Philippians 2:9–2:11

Philippians 2:5-11 5. Let this mind be in you, which was also in Christ Jesus: 5. Hoc enim sentiatur in vobis quod et in Christo Iesu: 6. Who, being in the form of God, thought it not robbery to be equal with God: 6. Qui quum in forma Dei esset, non rapinam arbitratus esset, Deo aequalem se esse: 7. But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: 7. Sed se ipsum exinanivit, forma servi accepta, in similitudine hominum constitutus, et forma repertus ut homo. 8. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. 8. Humiliavit, inquam, se ipsum, factus obediens usque ad mortem, mortem vero crucis. 9. Wherefore God also hath highly exalted him, and given him a name which is above every name: 9. Quamobrem et Deus illum superexaltavit, et dedit illi nomen quod esset super omne nomen, 10. That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; 10. Ut in nomine Iesu omne genu flectatur, c?lestium, terrestrium, et infernorum, 11. And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. 11. Et omnis lingua confiteatur, quod Dominus Iesus in gloriam est Dei Patris. 5. He now recommends, from the example of Christ, the exercise of humility, to which he had exhorted them in words. There are, however, two departments, in the first of which he invites us to imitate Christ, because this is the rule of life: [102] in the second, he allures us to it, because this is the road by which we attain true glory. Hence he exhorts every one to have the same disposition that was in Christ. He afterwards shews what a pattern of humility has been presented before us in Christ. I have retained the passive form of the verb, though I do not disapprove of the rendering given it by others, because there is no difference as to meaning. I merely wished that the reader should be in possession of the very form of expression which Paul has employed. 6 Inasmuch as he was in the form of God. This is not a comparison between things similar, but in the way of greater and less. Christ's humility consisted in his abasing himself from the highest pinnacle of glory to the lowest ignominy: our humility consists in refraining from exalting ourselves by a false estimation. He gave up his right: all that is required of us is, that we do not assume to ourselves more than we ought. Hence he sets out with this -- that, inasmuch as he was in the form of God, he reckoned it not an unlawful thing for him to shew himself in that form; yet he emptied himself. Since, then, the Son of God descended from so great a height, how unreasonable that we, who are nothing, should be lifted up with pride! The form of God means here his majesty. For as a man is known by the appearance of his form, so the majesty, which shines forth in God, is his figure. [103] Or if you would prefer a more apt similitude, the form of a king is his equipage and magnificence, shewing him to be a king -- his scepter, his crown, his mantle, [104] his attendants, [105] his judgment-throne, and other emblems of royalty; the form of a consul was -- his long robe, bordered with purple, his ivory seat, his lictors with rods and hatchets. Christ, then, before the creation of the world, was in the form of God, because from the beginning he had his glory with the Father, as he says in John 17:5 . For in the wisdom of God, prior to his assuming our flesh, there was nothing mean or contemptible, but on the contrary a magnificence worth of God. Being such as he was, he could, without doing wrong to any one, shew himself equal with God; but he did not manifest himself to be what he really was, nor did he openly assume in the view of men what belonged to him by right. Thought it not robbery. There would have been no wrong done though he had shewn himself to be equal with God. For when he says, he would not have thought, it is as though he had said, "He knew, indeed, that this was lawful and right for him," that we might know that his abasement was voluntary, not of necessity. Hitherto it has been rendered in the indicative -- he thought, but the connection requires the subjunctive. It is also quite a customary thing for Paul to employ the past indicative in the place of the subjunctive, by leaving the potential particle an, as it is called, to be supplied -- as, for example, in Romans 9:3 , euchomen, for I would have wished; and in 1 Corinthians 2:8 ; ei gar egnosan, if they had known. Every one, however, must perceive that Paul treats hitherto of Christ's glory, which tends to enhance his abasement. Accordingly he mentions, not what Christ did, but what it was allowable for him to do. Farther, that man is utterly blind who does not perceive that his eternal divinity is clearly set forth in these words. Nor does Erasmus act with sufficient modesty in attempting, by his cavils, to explain away this passage, as well as other similar passages. [106] He acknowledges, indeed, everywhere that Christ is God; but what am I the better for his orthodox confession, if my faith is not supported by any Scripture authority? I acknowledge, certainly, that Paul does not make mention here of Christ's divine essence; but it does not follow from this, that the passage is not sufficient for repelling the impiety of the Arians, who pretended that Christ was a created God, and inferior to the Father, and denied that he was consubstantial. [107] For where can there be equality with God without robbery, excepting only where there is the essence of God; for God always remains the same, who cries by Isaiah, I live; I will not give my glory to another. ( Isaiah 48:11 .) Form means figure or appearance, as they commonly speak. This, too, I readily grant; but will there be found, apart from God, such a form, so as to be neither false nor forged? As, then, God is known by means of his excellences, and his works are evidences of his eternal Godhead, ( Romans 1:20 ,) so Christ's divine essence is rightly proved from Christ's majesty, which he possessed equally with the Father before he humbled himself. As to myself, at least, not even all devils would wrest this passage from me -- inasmuch as there is in God a most solid argument, from his glory to his essence, which are two things that are inseparable. 