EXEGESIS OF PHILIPPIANS 2 6 11 THE CARMEN

EXEGESIS OF PHILIPPIANS 2: 6 -11 THE CARMEN CHRISTI APPLIEDAPOLOGETICS. WORDPRESS. COM

The Text 6 who, existing in the form of God, did not consider being equal with God something to be grasped, 7 but emptied himself by* taking the form of a slave, by* becoming in the likeness of people. And being found in appearance like a man, 8 he humbled himself by* becoming obedient to the point of death, that is, death on a cross. 9 Therefore also God exalted him and graciously granted him the name above every name, 10 so that at the name of Jesus every knee should bow, of those in heaven and of those on earth and of those under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. (Phil 2: 6 -11, LEB)

Verse 6 -a � 6 who, existing in the form of God, did not consider being equal with God something to be grasped,

Verse 6 -a � 6 who, existing in the form of God, did not consider being equal with God something to be grasped, Existing ὑπάρχων

Verse 6 – “existing” �ὑπάρχων �“to be in a state or circumstance, be” �present active participle �“The first phrase of verse 6 sets the tone for theological discussion to follow. Paul says that Christ was ‘existing’ (huparchon) in the ‘form of God’. . . The participle is again ‘timeless’ in that it does not point to any moment when Jesus ‘started’ to exist. . . Christ has always been in the form of God. ” � James R. White. "The Pre-existence of Christ in Scripture, Patristics and Creed. " Alpha and Omega Ministries.

Various Translators � who, existing a in b (the) form c of-God, � LEXICON—a. pres. act. participle of ὑπάρχω (LN 13. 77) (BAGD 2. p. 838): ‘to exist’ [Ea, Ln, NTC, WEC; NASB], ‘to be’ [Ea, HNTC, WBC; KJV, NAB, NIV, NJB, NRSV, REB], ‘to subsist’ [Mou], ‘to exist from eternity’ [ICC], ‘to share from the beginning’ [TNT], ‘to be by nature’ [Pl]. The phrase ο ς ἐν μορφῇ θεοῦ ὑπάρχων ‘who, existing in the form of God’ is translated ‘he always had the nature of God’ [TEV]. This verb means to be originally [Alf, WC], to be by nature [EGT, TH], to be from eternity [El], implying Christ’s pre-existence [Lg, Lt]; his eternal existence is also implied in the context [Lt]. The present tense indicates that this was a continuing condition [EBC, NTC, Pl, TH, WC] both in his preincarnate existence and his existence afterward [NIC]. � Greenlee, J. H. (1992). An exegetical summary of Philippians. Dallas, TX: Summer Institute of Linguistics.

EXISTING �ὑπάρχων �Timeless �Eternal �Exist by nature as God �The participle here indicates that the Son eternally existed �But how?

Verse 6 -a �who, existing in the form of God, did not consider being equal with God something to be grasped, FORM μορφὴν

μορφὴν �Jesus timelessly existed in the μορφὴν of God �“form, outward appearance, shape, ” �μορφή (LN 58. 2) (BAGD p. 528): ‘form’ [BAGD, Ea, HNTC, Ln, NTC, Pl, WBC, WEC; KJV, NAB, NASB, NJB, NSV, REB], ‘nature’ [LN; TEV], ‘very nature’ [LN; NIV, TNT], ‘a state of equality’ [ICC]. The phrase μορφῇ θεοῦ ‘form of God’ is translated ‘God’s manifested Being’ [Mou]. Greenlee, J. H. (1992). An exegetical summary of Philippians. Dallas, TX: Summer Institute of Linguistics.

μορφὴ �The “form” or “nature” that makes God, God. �Same word used in verse 7 regarding Jesus’ humanity �“form of a slave” �Jesus, being in the form of God, implies that His ὑποστάσεω (hupostasews, Heb. 1: 3) is fully divine, a claim that cannot be made by any mere creature

