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Environmental
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Lectionary Reflection

Palm Sunday, All Years
New Testament
Reading
Liturgy of the Word

Philippians 2: 5-11

Let the same mind be in you that was in Christ Jesus,
who, though he was in the form of God,
did not regard equality with God
as something to be exploited,
but emptied himself,
taking the form of a slave,
being born in human likeness.
And being found in human form,
he humbled himself
and became obedient to the point of death—
even death on a cross.
Therefore God also highly exalted him
and gave him the name
that is above every name,
so that at the name of Jesus
every knee should bend,
in heaven and on earth and under the earth,
and every tongue should confess
that Jesus Christ is Lord,
to the glory of God the Father.

 

Reflection on Philippians 2: 5-11
by John G. Gibbs, PhD

At first sight it may not be apparent that this text could be relevant to Palm Sunday, or to how Christ is related to the creation, or how Christian faith relates to the creation. But further examination of the text in its context will lead us in all 3 directions.

1 - The text in its context. This famous Christological Hymn is a paradigm of Lordship, and its context applies that paradigm to discipleship. Whether written by the apostle Paul at some earlier time and incorporated in this letter, or (as is more likely) written by someone else and quoted to fit his own purpose, the hymn speaks the mind of Paul about who Jesus was and who we are to become.

The humility of Christ is the example for all Christians, both individually and collectively. Paul introduces the hymn in such a way as to make that clear: "Let the same mind be in you [each one, and you all] that was in Christ Jesus…" The hymn follows in the next words: "…who, though he was in the form of God…emptied himself…" After the hymn "therefore" is the first word: "Therefore…work out your own salvation…, for it is God who is at work in you…" Accordingly, the context of this hymn (before and after) emphasizes the pastoral use to which Paul applies the hymn. His meaning is clear: as Christ was, so are you [and now we] to be.

So who was Christ? Christ was strong and faithful enough to "empty" himself. He was the exemplary "servant" (doulos, "slave") of God's will. That service brought him to the ultimate sacrifice, "to the point of death," namely capital punishment by crucifixion. Because he made that deepest descent, "Therefore God also highly exalted him…" That is the briefest outline of the life of Jesus the Christ. The outline looks like the Greek letter "X" (Chi), so the hymn is in "chiastic form" as the descending line (Jesus) and the ascending line (Christ) cross one another.

Christ is the sovereign who rules by serving. The term "Lord," which is no longer part of everyday vocabulary, bespeaks order, administration, management in such a way that "all things hold together" (Colossians 1:17). Christ is sovereign in his self-giving not only to the Church and all her members, but also to all things. His lordship is what keeps us all, together with the whole creation, from flying apart.

Who, then, are Christ’s disciples? They also take the life of strong self-giving descent, leaving to God the outcome. These are people whose ultimate citizenship is "in heaven" (Philippians. 3:20), and who subordinate all other allegiances to that one loyalty. Whatever other sovereigns expect, this Lord’s disciples give the interests of others higher priority than self-interest (Philippians 2:4).

This Lord's disciples are empowered people, folks who are active in working out the meaning and reality of healthy wholeness ("salvation," 2:12). They can do that because God is at work in them "enabling" them to want and to work for God's "good pleasure" (Philippians 2:12-13).

Discipleship is less a matter of imitating Christ than a matter of being responsible for our own thoughts and actions, running our own races (3:12ff), doing all things "through him who strengthens [us]" (4:13), and if need be "sharing his [Christ's] sufferings" (3:10). This Lord's disciples, by thus investing themselves in God’s good pleasure for humanity and for the creation, "shine like stars in the world" (2:15).

2 - Palm Sunday. That chiastic development is precisely what took place on Palm Sunday, but with a twist. If the crowds, with their branches and Hosannas, took a premature line of ascent toward a Davidic King (Psalm 118:26 in Mark 11:9f), on the other hand Jesus took the faithful line of descent by choosing a donkey rather than a chariot for his dramatic entrance into his capital city. He thereby enacted prophetic expectation (Zech. 9:9) of a "humble" king mounted on a donkey (Matthew 21:5; John 12:15). That he did so was not yet clear even to his disciples (John 12:16). Only after the Resurrection "when Jesus was glorified" did they discover the deeper meaning of what Jesus had done.

Only when Jesus loved us to the uttermost, "to the end" (John 13:1), in the darkest hour did the glory of God within him become unmistakable. At Easter that exaltation became resplendent, so much so that in retrospect all gospel writers see that glory reflected backward into Jesus' life all along the way.

Even the crowds who extolled Jesus did more than they knew, say the gospels, by making the first subdued trumpet calls of a theme more majestic than any of them could imagine. In the perspective of all four gospels, the Hosannas raised by crowds of humanity on Palm Sunday, enthusiastic as they were, would pale in comparison to the exuberant chorus yet to come when, as was later said, "at the name of Jesus every knew shall bend, in heaven and on earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:10f).

