The word αρπαγμος in Phil 2:6b means “erotic abduction” or “kidnap
marriage.” It denotes a long-established ancient practice. Christ, before his
self-transformation, reckons that the God-equal manner of being is not one
defined by such an aggressive means to erotic satiation or conjugal union.
The word αρπαγμος is fitting in the context precisely because
it does not mean “robbery,” that is, “the aggressive illegitimate tasking of things.”
In the story that follows, Christ gives himself (a person), not something
(grace, forgiveness, justification, wealth—contrast 2 Cor 8:9, or similar
benefaction). His pre-incarnate rejection of the violent taking of persons
prepares the way for the servant-hearted disavowal of the usual mechanisms of power,
in the gift of himself.
With the ουχ αρπαγμον Christ
rejects the popular pagan belief that the truly divine—gods and goddesses of
myth—employs supreme power to force sexual relationships with beautiful
mortals. He rejects also, therefore, any notion that self-styled “god-equal”
mortals can legitimately appeal to the age-old stories about the gods to
justify force and deception to bed the beautiful and handsome. His rejection of
this understanding of divine equality of divine equality had a particular target
in the behavior of “god-equal” rulers, especially Rome’s emperors. However, in
making this critical decision about the divine character, Christ sets himself against
the behavior of the powerful in society as a whole. He sets himself against any
attempt to provide theological or intellectual warrant for a rape culture.
With Christ, power is employed, not
for self-serving erotic pleasure, but for a complete giving of himself (in self-transformation):
from heaven to earth, from divine eternity to a whole-human-life-long existence
among men and women. Instead of intimate relations with the few, he comes to
the many. Instead of spying out the pretty, enticing them with his sexual charms
and overwhelming them with superior force, he serves the needs and interests of
all humans from the position of a (relatively) powerless, humble slave. (Crispin
Fletcher-Louis, The Divine Heartset: Paul’s Philippians Christ Hymn,
Metaphysical Affections, and Civic Virtues [Eugene, Oreg.: Pickwick
Publications, 2023], 315-16; see pp 265-315 for Fletcher-Louis’s case for this
understanding of αρπαγμος)
