Hymn: Humility and Selflessness (2:1-11)
10
11
Caroline Joy R. Luz, A Key to the Letter to the Philippians (Quezon City: Claretian Publications, 1994), 2.
12
13
Cf.
14
15
Cf. Luz, A Key to the Letter to the Philippians, 3.
16
17
3. Obedience and Witness to the World (2:12-18)
C. Announcements about Timothy and Epaphroditus (2:19-30)
D. Conclusion (3:1a)
III. Polemic Against False Teachers: Righteousness and the Goal in Christ (3:1b—4:1)
IV. Instructions to the Community (4:2-9)
A. Call to Unity (4:2-3)
B. Call to Joy and Peace of Mind (4:4-7)
C. Call to Imitation of Paul (4:8-9)
V. Gratitude for the Philippians’ Generosity (4:10-20)
VI. Farewell (4:21-23)
CHRIST HYMN IN PHILIPPIANS 2:6-11: PRELIMINARIES

Philippians 2:6-11, a most famous hymn chanted, sung or recited during Sundays Evening
Prayer 1 in the Liturgy of the Hours, is a “self-contained passage”18 which interrupts Paul’s
exhortation (1:27—2:18), right in the middle of it. To preempt the discussion, basically it is one
of the first confessions about pre-existence of Christ, his self-emptying, death and exaltation into
glory. That it was a hymn is evident because of its rhythmic character and use of parallelisms
reminiscent of Old Testament psalms and poetry.19 That it was Paul’s quotation of existing material
is indicated by its somewhat awkward fit in its present context and by the presence of unusual
terms which either do not appear elsewhere in Pauline literature, or are used with a different
meaning.20 Judging with these characteristics, Lohmeyer concluded that it was possibly Aramaic
in origin, and tried to reconstruct in the original language, and was supported by some scholars,
Joseph Fitzmyer to name one.21
In accordance with the reasons above given, and the method used by the majority of
scholars who delved in this topic, this paper then shall present an exegetical work through the
philological method, that is, going back to the original Greek language and presenting their
supposed meanings and implications. There are two obvious divisions of the said passages at hand:
(1) Christ’s Humiliation (2:6-8), and (2) his exaltation (2:9-11).
CHRIST’S HUMILIATION
2:6
ὃς ἐν μορφῇ Θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν Who, though he was in the form of God, did
ἡγήσατο τὸ εἶναι ἴσα Θεῷ, not regard equality with God something to be
grasped.
The phrase μορφῇ Θεοῦ does not appear anywhere in the New Testament, while the lone
word μορφῇ appears only in the New Testament (Mark 16:12, Philippians 2:6 and 7). μορφῇ can
18
Luz, A Key to the Letter to the Philippians, 5.
19
20
21
Cf. Joseph Fitzmyer, “The Aramaic Background of Philippians 2:6-11,” The Catholic Biblical Quarterly 50, no. 3
(July 1988), 470-483.
mean ““the mode of being or appearance from which the essential character or status of something
can be known,”22 or “that form which truly and fully expresses that being which underlies it.”23 To
say therefore that if Christ was in μορφῇ Θεοῦ, he enjoyed a divine status.24 “The pre-existent
Christ, who is in μορφῇ Θεοῦ, does not possess this form as something external. Rather, he shares
in God’s glory, and is the very image of God,”25 emphasized again in the same verse by ἴσα Θεῷ,
‘equal with God,’ which underlies further Christ’s unique and exalted position prior to his
incarnation (cf. Colossians 1:15; Hebrews 1:3).”26
Another word to be pondered upon is ἁρπαγμὸν, derived from the verb ἁρπάζω, which can
contain several meanings. In the active sense there are two possibilities. First, it may mean to
‘steal’ or ‘seize.’ Taken this way, “Christ Jesus did not think that being equal with God spelled
rapacity, plundering and self-aggrandizing.”27 Secondly, it may mean ‘to regard as treasure.’
Taken this way, albeit the pre-existent Christ has all divine rights and privileges, he did not use
them to his advantage.28 And thirdly, in the passive sense, meaning ‘to be seized,’ Christ looked
upon divinity as something to be snatched, but did not do so. 29
2:7
ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου 7
Rather he emptied himself, taking the form
λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· of a slave, coming in human likeness; and
καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος found human in appearance.
ἑαυτὸν ἐκένωσεν links vv. 6 and 7. “In the thought of the hymn, unredeemed human
existence is essentially a slavery, a bondage to spiritual powers, ending in death.”30 But he who
existed eternally surrendered that high place and humbled himself in that he took μορφὴν δούλου.
This phrase underlines the reality and completeness of Christ’s humanity. 31
