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2:1-4. EXHORTATION TO UNANIMITY, LOVE, AND HUMILITY
If therefore there is any power of exhortation in your experience as Christians; if your mutual love affords you any consolation; if you are in true fellowship with the Spirit of God; if there are any tender mercies and compassions in your hearts—I beseech you to complete my joy by your unanimity and your love to each other. Do not act from a spirit of faction or vainglory, but each of you account his brother as better than himself, and study his interests in preference to your own.
1. ε τςονπρκηι ἐ Χιτ: ‘if there be any exhortation in Christ.’
The particular connection of ονis clearly with 1:27, ἥι …ἐ ἐο being a digression, though not parenthetical. The main element of πλτύσεis brave standing for the gospel in a spirit of concord. It is this which is taken up and expanded in the opening of this chapter. ‘I have exhorted you to stand fast in one spirit; to strive with one mind for the faith of the gospel, unterrified by your adversaries. Therefore complete my joy by being of one accord and avoiding faction and vainglory.’ Out of this appeal grows, logically, the exhortation to humility, without which such unanimity cannot be maintained. The exhortation opens in the form of an adjuration. The rapid succession and variety of the appeals and the repetition of ε τςare peculiarly impressive. Says Chrys.: πςλπρς σορς μτ σμαεα πλῆ! “How earnestly, how vehemently, with how much sympathy!”
This earnestness was largely due to the fact that Paul was disturbed by reports of internal dissensions in the Philippian church. This is indicated not only by his words here, but by his moving appeal to the example of Christ; his admonition to do all things without murmurings and disputings (vs. 14); his entreaty of Euodia and Syntyche (4:2); his exhortation to moderation or forbearance (4:5); and his reference to the peace of God (4:7).
The appeal is upon four grounds. The first and third set forth objective principles of Christian life; the second and fourth, subjective principles. The appeal is not to what was demanded by the readers’ personal relations to Paul. So Chrys. “If ye wish to give me any comfort in my trials, and encouragement in Christ; if you have sympathy with me in my sufferings,” etc. So the Gk. Fathers generally. It is the Christian experience of the Philippians that is appealed to. ‘I exhort you by those feelings of which, as Christians, you are conscious.’
πρκηι ἐ Χιτ: If the fact of your being in Christ has any power to exhort you to brotherly concord. (Comp. 1Co_12:12-27; Eph_4:15, Eph_4:16.)
Πρκηι from πρκλῖ, ‘to call to one’s side’ for help, counsel, etc. Thus πρκηο, ‘an advocate,’ is one who is called in to plead another’s cause. With this primary sense are associated the ideas of entreaty, exhortation, and consolation. In the sense of ‘entreaty,’ the noun appears in N.T. only in 2Co_8:4, but the verb is common. (See Mat_8:34, Mat_8:14:36; Mar_1:40, etc.) As ‘consolation’ or ‘comfort,’ the noun, Luk_2:25, Luk_2:6:24; 2Co_1:3, 2Co_1:7:4; the verb, 2Co_1:4, 2Co_1:6, 2Co_1:7:6. As ‘exhortation’ or ‘counsel,’ the noun, Act_13:15; Rom_12:8; Heb_13:22; the verb, Act_2:40, Act_2:11:23; Rom_12:8; Tit_2:15. The last sense is the usual one in Paul.
πρμθο: ‘persuasion.’ Only here, but the earlier form πρμθα 1Co_14:3. Class. ‘address,’ ‘exhortation’ (Plat. Leg. vi. 773 E, ix. 880 A); ‘assuagement’ or ‘abatement’ (Soph. Elec. 130; Plat. Euthyd. 272 B). Hence ‘consolation’ (Plat. Repub. 329 E). See πρκλῖ and πρμθῖθιtogether, 1Th_2:11. Here, the form which πρκηι assumes—a friendly, mild persuasion, “not pæ or judicial” (Kl.). Paul means, therefore, ‘if love has any persuasive power to move you to concord.’
κιωί πεμτς ‘fellowship of the Spirit.’ (Comp. Rom_15:30.) For κιωί, see on 1:5. The exact phrase only here, and κι. with π. only 2Co_13:13.