Various Translators � The interpretation of μορφῇ in Phil 2: 6– 7 as equivalent, in meaning or at least in reference, to oὐσία commands widespread allegiance among evangelical scholars as well. F. F. Bruce, for instance, follows Lightfoot in holding that “the noun morphe ‘implies not the external accidents but the essential attributes. ’” Leon Morris, likewise, believes that, by describing Christ as ἐν μορφῇ θεοῦ, Paul unambiguously ascribes deity to him. “It is not easy, ” writes Morris, “to see ‘being in the form of God’ as meaning anything less. ” I. H. Marshall, similarly, affirms that in Phil 2: 6– 7 “there is described the way in which a being who had the nature of God renounced the privileges of that state and took on the form of a human servant of God. ” David J. Mac. Leod contends that μορφῇ in Phil 2: 6– 7 “refers to nature or essence. ” In the view of Gerald Hawthorne, verse 6 a indicates that “Christ was God, possessed of the very nature of God. ” Gordon Fee identifies the phrases ἐν μορφῇ θεοῦ and ἴσα θεῷ as “among the strongest expressions of Christ’s deity in the NT”; and Richard Melick declares that “the NIV correctly translates ‘in the form of God’ as ‘in very nature God. Dennis W. Jowers, "The Meaning of Morphe in Philippians 2: 6 -7. " Journal of the Evangelical Theological Society, 49, no. 4 (December 2006), 763. )

Phil 2: 6 -b � 6 who, existing in the form of God, did not consider being equal with God something to be grasped, �Theme of Philippians �Teaching Point �What about “robbery” in the KJV…as if Christ is NOT attempting to gain equality like “the evil one”?

“Equal to God” � QUESTION—What is meant by ‘he considered the being equal with God as not something to be grasped’? � 1. He already was equal with God [Alf, Ea, EBC, El, GNC, HNTC, ICC, Lt, Mou, My, NIC, NTC, TNTC, WBC, WEC; TNT]. 1. 1 He was willing to relinquish that existence of equality with God in order to come to earth as a human being [Alf, Ea, EBC, El, GNC, ICC, Lt, Mou, NIC, NTC, WEC]: he did not regard his equality with God as something which he should hold on to. As such, this clause focuses the emphasis upon Christ’s utter unselfishness in laying aside his equality with God [Alf]. 1. 2 He was equal to God but subordinate to him [My]. He rejected any thought of taking advantage of his coming to earth to seize power and glory and no longer be subordinate to the Father [My, TNTC]; instead, he chose to secure this equality by his incarnation and humiliation [TNTC]. 1. 3 He did not accept the thought that being equal with God meant that he could take all power and glory to himself [WBC]. 1. 4 He did not consider that he was robbing God of his glory by being equal with God [Blm]. Greenlee, J. H. (1992). An exegetical summary of Philippians. Dallas, TX: Summer Institute of Linguistics.

NIV 2011 Nails It �“did not consider equality with God something to be used to his own advantage” �This fits theme of Paul’s Epistle perfectly �And while it’s not a literal translation, it does relay the thought of the apostle on this subject

Verse 6 -b � 6 who, existing in the form of God, did not consider being equal with God something to be grasped, equal ἴσα

EQUAL �The Son was/is equal to the Father �But did not grasp on to His equality or consider it something to hold on to. �Boice states, “Paul's use of this word in reference to Jesus teaches that Jesus is equal to God. ” � James M. Boice. Foundations of the Christian Faith. Downers Grove, IL: Inter Varsity Press, 1986, 269.

Isa with the Father �The neuter singular form ἴσα of this adjective is used as an adverb [BAGD, Bg, Ea, EBC, EGT, El, ICC, Lg, Ln, Lt, My, NTC]; it states the manner in which Christ existed [EBC, NTC]. This being ‘equal’ with God implies the fullness and the exaltation of God [Bg], possessing the attributes and perfections of God the Father [Blm]. Greenlee, J. H. (1992). An exegetical summary of Philippians. Dallas, TX: Summer Institute of Linguistics.

Summation of Verse 6 �Jesus timelessly existed (6 a) �Timelessly existed in the morphe of God (6 a) �He held isa with God = EQUAL (6 b) �But did not consider it something to be grasped for His own advantage (6 b) �SEE VERSES 3 -5

CONTEXT � 3 Do nothing according to selfish ambition or according to empty conceit, but in humility considering one another better than yourselves, 4 each of you not looking out for �your own interests�, but also each of you for �the interests� of others. 5 Think this in yourselves which was also in Christ Jesus, �This is what Jesus did in verse 6 �He did not count His equality with the Father as something to be held on to

VERSE 7 � 7 but emptied himself by* taking the form of a slave, by* becoming in the likeness of people. And being found in appearance like a man, Emptied κενόω

