The Hymn in Phil. 2:6-11
The Hymn in Phil. 2:6-11
In an earlier day this was often taken as a solemn doctrinal pronouncement of the apostle and made the basis for kenotic theories of the incarnation. In more recent times close attention has been given to its form, and it is now widely agreed that we should see it both as poetry and as liturgy—in short, as a hymn. But there is wide disagreement as to whether there are three strophes or four or five or six, or whether we should think of six couplets. Each view tends to be supported by treating words and phrases as secondary additions, probably made by Paul when he adapted the original to his argument. 12 It is difficult to resist the conclusion that many modern scholars have insisted far too strongly that a first-century Christian hymn must conform to modern standards of versification.
Paul has inserted this hymn into his argument urging the Philippians to be Christlike, and specifically to live in humility. It is pointed out that the hymn as commonly understood is the earliest example known to us of a division of Christ’s life into preexistence, his life on earth, and his exaltation to heaven. This analysis, however, is disputed by some. G. S. Duncan, for example, points to the Peshitta (The Bible in Syriac, from the early fifth century) to justify understanding Phil. 2:6 as "'He was in the image of God’ (i.e., truly man; Gen. 1:26).” 13 So understood, the passage contrasts Jesus, who deliberately took the lowly way, with Adam (or perhaps with fallen angels), who pursued the path of self-aggrandizement, which led to disaster. But other study has convincingly shown that Philippians 2:6 must be understood to mean that Christ’s "equality with God” was not something he exploited : That is, such equality was intrinsically his, but so great was his humility and subservience to the will of his Father that he chose not to exploit it but took the path of humiliation, incarnation, and death on a cross. 14
That Paul made use of an existing hymn is usually accepted, and while some students hold that Paul wrote it, the more common opinion is that Paul has taken someone else’s composition and adapted it to his purpose. Thus H. Koester holds that the background for the Christology of the hymn "was provided by a version of the Suffering Servant theme which developed in the speculative wisdom of Judaism.” 15 Paul has taken up what was originally written about wisdom and used it of Christ. This has meant some reshaping of the hymn with the insertion of a number of prose phrases, which means that "it is no longer possible to reconstruct the original poetic form.” 16
Largely building on the work of E. Kasemann, 17 Ralph Martin rejects the commonly accepted view that the hymn is used as a lesson in humility. The introduction should be understood, he thinks, not as in the KJV ("Let this mind be in you which was also in
Christ Jesus”), but rather to say, "Act as befits those who are in Christ Jesus.” The controlling motive in Paul’s ethics "is not imitation, but death and resurrection.” Besides, the end of the hymn with Christ in glory and honor is a curious way of inculcating humility. Martin sees the hymn as meaning, rather, "Become in your conduct and church relationships the type of persons who, by that kenosis, death and exaltation of the Lord of glory, have a place in His body, the Church.” 18 But against this C. F. D. Moule can say, "I see the whole passage as an exhortation to follow the example of Christ”; 19 similarly J. L. Houlden heads his discussion of the passage: "Christ the Model of Humility.” 20 It cannot be said that there is unanimity on the point, but recent study has rather convincingly exposed the weaknesses of the strand of interpretation set in motion by Kasemann. 21 In any case, what cannot easily be gainsaid is that Paul is urging the importance of humility.