Πεμ is the Holy Spirit. The meaning is ‘fellowship with the Holy Spirit,’ not ‘fellowship of spirits among themselves.’ The genitive is the genitive of that of which one partakes. So habitually by Paul (1Co_1:9, 1Co_1:10:16; 2Co_8:4, 2Co_8:13:13; Eph_3:9; Php_3:10). Not ‘the fellowship which the Spirit imparts,’ which would be grammatical, but contrary to N.T. usage. Hence Paul means, ‘if you are partakers of the Holy Spirit and his gifts and influences.’
ε τςσλγν κὶοκιμί ‘if any tender mercies and compassions.’
τςσλγν with אABCDFGKLP and nearly all the verss. is overwhelmingly supported agt. τν in a few minusc., Clem., Chrys., Thdrt., Theoph. But the attested reading is a manifest solecism,—either a transcriber’s error, or a hasty repetition of τς
For σλγν, see on 1:8, and comp. Phm_1:7, Phm_1:12, Phm_1:20. The exact phrase σλ κὶοκ only here, but see Jam_5:11; Col_3:12.
Σλγν is the organ or seat of compassionate emotion: οκιμίare the emotions themselves. (See Schmidt, Synon. 143, 4.)
2. πηώαέμυτνχρν ‘fulfil’ or ‘fill ye up my joy.’
Πη., in its original sense, ‘to make full’; the joy regarded as a measure to be filled. (Comp. Joh_3:29, Joh_3:15:11, Joh_3:17:13; 2Co_10:6.)
Μυbefore τνχρνimplies no special emphasis. (See Col_4:18; Phm_1:20; and often elsewhere.) (Win. xxii.)
ἵα not ‘in order that,’ but to be taken with ‘I bid’ or ‘exhort,’ which is implied in the imperat. πηώαε and indicating the purport of the bidding. (See on 1:9.)
Mey. maintains the telic sense, and Lightf. renders ‘so as to,’ but refers to 1:9, where he explains ἴαas signifying purport.
τ ατ φοῆε ‘be of the same mind.’ (Comp. Rom_12:16, Rom_12:15:5; 2Co_13:11; Php_4:2.) For φοῆε see on 1:7. This more general expression is defined by the following two, not three, separate clauses.
τνατνἀάη ἔοτς ‘having the same love.’ Mutual love, and the one love of God in all. (See Col_1:4; 1Th_3:12; 2Th_1:3; 1Jn_4:12-16.)
σνυο τ ἓ φοονε: ‘with harmony of soul cherishing the one sentiment.’ This second participial clause points back to τ ατ φοῆε and is illustrated by σνυο, which marks the common disposition under the influence of which unanimity of sentiment is to be attained. So Mey., Alf., Ellic., Weiss, Beet.
Others, as WH., Kl., Lightf., De W., Lips., Weizs., take σν. and τ ἒ φο. as separate predicates. The attempted distinctions between τ ατ and τ ἓ are hypercritical. Thus, τ ἓ, agreement of mind and will; τ ατ, agreement in doctrine (Calov., Am E., Rosenm.); τ ατ, unanimity in general; τ ἓ, the one concrete object of their striving (Weiss). The two are practically synonymous. Wetstein cites λγνε ἓ κὶτὐὸ(Polyb. v. 441), and ἓ κὶτὐὸφοονε (Aristid. Concord. Rhodior. 569). This is the only occurrence of σνυο in Bib. Gk. (Comp. ἰόυο, vs. 20.)
For τ ε φο. א Act_17, Vulg., Goth., read τ ατ φο., a mechanical conformation to τ ατ φοηε
The same exhortation to concord is now put negatively, showing what the requirement excludes.
3. μδνκτ ἐιίνμδ κτ κνδξα: ‘being in nothing factiously or vaingloriously minded.’ (Comp. Ign. Philad. i., viii.) Supply φοονε from vs. 2, which is better than πιῦτςor πάσνε (A.V.; R.V.), since the thought is on the line of moral disposition rather than of doing. For the suppression of the verb, comp. Gal_5:13; 2Co_9:6; Mat_26:5.
