The Christ Hymn An Exegesis of Philippians 2:5-11 By Justin Amburgey, Box 40 NT 303, Dr. Chapman
Introduction While the Pauline authorship of Philippians is widely accepted, it is much debated as to whether or not he is the original author of 2:6-11. These verses, known as the Christ Hymn, may very well have been an already existing poem which was used as a hymn or confession in the early church. 1 While it would be a mistake to disregard the importance of this issue, any exegesis of the passage must be based on its literary context. Whether Paul originally wrote these words or not, they form a significant part of his plea to the Philippians to pursue unity and must be studied in light of this. 2 Paul wrote the book of Philippians around A.D. 60 while in prison. The Philippians had sent Paul a gift through Epaphroditus and Paul was now sending Epaphroditus back to them with this letter. Paul s purpose in writing is twofold: He wants to inform the Philippians of his affairs while at the same time encourage them to live lives worthy of the gospel in the face of oppression, for they were not. 3 The church was plagued by internal unrest, caused by selfish ambition, which was hurting the progress of the gospel. Paul deals with this problem in 1:27-2:18 by exhorting the Philippians to steadfastness and unity. It is in this context in which the passage and hand appears. In vv. 5-11 Paul urges the Philippians to rid themselves of selfishness by imitating the humility of Christ. Translation 5 Have this attitude toward one another, which was also in Christ Jesus, 6 who, though existing in God s form did not consider this equality with God something to be used for his own advantage, 7 but he made himself nothing by taking a servant s form, by being made in man s likeness; And being found as a man by his appearance, 8 he humbled himself by becoming obedient to the point of death, even death by means of a cross. 9 For this reason God highly exalted him, that is, he gave him the name which is above every name, 10 in order that at Jesus name every knee should bow, namely those in heaven and on the earth and 1 Moises Silva, Philippians, Baker Exegetical Commentary on the New Testament (Chicago, IL: Moody Press, 1998), 105. and for a list of proposed backgrounds for the hymn see Gordon D. Fee, Paul s Letter to the Philippians, New International Commentary on the New Testament (Grand Rapids, MI, Eerdmans, 1995), 43. 2 Silva, Philippians, 105. 3 Fee, Paul s Letter to the Philippians, 54. 2
under the earth, 11 and every tongue should confess that Jesus Christ is Lord unto God s, that is, the Father s, glory. 5: Του=το φρονει=τε ε0ν υ9µι=ν ο9 και ε0ν Ξριστω = 0Ιησου= This verse forms a necessary transition between Paul s exhorting the Philippians to unity and humility in vv. 1-4 and Christ s example of humility in vv. 6-11. Its summing up of vv. 1-4 is evidenced by the use of φρονεω, which occurs twice in vv. 1-4 as a call to single-mindedness. 4 This being established, του=το is then properly understood as pointing backward to vv. 1-4. 5 The sense is all that I have just said, think this or have this attitude. While του=το does not point forward to the following section, it is the antecedent of the relative clause ο( και εν Ξριστω= Ι0ησου=, which itself is linked to vv. 6-11 through the relative pronoun ο( ϕ. This supports the idea that vv. 1-11 should be read as a single argument. In light of this vv. 6-11, though important in the development of Christology, primarily function in the letter as an appeal to ethics - conforming one s character to that of Christ. Difficulty arises in deciding what verb to supply in the second half of this verse. The main suggestions that have been put forth are the indicatives φρονειτε and η}ν, each of which gives the passage a different meaning. 