The Carmen Christi: Christ’s Humility and Exaltation in Philippians 2

The Carmen Christi: Christ’s Humility and Exaltation in Philippians 2

Few passages in Scripture rise to the poetic and theological height of Philippians 2:6–11. Known as the Carmen Christi (“Hymn to Christ”), this section is widely recognized as one of the earliest Christian confessions of faith, possibly a hymn sung in the earliest churches. Paul incorporates it into his letter not merely as doctrine, but as the ultimate example of humility for believers to imitate. The passage traces Christ’s descent — His self-emptying and obedience — followed by His exaltation as Lord of all.

The Greek Text and Exposition

Philippians 2:5–11 (LEB)

“Think this in yourselves which was also in Christ Jesus, who, existing in the form of God, did not consider being equal with God something to be grasped, 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, he humbled himself by becoming obedient to the point of death, that is, death on a cross. Therefore also God exalted him and graciously granted him the name above every name, 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, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.”

Morphē Theou (μορφῇ θεοῦ, “form of God”)

Paul opens by affirming that Christ existed “in the form of God.” The Greek word morphē signifies the essential nature or reality, not a mere outward appearance. This asserts Christ’s pre-existence and divine identity.

Harpagmon (ἁρπαγμὸν, “something to be grasped”)

The key phrase is: οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ — “He did not consider equality with God something to be seized.”

• Harpagmon can mean “a prize to exploit” or “a thing to snatch.” Paul’s imagery contrasts Christ with Adam. Adam reached out to seize equality with God (Genesis 3:5–6), grasping what was not his. Christ, though equal with God, did not clutch His divine rights.

  
  

• This is a reversal of Adam’s pride, echoing Romans 5 where Paul contrasts Adam’s disobedience with Christ’s obedience.

Ekenōsen (ἐκένωσεν, “He emptied Himself”)

From the verb kenoō, meaning “to pour out” or “to empty.” This does not mean Christ ceased to be God, but that He voluntarily laid aside the privileges of divinity to take the role of a servant. This is the foundation of the theological concept of kenosis.

Schēma and Morphē (σχήματι… μορφὴν δούλου)

Christ took on morphēn doulou (“the form of a slave”), fully entering the human condition. Schēma (appearance, external condition) further emphasizes His identification with humanity.

Obedience “unto death” (μέχρι θανάτου)

The climax of the descent is the cross — “even death on a cross.” Crucifixion was the lowest form of execution in Roman society, reserved for slaves and criminals. Paul heightens the scandal to magnify the depth of Christ’s humility.

Exaltation (ὑπερύψωσεν)

Because of His obedience, “God highly exalted Him” — the compound verb (hyperypsoō) stresses supreme exaltation. Christ receives “the name above every name” — almost certainly referring to the divine name YHWH, now fully identified with Jesus.

Universal Confession

Paul concludes with Isaiah echoes: “every knee shall bow, every tongue confess” (Isa. 45:23 LXX). By applying a text about YHWH to Jesus, Paul unmistakably affirms Christ’s divinity.

Historical Background and Early Church Usage

• Many scholars believe Philippians 2:6–11 was an early Christian hymn that Paul is quoting. The poetic structure supports this.

• The early Fathers, such as Irenaeus and Athanasius, leaned on this passage to defend Christ’s divinity against heresies.

• It also played a key role in the Christological debates of the 4th century, especially concerning the relationship between Christ’s divinity and humanity.

LXX and Scriptural Imagery

Paul’s hymn is steeped in Old Testament allusions, particularly from the Greek Septuagint:

• Isaiah 45:23 (LXX): “To me every knee shall bow, every tongue shall swear allegiance.” Paul reuses this of Christ.

• Genesis 3 (LXX): Adam grasps at equality with God, but Christ does not.

• Isaiah 53 (LXX): The suffering servant motif underlies Christ’s obedient humility.

• Wisdom of Solomon 2 & 5: The righteous one is mocked and killed, but vindicated by God — an echo of Christ’s humiliation and exaltation.

Literary and Rhetorical Function

Paul employs the Carmen Christi rhetorically. His point is not abstract theology but practical exhortation: “Let this mind be in you which was also in Christ Jesus” (2:5). The hymn’s downward arc (pre-existence → humility → death) followed by upward exaltation models the Christian life. Humility precedes glory.

How the Passage Points to Christ

The hymn encapsulates the gospel in miniature:

• Christ is God from eternity.

• He humbled Himself to take on humanity.

• He obeyed to the point of death.

• God exalted Him above all creation.

• One day, every creature will acknowledge His lordship.

It is not merely a theological statement but a call to imitate Christ’s humility and anticipate His final victory.

Application

• Reject pride. Adam grasped; Christ released. We are called to follow Christ’s path of humility.

• Serve others. Christ’s taking the form of a servant is the model for Christian community.

• Hold fast to Christ’s Lordship. The hymn affirms that Jesus is not merely an exalted man but the divine Lord.

• Endure in hope. Just as Christ’s humiliation led to exaltation, our suffering in Him leads to glory.

Conclusion

The Carmen Christi stands as one of the most profound Christological passages in all of Scripture. In a few poetic lines, Paul captures the eternal glory, humility, obedience, and exaltation of Christ. Rooted in the imagery of Adam’s fall, Isaiah’s prophecy, and the Septuagint’s vision of God’s lordship, the hymn proclaims that Jesus is Lord — to the glory of God the Father.