7 Emptied himself. This emptying is the same as the abasement, as to which we shall see afterwards. The expression, however, is used, eumphatikoteros, (more emphatically,) to mean, -- being brought to nothing. Christ, indeed, could not divest himself of Godhead; but he kept it concealed for a time, that it might not be seen, under the weakness of the flesh. Hence he laid aside his glory in the view of men, not by lessening it, but by concealing it. It is asked, whether he did this as man? Erasmus answers in the affirmative. But where was the form of God before he became man? Hence we must reply, that Paul speaks of Christ wholly, as he was God manifested in the flesh, ( 1 Timothy 3:16 ;) but, nevertheless, this emptying is applicable exclusive to his humanity, as if I should say of man, "Man being mortal, he is exceedingly senseless if he thinks of nothing but the world," I refer indeed to man wholly; but at the same time I ascribe mortality only to a part of him, namely, to the body. As, then, Christ has one person, consisting of two natures, it is with propriety that Paul says, that he who was the Son of God, -- in reality equal to God, did nevertheless lay aside his glory, when he in the flesh manifested himself in the appearance of a servant. It is also asked, secondly, how he can be said to be emptied, while he, nevertheless, invariably proved himself, by miracles and excellences, to be the Son of God, and in whom, as John testifies, there was always to be seen a glory worthy of the Son of God? ( John 1:14 .) I answer, that the abasement of the flesh was, notwithstanding, like a vail, by which his divine majesty was concealed. On this account he did not wish that his transfiguration should be made public until after his resurrection; and when he perceives that the hour of his death is approaching, he then says, Father, glorify thy Son. ( John 17:1 .) Hence, too, Paul teaches elsewhere, that he was declared to be the Son of God by means of his resurrection. ( Romans 1:4 .) He also declares in another place, ( 2 Corinthians 13:4 ,) that he suffered through the weakness of the flesh. In fine, the image of God shone forth in Christ in such a manner, that he was, at the same time, abased in his outward appearance, and brought down to nothing in the estimation of men; for he carried about with him the form of a servant, and had assumed our nature, expressly with the view of his being a servant of the Father, nay, even of men. Paul, too, calls him the Minister of the Circumcision, ( Romans 15:8 ;) and he himself testifies of himself, that he came to minister, ( Matthew 20:28 ;) and that same thing had long before been foretold by Isaiah -- Behold my servant, etc. [108] In the likeness of men Genomenos is equivalent here to constitutus -- (having been appointed.) For Paul means that he had been brought down to the level of mankind, so that there was in appearance nothing that differed from the common condition of mankind. The Marcionites perverted this declaration for the purpose of establishing the phantasm of which they dreamed. They can, however, be refuted without any great difficulty, inasmuch as Paul is treating here simply of the manner in which Christ manifested himself, and the condition with which he was conversant when in the world. Let one be truly man, he will nevertheless be reckoned unlike others, if he conducts himself as if he were exempt from the condition of others. Paul declares that it was not so as to Christ, but that he lived in such a manner, that he seemed as though he were on a level with mankind, and yet he was very different from a mere man, although he was truly man. The Marcionites therefore shewed excessive childishness, in drawing an argument from similarity of condition for the purpose of denying reality of nature. [109] Found means here, known or seen. For he treats, as has been observed, of estimation. In other words, as he had affirmed previously that he was truly God, the equal of the Father, so he here states, that he was reckoned, as it were, abject, and in the common condition of mankind. We must always keep in view what I said a little ago, that such abasement was voluntary. 8 He became obedient. Even this was great humility -- that from being Lord he became a servant; but he says that he went farther than this, because, while he was not only immortal, but the Lord of life and death, he nevertheless became obedient to his Father, even so far as to endure death. This was extreme abasement, especially when we take into view the kind of death, which he immediately adds, with the view of enhancing it. [110] For by dying in this manner he was not only covered with ignominy in the sight of God, but was also accursed in the sight of God. It is assuredly such a pattern of humility as ought to absorb the attention of all mankind; so far is it from being possible to unfold it in words in a manner suitable to its dignity. 9 Therefore God hath highly exalted. By adding consolation, he shews that abasement, to which the human mind is averse, is in the highest degree desirable. There is no one, it is true, but will acknowledge that it is a reasonable thing that is required from us, when we are exhorted to imitate Christ. This consideration, however, stirs us up to imitate him the more cheerfully, when we learn that nothing is more advantageous for us than to be conformed to his image. Now, that all are happy who, along with Christ, voluntarily abase themselves, he shews by his example; for from the most abject condition he was exalted to the highest elevation. Every one therefore that humbles himself will in like manner be exalted. Who would now be reluctant to exercise humility, by means of which the glory of the heavenly kingdom is attained? This passage has given occasion to sophists, or rather they have seized hold of it, to allege that Christ merited first for himself, and afterwards for others. Now, in the first place, even though there were nothing false alleged, it would nevertheless be proper to avoid such profane speculations as obscure the grace of Christ -- in imagining that he came for any other reason than with a view to our salvation. Who does not see that this is a suggestion of Satan -- that Christ suffered upon the cross, that he might acquire for himself, by the merit of his work, what he did not possess? For it is the design of the Holy Spirit, that we should, in the death of Christ, see, and taste, and ponder, and feel, and recognize nothing but God's unmixed goodness, and the love of Christ toward us, which was great and inestimable, that, regardless of himself, he devoted himself and his life for our sakes. In every instance in which the Scriptures speak of the death of Christ, they assign to us its advantage and price; -- that by means of it we are redeemed -- reconciled to God -- restored to righteousness -- cleansed from our pollutions -- life is procured for us, and the gate of life opened. Who, then, would deny that it is at the instigation of Satan that the persons referred to maintain, on the other hand, that the chief part of the advantage is in Christ himself -- that a regard to himself had the precedence of that which he had to us -- that he merited glory for himself before he merited salvation for us? Farther, I deny the truth of what they allege, and I maintain that Paul's words are impiously perverted to the establishment of their falsehood; for that the expression, for