κενόω �“divestiture of position or prestige” (BDAG, 539) �Paul’s figurative use of κενόω (kenow) is a veiling, but retention of the Divine glory and attributes of the eternal Son. �Ps. 102: 25 -27 �Also note that Jesus did not consider His equality prior to His emptying �Verses 6 -7 together demonstrate the two natures of Christ �John 1: 1 & 1: 14

κενόω �The κενόω (kenow) took place not by a subtraction of Divine attributes, but rather, by the addition of human μορφῇ (morphe). �This self emptying of Christ is explained by the use of two participles, λαβών (labwn, “to take”) and γενόμενο (genomenos, “to be born, to become”). �Meaning, Jesus emptied Himself by addition �But DID NOT relinquish any of His divine attributes

Wayne Grudem �“We must first realize that no recognized teacher in the first 1, 800 years of church history, including those who were native speakers of Greek, thought that ‘emptied Himself’ in Phil. 2: 7 meant that the Son of God gave up some of His divine attributes. . . the text does describe what Jesus did in this ‘emptying’; he did not do it by giving up any of his attributes, but rather by taking ‘the form of a servant’, that is, by coming to live as a man. ” � Wayne Grudem. Systematic Theology: An Introduction to Biblical Doctrine, (Grand Rapids, MI: Zondervan, 1994), 550.

Scholar Translations �Paul does not mean that Christ emptied himself of something, referring to either form or likeness [NIC, WBC, WEC]. At his incarnation, he retained the form of God and he ‘emptied himself’ by taking the form of a slave [NIC]. The sense is ‘he poured himself out’, denying himself of his rights for the sake of others [WBC, WC], thus indicating how complete his self-denial was [WEC]. It simply means ‘he made himself nothing’ [WEC]. Greenlee, J. H. (1992). An exegetical summary of Philippians. Dallas, TX: Summer Institute of Linguistics.

Verse 7 �The apostle goes on to explain the nature of true and absolute humility when he qualifies Jesus’ “form” and forfeited “equality” in verse 7 �NOTE the relationship between 6 -7 μορφῇ θεοῦ - (form [of] God) v. 6 μορφὴν δούλου - (form [of] slave) v. 7 �If Jesus was truly a man, He was truly God

Verse 8 8 he humbled himself by* becoming obedient to the point of death, that is, death on a cross. �Note that this fits with Paul’s theme to the Philippian church 1) Christ is divine 2) Form of God 3) Equal to God BUT a. Emptied Himself b. Humbled Himself

Follow the Pronouns �He (Jesus) did not count equality to be grasped �He emptied Himself �He took on human flesh �He became a slave �He humbled Himself �He demonstrated obedience �He died the Cross Death �NO Coercion

VERSE 9 �Therefore also God exalted him and graciously granted him the name above every name, �The conjunction διό (dio) translated “For this reason” by the NASB and “Therefore” by the ESV and Lexham grammatically summarizes all of the previous points (“did not count equality” v. 6, “emptied himself” v. 7, “taking” v. 7, “being born” v. 7, “becoming obedient to the point of death” v. 8) of Christ’s self humiliation

VERSE 9 � Therefore also God exalted him and graciously granted him the name above every name �And now, Father, glorify me in your own presence with the glory that I had with you before the world existed. (Jn 17: 5) �For my sake alone I will act, for how can I allow my name to be defiled? I will not share my glory with anyone else! (Isa 48: 11)

VERSE 9 �Therefore also God exalted him and graciously granted him the name above every name �“the name” or “Hashem” is utilized as a term for God in substitute of the divine name in Jewish literature �EXAMPLE: “Thus saith Hashem to His Moshiach” (Isa 45: 1 a, OJB)

VERSE 9 �This is also seen in the OT, where in Lev 24: 11, the text reads; �“The Israelite woman's son misused the Name and cursed, so they brought him to Moses. (Now his mother's name was Shelomith daughter of Dibri, of the tribe of Dan. )” (Lev 24: 11, NET) �Just one verse later, “the Name” is identified as YHWH (vs. 12)

השם �Jews had a prohibition against the use of the divine name, opting rather to utilize substitutes such as “G_D, ” “Adonia” and “Elohim. ” �One of these substitutes was that of hashem ( השם or “the name”) �And, not only does Jesus possess “the name, ” but He also possesses “the name above every name. ” �And what is the name above every name?