6 Φρονειτε emphasizes union with Christ and could be translated as is proper for those who are united in Christ, which would then give vv. 6-11 a doctrinal thrust. Η}ν emphasizes Christ as an example and is translated which was also in Christ, which gives vv. 6-11 an ethical thrust. Given the context and the fact that Paul elsewhere points to Jesus as an ethical example (2 Cor 8:9; Rom 15:7) 7, η}ν is more probable. This is further supported by the argument that an emphasis on union with Christ would render και, which has a prominent role in the relative clause, useless. 8 4 Peter T. O Brien, Commentary on Philippians, New International Greek Testament Commentary (Grand Rapids. MI: Eerdmans, 1991), 204. 5 Fee, Paul s Letter to the Philippians,199. 6 Silva, Philippians, 107. 7 O Brien, Commentary on Philippians, 259. 8 Fee, Paul s Letter to the Philippians, 200. 3
Because v. 5 continues the thought of vv. 1-4 the preposition ε0ν υ9µι=ν is best seen as referring to the Philippians mutual relations with one another ( toward one another ) rather than to an inward disposition ( in your heart ). 9 If Paul wanted to communicate the latter, he more than likely would have used εα(υτοιϕ. 10 However, Hawthorne rejects the former rendering by appealing to the fact that ε)ν υ(µι=ν and ε(ν Ξριστω = Ι)ησου= are parallel constructions which must be treated grammatically alike. 11 To translate ε)ν υ(µι=ν as toward one another would then make it necessary to give ε(ν Ξριστω = Ι)ησου= the common Pauline notion of union with Christ. But this is to take the concept of parallel too rigidly. 12 Given the ethical focus of the broader context, ε(ν Ξριστω = Ι0ησου= rather means that Christ possessed this attitude of humility in himself. This interpretation allows for a natural transition into the following hymn. 6: ο( ϕ ε0ν µορφη = Θεου= υ9πα/ρξων ου0ξ α9ρπαγο ν η9γη/σατο το ει}ναι ι0/σα Θεω= The relative pronoun ο (ϕ clearly refers toξριστω = Ι)ησου= and provides the starting point for the Christ Hymn. It is immediately stated that Christ existed ε)ν µορφη= Θεου=. The precise meaning of this phrase has been a matter of much debate. 13 Several significant commentators 14 have argued that µορφη = is here used in its philosophical sense meaning the expression of an essential character or nature. This leads them to conclude that Christ has the essential nature and character of God. While this teaching is theologically sound, it is improbable that µορφη= is here used in this manner. There are multiple reasons for this (1) the passage is poetic in nature; a precise metaphysical meaning 9 This view is put forth by Marvin Richardson Vincent, A Critical and Exegetical Commentary of the Epistles of Philippians and to Philemon, International Critical Commentary (Edinburgh: T. & T. Clark, 1897), 57. 10 Silva, Philippians, 108. 11 Gerald F. Hawthorne, Philippians, World Biblical Commentary (Waco, TX: Word Books, 1983), 81. 12 For argumentation see Fee, Paul s Letter to the Philippians, 200. 13 This phrase has been interpreted a number of different ways (1) philosophically to mean his essential nature (2) glory (3) image and interpreted as an Adam Christ contrast (4) mode of being (5) condition or status - O Brien, Commentary on Philippians, 210. 14 J.B. Lightfoot, St. Paul s Epistle to the Philippians (Lynn, MA: Hendrickson, 1981), 110; I-Jin Loh and Eugene A. Nida, A Translator s Handbook on Paul s Letter to the Philippians (Stuttgart: United Bible Society, 1977), 55; Hawthorne, Philippians, 84; G. Braumann, µορφη =, in New International Dictionary of New Testament Theology, ed. Colin Brown (Grand Rapids, MI: Zondervan, 1975), 705-708. 4