3 - Christ and Creation. The movement toward Christ is never a movement away from the creation. The incarnation, if nothing else, forbids any dichotomy between Christ and the cosmic totality. The hymn’s line of descent begins with the incarnation: "being born in human likeness" and "taking the form of a slave." Escape from the world is no part of Christ’s life and work, and no part of Christian existence today.

Not only the incarnation, but also the exaltation takes place in and for the whole creation. "Every name," "every knee," and "every tongue" are no more literal than the heavens "telling" and the firmament "proclaiming" God's handiwork (Psalm 19). "There is no speech, nor are there words; their voice is not heard; yet their voice goes out through all the earth, and their words to the end of the world" (19:3-4). Accordingly, the hymn envisions a universal acclamation as the whole creation responds to God’s work in Christ.

Since this hymn likely predates Paul, it is clear that the work of Christ in creation was part of earliest Christian perception. Similarly Paul quotes an ancient Christian confession of faith in his letter to the Church in Corinth (I Cor. 8:6): "for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist." That is a tightly constructed statement, the meaning of which hinges on the prepositions "from," "for," and "through." God is the origin ["from"] of all things, and Christ is the Mediator ["through"] of all things. God is our destiny ["for whom we exist"], and Christ is the Mediator of our existence.

From very earliest Christian times Christ was understood to be the Mediator of both Creation and Redemption. That understanding underlies this Christological Hymn. It also underlies Paul's use of the hymn to encourage a lifestyle of responsibility within and for the whole creation. The power of "the Savior" (Philippians 3:20) which "makes all things subject to himself" (3:21), also transforms our life of descent ("humiliation") so that we run our races, and live our lives in the direction of the Savior's "glory" (3:21).

4 - Church and Creation. If the Church has within it "the same mind that was in Christ Jesus," she will of necessity care for the creation. Environmental stewardship will be as much part of the Church's life as works of social justice and personal healing. If the Church’s true homeland is "in heaven," and if her loyalties serve citizenship "there," then her life in the world can not be exploitative, nor heedless of God's gifts of wilderness and garden alike — gifts that are intended for all generations, not merely our own.

If the management style ("lordship") that "holds all things together" is not one of Davidic might that lords it over the environment, but rather one of self-giving for the sake of others, then the Church today will do what she can to preserve both wilderness and garden (agricultural resources of land and water and air) in a way that tends to their long-term needs and not only to our short-term wants.

Just because the Church is concerned about "salvation," which is wholeness of health and restoration of all malaise and brokenness, the Church will be mindful of the groaning and travail within the creation (Romans 8:22), and she will live as if the fate of Christian and the fate of creature were intimately tied together.

We who pray "give us this day our daily bread" are called by the One to whom we pray to be preservers and conservers of those gifts from God that all humanity needs and depends upon. Bread alone is enough to make us safeguard all that ministers to bread: water, sun shining through our air, earth, a world in balance rather than a globe warming.
Let us then take care for what we wave our palm branches, toward what governance and order we choose to move both our selves and our institutions. Let Palm Sunday point toward Easter, with its new beginnings in human undertakings, and its new promise for the cosmic totality.

[Note: Those interested in researching further could consult John Gibbs' monograph Creation and Redemption: A study in Pauline Theology (Supplements to Novum Testamentum, vol. 26; Leiden: E. J. Brill, 1971), especially pp. 73-92.]

[Quotes from New Revised Standard Version Bible.] 

Printable version

 


To Reflections on other Readings for Palm Sunday:

Reflections available at the active links
Year A
Year B
Year C
Old Testament (Hebrew Scripture) Reading
Isaiah 50: 4-9a
Isaiah 50: 4-9a
Isaiah 50: 4-9a
Psalm
Psalm 31: 9-16
Psalm 31: 9-16
Psalm 31: 9-16
New Testament Reading
Philippians 2: 5-11
(this page)
Philippians 2: 5-11
(this page)
Philippians 2: 5-11
(this page)
Gospel
Matthew 26: 14 – 27: 66 or
Matthew 27: 11-54
Mark 14: 1 – 15: 47 or
Mark 15: 1-39 (40-47)
Luke 22: 14 – 23: 56 or
Luke 23: 1-49

 

John Gibbs, PhD, a retired theologian, resided in Park Rapids, MN, when he originally wrote this reflection in 2002. John and we welcome your comments. Please address your comments or additional reflections to John Gibbs or any MEESC member, or mail them to:


MEESC
c/o C. Morello
4451 Lakeside Drive
Eveleth, MN 55743-4400 USA

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This page last updated 2013-07-08.

 

 
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