Christological Hymns and Doxologies — Philippians 2, Colossians 1, and John 1 in Greek

Introduction: When Early Christians Sing, Doctrine Stands Tall

Some of the New Testament’s highest Christology comes not in argumentative prose but in poetic confession. At decisive moments the authors lift the discourse into hymnic or doxological language—dense lines meant to be recited, remembered, and lived. In Philippians 2:6–11, Colossians 1:15–20, and John 1:1–18, form and meaning are inseparable. Greek aspect, prepositions, participles, and even word order carry theology: pre-existence and incarnation, agency in creation and reconciliation, the paradox of the cross and the universal homage to Jesus as Κύριος (Martin, 1997; Fee, 2007; O’Brien, 1982; Moo, 2008; Bauckham, 2008; Hurtado, 2003; Wallace, 1996; Porter, 1992; Keener, 2003).

This chapter teaches you to read these three passages as poetry that preaches. You will learn to mark cola (poetic lines), to hear the force of Greek perfect and aorist forms, to map ἐν/δι’/εἰς prepositions that “draw” the Christological diagram, and to trace the LXX resonance that gives these hymns their soundscape. Along the way you will translate, parse, and write brief exegetical syntheses so that your Greek observation naturally blossoms into theological clarity.

1. Why “Hymn” and “Doxology”? On Genre and Function

No inspired superscription tells us “this is a hymn.” Scholars infer hymnody from elevated diction, parallel cola, rhythmic symmetry, compressed theology, and occasionally formulaic introductions or allusions to worship contexts. Whether these lines pre-existed as church material or are author-composed, they function liturgically inside their books: Philippians 2 is inserted to form a mindset (2:5), Colossians 1 crowns a thanksgiving and reframes cosmic allegiance, and John 1 stands as a proem that tunes the ear for everything that follows (Martin, 1997; Fee, 2007; O’Brien, 1982; Keener, 2003). Read them first as present text—the Greek you have—before speculating about their prehistory (Wallace, 1996; Porter, 1992).

2. Philippians 2:6–11 — The Descent and Ascent of the Son

2.1 Strophic shape and the grammar of the arc

Philippians 2:6–11 bends like a parabola. The first strophe (vv. 6–8) traces descent; the second (vv. 9–11) announces exaltation. Listen for finite verbs that carry the main line and participles that explain how:

ὃς ἐν μορφῇ θεοῦ ὑπάρχων
οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ,
ἀλλὰ ἑαυτὸν ἐκένωσεν, μορφὴν δούλου λαβών,
ἐν ὁμοιώματι ἀνθρώπων γενόμενος,
καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος,
ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου,
θανάτου δὲ σταυροῦ·
διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν
καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα,
ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ…
καὶ πᾶσα γλῶσσα ἐξομολογήσηται ὅτι Κύριος Ἰησοῦς Χριστός,
εἰς δόξαν θεοῦ πατρός.

Two grammar keys unlock the passage. First, participial chains (ὑπάρχων, λαβών, γενόμενος, εὑρεθείς, γενόμενος) specify that kenosis happens by addition, not subtraction: the Son empties himself by taking slave-form and becoming human, not by ceasing to be in μορφῇ θεοῦ (Martin, 1997; Silva, 2005; Wallace, 1996). Second, prepositions carry theology: ἐν μορφῇ (sphere), ἴσα θεῷ (comparative equality), μέχρι (extent “as far as death”), and, in the purpose clause, ἐν τῷ ὀνόματι (the sphere/instrument of universal homage) with the εἰς δόξαν (goal) of the Father.

2.2 “ἁρπαγμός,” “μορφή,” and the logic of refusal

ἁρπαγμός in οὐχ ἁρπαγμὸν ἡγήσατο has spawned debate. In context, it most naturally denotes something to be exploited/used for advantage. The clause means: existing in God-form, he did not consider equality with God a status to be seized for gain, but poured himself out (Martin, 1997; Silva, 2005). μορφή points to outward form expressing inner reality; μορφῇ θεοῦ is a high claim about pre-incarnate status, balanced with μορφὴν δούλου (BDAG; Wallace, 1996).

2.3 Exaltation, the Name, and Isaiah 45

God’s ὑπερύψωσεν (exalted “beyond measure”) and ἐχαρίσατο “granted as a gift” the Name above every name. The ἵνα clause cites Isaiah 45:23: every knee shall bow and every tongue confess to YHWH. In the hymn, that homage is directed to Jesus as Κύριος; thus Jesus is included in the divine identity without collapsing distinction from the Father (Bauckham, 2008; Hurtado, 2003). The verbs κάμψῃ/ἐξομολογήσηται (aorist subjunctives) present the certain telos of worship; εἰς δόξαν ties Christological confession to doxology.