cannot be pressed 15 (2) the 2 other NT uses do not specifically denote essential nature 16 (3) the 12 uses in the LXX almost all refer to outward appearance, presence, or form. The intended meaning of ε)ν µορφη= Θεου= is best understood in light of the phrase το ει}ναι ι)/σα Θεω=. Wright and Hawthorne argue that the articular infinitve το ει}ναι refers back, epexegetically, to ο 9ϕ ε)ν µορφη= Θεου= υ9πα/ρξων. 17 This argument is strengthened by the fact that there are over a dozen similar uses of the infinitive in the NT. 18 Existing in the form of God, then, means that Christ is equal with God. To move beyond this equivalence by answering in exactly what ways Jesus is equal with God (essence, attributes, attitude, appearance) would be risky. 19 Having established Christ s equality with God aids tremendously in narrowing the many possible interpretations of ου0ξ α9ρπαγµο ν η9γη/σατο. 20 Given this equality, all viewpoints claiming that Christ made a decision not to aspire to something greater than he already had (το ει}ναι ι)/σα Θεω= ) must be discarded. 21 Because it occurs only once in the NT, nowhere in the LXX, and rarely in Greek literature, the term α9ρπαγµο ν is very hard to define. Scholars debate on whether to take it actively (the act of snatching, robbery), passively (the thing possessed or to be snatched), positively (windfall, prize) or negatively (booty, prize). 22 Building on the philological work of Hoover, Wright convincingly argues that the entire phrase ου0ξ α9ρπαγµο ν η9γη/σατο is idiomatic and should be taken to mean that Christ refused to take advantage of his position of equality with God. 23 This view is consistent with the previous conclusion that Christ is equal with God and is supported by the context in a number of ways (1) the 15 Ceslas Spicq, µορφη =, in Theological Lexicon of New Testament, trans. James D. Ernest (Peabody, MA: Hendrickson,1994), 520-525. 16 Philippians 2:7; Mark 16:12 17 N.T. Wright, α9ρπαγµο/ϕ and the Meaning of Philippians 2:5-11, Journal of Theological Studies vol. 37(Oct 1986): 344. and Hawthorne, Philippians, 84. 18 Wright lists Rom 7:8 and 2 Cor 7:11 as two examples, α9ρπαγµο/ϕ and the Meaning of Philippians 2:5-11, 344. 19 Silva, Philippians, 115. and Spicq, µορφη =,, 525. 20 For a simplified list see Silva, Philippians, 117. and Wright, α9ρπαγµο/ϕ and the Meaning of Philippians 2:5-11, 342. 21 Those who hold varying forms of this view are: Cullman, Lohmeyer, Martin, Kennedy 22 Silva, Philippians, 117. 23 Wright, α9ρπαγµο/ϕ and the Meaning of Philippians 2:5-11, 345. 5
phrase in question is contrasted with ε9αυοτο ν ε0κε/νωσεν (v.7), which is taken to mean that Jesus made himself nothing (see below); v.6 then simply states this same truth negatively 24 (2) this view is more consistent that any other with the previous exhortation to humility (v. 1-4) (3) the negative adverb ου0ξ oddly comes before the noun α9ρπαγµο ν, which is only natural if the phrase is to be taken as a whole. 25 Once the verse is understood in this way, the participle υ9πα/ρξων is best seen as being adverbial concessive. Although Wright believes that it should be causal, the concessive use adds more color to the glory of what Christ has done as well as underscores for the Philippians what it means to be truly humble. Even though Christ was equal with God, he did not take advantage of this prestigious position. 7: α0λλα ε9αυτ ον ε0κε/νωσεν µορφη ν δου/λου λαβω/ν ε ν ο9µοιω/µατι α0νθρω/πων γενο/µενο ϕ και σξη/µατι ευ9ρεθει ϕ ω9ϕ α0νθρωποϕ 26 The strong adversative α0λλα contrasts verse 7 with what has gone before. Christ could have taken advantage of his position of equality with God, but he did not; he made himself nothing. The emphatic position of ε9αυτο ν indicates that he did this of his own free will. 27 In secular Greek the verb κενο ω was used literally as to empty, make empty. 28 Its presence here has begged the question, What did Christ empty himself of? Many theories have been proposed: (1) his glory (Plummer) (2) his independent exercise of authority (Hendriksen) (3) the prerogatives of deity (Lightfoot) (4) the relative attributes of deity (kenotic theory) (6) his equality with God (Oepke). 29 The problem with each of these theories is that they assume κενο ω should be interpreted from a metaphysical standpoint. 30 But given the fact that it is used metaphorically in both of its LXX uses as well as in 4 out of 5 of its NT uses, it is probable that it should here be understood metaphorically too. 24 Silva, Philippians, 117. 25 Wright, α9ρπαγµο/ϕ and the Meaning of Philippians 2:5-11, 340. 26 The last participial phrase is explained with v. 8 27 Loh, A Translator s Handbook on Paul s Letter to the Philippians, 57. 28 O Brien, Commentary on Philippians, 217. 29 Hawthorne, Philippians, 85. 30 Loh, A Translator s Handbook on Paul s Letter to the Philippians, 57. 6
