An Exegetical-Theological Analysis of Philippians 2:6-11[1]
6 who, although in the form of God existed, did not count equality with God something to be grasping at, 7 but emptied himself[2], taking the form of a servant, in becoming as the likeness of man, 8 and being found in the figure of man, he brought himself low becoming obedient to death, even death on a cross. 9 Therefore, God highly exalted[3] him and granted him a name above all names in order that at the name of Jesus every knee bow confess in heaven and on earth and under the earth[4] 11 and every tongue confess that the Lord is Jesus Christ, to the glory of God the Father.
Introduction
Philippians 2:6-11 has also undergone thorough scholarly treatment for a number of reasons. First, it is one of Paul’s most direct Christological declarations. In general, the development of Pauline Christology is based on inferences. While there is no doubt that Christ is at the center of Paul’s theology, it is not often that he makes a direct declaration concerning the nature of the person of Christ. In this Philippians passage, however, Paul offers a clear Christological statement speaking of Christ’s pre-existence, incarnation and deity. More specifically, this passage brings clarity to the enigmatic nature of the dual nature of Christ.[5] In direct correspondence to the dual nature of Christ, this text brings to front the components of Jesus’ nature that made him worthy of exaltation: humility and obedience. This particular dynamic is the focus of this analysis of the text as it runs in parallel with the themes that emerged from the preceding analysis of Isaiah 52:13-53:12.
Philippians 2:6-11 in its Context
As the central theme of Paul’s letter to the Philippians is encouragement, Paul points to Christ as the example of the kind of life toward which the Philippian ecclesia should aim. Following the example of Christ should result in the edification and encouragement of the ecclesial body in Philippi. Fee writes, “his [Paul] primary concern in the passage is to illustrate the kind of selflessness and humility referred to in v. 3.”[6] Philippians 2:6-11 then, functions within the greater book to portray Christ’s self-giving nature as the rubric for Christian living. This being the case, “by anyone’s reckoning, 2:6-11constitutes the single most significant block of material in Philippians.”[7]
Exegetical-Theological Analysis of Philippians 2:6-11
Philippians 2:6-11 can be divided into two parts: (1) 2:6-8 and (2) 9-11.[8] This division is prompted by a pivot that transitions from the cursus pudorum (course of ignominies; vv. 6-8) to the cursus honorum (vv. 9-11).[9] The cursus pudorum underlines the exemplary, humble obedience of Christ and the cursus honorarum highlights God’s response to such unwavering obedience — unparalleled exaltation.
The first section (2:6-8) is a single complete phrase divided into two symmetrical clauses (vv. 6-7 and 8) characterized by the following patten: (1) participle phrase indicating the mode of Christ’s existence; (2) the main clause indicating what Christ did in each of these modes of existence; (3) modification as to how Christ carried out what was said of him in the main verb.[10] This first section not only contains a series of ignominies, but a progressive intensification of suffering and obedience reaching its climax at the point of death on a cross – the ultimate humiliation. The second section (vv. 9-11) lacks some of the poetic dimension of the first, but still maintains a structural similarity to vv. 6-8 in the sense that it is one complete phrase made up of three clauses (one clause per verse). Verses 9-11 expand vv. 6-8 by outlining the effects of vv. 6-8 – faithful obedience resulting in a humiliating death (vv. 6-8) is grounds for exaltation (vv. 9-11). The structure of the passage can be understood this way:
| Section | Participle/Mode | Accomplishment in that Mode | Modification | |
|
Cursus Pudorum |
v. 6-7 | being (υπαρχων) as God | did not count equality with God a thing to be grasped, but made himself nothing | taking the form of a servant, being born in the likeness of man |
| v. 8 | becoming (γενομενος) into the human form | humbled himself | by becoming obedient to the point of death, even death on a cross | |
| Pivot | ||||
|
Cursus Honorum |
v. 9-11 | Exaltation | ||
v. 6. This verse, beginning with the masculine nominative singular relative pronoun, flows from the preceding verse that exhorts the Philippians to have “the same mind” that was in Jesus Christ. It introduces the section with establishing Christ’s initial divine mode. Orienting the whole of v. 6 is the central point that Jesus “did not count equality with God a thing to be grasped”. Greek for “grasp” here is harpagmon. This is the only appearance of this word in the New Testament, rarely found in comparative Greek literature, and therefore challenging to interpret. As determined by context, Paul is probably using harpagmon in describing Christ’s posture. With this interpretation, the phrase can be translated this way, “being in the form of God, Christ was not one who grasps.” In other words, rather than carrying the idea that Christ is grasping at something (equality with God), rather, Christ being in the form of God is not selfish (such selfishness being manifest in the action of grasping).[11] There is an inherent correspondence, then, between the nature of God and a willingness to be poured out. So Christ, in his divine, and therefore selfless mode, was willing to be poured out — thus proving that the divine mindset (others-centric) is in contrast to the human mindset (egocentric).