ἐιίν see on 1:17.
κτ: ‘by way of’; marking the rule or principle according to which something is done. (See Joh_2:6; Rom_2:2, Rom_2:11:21; Win. xlix.)
κνδξα: ‘vainglory.’ Only here in N.T., but comp. LXX; Sap. 14:14; 4 Macc. 2:15, 8:18; and κνδξν(4 Macc. 5:9); also κνδξι(Gal_5:26). Primarily, ‘vain opinion,’ ‘error,’ as Ign. Magn. xi., ἄκσρ τςκνδξα. (See on δξ, 1:11.) A vain conceit of possessing a rightful claim to honor. Suidas defines, ‘any vain thinking about one’s self.’ It implies a contrast with the state of mind which seeks the true glory of God, as ch. 1:26. Its object is vain and fleshly—something which imparts only a superficial glitter in the eyes of the worldly-minded. In Gal_5:26, κνδξιis further defined by ἀλλυ ποαομνι ἀλλι φοονε. The temptation to this fault would arise, on the Jewish side, from the conceit of an exclusive divine call, privilege, and prerogative, and an exaggerated estimate of circumcision and the law (Rom_3:1, Rom_9:4). Against these the Philippians are warned in ch. 3. On the Gentile side the temptation would lie in the conceit of a profound gnosis, and in their self-esteem growing out of their call and the rejection of the Jews. Paul deals with this in Rom_11:20-25. They might also be tempted by the fancy of their own superior culture and breadth of view to despise the scruples of weak brethren. (See Rom_14.; 1Co_8.)
τ τπιορσν: ‘in lowliness of mind.’ In class. Gk. τπιὸ usually implies meanness of condition; lowness of rank; abjectness. At best the classical conception is only modesty, absence of assumption, an element of worldly wisdom, and in no sense opposed to self-righteousness. The word τπιορσν is an outgrowth of the gospel. It does not appear before the Christian era. The virtue itself is founded in a correct estimate of actual littleness conjoined with a sense of sinfulness. It regards man not only with reference to God, but also with reference to his fellowmen, as here. The article τ probably denotes the virtue considered abstractly or generically. (Comp. Rom_12:10 ff.) It may, however, be used possessively, ‘your lowliness’ (Lightf.), or as indicating the due lowliness which should influence each (Ellic.).
ἀλλυ ἡομνιὑεέοτςἑυῶ: ‘each counting other better than himself.’ (Comp. Rom_12:10.) Ἡεσα implies a more conscious, a surer judgment, resting on more careful weighing of the facts, than νμζι. (See Schmidt, Synon. 105, 4; 70, 1, 3, 7.)
Ὑεέενwith genit. not elsewhere in Paul. (Comp. iv. 7; Rom_13:1.)
B reads τυ with υεεοτς DFG υεεοτς
4. ἕατισοονε—ἕατι
1st εατι as ABFG 17, Vulg.; אCDKLP, Goth., Cop., Arm., Syr.utr, read εατς WH. marg. 2d εατι as אABCvi Dgr P 17, 31, 47, Cop.; KL, Goth., Syr.utr, Arm., read εατς
For σοονε with a few Fath. reads σοετ.
σοονε: ‘looking.’ For this use of the participle instead of the imperative, comp. Rom_12:9; Heb_13:5. It forms an expansion of the previous words. Σοενis ‘to look attentively’; to fix the attention upon a thing with an interest in it. (See Rom_16:17; 2Co_4:18; Gal_6:1; Php_3:17.) Hence, often, ‘to aim at.’ (Comp. σοὸ, 3:14.) Schmidt defines: “to direct one’s attention upon a thing, either in order to obtain it, or because one has a peculiar interest in it, or a duty to fulfil towards it. Also to have an eye to with a view of forming a right judgment” (Synon. 11, 12).
ἀλ κὶ Κὶ ‘also,’ is inserted because Paul would not have it understood that one is to pay no attention to his own affairs.