ὁμοίωμα can mean both ‘identical copy’ and ‘(mere) resemblance.’ “The former is most
likely intended here, bringing out the paradox of the Godlike and hence the Immortal One taking
on full human existence with its destiny in death.”32
2:8
ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι 8he humbled himself, becoming obedient to
θανάτου, θανάτου δὲ σταυροῦ. death, even death on a cross
If verse 7 refers to the Christ’s emptying through the incarnation (kenosis), this verse then
refers to his further lowering (tapeinosis). “Tapeinosis is Christ’s second action: Having become
22
23
Luz, A Key to the Letter to the Philippians, 9
24
25
26
27
28
29
30
31
32
human, he humbled himself further in becoming obedient to the utmost limit.”33 And this further
lowering of himself highlights his personal choice. He was not compelled by anyone, not even by
the Godhead. Rather, “throughout his whole life, Christ lived out perfectly the demands of human
existence before God.”34
The last phrase, θανάτου δὲ σταυροῦ, “[serves] as [Paul’s] emphatic comment addressed
to his Philippian readers. […] This mention of the cross would sound a note of horror and
disgust.”35 When Jesus was crucified, Jesus transformed the most shameful and painful of all
executions (at least during his time) as God’s most opportune avenue to save mankind, and to give
an example for obedience.
We have now finished expounding on Christ’s selfless giving and ‘humiliation.’ Now
here comes his exaltation, to which we shall now turn.
CHRIST’S EXALTATION
2:29
διὸ καὶ ὁ Θεὸς αὐτὸν ὑπερύψωσεν, καὶ 9
Because of this, God greatly exalted him and
ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, bestowed on him the name that is above every
name,
διὸ καὶ serves as the signal for transition, from humiliation to exaltation, and “seems clearly
to show an element of reward.”36 “In the In the previous verses, the main actor is Christ. And now
at this point God takes the initiative.”37
ὑπερύψωσεν only occurs here in the New Testament, meaning ‘to raise to the loftiest
height.’ It could mean that “God lifted him to a rank higher (comparative) than the one he had
before (as being then in God’s form).”38
ἐχαρίσατο, coming from the Greek verb χαρίζομαι, “carries with it the notion of grace-gift
(χάρις), emphasizing the definitive action of God in Christ’s exaltation,”39 “excluding any notion
of merit.”40 “The selflessness of Christ has given scope to God’s victorious grace, which has full
play where the human will is not grasping.”41
2:10
ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ 10
that at the name of Jesus every knee should
ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, bend, of those of heaven and on earth and
under the earth,
33
34
35
Ralph P. Martin, “Philippians” in New Century Bible Commentary (London: Marshall, Morgan and Scott
[Publications] Ltd, 1976), 99.
36
Martin, “Philippians,” 100.
37
38
39
40
41
In the Old Testament, bending the knee is an expression denoting great reverence and
submission to YHWH. In the hymn, the phrase πᾶν γόνυ κάμψῃ, along with the following verse’s
πᾶσα γλῶσσα ἐξομολογήσηται, echoes Isaiah 45:22-24 (which foretells the universal worship
which one day will be offered to YHWH) and applies such reverence to the Lordship of Christ. 42
And this is to be undertaken not only by men, but ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων,
which represent the three domains of the world according to the Jewish mind.
2:11
καὶ πᾶσα γλῶσσα ἐξομολογήσηται ὅτι 11
And every tongue proclaim that Jesus Christ
ΚΥΡΙΟΣ ΙΗΣΟΥΣ ΧΡΙΣΤΟΣ εἰς δόξαν Θεοῦ is Lord to the glory of God the Father.
Πατρός.
Although found in the end, this is the climax of the hymn. The τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα
Jesus which was held back in verse 9 is now finally revealed. It is ΚΥΡΙΟΣ, “which came to be
substituted for the ineffable YHWH in Christian copies of the [Septuagint].”43 ‘In using the title,
which is best understood in the light of Psalm 110:1, a position equal to God is implied.”44” “He
receives the new name which is none other than God’s own name, and with it, the title of
lordship.”45 “He who in selfless obedience took on the powerlessness of a slave now through divine
commission and investiture holds universal lordship.”46
With the final doxology εἰς δόξαν Θεοῦ Πατρός the ascending movement reaches its
ultimate destination. “The ultimate goal of the entire sequence is the reclaiming of the universe to
God’s sovereignty and glory.”47 “God and the world are united and a new segment of humanity, a
microcosm of God’s new order for the universe, is born.”48
THE CHRIST HYMN’S RELEVANCE