It is probable that Paul has in mind the symbol of drink offering here with his kenotic language. The drink offering came always as an accompaniment with another offering (e.g. Genesis 35:14; Exodus 29:40; Leviticus 23:13; Numbers 15:1-12;). The mandate for the wine being pure (Numbers 28:7) harmonizes with the perfection standard of all offerings. The wine itself represents joy and satisfaction (Judges 9:13; Psalm 104:15; Amos 9:13). With this is the sense of joy and satisfaction in Christ’s kenotic posture – likely the satisfaction and joy that comes with perfect obedience.
v. 7. This verse explains in what way Jesus poured himself out: “he made himself nothing, taking the form of a servant, being born in the likeness of men.” Thus commences the cursus pudorum. Being selfless meant becoming nothing. There is a gradual progression corresponding to the three phrases in this verse. Each clause clarifies the preceding clause: “He made himself nothing [by] taking the form of a servant [by] being born in the likeness of men.” That is, being born in the likeness of men meant forfeiting privileges as God the Son. There is a downward mobilization present in the passage and the decent begins with Jesus willfully making himself nothing although he held a position of privilege above all names. Centrally represented is the character of Jesus who willingly (and as we will see later, obediently) forfeits the highest of privileges for the sake of obedience.
v. 8. The climax of the cursus pudorum is reached through death on a cross. The nature Christ’s humiliation is intensified through the consideration of his origins. This is especially humiliating because he was divine. He who is selfless merits praise (which he will receive), not humiliation. Of all eternal beings, I Am is least deserving of humiliation – but as the I Am, He is willing to be humiliated for the sake of others. It is appropriate then that a superlative exaltation be paired by a superlative act of obedience and faith. Christ is exalted above all because his faith was greater than all as demonstrated through his willingness to suffer humiliation that was beyond all.
v. 9. This verse both introduces the cursus honorum and the concluding section of the passage (vv. 9-11) by treating the exaltation of Christ. Because of Christ’s obedience and selflessness he is exalted above all. He is exalted by God the Father who also “bestows” on Christ a position of ultimate human authority (“a name that is above every name”). There is some debate among scholars concerning the sense of the word echarisato, translated “bestowed”. Some believe the idea here is that God granted to Christ what he deserved because of his obedience while others have argued the case that the exaltation of Christ is not earned, but freely gifted to Jesus. Greek charizomai normally means “to give freely” (Luke 7:21, 42; Acts 3:14, 27:24; Romans 8:32; 1 Corinthians 2:12; Philippians 1:29). Either way, what we do know is that God’s response to those who humble themselves in obedience is exaltation.[12] Those who humble themselves will be exalted in the Kingdom of God.