Exegetical synthesis: The form of the hymn—downward participles followed by upward indicatives—is the message. Kenosis is the royal refusal to exploit divine equality and the resolute taking of servant-form, culminating in obedience unto cross; doxology is the Father’s response, universalizing homage to Jesus as Κύριος (Martin, 1997; Fee, 2007; Silva, 2005).

3. Colossians 1:15–20 — Creation and Reconciliation in Two Strophes

3.1 Christ and creation (vv. 15–17)

ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως,
ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα, … τὰ πάντα δι’ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται·
καὶ αὐτός ἐστιν πρὸ πάντων, καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν.

The argument is stapled together by three prepositional anchors: ἐν αὐτῷ (sphere/agency), δι’ αὐτοῦ (mediation), εἰς αὐτόν (goal). Together they teach that creation is in, through, and unto the Son. Note the aspect contrast: ἐκτίσθη (aorist pass.) narrates the event of creation; ἔκτισται (perfect pass.) presents creation as an abiding state ordered to him; συνέστηκεν (perfect act.) confesses ongoing cohesion “in him” (Wallace, 1996; Porter, 1992). εἰκών implies both representation and manifestation; πρωτότοκος here is primacy/rank, not “first created,” as vv. 16–17 immediately ground the title in his agency in creation (Moo, 2008; O’Brien, 1982).

3.2 Christ, the church, and reconciliation (vv. 18–20)

καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος, τῆς ἐκκλησίας· ὅς ἐστιν ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν πρωτεύων…
ὅτι ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι,
καὶ δι’ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτόν, εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ…

Resurrection installs him as πρωτότοκος ἐκ τῶν νεκρῶν, so that he might be πρωτεύων “in all things.” The fullness language (πᾶν τὸ πλήρωμα) signals the total divine plenitude dwelling in him. The triad ἐν/δι’/εἰς returns for reconciliation: the same Christ who is the sphere/agent/goal of creation is the sphere/agent/goal of new creation. The aorist participle εἰρηνοποιήσας specifies means—“by the blood of his cross” (O’Brien, 1982; Wright, 2013; Moo, 2008).

Exegetical synthesis: The two strophes mirror one another—creation and reconciliation—and the perfects stabilize both cosmic coherence and indwelling fullness. The prepositions preach: Christ is the environment, means, and aim of the universe and of redemption (Fee, 2007; Wright, 2013).

4. John 1:1–18 — The Logos Hymn: From “In the Beginning” to “In Our Midst”

4.1 Structure and first clauses

The proem reads like measured prose-poetry with strophic balance and refrain. The opening three cola are as famous for their syntax as for their theology:

Ἐν ἀρχῇ ἦν ὁ λόγος,
καὶ ὁ λόγος ἦν πρὸς τὸν θεόν,
καὶ θεὸς ἦν ὁ λόγος.

The imperfect ἦν profiles ongoing existence “in the beginning,” not a mere start; πρὸς τὸν θεόν carries relational towardness/withness rather than mere proximity; and θεὸς ἦν ὁ λόγος (anarthrous θεός pre-verbal) is best read as qualitative: the Word was what God is in nature, while remaining distinguishable from τὸν θεόν (BDF §273; Wallace, 1996). The next line, πάντα δι’ αὐτοῦ ἐγένετο, assigns agency in creation; the οὐδὲ ἕν ὃ γέγονεν negation is emphatic.

4.2 Life, light, and the turning point of flesh

“Life was in him, and the life was the light of humanity.” The present φαίνει (“shines”) and κατέλαβεν οὐ (“the darkness did not overcome/understand”) play on durative action and failed opposition. The turning point comes with 14:

καὶ ὁ λόγος σὰρξ ἐγένετο
καὶ ἐσκήνωσεν ἐν ἡμῖν,
καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ,
δόξαν ὡς μονογενοῦς παρὰ πατρός,
πλήρης χάριτος καὶ ἀληθείας.

ἐγένετο (“became”) marks real incarnation, not mere appearance. ἐσκήνωσεν (“tabernacled”) summons Exodus/LXX imagery of God’s presence (skēnē). The phrase χάρις καὶ ἀλήθεια echoes חֶסֶד וֶאֱמֶת (“steadfast love and faithfulness”) from Exodus 34 in Greek dress. μονογενής in Johannine usage denotes unique/one-of-a-kind Son rather than strictly “only-begotten” in a biological sense; the textual variant in 1:18 (μονογενὴς θεός vs μονογενὴς υἱός) is well attested on both sides—either “the only/unique God” or “the only/unique Son” who is in the bosom of the Father—and in either case the clause climaxes in ἐξηγήσατο: the Son has exegeted/made the Father known (Keener, 2003; Wallace, 1996).