Because of this, the context must be allowed to determine its meaning. 31 A full understanding of κενο ω, then, needs to include all the details of humiliation which follow and be defined by these. 32 κενο ω is first defined by the modal participial phrase µορφη ν δου/λου λαβω/ν. Christ emptied himself by taking the form of a slave. The fact that the verb and participle are both aorist support this rendering. The precise meaning of δου/λου here has been a matter of much debate. 33 However, because the context in which the hymn occurs calls believers to look out for the interests of others, δου/λου is used primarily to illustrate the point that Christ placed himself completely at the service of others. He gave up all rights and privileges of his own and entered humanity as a slave. 34 Once again, the term µορφη ν has been interpreted here as essential nature/attributes. 35 As argued above, this is reading too much into the word. It is rather used too provide a stark contrast with the previous ε)ν µορφη Θεου. Christ, who was equal with God, voluntarily made himself equal with a slave. It is important to remember that all of the words used here to depict Christ s humanity (µορφη ν, ο9µοιω/µατι, σξη/µατι) are embedded in a hymn. These terms therefore should not be interpreted independently and then combined to form a rigid Christology. Rather, they should be interpreted as a poetic unit having as its purpose a threefold reiteration of one fundamentally important idea, that Christ in the incarnation fully identified himself with humanity. 36 Silva supports this assertion by arguing from semantics that these three terms neutralize one another; even if they were interchanged no significant difference in meaning would result. 37 31 Ibid, 57. 32 Vincent, A Critical and Exegetical Commentary of the Epistles of Philippians and to Philemon, 59. 33 It has been taken to mean the following (1) He placed himself under demonic powers (2) He became the servant of the Lord in Isaiah 53 (3) He became the righteous sufferer of postbiblical Judaism (4) He became a slave to God. See O Brien, Commentary on Philippians, 218-223. 34 Hawthorne, Philippians, 87. 35 Hawthorne, Philippians, 86. 36 Ibid, 88. 37 Silva, Philippians, 126. 7
The participial phrase ε9ν ο9µοιω µατι α9νθρωπων γενο/µενοϕ is parallel to the one preceding it and is also modal, further describing κενο ω. The participle γενο/µενοϕ is aorist and combined with the preposition ε0ν stresses the notion of beginning or becoming. 38 This same participle means born in Galatians 4:4 and Romans 1:3. 39 Here then is the idea that Christ, who was eternally existent and equal with God, became a man through human birth. 8: ε9ταπει/νωσεν ε9αυτον γενο/µενοϕ υ9πη/κοοϕ µε/ξρι θανα/του, θανα/του δε σταυρου=. This verse is the climax of the first section of the hymn (vv. 6-8) as is seen in Jesus ultimate act of humility, death on a cross. O Brian brings this point out well by making a distinction between the verbs ε0κενωσεν and ε0ταπει/νωσεν. While other commentators see little difference between these 40, O Brian claims that the former relates to Christ s incarnation and the latter to his humanity. 