this cause, denotes here a consequence rather than a reason, is manifest from this, that it would otherwise follow, that a man could merit Divine honors, and acquire the very throne of God -- which is not merely absurd, but even dreadful to make mention of. For of what exaltation of Christ does the Apostle here speak? It is, that everything may be accomplished in him that God, by the prophet Isaiah, exclusively claims to himself. Hence the glory of God, and the majesty, which is so peculiar to him, that it cannot be transferred to any other, will be the reward of man's work! Again, if they should urge the mode of expression, without any regard to the absurdity that will follow, the reply will be easy -- that he has been given us by the Father in such a manner, that his whole life is as a mirror that is set before us. As, then, a mirror, though it has splendor, has it not for itself, but with the view of its being advantageous and profitable to others, so Christ did not seek or receive anything for himself, but everything for us. For what need, I ask, had he, who was the equal of the Father, of a new exaltation? Let, then, pious readers learn to detest the Sorbonnic sophists with their perverted speculations. Hath given him a name Name here is employed to mean dignity -- a manner of expression which is abundantly common in all languages -- "Jacet sine nomine truncus; He lies a headless nameless carcass." [111] The mode of expression, however, is more especially common in Scripture. The meaning therefore is, that supreme power was given to Christ, and that he was placed in the highest rank of honor, so that there is no dignity found either in heaven or in earth that is equal to his. Hence it follows that it is a Divine name. [112] This, too, he explains by quoting the words of Isaiah, where the Prophet, when treating of the propagation of the worship of God throughout the whole world, introduces God as speaking thus: -- "I live: every knee will bow to me, and every tongue will swear to me," etc. ( Isaiah 45:23 .) Now, it is certain that adoration is here meant, which belongs peculiarly to God alone. I am aware that some philosophise with subtlety as to the name Jesus, as though it were derived from the ineffable name Jehovah. [113] In the reason, however, which they advance, I find no solidity. As for me, I feel no pleasure in empty subtleties; [114] and it is dangerous to trifle in a matter of such importance. Besides, who does not see that it is a forced, and anything rather than a genuine, exposition, when Paul speaks of Christ's whole dignity, to restrict his meaning to two syllables, as if any one were to examine attentively the letters of the word Alexander, in order to find in them the greatness of the name that Alexander acquired for himself. Their subtlety, therefore, is not solid, and the contrivance is foreign to Paul's intention. But worse than ridiculous is the conduct of the Sorbonnic sophists, who infer from the passage before us that we ought to bow the knee whenever the name of Jesus is pronounced, as though it were a magic word which had all virtue included in the sound of it. [115] Paul, on the other hand, speaks of the honor that is to be rendered to the Son of God--not to mere syllables. 10 Every knee might bow. Though respect is shewn to men also be means of this rite, there can nevertheless be no doubt that what is here meant is that adoration which belongs exclusively to God, of which the bending of the knee is a token. [116] As to this, it is proper to notice, that God is to be worshipped, not merely with the inward affection of the heart, but also by outward profession, if we would render to him what is his due. Hence, on the other hand, when he would describe his genuine worshippers, he says that they have not bowed the knee to the image of Baal. ( 1 Kings 19:18 .) But here a question arises -- whether this relates to the divinity of Christ or to his humanity, for either of the two is not without some inconsistency, inasmuch as nothing new could be given to his divinity; and his humanity in itself, viewed separately, has by no means such exaltation belonging to it that it should be adored as God? I answer, that this, like many things else, is affirmed in reference to Christ's entire person, viewed as God manifested in the flesh. ( 1 Timothy 3:16 .) For he did not abase himself either as to his humanity alone, or as to his divinity alone, but inasmuch as, clothed in our flesh, he concealed himself under its infirmity. So again God exalted his own Son in the same flesh, in which he had lived in the world abject and despised, to the highest rank of honor, that he may sit at his right hand. Paul, however, appears to be inconsistent with himself; for in Romans 14:11 , he quotes this same passage, when he has it in view to prove that Christ will one day be the judge of the living and the dead. Now, it would not be applicable to that subject, if it were already accomplished, as he here declares. I answer, that the kingdom of Christ is on such a footing, that it is every day growing and making improvement, while at the same time perfection is not yet attained, nor will be until the final day of reckoning. Thus both things hold true -- that all things are now subject to Christ, and that this subjection will, nevertheless, not be complete until the day of the resurrection, because that which is now only begun will then be completed. Hence, it is not without reason that this prophecy is applied in different ways at different times, as also all the other prophecies, which speak of the reign of Christ, do not restrict it to one particular time, but describe it in its entire course. From this, however, we infer that Christ is that eternal God who spoke by Isaiah. Things in heaven, things on earth, things under the earth. Since Paul represents all things from heaven to hell as subject to Christ, Papists trifle childishly when they draw purgatory from his words. Their reasoning, however, is this -- that devils are so far from bowing the knee to Christ, that they are in every way rebellious against him, and stir up others to rebellion, as if it were not at the same time written that they tremble at the simple mention of God. ( James 2:19 .) How will it be, then, when they shall come before the tribunal of Christ? I confess, indeed, that they are not, and never will be, subject of their own accord and by cheerful submission; but Paul is not speaking here of voluntary obedience; nay more, we may, on the contrary, turn back upon them an argument, by way of retortion, (antistrephon,) in this manner: -- "The fire of purgatory, according to them, is temporary, and will be done away at the day of judgment: hence this passage cannot be understood as to purgatory, because Paul elsewhere declares that this prophecy will