א Act_17 join 2d εατιwith τυ. φο. following. The previous sentence would therefore end with εεω.
Humility is urged because it is necessary to concord, as κνδξαis fatal to concord. For the supreme example and illustration of this virtue, the readers are now pointed to Jesus Christ. (Comp. Rom_15:3; 2Co_8:9; 1Pe_2:21, and the striking parallel in Clem. ad Cor. xvi.)
5-8. Cherish the disposition which dwelt in Christ Jesus. For he, though he existed from eternity in a state of equality with God, did not regard that divine condition of being as one might regard a prize to be eagerly grasped, but laid it aside, and took the form of a bondservant, having been made in the likeness of men: and having been thus found in fashion as a man, he humbled himself by becoming obedient to God even so far as to suffer death, yea, the ignominious death of the cross.
On the whole passage, see note at the end of this chapter.
5. τῦοφοετ ἐ ὑῖ ὃκὶἐ Χιτ Ἰσῦ ‘have this mind in you which was also in Christ Jesus.’
א DFGKLP, Goth., Syr.P, insert γρafter τυο א 17, 37, Cop., Arm., Æ omit γρ φοετ with אABC* DFG 67**, Vulg., Syr.utr; C3 KLP, Cop., Arm., Goth., read φοεσω
ἐ ὑῖ: ‘in you’; not ‘among you,’ which is precluded by the following ἐ Χ. (Comp. Mat_3:9, Mat_3:9:3, 21.) Ἐ ὑῖ with the active φοετ presents no difficulty if it is remembered that φοενsignifies the general mental attitude or disposition. (See on 1:7.)
ἐ Χ: There was a slight difference of opinion as to whether that which is commended to imitation is Christ’s τπιορσν (so the Gk. Fathers), or his self-denying zeal for the salvation of others (Aug. Ans.). It is both combined. They are represented respectively by ἐαενσν(vs. 8) and ἐέωε (vs. 7). So Beng., “qui non sua quaesiverit sed se ipsum demiserit.”
6. ὃ: Refers to Christ as the subject. It is the subject of both classes of statements which follow,—those predicated of Christ’s preincarnate state and of his human condition. The immediate context defines the specific reference in each case.
ἐ μρῇθο: ‘in the form of God.’ ‘Form’ is an inadequate rendering of μρὴ but our language affords no better word. By ‘form’ is commonly understood ‘shape,’ ‘sensible appearance.’ So of Christ’s human form (Mar_16:12). But the word in this sense cannot be applied to God. Μρὴhere means that expression of being which is identified with the essential nature and character of God, and which reveals it. This expression of God cannot be conceived by us, though it may be conceived and apprehended by pure spiritual intelligences.
ὑάχν ‘subsisting’ or ‘though he subsisted.’ Originally ‘to begin,’ ‘make a beginning’; thence ‘to come forth’; ‘be at hand’; ‘be in existence.’ It is sometimes claimed that ὑάχι, as distinguished from ενι implies a reference to an antecedent condition. Thus R.V. marg. ‘being originally.’ Suidas, = ποῖα. That it does so in some cases is true. (See Thuc. iv. 18, vi. 86; Hdt. ii. 15; Dem. iii. 15, v. 13.) Comp. the meaning ‘to be taken for granted’ (Plat. Symp. 198 D; Tim. 30 C). On the other hand, it sometimes denotes a present as related to a future condition. (See Hdt. vii. 144; Thuc. ii. 64; and the meaning ‘to be in store’ [Æ Ag. 961].) The most that can be said is that the word is very often used with a relative meaning; while, at the same time, it often occurs simply as ‘to be.’ (See Schmidt, Synon. 81, 7.)
οχἁπγὸ ἡήαοτ ενιἴαθῷ ‘counted it not a prize to be on an equality with God.’