41 Jesus made himself nothing by becoming human and then, being human, humbled himself further by dying on the cross. This interpretation fits well with the logical progression of the passage. The participial phrase σξη/µατι ευ9ρεθει ϕ ω9ϕ α0/νθρωποϕ, which occurs at the end of v. 7, is most likely dependent on ε0ταπει/νωσεν rather than ε0κενωσεν. Taken this way, v.8 then parallels vv. 6-7, where the participle serves to specify the mode of existence for Christ s action: in the form of God he emptied himself; now being found as a man he humbled himself. 42 This is further supported by the fact that και separates this participial phrase from the two that precede it. σξη/µατι is best rendered an instrumental dative indicating that it was by means of his appearance that Jesus was recognized as a man. 43 As those in v. 7, the participial phrase γενο/µενοϕ υ9πηκοοϕ µε/κρι Θανατου is also modal, describing how Jesus ε0ταπει/νωσεν ε9αυτον. Christ humble himself by becoming obedient to the point death. But to whom or what was Christ obedient? Hawthorne builds on the work of others by 38 O Brien, Commentary on Philippians, 224. 39 Ibid, 224. 40 F.F. Bruce, Philippians: A Good News Commentary (San Francisco, CA: Harper s Row, 1976), 47. 41 O Brien, Commentary on Philippians, 228. 42 Fee, Paul s Letter to the Philippians, 215. 43 O Brien, Commentary on Philippians, 227. 8
claiming that Christ was obedient to God as well as to the wishes of men. 44 In context, however, this passage is not concerned with whom Christ obeys, but with his attitude of submission and dependence. 45 The concluding words of the verse Θανα/του δε σταυρου/ underscore the awfulness of this death. The use of δε here is explanatory and intensive. 46 σταυρου/ is a genitive of means. Jesus died this terrible death through the instrument of the cross. 9: διο και ο( θεο ϕ αυ0τον υ9περυ/ψωσεν και ε0ξαρι/σατο αυ0τω = το ο0νοµα το υ9πε ρ πα=ν ο0/νοµα Verses 9-11 mark a turning point in the hymn. God becomes the subject and the theme changes from humiliation to exaltation, namely Jesus exaltation by the Father. This change is clearly marked by the introductory conjunctions διο και. These conjunctions do not infer, as Hawthorne claims, that the following exaltation is an inflexible law of God s Kingdom that operates without variance, equally applicable for Christians at Philippi as for Christ himself. 47 Rather, they simply state that Jesus selfabasement was the reason for his exaltation. This is supported by other NT passages: Lk 1:35, Rom 4:22, Acts 10:29. 48 The verb υ9περυψοω, which is a combination of the verb υ9ψοω and the preposition υ9περ, occurs only here in the NT. Some commentators interpret this verb to mean that God rewarded Christ by giving him a position higher than he had before his incarnation. 49 This is a poor rendering of υ9περυψοω for a number of reasons (1) it has already been established from v. 6 that Christ was eternally equal with God (2) Paul frequently combines verbs with υ9περ, most of which have a superlative or elative force rather 44 Hawthorne, Philippians, 89. 45 O Brien, Commentary on Philippians, 229. 46 Walter Bauer, A Greek-English Lexicon of the New Testament ed. Fredrick William Danker (Chicago, IL: University of Chicago Press, 2000), 213. and O Brien, Commentary on Philippians, 230. 47 Hawthorne, Philippians, 90. 48 O Brien, Commentary on Philippians, 233. 49 Fee, Paul s Letter to the Philippians, 221. 9
than comparative (i.e Rom 8:37) 50 (3) a close parallel in the LXX (Ps. 97:9) claims that God is most high over all the earth ; this is clearly an elative use, putting God in a class of his own. 51 υ9περυψοω then means that God has exalted Christ to the highest degree. But why did God exalt Christ? Did Christ s obedience meritoriously force God s hand? Or was this exaltation a gift of God s pure grace? Many explanations have been proposed to answer this question 52, the best of which comes from Gnilka. He claims that the notion of reward cannot be excluded while at the same time its application must be restricted in light of Jesus uniqueness. 