not be fulfilled until Christ shall manifest himself for judgment." Who does not see that they are twice children in respect of these disgusting frivolities? [117] 11 Is Lord, to the glory of God the Father. It might also be read, In the glory, because the particle eis (to) is often used in place of en (in.) I prefer, however, to retain its proper signification, as meaning, that as the majesty of God has been manifested to men through Christ, so it shines forth in Christ, and the Father is glorified in the Son. See [4]John 5:17, and you will find an exposition of this passage. Footnotes: [102] "Pourceque l'imitation d' iceluy est la regle de bien viure;" -- "Because imitation of him is the rule of right living." [103] "Car tout ainsi qu'vn homme est cognu quand on contemple la forme de son visage et sa personne, aussi la maieste, qui reluit en Dieu, est la forme ou figure d'iceluy;" -- "For just as a man is known, when we mark the form of his appearance and his person, so the majesty, which shines forth in God, is his form or figure." [104] "Le manteau royal;" -- "His royal mantle." [105] "La garde a l'entour;" -- "The guard in attendance." [106] "Comme s'ils ne faisoyent rien a ce propos-la;" -- "As if they had no bearing on that point." [107] "C'est ? dire d'vne mesme substance auec le Pere;" -- "That is to say, of the same substance as the Father." [108] Isaiah 42:1 cf. Matthew 12:18 , -- fj. [109] See Calvin's Institutes, vol. 2:13-15. [110] "Pour amplifier et exaggerer la chose;" -- "For the sake of amplifying and enhancing the thing." [111] Virg. ?n. 2:557, 558. [112] "Et de cela il s'en ensuit, que c'est vn nom ou dignite propre a Dieu seul;" --"And from this it follows, that it is a name or dignity that belongs to God alone." [113] "Comme s'il estoit deduit du nom Jehouah, lequel les Juifs par superstition disent qu'il n'est licite de proferer;" -- "As if it were derived from the name Jehovah, which the Jews superstitiously say that it is not lawful to utter." [114] "En ces subtilitez vaines et frivoles;" --"In these empty and frivolous subtleties." [115] "Duquel toute la vertu consistast au son et en la prononciation;" --"The whole virtue of which consisted in the sound and the pronunciation." [116] "Vn signe et ceremonie externe;" --"An outward sign and rite." [117] "Qui ne voit qu'ils sont plus qu' enfans en telles subtilitez friuoles et niaiseries qu'ils affectent?" -- "Who does not see that they are worse than children in such frivolous subtleties and fooleries which they affect?"

{3} Wherefore God also hath highly exalted him, and given him a {i} name which is above every name: (3) He shows the most glorious even of Christ's submission, to teach us that modesty is the true way to true praise and glory. (i) Dignity and high distinction, and that which accompanies it.

Wherefore God also hath highly exalted him, and given him a name which is above every name: Wherefore God also, … — "Wherefore" denoteth not the cause, but the order of Christ’s exaltation, as a consequent of his sufferings, as some conceive.

Wherefore; some take this particle illatively, connoting the consequent of Christ’s exaltation, upon his antecedent humiliation, as elsewhere, John 10:17 Acts 20:26 Hebrews 3:7 2 Peter 1:10 ; the apostle showing the sequel of his sufferings to be glory, according to that of Luke 24:26 . This the Ethiopic version favours. Christ respecting not himself, but us, and our good, the glory that he had eternally, but veiled for a time, emerging (as the sun out of a cloud) upon his finishing the work his Father gave him to do, John 17:5 Romans 9:5 . Others take the particle causally, intimating Christ’s meriting his own exaltation and our salvation, and his accepting of superexcellent glory as a reward of his unparalleled obedience, though he might have challenged it by virtue of the personal union, Hebrews 13:20 , with Hebrews 12:2 : obedience superior to angels’ required a recompence superior to their glory, and Christ might, upon his exquisite obedience, demand his own mediatory glory, as being our Head, and that being the beginning and cause of ours. However, whether the particle of order note that of consequence, or causality, or both, there is no need of controversy, (because of the communication of properties), since the person of Christ, as God-man, was glorified. God also hath highly exalted him; the Greek elegancy imports superexalted, or exalted with all exaltation, answering to his gradual humiliation; above the grave in his resurrection, the earth in his ascension, and above the heavens, at his Father’s right hand, upon the throne of his glory, to judge the world, Ephesians 1:20-22 4:10 . And given him a name: some take name literally, restraining it to Jesus, but those letters and syllables are not above every name, it being common to others, Ezra 2:2 10:18 Haggai 1:1 Acts 7:45 Colossians 4:11 Hebrews 4:8 , though upon a different account it was to Christ, even before his incarnation, Luke 1:31 . Others, for the name of the only begotten Son of God the Father, John 1:14 , (with Hebrews 1:4 , and Hebrews 5:8 ), who was more eminently manifested in his exaltation, to angels and to men, than before. Others, not for any title, but the thing consequent upon his humiliation, surpassing that of all creatures, potentates on earth, and angels in heaven, Ephesians 1:20 ,21 . Name imports power, Acts 3:6 4:7 Revelation 5:12 ; of the Christ, the Saviour, Matthew 12:21 John 4:42 Acts 4:11 ,12 10:43 , at God’s right hand, where he living to intercede, makes all comfortable to us, who in his name alone do believe, pray, praise, and do all that shall find acceptance, Matthew 18:20 28:19 John 1:12 3:18 14:13 Romans 10:13 ,14 Col 3:17 . Power to confer all for the good of his church being given him upon his death, when with respect to the creatures he received a glory, not in regard of himself, and in itself, but in regard of its patefaction to others; from which glory, during the time of his humiliation, he had by a voluntary dispensation abstained; and the exercise of that authority conferred upon him as Mediator in that human nature, he had so obediently subjected himself to the cross. Though as God there was a manifestation, yet there was no intrinsical addition of glory; he did as man receive the name, or glory, he had from all eternity as God. So that the name or glory given relates to him according to both natures, as Mediator, God-man: not as God, so he could not be exalted at all, being the Most High; not as mere man, so a creature is not capable of Divine worship, which in what follows is expressly required to be given to him, who is superexalted by God’s right hand, above every name, and every thing known by any name, Acts 2:24 ,33,36 5:31 1 Corinthians 15:25 Revelation 17:14 , with Revelation 19:16 .

