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Philippians – Lesson Four – Philippians 2:1-11

Introduction Unity in the church. Unity with Christ. What does it mean? Where does it lead? Imagine the cross. Picture Christ on the cross. See Christ’s hands extending on each side, reaching out and grasping the hand of a person on each side of him. Then, add a person grasping the hand of another person on each side of them. Continue the link, uniting each person with Christ and each other. That is what it means. Where it leads is up to you. Dig deeply. Please note: Questions are based on the New International Version of the Bible. Personal application answers can reflect your opinion and/or spiritual growth. These questions are marked ‘PA.’ Unless otherwise noted, when answering questions that refer to a specific scripture verse, you can use the words of the verse itself or summarize the answer in your own words. Unity in the Community 1. (a) From Philippians 2:1, write the phrase that describes the reality of salvation, and list the benefits of that reality for the Philippians. (b) “Encouragement from being united with Christ” could also read, “The consolation or support of being in Christ.” From John 17:11, 20-23, what support did Jesus’ prayer lend to the spiritual and visible unity of all who believe in him? (c) PA: How does the unity you have in Christ and with other believers have an effect on those who do not yet believe in Christ?

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(d) “Comfort from his love” could also read, “The comforting knowledge and assurance from God’s love in Christ.”1 From John 3:16, Romans 5:8; 8:37-39; and 1 John 3:16-24; 4:9-16 identify phrases of spiritual unity, God’s love through Christ to believers, and visible unity between believers. (e) PA: How do you demonstrate God’s love toward other believers? (f) “Fellowship with the Spirit” could also read, “communion” or “common sharing in the Spirit.” What do the following verses say about the Holy Spirit, his work in the believer, and how his work relates to unity between believers? 2 Corinthians 13:14 – Ephesians 1:13-14 – Ephesians 4:30-31 – 1 John 1:3-4, 6-7 – (g) PA: How does having fellowship with the Spirit help you experience unity with other believers?

1 Zondervan NIV Study Bible, Zondervan, 2002, Grand Rapids, MI, p.2448, Note on Philippians 2:1

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(h) “Tenderness and compassion” refers to intense care and deep sympathy.2 This is similar to what Paul expressed in Philippians 1:8 about the “affection of Christ Jesus.” What does Matthew 9:36 say about Christ’s tenderness and compassion? (i) In Colossians 3:12, how are believers supposed to dress? (j) PA: Give an example from your own experience of how tenderness and compassion promotes unity. 2. (a) Read Philippians 2:2-3. Fruitful unity fulfills Paul’s joy. From verse 2, Paul uses three phrases to explain what would make his joy complete. Connect the following verses with each phrase. “Be like-minded” – 1 Corinthians 1:10 – “Having the same love” – John 15:12-13 – “Being one in spirit and purpose” – Romans 15:5-6 – (b) In verse 3, what two things hinder believers from being like-minded or having one-mind?

2 Zondervan NIV Study Bible, p.2448, Note on Philippians 2:1

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(c) From Galatians 5:20, what other words does Paul list along with selfish ambition that are just as lethal to the unity of the church? (d) From Galatians 5:26, what does Paul say about vain conceit? (e) PA: Vain conceit is also described as empty glory. Glory gained through selfish ambition robs God and compromises the vocation of the church (Ephesians 3:21). Is the glory you profess to possess reflective of yourself or of Christ? (f) Summarize how the following verses compliment Paul’s exhortation, “In humility consider others better than yourselves.” Romans 12:10 – 1 Peter 5:5b-6 – 1 Peter 3:8 – 3. (a) According to Philippians 2:4, Paul gives a very practical example of how to value others above oneself (verse 3). What does he say? (b) PA: In your own life, how has the habit of humility and valuing others above yourself, brought you closer to God and strengthened your relationship with other people?

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Self-sacrificing Surrender From Philippians 2:6-11, Christ’s self-sacrificing surrender is described in what is believed to have been a poetic hymn of the early church. Its literary form continues to be debated, but for the sake of our study, we will follow the NIV and clarify phrases with a translation very close to the Greek text from Ernst Lohmeyer.3 (6) The one existing in the form of God did not consider it an advantage to exploit to be equal to God, (7) but he emptied himself, taking the form of a slave, becoming in the likeness of human beings; (8) and in appearance being found as a human being, he humbled himself, becoming obedient unto death – even death on a cross. (9) Therefore also God highly exalted him and gave to him the name that is above every name, (10) that in the name of Jesus every knee will bow, in heaven and on earth and under the earth, (11) and every tongue will acknowledge that Jesus Christ is Lord, to the glory of God the Father. 4. (a) Read Philippians 2:6. From the following verses, describe the nature and essence of God in Christ. John 1:1-2 – John 8:58 – John 14:9b – Romans 9:5 – Colossians 1:15 –