53 The exaltation, then, is the Father s vindication and approval of the son. 54 This exaltation entails the bestowing of a name upon Jesus: και ε0ξαρισατο αυ0τω = το ο0/νοµα το υ9περ πα=ν ο/0νοµα. The και here is epexegetic, defining Christ s exaltation as receiving the name above every name. 55 This phrase is parallel with the one preceding it, as is evidenced by both verbs being aorist, and therefore does not describe a further stage in the exaltation; rather, it clarifies the meaning of υ9περυ/ψωσεν and describes its nature. 56 What name was the exalted Jesus given? Macleod argues that in v. 10 the genitive 0Ιησου= is epexegetic, which would give the reading, that at that name, that is, the name Jesus, every knee should bow. 57 However, given the fact that the name above every name would have clearly meant Yahweh (κυ/ριοϕ in the LXX) to Paul, that Ι0ησου= could be possessive, that this passage is parallel to Is 45:23, and that Jesus is confessed to be κυ ριοϕ in v.11, κυ ριοϕ is much preferred. The majesty of this must not be missed: Jesus, the one who made himself nothing, has been enthroned Lord of the universe. 50 Ibid, 221. 51 O Brien, Commentary on Philippians, 236. 52 For a list of these, see O Brien, Commentary on Philippians, 235. 53 Silva, Philippians, 128. 54 O Brian, Commentary on Philippians, 234. 55 Silva, Philippians, 237. 56 O Brien, Commentary on Philippians, 237. 57 David J. MacLeod, The Exaltation of Christ: An Exposition of Philippians 2:9-11, Bibliotheca Sacra n.v. (Oct/Dec 2001): 442. 10
10: ι9/να ε0ν τω = ο0νο/µατι Ι0ησου= παν γονυ κα/µψη ε)πουρανι/ων και ε0πιγει/ων και καταξθ ονι/ων The purpose of Christ s exaltation is seen in the subjunctive clause of vs. 10-11. In the OT, the bending of the knee was an expression of great reverence and submission. 58 But who or what will bend the knee? There has been much debate about whether to view the genitives ε0πουραϖιων, ε0πιγει/ων, and καταξθονι/ων as masculine or neuter. If masculine, the praise is limited to only rational beings and the three categories are usually taken to depict some variation of angels, men and devils. If neuter, the praise is seen as being done by all things, whatsoever and wheresoever they may be. 59 Given the universal scope of redemption throughout scripture 60 as well as the fact that Paul himself does not shy from personifying inanimate nature (Rom 8:19-22), this verse is most likely metaphorical, teaching that everything in all of creation bows before and gives homage to the Lord Jesus. 11: και πα=σα γλω=σσα ε0ζοµολογη/σηται ο9/τι κυ/πιοϕ Ι0ησουϕ Ξριστο ϕ ει ϕ δο/ζαν θεου= π ατρο/ϕ. This homage culminates in a great confession of Christ s Lordship. Hawthorne here unduly claims that that this is a voluntary confession because ε0ζοµολογη/σηται is subjunctive. He therefore interprets this passage to mean that it is only God s hope that every creature would pledge allegiance to Christ. This is a poor argument for a number of reasons (1) there are other passages in the NT in which the subjunctive mood clearly conveys certainty (John 3:16) (2) Paul leaves no room for doubt in his theology that when 58 O Brien, Commentary on Philippians, 241. 59 Lightfoot, Paul s Epistle to the Philippians, 115. 60 Rev 5:13; Eph 1:20-22; Ps 19, 148 11
the end comes, all things will be subject to Christ (1 Cor 15:24-28, Eph 1:22). 61 This passage therefore rings with eschatological certainty that every tongue, voluntary or not, will one day confess Christ s Lordship. This confession, however, will in no way take away from the glory of the one who vindicated Christ and bestowed upon him the name above every name because it is done unto the glory of God. Conclusion In the midst of laboring for the gospel the Philippians had developed a spirit of selfish ambition and vain conceit which led to divisiveness and internal unrest in the church. Because of this, Paul points them in vv. 5-11 to the ultimate example of ethical conduct, Jesus Christ himself. The hymn