Wherefore God also hath highly exalted him,.... The apostle proceeds to observe the exaltation of Christ, for the encouragement of meek and humble souls; that whereas Christ, who so exceedingly demeaned himself, was afterwards highly exalted by God, so all such who, in imitation of him, behave to one another in lowliness of mind, shall be exalted in God's due time; for whoso humbleth himself, shall be exalted. The first step of Christ's exaltation was his resurrection from the dead, when he had a glory given him as man; his body was raised in incorruption, in glory, in power, and a spiritual one; it became a glorious body, and the pledge and exemplar of the saints at the general resurrection, of which his transfiguration on the mount was an emblem and prelude; and he was also glorified then as Mediator, he was then justified in the Spirit, and acquitted and discharged from all the sins of his people, he took upon him and bore, having satisfied for them; and all God's elect were justified in him, for he rose as a public person, as their head, for their justification; yea, in some sense he was then glorified, as a divine person; not that any new additional glory was, or could be made to him as such; but there was an illustrious manifestation of his natural, essential, and original glory; he was declared to be the Son of God with power, by his resurrection from the dead: the next step of his high exaltation was his ascending on high up to the third heaven, where he is made higher than the heavens; when he was accompanied by an innumerable company of angels, and by those saints whose bodies rose out of their graves after his resurrection; and was received and carried up in a bright glorious cloud; and passing through the air, the seat of the devils, he led captivity captive, and triumphed over principalities and powers, having before spoiled them on his cross; and then entering into heaven, he sat down at the right hand of God, which is another branch of his exaltation; and shows that he had done his work, and that it was approved and accepted of; and had that glory and honour bestowed on him, which never was on any mere creature, angels or men, to sit down on the right hand of the Majesty on high; which as it is the highest pitch of the exaltation of the human nature of Christ, so by it there is a most illustrious display of the glory of his divine person as the Son of God; who was with God, as one brought up with him from all eternity; and was so likewise when here on earth, but not so manifestly; but now he is openly and manifestly glorified with himself, with that glory he had with him before the world began: moreover, Christ's exaltation lies in his having the gifts of the Spirit without measure, to bestow on his ministers and churches, in all succeeding generations, for the carrying on of his interest, and the enlargement of his kingdom; in having all power in heaven and in earth, to complete his work and great designs; in having dominion and authority over all creatures and things, which are made to be subservient to the execution of his mediatorial office; and in having the right and power of judging the world at the last day, when there will still be a more glorious display of his eternal deity and divine sonship; for he will come in his Father's glory, and in his own, and with his holy angels: now the causes of Christ's exaltation are these: the efficient cause is God; though he made himself of no reputation, and humbled himself, these were voluntary acts of his own; yet he did not exalt himself, but God exalted him, even God the Father; with him the covenant of grace and redemption was made, in which glory was promised Christ, in consideration of his obedience, sufferings, and death; and which he prayed to him for, and pleaded for with him, having done his work; and which exaltation of Christ is always ascribed to God, even the Father; see Acts 2:33 ; the impulsive or moving cause, and indeed the meritorious cause, were the humiliation of Christ; because he, though he was originally so great and glorious, yet made himself as it were nothing, humbled himself to become man, and was contented to be accounted a mere man, and went up and down in the form of a servant; and because he became so cheerfully obedient to the whole law, and to death itself, for the sake of his people, and out of love to them, "therefore" God exalted him: the exaltation of Christ was not only a consequence of his obedience and death, and his humiliation merely the way to his glory; but his high and exalted estate were the reward of all this; it was what was promised him in covenant, what was then agreed upon, what he expected and pleaded, and had as a recompense of reward, in consideration of his having glorified God on earth, and finished the work he undertook to do: it follows as an instance of the exaltation of Christ, and hath given him a name which is above every name. The Syriac version renders it, "which is more excellent than every name"; and the Arabic version translates it, "which is more eminent than every name"; and the Ethiopic version thus, "which is greater than every name": by which is meant, not any particular and peculiar name by which he is called; not the name of God, for though this is his name, the mighty God, and so is even the incommunicable name Jehovah, and which may be truly said to be every name; but neither of these are given him, but what he has by nature; and besides were what he had before his exaltation in human nature: it is true indeed, upon that this name of his became more illustrious and manifest unto men; it is a more clear point, that he is God over all blessed for evermore; and it will still be more manifest at his glorious appearing, that he is the great God, as well as our Saviour: to which may be added, that the name Jehovah in the plate of gold on the high priest's forehead, was set above the other word; so says Maimonides (m), "the plate of gold was two fingers broad, and it reached from ear to ear; and there was written upon it two lines, "holiness to the Lord"; "holiness", was written below, and , "to the Lord", or "to Jehovah", above: whether here may not be an allusion to this, I leave to be considered: nor do I think that the name of the Son of God is meant; this is indeed a name of Christ, and a more excellent one than either angels or men have; for he is in such sense the Son of God, as neither of them are; but this is a name also which he has by nature, and is what he had before his exaltation; and was before this attested by his Father, and confessed by angels, men, and devils; though indeed upon his exaltation, he was declared more manifestly to be the Son of God, as he will be yet more clearly in his kingdom and glory: much less is the name Jesus intended, which was given him by the angel before his conception and birth, and was a name common to men among the Jews; but it seems to design such fame and renown, honour, glory, and dignity, as were never given unto, and bestowed upon creatures; as his rising from the dead as a public person, his ascending on high in the manner he did, his session at the right hand of God, his investiture with all gifts, power, dominion, authority, and with the judgment of the world; and whatever name of greatness there is among men or angels, Christ has that which is superior to it. Was a priest a name of honour and dignity among the Jews? Christ is not only a priest, and an high priest, but a great high priest; a priest not after the order of Aaron, but after the order of Melchizedek, Hebrews 7:11 , and a greater than he himself. Is a king a great name among men? Christ has on his vesture and on his thigh a name written, King of kings, and Lord of lords. Is a deliverer of a nation a title of great honour? Christ is exalted to be a Prince and a Saviour of men of all nations; nor is there any other name but his, that is given among men, whereby we must be saved. Is a mediator between warring princes and kingdoms accounted a name of greatness and glory? Christ is the one only Mediator between God and man, and of a new and better covenant. Are angels, seraphim, cherubim, thrones, dominions, principalities, and powers, great names in the other world? Christ is the Angel of God's presence, an eternal one, the Angel of the covenant, the head of all principality and power. These are all subject to him, and he is set at God's right hand far above them, (m) Hilchot Cele Hamikdash, c. 9. sect. 1.

The example of our Lord Jesus Christ is set before us. We must resemble him in his life, if we would have the benefit of his death. Notice the two natures of Christ; his Divine nature, and human nature. Who being in the form of God, partaking the Divine nature, as the eternal and only-begotten Son of God, Joh 1:1, had not thought it a robbery to be equal with God, and to receive Divine worship from men. His human nature; herein he became like us in all things except sin. Thus low, of his own will, he stooped from the glory he had with the Father before the world was. Christ's two states, of humiliation and exaltation, are noticed. Christ not only took upon him the likeness and fashion, or form of a man, but of one in a low state; not appearing in splendour. His whole life was a life of poverty and suffering. But the lowest step was his dying the death of the cross, the death of a malefactor and a slave; exposed to public hatred and scorn. The exaltation was of Christ's human nature, in union with the Divine. At the name of Jesus, not the mere sound of the word, but the authority of Jesus, all should pay solemn homage. It is to the glory of God the Father, to confess that Jesus Christ is Lord; for it is his will, that all men should honour the Son as they honour the Father, Joh 5:23. Here we see such motives to self-denying love as nothing else can supply. Do we thus love and obey the Son of God?

9. Wherefore—as the just consequence of His self-humiliation and obedience (Ps 8:5, 6; 110:1, 7; Mt 28:18; Lu 24:26; Joh 5:27; 10:17; Ro 14:9; Eph 1:20-22; Heb 2:9). An intimation, that if we would hereafter be exalted, we too must, after His example, now humble ourselves (Php 2:3, 5; Php 3:21; 1Pe 5:5, 6). Christ emptied Christ; God exalted Christ as man to equality with God [Bengel]. highly exalted—Greek, "super-eminently exalted" (Eph 4:10). given him—Greek, "bestowed on Him." a name—along with the corresponding reality, glory and majesty. which—Translate, namely, "that which is above every name." The name "Jesus" (Php 2:10), which is even now in glory His name of honor (Ac 9:5). "Above" not only men, but angels (Eph 1:21).

Wherefore - As a reward of this humiliation and these sufferings. The idea is, that there was an appropriate reward for it, and that that was bestowed upon him by his exaltation as Mediator to the right hand of God; compare the notes at Hebrews 2:9 . God also hath highly exalted him - As Mediator. Though he was thus humbled, and appeared in the form of a servant, he is now raised up to the throne of glory, and to universal dominion. This exaltation is spoken of the Redeemer as he was, sustaining a divine and a human nature. If there was, as has been supposed, some obscuration or withdrawing of the symbols of his glory Philippians 2:7 , when he became a man, then this refers to the restoration of that glory, and would seem to imply, also, that there was additional honor conferred on him. There was all the augmented glory resulting from the work which he had performed in redeeming man. And given him a name which is above every name - No other name can be compared with his. It stands alone. He only is Redeemer, Saviour. He only is Christ, the Anointed of God; see the notes at Hebrews 1:4 . He only is the Son of God. His rank, his titles, his dignity, are above all others; see this illustrated in the notes at Ephesians 1:20-21 .

