The Implications of a likely debt to the
superexaltation of Yhwh-Kyrios in LXX Ps 96:9
The verb υπερυψοω is
rare, appearing twice I the portions of the Greek Bible that correspond to a
known Hebrew text, once in the New Testament (in our text), and nowhere in
pagan sources that can be confidently dated to the period prior to the NT. The
verb’s appearance in the Greek translation of Ps 97 is especially interesting.
Greek Ps 96 (Eng. Ps 97) celebrates the
sovereignty of Yhwh-Kyrios, manifests in his theophany and duly
recognized by all parts of the cosmos: “O Yhwh-Kyrios you have reigned (‘Ο κυριος
εβασιλευσεν), let the earth rejoice . . . cloud and thick
darkness . . . fire goes before him . . . his lightnings light up the world”
(vv. 1-4). In response to this briefly described theophany, the heavens (v. 6)
proclaim “his righteousness (δικαιοσυνην
αυτου)” and all peoples behold “his glory (δοξαν αυτου)” (v. 6),
the mountains of the earth melt like wax before him, all the angels offer proskynesis
to him (προσκυνησατε αυτω) (v. 5), Zion and her daughters are glad and
rejoice (v. 8), whilst all idolaters are “put to shame (αισχυνθητωσαν)” (v. 7). This universal, cosmic, response to
the divine theophany happens, says the psalmist, in verse 9.
Because you are Lord Most High (κυριος ο υψιστος) over all the earth,
You are highly exalted over all the gods (υπερυψωθης υπερ
παντας τους
θεους).
There are reasons to suspect that the
author of Phil 2:6-11 is inspired by these lines from LXX Ps 96 in a way that
helps us lock down the meaning of the super-exaltation in verses 9-11.
In both texts, υπερυψοω is accompanied by an intensifying repetition of
the prepositional prefix υπερ, followed
by πας: “You are highly exalted over all (υπερυψωθης) gods” (Ps 96:7); “God highly exalted (υπερυψωσεν) him and gave him the name that is over
all (το υπερ παν) names” (Phil
2:9). In the psalm, God is exalted over all “gods.” In Philippians,
Christ is exalted over all sentient beings in the tripartite universe, that for
readers in Philippi will have included all the (so-called) gods and demons of the
spiritual realm. In the Psalm, all of creation responds as they should to the
LORD’s theophany. Some offer prostration (v. 5). In Phil 2:10 there is a similar
genuflection. And there are further linguistic connections between Greek Ps
96:5-9 and Isa 45:23-25, which might have encouraged their creative combination
as one contributing factor in the creative composition of Phil 2:9-11.
If Greek Ps 96:7 has inspired Phil 2:9-11,
this is further confirmation of the identification of Christ with Yhwh-Kyrios,
who is the one superexalted in the psalm. But the intertextual relationship
also tells against the view that Yhwh-Kyrios is the name given in
Philippians. The psalm describes a cosmic and universal response to a
revelation, in a theophany, of the sovereignty of Yhwh-Kyrios. It tells
a story of an exaltation that entails a changed cosmic perception in response
to divine action. There is no sense that there is a change of identity, in
which a (semi-)divine being is identified with, or becomes, Yhwh-Kyrios
at his superexaltation. In the psalm, Yhwh-Kyrios is highly exalted qua
Yhwh-Kyrios. So, too, in the gift of the name Κυριος ‘Ιησους Χριστος, Phil 2:9-11 says, I contend, that Jesus Christ has
been exalted as one who was already Yhwh-Kyrios. (Crispin Fletcher-Louis, The Divine Heartset:
Paul’s Philippians Christ Hymn, Metaphysical Affections, and Civic Virtues [Eugene,
Oreg.: Pickwick Publications, 2023], 448-50; note: Fletcher-Louis believe that
the name “given” to Jesus in Phil 2:6-11 is not “YHWH” but instead, Κυριος ‘Ιησους Χριστος
[cf. ibid., 427-29,
for e.g.])