Exegetical synthesis: John’s hymn confesses the Word’s eternal divine identity, agency in creation, the gift of life/light, and the scandalous becoming flesh that tabernacles God’s glory among us. The imperfects protect pre-existence; the aorist ἐγένετο insists on the historicity of incarnation; the semantic weight of πρὸς and the qualitative θεός clause secure both distinction and deity (Keener, 2003; Bauckham, 2008; Hurtado, 2003).

5. Form and Function Across the Three Hymns

Read together, these texts harmonize in content and complement in angle. Philippians 2 sings the mind of Christ as self-emptying obedience leading to Kyrios acclamation; Colossians 1 sings cosmic primacy and cross-wrought reconciliation with prepositional precision; John 1 sings the Logos as eternal with God, as God, who became flesh and revealed the Father. The grammar sings too:

1. Participles in Phil 2 (ὑπάρχων/λαβών/γενόμενος) make kenosis a manner and means, not a metaphysical subtraction (Porter, 1992; Silva, 2005).

2. Perfects in Col 1 (ἔκτισται/συνέστηκεν) stabilize ongoing states (creation “stands” in him); in Rev 5 (a related hymn) ἑστηκὸς/ἐσφαγμένον perform similar work (Moo, 2008; O’Brien, 1982).

3. Prepositions (ἐν/δι’/εἰς) in Col 1 map Christ’s relation to all things; πρὸς in John 1 draws the Word toward the Father in eternal communion.

4. Doxological teloi are explicit: εἰς δόξαν in Phil 2; the triad of in/through/unto in Col 1 that bends all reality to the Son; and in John 1 the exegeting of the Father that grounds worship (Fee, 2007; Bauckham, 2008).

6. Guided Exegesis (Step-by-Step in Greek)

Work with your Greek text open. For each unit, proceed in four moves: (1) mark cola; (2) identify finite verbs and participles (parse and assign function: means, manner, result, concession, purpose); (3) map prepositions with a one-word semantic tag; (4) write a 4–6 sentence payoff that depends on your grammar.

6.1 Philippians 2:6–8 — Kenosis by Addition

Parse ὑπάρχων (pres. act. ptcp.), ἡγήσατο (aor. mid.), ἐκένωσεν (aor. act.), λαβών (aor. act. ptcp.), γενόμενος (aor. mid. ptcp.), εὑρεθείς (aor. pass. ptcp.), ἐταπείνωσεν (aor. act.). Explain why the participles function as means/manner, not independent events. Defend ἁρπαγμός as “something to exploit,” not “something snatched,” by the logic of the antithesis.

6.2 Philippians 2:9–11 — Isaiah on Jesus’ Lips

Identify the διό inference, parse ὑπερύψωσεν/ἐχαρίσατο, and explain the ἵνα clause’s telic force. Draw arrows from Isa 45:23 (LXX) to κάμψῃ/ἐξομολογήσηται; then argue in 200 words how this intertext supports the inclusion of Jesus in the divine identity (Bauckham, 2008).

6.3 Colossians 1:15–17 — The Creation Triad

Underline ἐν αὐτῷ/δι’ αὐτοῦ/εἰς αὐτόν; parse ἐκτίσθη/ἔκτισται/συνέστηκεν; explain πρωτότοκος as rank using the immediate ὅτι clause. In three sentences, show why the perfects are theologically weighty.

6.4 Colossians 1:18–20 — The Fullness and the Cross

Who is the subject of εὐδόκησεν? (Supplied from context.) Parse κατοικῆσαι (inf.), ἀποκαταλλάξαι (inf.), εἰρηνοποιήσας (aor. ptcp.) and label διὰ τοῦ αἵματος (instrument). Write a paragraph showing how creation and reconciliation mirror in the ἐν/δι’/εἰς pattern.

6.5 John 1:1–5, 14, 18 — The Word’s Being and Becoming

Explain the qualitative θεός in θεὸς ἦν ὁ λόγος (word order and anarthrous predicate). Contrast ἦν (imperfect of to be) with ἐγένετο in v. 14. Discuss πρὸς with accusative as relational towardness. Briefly note the textual variant in v. 18 (μονογενὴς θεός/υἱός) and state why ἐξηγήσατο is the climactic doxological verb.

7. Intensive Practice (Translation and Analysis)

To reach fluency, you must do the passage, not merely read about it. Complete the following:

1. Strophic markup: Produce a cola-by-cola layout for Phil 2:6–11 and Col 1:15–20. For each colon, list the head verb(s), any participles with function, and the key prepositions with one-word tags (sphere, agency, goal, instrument). Conclude with a 400-word synthesis for each hymn.

2. Aspect dossier: Create a table of all aorist and perfect forms in Col 1:15–20 and John 1:1–18. For each, justify the aspect choice (event/state) and state the theological effect.