Philippians THE ASCENT OF JESUS Php 2:9-11 {R.V.}. ‘He that humbleth himself shall be exalted,’ said Jesus. He is Himself the great example of that law. The Apostle here goes on to complete his picture of the Lord Jesus as our pattern. In previous verses we had the solemn steps of His descent, and the lifelong humility and obedience of the incarnate Son, the man Christ Jesus. Here we have the wondrous ascent which reverses all the former process. Our text describes the reflex motion by which Jesus is borne back to the same level as that from which the descent began. We have I. The act of exaltation which forms the contrast and the parallel to the descent. ‘God highly exalted Him.’ The Apostle coins an emphatic word which doubly expresses elevation, and in its grammatical form shows that it indicates a historical fact. That elevation was a thing once accomplished on this green earth; that is to say it came to pass in the fact of our Lord’s ascension when from some fold of the Mount of Olives He was borne upwards and, with blessing hands, was received into the Shechinah cloud, the glory of which hid Him from the upward-gazing eyes. It is plain that the ‘Him’ of whom this tremendous assertion is made, must be the same as the ‘He’ of whom the previous verses spoke, that is, the Incarnate Jesus. It is the manhood which is exalted. His humiliation consisted in His becoming man, but His exaltation does not consist in His laying aside His humanity. It is not a transient but an eternal union into which in the Incarnation it entered with divinity. Henceforward we have to think of Him in all the glory of His heavenly state as man, and as truly and completely in the ‘likeness of men’ as when He walked with bleeding feet on the flinty road of earthly life. He now bears for ever the ‘form of God’ and ‘the fashion of a man.’ Here I would pause for a moment to point out that the calm tone of this reference to the ascension indicates that it was part of the recognised Christian beliefs, and implies that it had been familiar long before the date of this Epistle, which itself dates from not more than at the most thirty years from the death of Christ. Surely that lapse of time is far too narrow to allow of such a belief having sprung up, and been universally accepted about a dead man, who all the while was lying in a nameless grave. The descent is presented as His act, but decorum and truth required that the exaltation should be God’s act. ‘He humbled Himself,’ but ‘God exalted Him.’ True, He sometimes represented Himself as the Agent of His own Resurrection and Ascension, and established a complete parallel between His descent and His ascent, as when He said, ‘I came out from the Father, and am come into the world: again, I leave the world, and go unto the Father.’ He was no less obedient to the Father’s will when He ascended up on high, than He was when He came down to earth, and whilst, from one point of view, His Resurrection and Ascension were as truly His own acts as were His birth and His death, from another, He had to pray, ‘And now, O Father, glorify Thou Me with Thine own self with the glory which I had with Thee before the world was.’ The Titans presumptuously scaled the heavens, according to the old legend, but the Incarnate Lord returned to ‘His own calm home, His habitation from eternity,’ was exalted thither by God, in token to the universe that the Father approved the Son’s descent, and that the work which the Son had done was indeed, as He declared it to be, ‘finished.’ By exalting Him, the Father not merely reinstated the divine Word in its eternal union with God, but received into the cloud of glory the manhood which the Word had assumed. II. The glory of the name of Jesus. What is the name ‘which is above every name’? It is the name Jesus. It is to be noted that Paul scarcely ever uses that simple appellative. There are, roughly speaking, about two hundred instances in which he names our Lord in his Epistles, and there are only four places, besides this, in which he uses this as his own, and two in which he, as it were, puts it into the mouth of an enemy. Probably then, some special reason led to its occurrence here, and it is not difficult, I think, to see what that reason is. The simple personal name was given indeed with reference to His work, but had been borne by many a Jewish child before Mary called her child Jesus, and the fact that it is this common name which is exalted above every name, brings out still more strongly the thought already dwelt upon, that what is thus exalted is the manhood of our Lord. The name which expressed His true humanity, which showed His full identification with us, which was written over His Cross, which perhaps shaped the taunt ‘He saved others, Himself He cannot save,’--that name God has lifted high above all names of council and valour, of wisdom and might, of authority and rule. It is shrined in the hearts of millions who render to it perfect trust, unconditional obedience, absolute loyalty. Its growing power, and the warmth of personal love which it evokes, in centuries and lands so far removed from the theatre of His life, is a unique thing in the world’s history. It reigns in heaven. But Paul is not content with simply asserting the sovereign glory of the name of Jesus. He goes on to set it forth as being what no other name borne by man can be, the ground and object of worship, when he declares, that ‘in the name of Jesus every knee shall bow.’ The words are quoted from the second Isaiah, and occur in one of the most solemn and majestic utterances of the monotheism of the Old Testament. And Paul takes these words, undeterred by the declaration which precede them, ‘I Am am God and there is none else,’ applies them to Jesus, to the manhood of our Lord. Bowing the knee is of course prayer, and in these great words the issue of the work of Jesus is unmistakably set forth, as not only being that He has declared God to men, who through Him are drawn to worship the Father, but that their emotions of love, reverence, worship, are turned to Him , though as the Apostle is careful immediately to note, they are not thereby intercepted from, but directed to, the glory of God the Father. In the eternities before His descent, there was equality with God, and when He returns, it is to the Father, who in Him has become the object of adoration, and round whose throne gather with bended knees all those who in Jesus see the Father. The Apostle still further dwells on the glory of the name as that of the acknowledged Lord. And here we have with significant variation in strong contrast to the previous name of Jesus, the full title ‘Jesus Christ Lord.’ That is almost as unusual in its completeness as the other in its simplicity, and it comes in here with tremendous energy, reminding us of the great act to which we owe our redemption, and of all the prophecies and hopes which, from of old, had gathered round the persistent hope of the coming Messiah, while the name of Lord proclaims His absolute dominion. The knee is bowed in reverence, the tongue is vocal in confession. That confession is incomplete if either of these three names is falteringly uttered, and still more so, if either of them is wanting. The Jesus whom Christians confess is not merely the man who was born in Bethlehem and known among men as ‘Jesus the carpenter.’ In these modern days, His manhood has been so emphasised as to obscure His Messiahship and to obliterate His dominion, and alas! there are many who exalt Him by the name that Mary gave Him, who turn away from the name of Jesus as ‘Hebrew old clothes,’ and from the name of Lord as antiquated superstition. But in all the lowliness and gentleness of Jesus there were not wanting lofty claims to be the Christ of whom prophets and righteous men of old spake, and whose coming many a generation desired to see and died without the sight, and still loftier and more absolute claims to be invested with ‘all power in heaven and earth,’ and to sit down with the Father on His throne. It is dangerous work to venture to toss aside two of these three names, and to hope that if we pronounce the third of them, Jesus, with appreciation, it will not matter if we do not name Him either Christ or Lord. If it is true that the manhood of Jesus is thus exalted, how wondrous must be the kindred between the human and the divine, that it should be capable of this, that it should dwell in the everlasting burnings of the Divine Glory and not be consumed! How blessed for us the belief that our Brother wields all the forces of the universe, that the human love which Jesus had when He bent over the sick and comforted the sorrowful, is at the centre. Jesus is Lord, the Lord is Jesus! The Psalmist was moved to a rapture of thanksgiving when he thought of man as ‘made a little lower than the angels, and crowned with glory and honour,’ but when we think of the Man Jesus ‘sitting at the right hand of God,’ the Psalmist’s words seem pale and poor, and we can repeat them with a deeper meaning and a fuller emphasis, ‘Thou madest Him to have dominion over the works of Thy hands, Thou hast put all things under His feet.’ III. The universal glory of the name. By the three classes into which the Apostle divides creation, ‘things in heaven, and things on earth, and things under the earth,’ he simply intends to declare, that Jesus is the object of all worship, and the words are not to be pressed as containing dogmatic assertions as to the different classes mentioned. But guided by other words of Scripture, we may permissibly think that the ‘things in heaven’ tell us that the angels who do not need His mediation learn more of God by His work and bow before His throne. We cannot be wrong in believing that the glory of His work stretches far beyond the limits of humanity, and that His kingdom numbers other subjects than those who draw human breath. Other lips than ours say with a great voice, ‘Worthy is the Lamb that hath been slain to receive power and riches and wisdom and might and honour and glory and blessing.’ The things on earth are of course men, and the words encourage us to dim hopes about which we cannot dogmatise of a time when all the wayward self-seeking and self-tormenting children of men shall have learned to know and love their best friend, and ‘there shall be one flock and one shepherd.’ ‘Things under the earth’ seems to point to the old thought of ‘Sheol’ or ‘Hades’ or a separate state of the dead. The words certainly suggest that those who have gone from us are not unconscious nor cut off from the true life, but are capable of adoration and confession. We cannot but remember the old belief that Jesus in His death ‘descended into Hell,’ and some of us will not forget Fra Angelico’s picture of the open doorway with a demon crushed beneath the fallen portal, and the crowd of eager faces and outstretched hands swarming up the dark passage, to welcome the entering Christ. Whatever we may think of that ancient representation, we may at least be sure that, wherever they are, the dead in Christ praise and reverence and love. IV. The glory of the Father in the glory of the name of Jesus. Knees bent and tongues confessing the absolute dominion of Jesus Christ could only be offence and sin if He were not one with the Father. But the experience of all the thousands since Paul wrote, whose hearts have been drawn in reverent and worshipping trust to the Son, has verified the assertion, that to confess that Jesus Christ is Lord diverts no worship from God, but swells and deepens the ocean of praise that breaks round the throne. If it is true, and only if it is true, that in the life and death of Jesus all previous revelations of the Father’s heart are surpassed, if it is true and only if it is true, as He Himself said, that ‘I and the Father are one,’ can Paul’s words here be anything but an incredible paradox. But unless these great words close and crown the Apostle’s glowing vision, it is maimed and imperfect, and Jesus interposes between loving hearts and God. One could almost venture to believe that at the back of Paul’s mind, when he wrote these words, was some remembrance of the great prayer, ‘I glorified Thee on the earth, having accomplished the work which Thou gavest Me to do.’ When the Son is glorified we glorify the Father, and the words of our text may well be remembered and laid to heart by any who will not recognise the deity of the Son, because it seems to them to dishonour the Father. Their honour is inseparable and their glory one. There is a sense in which Jesus is our example even in His ascent and exaltation, just as He was in His descent and humiliation. The mind which was in Him is for us the pattern for earthly life, though the deeds in which that mind was expressed, and especially His ‘obedience to the death of the Cross,’ are so far beyond any self-sacrifice of ours, and are inimitable, unique, and needing no repetition while the world lasts. And as we can imitate His unexampled sacrifice, so we may share His divine glory, and, resting on His own faithful word, may follow the calm motion of His Ascension, assured that where He is there we shall be also, and that the manhood which is exalted in Him is the prophecy that all who love Him will share His glory. The question for us all is, have we in us ‘the mind that was in Christ’? and the other question is, what is that name to us? Can we say, ‘Thy mighty name salvation is’? If in our deepest hearts we grasp that name, and with unfaltering lips can say that ‘there is none other name under heaven given amongst men whereby we must be saved but the name of Jesus,’ then we shall know that ‘ To us with Thy dear name are given, Pardon, and holiness, and heaven. ’