Ἁπγὸ is here equivalent to ἅπγα the more regular form for the object of the action,—the thing seized,—while substantives in μςhave usually an active sense. There are, however, exceptions to this. Thus θσό and χημςare neither of them used actively. Φαμς ‘a fencing in,’ is also used like φάμ, ‘a fence.’ Ἁισό is both ‘the act of consecration’ and ‘sanctification.’ (Comp. ὀεδσό, σφοιμς and ἱαμς There is only one example of ἁπγό in any class. author (Plut. Moral. p. 12A) where the meaning is apparently active. It occurs in two passages of Cyr. Alex., De Adorat. i. 25, and Cont. Jul. 6., both in a passive sense, and in Euseb. Comm. in Luc. 6., also passive. Max. Conf. Schol. in Lib. de divin. nom. 57 D, explains οχἁπ ἡ. by οκἀηίσνὡ ἄθωο ὑαοσι It should also be observed that rapina, by which ἁπγὸ is rendered in the Lat. trans. of Origen and Theo. Mops., is used both actively and passively, the latter in poetry and late Latin. In this condition of the evidence it is certainly straining a point, to say the least, to insist on making the rendering of the passage turn on the active meaning of ἁπγὸ, as Mey. Ἅπγαis often used with ἡεσα, as ἁπγὸ here, in the sense of ‘to clutch greedily.’
ἡήαο See on vs. 3. Weiss suggests that the phrase ἁπ ἡ. may have been chosen with reference to ἡομνιof vs. 3, in order to emphasise the disposition from which Christ’s self-humiliation proceeded.
τ ενιἴαθῷ Ενι ‘to exist’; not as the abstract substantive verb ‘to be.’ Ἴαis adverbial, ‘in a manner of equality.’ (Comp. Thuc. iii. 14; Eurip. Orest. 882; and other examples in Win. xxvii.) (See LXX; Job_5:14; Sap. 7:3.) The phrase therefore does not mean ‘to be equal with God,’ but ‘existence in the way of equality with God’ (Mey., Ellic., Weiss, De W., Kl.).
Others, as Lightf., take ἴαpredicatively, and ενιas ‘to be.’
7. ἀλ ἑυὸ ἐέωε: ‘but emptied himself.’ For the verb, comp. Rom_4:14; 1Co_1:17, 1Co_1:9:15; 2Co_9:3; LXX; Jer_14:2, Jer_15:9. Not used or intended here in a metaphysical sense to define the limitations of Christ’s incarnate state, but as a strong and graphic expression of the completeness of his self-renunciation. It includes all the details of humiliation which follow, and is defined by these. Further definition belongs to speculative theology. On Baur’s attempt to show traces of Gnostic teaching in these words, see Introd. vi.
μρὴ δύο λβν ‘having taken the form of a bondservant.’ Characterising ἑυ ἐ. generally. The participle is explanatory, ‘by taking.’ (Comp. Eph_1:9; and see Burt. 145, and Win. xlv.) Μρὴ, as in vs. 6, an expression or manifestation essentially characteristic of the subject. Christ assumed that form of being which completely answered to and characteristically expressed the being of a bondservant. Only μρὴδύο must not be taken as implying a slave-condition, but a condition of service as contrasted with the condition of equality with God.
Some, as Mey., Ellic., supply θο, ‘servant of God.’ But this limits the phrase unduly. He was not servant of God only, but of men also. (Comp. Mat_20:27, Mat_20:28; Mar_10:44, Mar_10:45; Luk_12:37; Joh_13:1-5, Joh_13:13-17.)
ἐ ὁοώαιἀθώω γνμνς ‘having become (been made) in the likeness of men.’ Defining μρ δύ λβ more specifically. Ὁοώαιdoes not imply the reality of Christ’s humanity as μρὴθ. implied the reality of his deity. The former fact is stated in ἐ μρ δύ As that phrase expressed the inmost reality of Christ’s servantship,—the fact that he really became the servant of men, —so ἐ ὁ. ἀθ expresses the fact that his mode of manifestation resembled what men are. This leaves room for the other side of his nature, the divine, in the likeness of which he did not appear. His likeness to men was real, but it did not express his whole self. The totality of his being could not appear to men, for that would involve the μρ θ. The apostle views him solely as he could appear to men. All that was possible was a real and complete likeness to humanity. (Comp. Rom_5:14, Rom_6:5, Rom_8:3.) “To affirm likeness is at once to assert similarity and to deny sameness” (Dickson, Baird Lect., 1883).