3. Lexical notes: Write concise BDAG-based notes for μορφή, ἁρπαγμός, εἰκών, πρωτότοκος, πλήρωμα, σκηνόω, μονογενής, with two NT/LXX examples each, and a paragraph on their role in these hymns.

4. Intertext mapping: Place Isa 45:22–25 (LXX), Gen 1 (selected lines, LXX), Prov 8 (LXX), and Exod 34:6 (LXX) beside Phil 2, Col 1, and John 1. Highlight verbal echoes and write a 600-word essay on how the hymns “sing Israel” in Greek.

5. Greek composition: Compose four Greek cola that confess Christ’s creation and reconciliation using ἐν/δι’/εἰς, one perfect participle, and one ἵνα clause. Provide an idiomatic translation and a 200-word rationale.

Suggested Assignments (graded)

1) Research Essay (8–10 pages): “Kenosis as Addition: Participles and the Logic of Phil 2:6–8.”
Offer a fresh translation; argue from syntax that ἐκένωσεν is enacted by taking/being made (participial means), not by divesting deity. Engage Martin (1997), Silva (2005), Wallace (1996), and Porter (1992). Conclude with a paragraph on how this reading shapes Christian ethics in 2:1–5.

2) Exegetical Commentary (6–8 pages): “In–Through–Unto: The Preposition-Map of Colossians 1:16–20.”
Diagram the triad; explain the aspectual pairing ἐκτίσθη/ἔκτισται/συνέστηκεν; treat πλήρωμα/κατοικῆσαι and εἰρηνοποιήσας in their semantic fields. Interact with O’Brien (1982), Moo (2008), Fee (2007), Wright (2013).

3) Johannine Proem Study (6–8 pages): “θεὸς ἦν ὁ λόγος and σὰρξ ἐγένετο.”
Defend a qualitative reading of θεός; articulate the theological necessity of ἐγένετο σάρξ and ἐσκήνωσεν; discuss μονογενὴς θεός/υἱός responsibly. Engage Keener (2003), Wallace (1996), Hurtado (2003), Bauckham (2008).

4) Oral Greek Practicum.
Memorize one hymn (Phil 2:6–11 or Col 1:15–20) and John 1:14 in Greek. Submit an audio recitation and a marked script with cola and stress. Add a 500-word reflection on how speaking the Greek clarified the relation of participles and finite verbs.

5) Teaching Module (4–5 pages): “Prepositions That Preach.”
Design a handout for a church study showing how ἐν/δι’/εἰς in Col 1 and πρὸς in John 1 communicate Christ’s relation to God, creation, and the church. Keep the Greek visible but accessible.

Conclusion: Poetry as the Church’s Dogmatics

These hymns are not ornament; they are architecture. Philippians 2 carves a staircase down and up: non-exploitation → self-emptying by addition → obedient death → super-exaltation. Colossians 1 spans the cosmos: in–through–unto the Son for creation and reconciliation, peace by the blood of the cross. John 1 begins before all beginnings, then speaks the simplest, weightiest sentence in the New Testament: “The Word became flesh.” If you let Greek form carry meaning—attending to participles, aspect, prepositions, and strophic balance—you will hear the church’s earliest confession precisely and worshipfully. And when you preach or teach from these texts, let the hymns sing. Doctrine will not be thinned; it will be thickened by the very grammar God used to reveal his Son.

References (APA)

Bauckham, R. (2008). Jesus and the God of Israel: God crucified and other studies on the New Testament’s Christology of divine identity. Eerdmans.

Bauer, W., Danker, F. W., Arndt, W. F., & Gingrich, F. W. (2000). A Greek–English lexicon of the New Testament and other early Christian literature (3rd ed.). University of Chicago Press. [= BDAG]

Fee, G. D. (2007). Pauline Christology: An exegetical-theological study. Hendrickson.

Keener, C. S. (2003). The Gospel of John: A commentary (Vols. 1–2). Hendrickson.

Martin, R. P. (1997). A hymn of Christ: Philippians 2:5–11 in recent interpretation and in the setting of early Christian worship (rev. ed.). IVP Academic.

Moo, D. J. (2008). The letters to the Colossians and to Philemon (Pillar). Eerdmans.

O’Brien, P. T. (1982). Colossians, Philemon (WBC 44). Word.

Porter, S. E. (1992). Idioms of the Greek New Testament (2nd ed.). Sheffield Academic Press.

Silva, M. (2005). Philippians (2nd ed., BECNT). Baker Academic.

Wallace, D. B. (1996). Greek grammar beyond the basics: An exegetical syntax of the New Testament. Zondervan.

Wright, N. T. (2013). Paul and the faithfulness of God. Fortress Press.

Hurtado, L. W. (2003). Lord Jesus Christ: Devotion to Jesus in earliest Christianity. Eerdmans.