3 G. Walter Hansen, The Letter to the Philippians, Eerdmans, 2009, Grand Rapids, MI, p.123

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Colossians 2:9 – Hebrews 1:3a – (b) The attitude of the preincarnate Christ reveals that his very nature is one of self-giving surrender.4 From the following verses, summarize how Christ’s self-giving surrender transformed the world. John 1:9 with John 8:12 – John 1:14 – 5. Compare the following verses to Philippians 2:7 – “but he emptied himself, taking the form of a slave or servant, becoming in the likeness of human beings.” 2 Corinthians 8:9 – Matthew 12:18 (quoting Isaiah 42:1) – Matthew 20:28 – Isaiah 53:2b – Hebrews 2:17 –

4 Ibid., p.143

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6. (a) Read Philippians 2:8. What do the following verses teach about Christ’s humility in being obedient to death? Matthew 26:39 – John 10:17-18 – Hebrews 5:7-9 – (b) What do the following verses say about Christ’s obedience to death on a cross? Deuteronomy 21:22-23 with Galatians 3:13 – Isaiah 53:7 – (c) PA: Trace the downward steps of Christ in this first sentence of Paul’s poem as translated by Lohmeyer. “The one existing in the form of God did not consider it an advantage to exploit to be equal to God, but he emptied himself, taking the form of a slave, becoming in the likeness of human beings; and in appearance being found as a human being, he humbled himself, becoming obedient unto death – even death on a cross.” What impresses you, and how has your perspective of Christ’s self-giving obedience changed?

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Heights of Highest Honor 7. (a) Read Philippians 2:9-11. Summarize what God did for Christ according to Ephesians 1:20-22 and 1 Peter 1:21? (b) PA: What divine name or title did God give to Christ? (See John 13:13; Romans 10:9-12.) (c) Ultimately, what will everyone do and say in regard to this divine name or title and why? For your answer, see Isaiah 45:23; Matthew 28:18; Ephesians 1:9-10 and Colossians 1:20. (d) PA: Trace the exaltation of Christ in this second sentence of Paul’s poem as translated by Lohmeyer. “Therefore also God highly exalted him and gave to him the name that is above every name, that in the name of Jesus every knee will bow, in heaven and on earth and under the earth, and every tongue will acknowledge that Jesus Christ is Lord, to the glory of God the Father.” What impresses you, and how has your perspective of Jesus Christ as Lord changed?

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Points to Ponder Unity in the Community Previously in Philippians 1:27-30, Paul emphasizes unity for the gospel toward those who oppose the church. Paul and the Philippians share the common struggle of suffering because of their witness for Christ. Beginning in Philippians 2:1-4, Paul continues this theme of unity by saying, “Therefore, if there be any comfort in Christ, as indeed there is . . . then complete my joy.”5 Here, Paul is urging believers “to be one so that they will be able to endure suffering caused by those outside the church and to heal divisions caused by those inside the church.”6 “Paul knew what some church workers today do not know, that there is a difference between unity and uniformity. True spiritual unity comes from within; it is a matter of the heart. Uniformity is the result of pressure from without. This is why Paul opens this section appealing to the highest possible spiritual motives (2:1-4). Since the believers at Philippi are “in Christ,” this ought to encourage them to work toward unity and love, not division and rivalry. In a gracious way, Paul is saying to the church, “Your disagreements reveal that there is a spiritual problem in your fellowship. It isn’t going to be solved by rules or threats; it’s going to be solved when your hearts are right with Christ and with each other.” Paul wanted them to see that the basic cause was selfishness, and the cause of selfishness is pride. There can be no joy in the life of the Christian who puts himself above others.”7 Such action is contrary to the mind-set of Christ and of those who profess to be his followers. The reality of salvation is being united with Christ. From that unity come the benefits of comfort from his love, fellowship with the Spirit, and tenderness and compassion.8 Throughout his letters, Paul uses forms of the words encouragement and comfort in reference to trouble, suffering, and the presence of God for those in Christ. (See 2 Corinthians 1:3-7.) Finding encouragement (comfort) in Christ is often experienced in the church because of sorrow and suffering. Christians who share in these experiences are drawn together through the overflowing comfort (encouragement or consolation) found in Christ. “The comfort that comes from corporate solidarity with one another in Christ assuages the pain caused by suffering. Peace replaces fear and joy overcomes grief when believers experience the reality of the presence of Christ in their community. The reality of this comfort in Christ is a strong motivation to aim for unity in the community.”9 In John 17:11, 20-23, Jesus prays for unity for all believers; his current followers and those yet to believe in Him. Spiritual unity, like that between God and Christ (John 17:11), is given to all those who believe in the message of Christ. Visible unity between believers is a reflection of their spiritual unity in Christ. Jesus rebukes disunity among believers. Believers are supposed to exemplify Christ’s humble-servant status. The standard is the unity of the Father and the Son. Also, unity is to have an evangelistic aim. The unity of believers should have an effect on unbelievers, to convince them of Christ’s mission and God’s love for the world.10