Moreover, even if Christ’s exaltation is granted out of merit, it is certain that the desire of exaltation does not motivate his actions. Jesus was not willing to die on a cross so that he would be exalted. This is quite opposite to Paul’s point in the passage. Paul is specifically underlining that Christ is not one who grasps, but rather he is one who is obedient in all circumstances. Supporting this concept is the reality that God is the subject of verse 9, not Jesus.[13] Keeping God the Father in the nominative keeps the spirit of servanthood alive. Jesus, even in exaltation and in maintaining position of authority and power, maintains his posture of servanthood to God the Father.
vv. 10-11. These verses further expound the details of Christ’s cursus honorum by highlighting exactly to what degree Christ is exalted: “…so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father”. These verses are pervaded with a sense of superlative. Not only should every knee bow, but every knee in every domain, from Dan to Beersheba. There is no domain of existence outside of the authority of Jesus Christ. Extreme obedience results in extreme reward.[14] Moreover, Jesus goes from being humble servant to kurios, a title reserved for Caesar. Jesus then, goes from being in the form of God to taking on the form of a man, to being exalted above all. He undergoes a complete reversal of position, all because of his willingness to obey “to the glory of God” (emphasis mine). Even in this conclusion, Jesus’ servant posture is accentuated through the reminder that all he is and does is for the glory of God the Father.
Conclusion
As Paul presents Christ as the example of Christian behavior, the central theological theme of the section is the obedient nature of Christ that results in superlative exaltation. As is seen through the passage, the entire purpose of Christ’s exaltation is because of his humble obedience. Every point of the passage serves to accentuate the obedience of Christ that is to be an example for the ecclesial community.
[1] My translation of this passage tends to sound a bit wooden in English. This is because I did my very best to preserve the syntax of the Greek without fully compromising proper English.
[2] κενωσισ typically means to empty or make void (Romans 4:14, 1 Corinthians 1:17). Walter Bauer and Frederick William Danker (ed.), A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), p. 539.
[3] υπερυφοω here is a superlative exaltation. Bauer and Danker (ed.) Greek-English Lexicon (2000), p. 1034.
[4] The series επουρανιων, επιγειων, καραχθονιω is interesting in the fact that each word connote a “realm” (i.e. heavenly realm, terrestrial realm, and underworld).
[5] Cf. C. Stephen Evans. Ed., Exploring Kenotic Christology: The Self-Emptying of God (Vancouver: Regent College Publishing), 2006.
[6] Chambers, My Utmost for His Highest, Kindle Edition.
[7] Fee, Paul’s Letter to the Philippians (Grand Rapids: Eerdmans, 1995), p. 39 (Kindle Edition).
[8] Ibid, p. 195.
[9] The terms cursus pudorum and cursus honorum are borrowed from Corné Bekker’s article, “Sharing the Incarnation: Towards a Model of Mimetic Christological Leadership”, (Virginia Beach: Regent University Servant Leadership Roundtable, 2008).
[10] Fee, Paul’s Letter to the Philippians, p. 195.
[11] H.C.G. Moule The Epistle to the Philippians, (Cambridge: CBSC, 1923).
[12] Cf. Hawthorne, Philippians, (Waco: WBC, 1983), p. 90.
[13] M. Silva, Philippians (2nd ed.; Grand Rapids: Baker Academic, 2005), p. 108.
[14] One item needing special attention in verse 10 is the use of kampto (“bow”). The verb is in subjunctive form (William D. Mounce, Basics of Biblical Greek Grammar (2nd ed.; Grand Rapids: Zondervan, 2003), pp.288-98), and is probably best translated “should bow”. There are some objections to this translation over “will bow” because “should bow” neglects the eschatological dimension of Christ’s authority in heaven and on earth. Translating kampto “should bow”, rather than “will bow”, could infer that submission to Jesus is an option. While there is no doubt that Jesus had a reject-able ministry, it is also certain that all will be judged by him in the final judgment. The question is, what is Paul’s emphasis of this passage, eschatology, or demonstrating the Father’s response to obedient living in the Kingdom? Because the context of the passage emphasizes the latter, the literal translation of “should bow”, I believe, is most appropriate here.