γνμνς Contrasted with ὑάχν He entered into a new state. (Comp. Joh_1:14; Gal_4:4; 1Ti_3:16.) For the phrase γνμνςἐ, see Luk_22:44; Act_22:17; Rom_16:7; 2Co_3:7.
κὶσήαιερθὶ ὡ ἄθωο: ‘and being found in fashion as a man.’ Σῆαis the outward fashion which appeals to the senses. The ‘form of a bondservant’ expresses the fact that the manifestation as a servant corresponded to the real fact that Christ came as a servant of men. In ἐ ὁ. ἄθ the thought is still linked with that of his essential nature, which rendered an absolute identity with men impossible. In σῆ. ερ the thought is confined to the outward guise as it appealed to human observation. Σῆαdenotes something changeable as well as external. It is an accident of being. (See 1Co_7:31.) The compounds of μρὴand σῆαbring out the difference between the inward and the outward. Thus σμόφυ, Rom_8:29; σμοφζμνς Php_3:10; μτμρομθ (οσε 2Co_3:18; Rom_12:2; μρωῇ Gal_4:19; —all of an inner, spiritual process, while σσηαίεθι(Rom_12:2; 1Pe_1:14) marks a process affecting that which is outward. See the two together in Php_3:21. See Lightf.’s note on the synonyms μρὴand σῆα(Comm. p. 127).
Mey. and De W. take κὶσ. …ἄθ with the preceding clause: ‘becoming in the likeness of men and (so) found in fashion,’ etc. This is plausible, but it makes the next sentence very abrupt, and breaks the progression. Ερθὶ introduces a new portion of the history. The laying aside of the form of God—the self—emptying—consisted in his taking the form of a servant and becoming in the likeness of men. In this condition he is found. In this new guise he first becomes apprehensible to human perception; and on this stage, where he is seen by men, other acts of humiliation follow. (Comp. Isa_53:2.)
Ερθὶ is not a Hebraism, nor does it stand for ενι Ενιexpresses the quality of a person or thing in itself; ερ the quality as it is discovered and recognised. (Comp. Mat_1:18; Luk_17:18; Act_5:39; Rom_7:10; 2Co_11:12; and see Win. lxv.)
ὡ: not what he was recognised to be, which would have been expressed by ἄθωο alone; but as, keeping up the idea of semblance expressed in ὁοώαι
8. ἐαενσνἑυὸ: ‘he humbled himself.’ The emphasis is on the act, not on the subject. Not synonymous with ἐέωε. (Comp. 2Co_11:7; Php_4:12.)
The more general ἐαενσνis now specifically defined. γνμνςὑήος ‘becoming obedient or subject.’ He became as a man; in that condition he humbled himself; his humiliation appeared in his subjection. Γνμ with an explanatory force, ‘by becoming.’ Understand θῷ (Comp. Mat_26:39; Rom_5:19; Heb_5:8.)
μχιθντυ ‘even unto death.’ To the extent of death. (Comp. Heb_12:4; 2Ti_2:9.)
θντυδ σαρῦ ‘yea, death of the cross.’
Δ introduces another and more striking detail of the humiliation, and leads on to a climax: ‘death, yea, the most ignominious of deaths.’ For this force of δ, comp. Rom_3:22, Rom_9:20.
σαρῦ אadds τυ The close of the description leaves the reader at the very lowest point of Christ’s humiliation, death as a malefactor; the mode of death to which a curse was attached in the Mosaic law. (See Deu_21:23; Gal_3:13; Heb_12:2.) Paul, as a Roman citizen, was exempt from this disgrace.
The result of this humiliation was the highest exaltation.
9-11. On this account God exalted him above all creatures, and bestowed on him the name which is above every name; that in the name of Jesus all beings in heaven, earth, and hades, should bow the knee and acknowledge him as Lord, and by this confession glorify God the Father.
9. δὸκὶὁθὸ ατνὑεύωε: ‘wherefore also God highly exalted him.’