Having thus expounded verse by verse the Christ Hymn, what is then its significance in the
whole corpus of the letter? The answer can be found in the preceding verse of the hymn (2:5).
2:5
τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ 5
Have among yourselves the same attitude
Ἰησοῦ, that is also yours in Christ Jesus,
The verb φρονεῖτε, whose root is φρονέω, should be viewed holistically. “It transcends
thinking or feeling, referring rather to the whole person and including the entirety of the person’s
disposition, attitudes and actions.”49 “The verb,” therefore, “is both a summons to adopt an attitude
42
Cf. Luz, A Key to the Letter to the Philippians, 15-16.
43
44
45
46
47
48
49
and an exhortation to carry that attitude into practice. It suggests a mental disposition and practical
working.”50
Thus the exhortation that this same mind that was in Christ Jesus is to be in you means that
the Philippians are called beyond imitating Christ’s example. “Paul’s intention in quoting the
hymn, then, is beyond simply giving a moral example. He reminds the Philippians of how they
became what they are. As Christians, who are in the state of salvation, they are to behave in such
a way that befits the Christian existence.”51
Jesus therefore is the ultimate model for Christian behavior and action. He is the supreme
example of the very attitude Paul urges the Philippians to practice in their relationships with the
other.
The Gospel: Paul’s Life, Ministry and Exhortation

“The Gospel is, for Paul, his personal way of summing up the meaning of the Christ-event
and the meaning the person of Jesus Christ has for human history and existence. Thus, his
overriding goal is the advancement of the Gospel.” 52 He does not consider his imprisonment, as
he says in the first chapter, an impediment for its propagation. In fact his situation “has turned out
rather to advance the gospel” (1:12). For to him “life is Christ, and death is gain” (1:21). All he
requires his beloved audience is “conduct [themselves] in a way worthy of the Gospel of Christ”
(1:27).
Paul’s Life as Against the Judaizers

Seeing the legalistic threat of the Judaizers seeping into the Philippian community, Paul
unleashes his polemic against them by citing his credentials as even far superior. He was a devout
Jew: “circumcised on the eighth day, of the race of Israel, of the tribe of Benjamin, a Hebrew of
Hebrew parentage, in observance of the law a Pharisee” (3:5) But upon receiving the Gospel of
Christ in his life, whatever gains he had he now considers as a loss (cf. 3:7). The Gospel of Christ
i.e. his incarnation, death, resurrection and exaltation, became his everything.
Gratitude for the Philippians’ Generosity

To intensify his gratitude and appreciation to the Philippians’ generosity and solidarity,
Paul shares that since he accounted everything to be a loss, he has learned to become self-sufficient
in whatever situation he finds himself, humble or abundant they may be (cf. 4:11-12), just as Christ,
though in the form of God, emptied himself and took the form of a slave and embraced freely our
humanity. And since the Philippians shared in his distress and even sent him a gift, he is greatly
humbled yet honored to accept it, implicitly recalling the experience of Christ being exalted as a
result of his obedience and trust to God.
50
Martin, “Philippians,” 90-91.
51
52
CONCLUSION
In quoting the hymn, Paul reminds the Philippians of the event that created and defined
their life together. The scheme of the hymn which he places before the Philippian community is
this: from humiliation to exaltation. Presenting Christ as the ultimate model for Christian attitudes,
behavior and action, he exhorts the Philippians not only to imitate Christ’s example, but also to
“conform to Christ’s likeness.” Christ, then, is not simply a model to be imitated, but the very basis
of Christian life. “To live is Christ” (1:21). Ralph P. Martin summarizes this in these words:
Let your relationships in the Christian community be such as show that they are conducted in the
sphere of this hew humanity of which Christ Jesus the Lord and in which were are members who,
in allegiance and confession, proclaim that lordship. 53
Philippians then has been termed the ‘letter of joy.’ The key is the rejoicing of faith, based
on the true understanding of Christ’s unique role in the salvation of all who profess his lordship.
BIBLIOGRAPHY
_____________. New American Bible. Makati City: St Pauls. 2012.

Aland, Barbara, Aland, Kurt, Karavidopoulos, Johannes, Martini, Carlo M., and Metzger, Bruce,
eds. The Greek New Testament Fourth Revised Edition. Stuttgart: Deutsche
Bibelgesellschaft. 1994.
Brown, Raymond E., SS, and Fitzmyer, Joseph A., SJ, eds., The New Jerome Biblical Commentary
Bangalore: Theological Publications in India. 2005.
Harrington, Daniel J. Paul’s Prison Letters: Spiritual Commentaries on Paul’s letter to Philemon,
the Philippians, and the Colossians. New York: New City Press. 1997.
Luz, Caroline Joy R. A Key to the Letter to the Philippians. Quezon City: Claretian Publications.
1994.
Martin, Ralph P. “Philippians” in New Century Bible Commentary. London: Marshall, Morgan
and Scott (Publications) Ltd. 1976.
53

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AN EXEGESIS OF THE CHRIST HYMN

A Final Paper Presented to the

Rev. Fr. Art Vincent M. Pangan, OP, S.Th.L.-MA

Authenticity and Unity of the Letter

Place and Date of Composition

Features of the Letter

Outline of the Letter17

CHRIST HYMN IN PHILIPPIANS 2:6-11: PRELIMINARIES

THE CHRIST HYMN’S RELEVANCE

The Gospel: Paul’s Life, Ministry and Exhortation

Paul’s Life as Against the Judaizers

Gratitude for the Philippians’ Generosity

_____________. New American Bible. Makati City: St Pauls. 2012.

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