paints a breathtaking picture of Christ s humility in that while he was equal with God he did not take advantage of this position, but became a man and died a painful death on the cross. Paul uses this hymn as an appeal to the Philippians to adopt this same attitude in their relationships with one another. While this is the primary purpose of vv. 5-11, it is not the only one. The passage serves the overall purpose of the book in a number of ways (1) Christ s obedience becomes the foundation for the call to obedience which immediately follows (2: 12-16) (2) Christ s suffering serves as a paradigm for the sufferings that the Philippians experience (1:29-30) as well as those which Paul experience (3:10,21) (3) vv. 9-11 reinforce the eschatological hope that is present throughout the letter (1:6,10-11, 21-24; 3:11-14, 20-21); the Philippians are here given a picture of Christ s glory and then later told that one day they will be made like him (3:21). 62 While this passage is a hymn and therefore should not be used to develop a rigid Christology, there are important theological themes which can be drawn from it. Most importantly, the passage shows that Jesus is equal with God and as an equal is able to provide a true representation of the character of God. Jesus ultimate act of humility shows that at the center of the heart of God is not a desire to hold onto things for personal advantage, but a willingness to pour himself out in sacrificial love. 61 Silva, Philippians, 132. 62 Fee, Paul s Letter to the Philippians, 228-229. 12
This passage sends and important message to its modern day hearers. In an age where churches argue over the smallest issues (worship style, differences of opinion in schooling, carpet color, type of coffee served), the message needs to be heard that the quest for personal fulfillment is in direct opposition to the way of life that God has designed for his people. God calls his people to be single minded which can only come about when they imitate Christ by looking out for the interests of others. In preaching this passage I would follow its structure by spending most of my time illustrating an unpacking the incredible humility of the Lord Jesus. I would then end with a call for people to follow his example in very specific ways. 13
Bibliography Braumann, G. µορφη =. in New International Dictionary of New Testament Theology. ed. Colin Brown. Grand Rapids, MI: Zondervan, 1975. Bauer, Walter. A Greek-English Lexicon of the New Testament. ed. Fredrick William Danker. Chicago, IL: University of Chicago Press, 2000. Bruce, F.F. Philippians: A Good News Commentary. San Francisco. CA: Harper s Row, 1976. Fee, Gordon D. Paul s Letter to the Philippians. New International Commentary on the New Testament. Grand Rapids, MI: Eerdmans, 1995. Hawthorne, Gerlad F. Philippians. World Biblical Commentary. Waco, TX: Word Books, 1983. Lightfoot, J.B. St. Paul s Epistle to the Philippians. Lynn, MA: Hendrickson, 1981. Loh, I-Jin and Eugene A. Nida. A Translator s Handbook on Paul s Letter to the Philippians. Stuttgart: United Bible Society, 1977. Macleod, David J. The Exaltation of Christ: An Exposition of Philippians 2:9-11. Bibliotheca Sacra n.v. (Oct/Dec 2001): 437-450. O Brien, Peter T. Commentary on Philippians. New International Greek Testament Commentary. Grand Rapids, MI: Eerdmanss, 1991. Silva, Moises. Philippians. Baker Exegetical Commentary on the New Testament. Chicago, IL: Moody Press, 1998. Spicq, Ceslas. µορφη =. in Theological Lexicon of New Testament. trans. James D. Ernest. Peabody, MA: Hendrickson, 1994. Vincent, Marvin Richardson. A Critical and Exegetical Commentary on the Epistle of Philippians and to Philemon. International Critical Commentary. Edinburgh: T. & T. Clark, 1897. Wright, N.T. α9ρπαγµο/ϕ and the Meaning of Philippians 2:5-11, Journal of Theological Studies vol. 37(Oct 1986): 321-352. 14
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