δὸ ‘in consequence of which.’ (Comp. Heb_2:9, Heb_12:2.) The idea of Christ’s receiving his exaltation as a reward was repugnant to the Reformed theologians. Calvin attempts to evade it by explaining δὸas quo facto, which is utterly untenable. At the same time, it is not necessary to insist on the idea of recompense, since δὸmay express simply consequence; and exaltation is the logical result of humility in the N.T. economy (Mat_23:12; Luk_14:11, Luk_18:14). As Mey. remarks, “Christ’s saying in Mat_23:12 was gloriously fulfilled in his own case.” “Die Erniedrigung ist nur die noch nicht eingetretene Herrlichkeit,” says Schmidt (Art. “Stand, doppelter Christi,” Herz. Rl. Enc.). For δὸκὶintroducing a result, see Luk_1:35; Act_10:29. The consequence corresponding to the humiliation is expressed by κὶ
Different explanations of κὶare given, however. Lightf. and Kl.; maintain the sense of reciprocation,—‘God, on his part’; Ellic., contrast of the exaltation with the previous humiliation.
ὑεύωε: Only here in N.T. In LXX; Psa_97 (96):9; Dan_4:34. Not in class. Gk. Paul is fond of ὑὲ in compounds, and the compounds with ὑὲ are nearly all in his writings. (See Ellic. on Eph_3:20.) Its force here is not ‘more than before,’ nor ‘above his previous state of humiliation,’ but ‘in superlative measure.’ This exaltation took place through Christ’s ascension (Rom_1:3, Rom_1:4, Rom_1:8:34; Eph_4:9, Eph_4:10; Col_3:1). But the exaltation is viewed, not in respect of its mode, but as a state of transcendent glory, including his sitting at God’s right hand (Rom_8:34; Col_3:1); his lordship over the living and the dead (Rom_14:9); and his reign in glory (1Co_15:25).
κὶἐαίαοατ τ ὄοατ ὑὲ πνὄοα ‘and gave unto him the name which is above every name.’
ἐαίαο See on 1:29. Christ obtained as a gift what he renounced as a prize. (See Eph_1:21; Heb_1:4.)
τ ὄοα Possibly with a reference to the practice of giving a new name to persons at important crises in their lives. (See Gen_17:5, 32:28; Rev_2:17, Rev_3:12.) The name conferred is JESUS CHRIST, combining the human name, which points to the conquest won in the flesh, and the Messianic name, ‘the Anointed of God.’ The two factors of the name are successively taken up in vs. 10, 11.
There is a great variety of explanations on this point: Κρο (Kl., Lips., Weiss), Ἰσῦ (Ellic., Ead.), Ἰσῦ Χιτς(De W., Mey.), Υὸ (Thdrt., Pelag., Aug.), Θὸ (Theoph., Œ Lightf. holds that ὄοαmeans ‘title’ or ‘dignity,’ and must be taken in the same sense in both verses. (See on next vs.)
The reading τ οοαis acc. to אABC 17. τ is omitted by DFGKLP.
10. ἵα Denotes the purpose of the exaltation.
ἐ τ ὀόαιἸσῦ ‘In the name of Jesus’; not ‘at the name.’ Ὄοαwith τῦκρ ἡ. Ἰ, or τ κρ Ι or κρ Ἰ or ατῦ(Cht.), occurs ten times in Paul. In none of these cases is the word a mere title of address. Paul follows the Hebrew usage, in which the name is used for everything which the name covers, so that the name is equivalent to the person himself. (So Mat_6:9, Mat_10:41.) To baptize into the name of the Father, Son, and Holy Spirit is to put the subject of baptism symbolically into connection and communion with all that those names represent. He who believes on the name of the Lord believes on the Lord himself. Hence, to bow the knee in the name of Jesus is to pay adoration in that sphere of authority, grace, and glory for which the name stands; as being consciously within the kingdom of which he is Lord, as recognising the rightfulness of the titles ‘Jesus,’ ‘Saviour,’ ‘Lord,’ and as loyally accepting the obligations which those titles imply.