The Tetragrammaton � 15 And God said again to Moses, “So you must say to the �Israelites�, ‘Yahweh, the God of your ancestors, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you. This is my name forever, and this is my remembrance from generation to generation. ’ (Ex 3: 15, LEB) � ‘The Tetragrammaton YHWH, the Lord, or Yahweh, the personal name of God and his most frequent designation in Scripture, occurring 5321 times in the OT…Scripture speaks of the Tetragrammaton as “this glorious and fearful name” (Deut 28: 58) or simply “the name”’ (Lev 24: 11). TWOT, 484

Kostenberger Notes � The Jews referred to God using substitutions for the divine name. Approved substitutions were called kinnuyim. The common substitutions were “Lord” (Adonai); “the Name” (Hb. Hashem); “the Separate name”; “God's own name”; and “the name of four letters” (tetragrammaton). In Phil 2: 9 Paul used the kinnuyim “the name” (with the definite article in Greek) and further described this name as that “above every name. ” Every Jew in Philippi who heard this phrase would automatically recognize these words as an allusion to the divine name. Paul identified this supreme divine name in the confession “Jesus Christ is Lord. ” Since the Greek title “Lord” (kyrios) was the translation of the name “Yahweh” in the OT and since the description “name above every other name” is a clear example of kinnuyim, Paul explicitly identified Jesus as God who possesses the very name of God Kostenberger, Cradle, Cross, Crown, 17626 -17633.

VERSE 10 � 10 so that at the name of Jesus every knee should bow, of those in heaven and of those on earth and of those under the earth, �Coming out of a discussion regarding “the name” which is given to Jesus (now incarnate) �The apostle equates Jesus’ “name” with that of YHWH’s �“so at the name of JESUS”

The Name of Jesus �Meaning, to profess or announce “the name” of Jesus is to proclaim or announce “the name” of YHWH �The apostle (or ancient hymn writer) reinforces this understand with a YHWH specific citation from Isa 45: 23…

Verse 10 -11 a � 23 I have sworn by myself; a word that shall not return has gone forth from my mouth in righteousness: ‘Every knee shall kneel down to me; every tongue shall swear. ’ (Isa 45: 23, LEB) “so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess…” (Phil 2: 1011 a, ESV) � 10

Verse 10 -11 a � 23 I have sworn by myself; a word that shall not return has gone forth from my mouth in righteousness: ‘Every knee shall kneel down to me; every tongue shall swear. ’ (Isa 45: 23, LEB) “so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess…” (Phil 2: 10 -11 a, ESV) � 10 � 23 I am swearing an oath according to myself: �Unless� righteousness shall go forth from my mouth, my words shall not turn back, because every knee shall bend to me, and every tongue shall swear by God, (Isa 45: 23, LES-LXX)

Use of Isa 45: 23 �This YHWH specific passage is applied to the Son, the one who holds the name above all names. �And note what is being said about the Son, as James White explains. �“In context, this passage is specifically about Yahweh, the God of Israel. . . Yet Paul quotes from this passage and says that it is to Jesus that every knee shall bow. . . How can Paul say this? Does he believe in more than one God? Certainly not! But he realizes that both the Father and the Son are worthy of the name Yahweh. ” (White, Trinity, 128)

VERSE 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. � 11 �QUESTION: What is the Bible of the 1 st Century �And how was the name of God translated in that Bible?

Jesus is YHWH �Summary: 1) Jesus is given “the name” (reserved for YHWH) 2) He’s given “the name above every name” (reserved 3) 4) 5) 6) for YHWH) Isa 45: 23 (specific YHWH text) Homage in Isa 45: 23 c. f. Phil 2: 10 -11 Use of Kurios (Lord – LXX rendering of YHWH) Paul’s intent: EVERY KNEE SHALL BOW AND EVERY TONGUE SHALL CONFESS THAT JESUS CHRIST IS YHWH

To What End? �“to the glory of God the Father” �Two persons identified as YHWH/God in the verse �Jesus, the timeless morphe of God (v. 6) �Jesus, equal to God (v. 6) 1. Identified as YHWH (vs. 9 -11) �God the Father (v. 11) �Perfect Trinitarian Unity �John 17: 5 c. f. 1: 1 b, 1: 18 c

QUESTIONS