πνγν κμῇ Comp. Isa_45:23; Rom_14:11. The meaning can only be that Christ is presented as the object of worship; his claim to that honor being fixed by the previous declarations. Before his incarnation he was on an equality with God. After his incarnation he was exalted to God’s right hand as Messianic sovereign.
ἐορνω κὶἐιεω κὶκτχοίν The whole body of created intelligent beings in all departments of the universe. (See Rom_8:21; 1Co_15:24; Eph_1:20-22; Heb_2:8; Rev_5:13; and comp. Ign. Trall. 9.; Polyc. Phil. ii.) Ἐορνο are heavenly beings, angels, archangels, etc. (Eph_1:21, Eph_1:3:10; Heb_1:4-6; Heb_1 Pet. 3:23); Ἐίεο, beings on earth (1Co_15:40).
κτχοίν Only here in Bib. and Apocr. In class. of the infernal gods. Chr., Œ Theoph., and the mediæ expositors explain of the demons, citing Luk_4:34; Jam_2:19. These, however, are not regarded by Paul as in Hades. (See Eph_2:2, Eph_6:12.) Rather the departed in Hades. Nothing definite as to Christ’s descent into Hades can be inferred from this.
Lightf. regards all the genitives as neuter, urging that the whole creation is intended, and that the limitation to intelligent beings detracts from the universality of the homage. This, however, seems to be over-subtilising.
11. ἐοοοήηα: ‘should confess.’ The LXX, Isa_45:23, has ὀετι ‘shall swear,’ for which the seventh-century correctors of אread ἐοοοήεα.
WH., Treg., R.T., Weiss. (Txtk. Unt.), read εοοοηηα with אB; Tisch. εοοοηεα, with ACDFGKLP. It is possible that εα may have been altered to ηα by transcribers in order to conform it to κμῃ
Lightf. renders ‘confess with thanksgiving.’ He says that the secondary sense of ἐοο., ‘to offer thanks,’ has almost entirely supplanted its primary meaning, ‘to declare openly.’ But out of eleven instances in the N.T., four are used of confessing sins, one of Christ’s confession of his servants before the Father, and one of Judas’ ‘agreeing’ or ‘engaging’ with the chief priests. He says, further, that ‘confess with thanksgiving’ is the meaning in Isa_45:23. But the reading there is ὀετι
Κρο does not necessarily imply divinity. It is used in LXX of Abraham (Gen_18:12; comp. 1Pe_3:6); of Joseph (Gen_42:10, Gen_42:33); of Elkanah (1Sa_1:8). In the Pauline writings the master of slaves is styled both δσόη (1Ti_6:1, 1Ti_6:2; Tit_2:9), and κρο (Eph_6:9; Col_4:1). Often in N.T. in the general sense of ‘master,’ or in address, ‘sir.’ Of God, Mat_1:20, Mat_1:22, Mat_1:24, Mat_1:2:15; Act_11:16. Ὀκρο is used by Mt. of Christ only once (21:3) until after the resurrection (28:16). In the other gospels much oftener. In the progress of Christian thought in the N.T. the meaning develops towards a specific designation of the divine Saviour, as may be seen in the expressions ‘Jesus Christ our Lord,’ ‘Jesus our Lord,’ etc. Von Soden remarks: “God gave him the name Jesus Christ. It was necessary that his human, Messianic character should be developed before men would confess that Jesus is Lord. What God as Jehovah in the old Covenant has determined and prepared, Christ shall now carry out.”
εςδξνθο πτό: ‘to the glory of God the Father.’ (Comp. Joh_12:28, Joh_12:13:31, Joh_12:32, Joh_12:14:13, Joh_12:17:1.) The words are dependent upon ἐοο., not on ὅι It is the confession that is to be to the glory of God the Father, not the fact that Christ is Lord. (See Rom_15:7-9; Eph_1:6, Eph_1:11, Eph_1:12; 2Co_1:20.) “Everywhere where the Son is glorified the Father is glorified. Where the Son is dishonored the Father is dishonored” (Chr.). (See Luk_10:16; Joh_5:23.)
Some practical exhortations are now drawn from the