5 Gordon D. Fee, Philippians: The IVP New Testament Commentary Series, IVP Academic, 1999, Downers Grove, IL,

p.84 6 Hansen, p.105

7 Warren W. Wiersbe, Be Joyful, Victor Books, 1987, Wheaton IL, pp.57-58

8 Zondervan NIV Study Bible, p.2448, Note on Philippians 2:1

9 Hansen, p.108

10 Zondervan NIV Study Bible, p.2212, Notes on John 17:21-23

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God’s love for the world is seen in God’s love in Christ. “Comfort from his love” could also read, “The comforting knowledge and assurance from God’s love in Christ.”11 Phrases from John 3:16 and Romans 5:8; 8:37-38 show how the love of God in Christ is directed to the whole world through the provision of the ‘one and only Son’ of God for their redemption, and the gift of eternal life. Paul writes that “God demonstrates his own love for us in this: While we were still sinners, Christ died for us.” He affirms that the love of God can never be separated from those who belong to him by faith in Christ Jesus. This is the spiritual unity that believers share with God because of his love for them. The visible unity between believers is demonstrated because of the love of God in them. Phrases from 1 John exhort believers to ‘lay down their lives’ for others as Christ did, and show love not with words or tongue but with actions and in truth. Obedience to God’s command includes loving one another as he commanded us to do (John 13:34-35). “Since our love has its source in God’s love, his love reaches full expression (is made complete) when we love fellow Christians. Thus the God whom “no one has ever seen” is seen in those who love, because God lives in them.”12 The Holy Spirit is God’s presence within the believers. “What all believers have in common is their experience of sharing together in the gift of the Holy Spirit.”13 Fellowship with the Spirit could also be communion or common sharing in the Spirit. The Holy Spirit brings the believer into unity with the Father and the Son. He securely indwells each believer and is the deposit guaranteeing his inheritance (Ephesians 1:13-14). Paul and the writer of 1 John both express that the common sharing in the Spirit comes from the fellowship (koinonia) through spiritual union with Jesus Christ. John and Paul’s joy comes from those who profess “union with Christ” (vertical unity between God and the individual), and believers sharing the fellowship of the Spirit (horizontal unity between believers). The Holy Spirit can be grieved. Paul warns of this and admonishes believers to get rid of “all bitterness, rage and anger, brawling and slander, along with every form of malice. Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.” Sin ruptures relationships. Disunity in the church can be traced to a schism in the vertical unity or fellowship with God by an individual. Lack of fellowship with God will affect the influence that the Holy Spirit has throughout the body of believers; especially unity between believers. What is needed is confession of sin and true repentance (turning away permanently from the sin) to restore fellowship with God and reunite believers in the church. When there is unity in the church, believers are sincerely kind and compassionate toward one another. Tenderness and compassion refers to intense care and deep sympathy.14 This is similar to what Paul said in Philippians 1:8 about the affection of Christ Jesus. Christ’s compassion is expressed through Matthew’s words: “When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd.” Colossians 3:12 says that believers are to clothe themselves with compassion. Being clothed with compassion toward others personifies Christ’s caring compassion.

11

Ibid., p.2448, Note on Philippians 2:1 12

Ibid., p.2581, Note on 1 John 1:12 13

Hansen, p.110 14

Zondervan NIV Study Bible, p.2448, Note on Philippians 2:1

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Fruitful unity fulfills Paul’s joy. Paul uses three phrases to explain what would make his joy complete. (1) Be like-minded. “I appeal to you, brothers, in the name of our Lord Jesus Christ, that all of you agree with one another so that there may be no divisions among you and that you may be perfectly united in mind and thought” (1 Corinthians 1:10). Paul is not asking the Philippians to “have the same thoughts or feelings about everything. They are not called to be ditto marks of each other. Paul is not squelching human creativity, nor is he prohibiting personal diversity. He is calling his friends to ‘seek the same goal with a like mind.’”15 It is similar to a conductor of a symphony orchestra expecting all to play in unity but with agreeable harmony, regardless of position or ability, seeking the same joyful expression of musical praise. (2) Have the same love. “My command is this: Love each other as I have loved you. Greater love has no one than this, that he lay down his life for his friends” (John 15:12-13). This phrase could also read, “Love as Christ loves.” To love as Christ loves requires personally taking on the form of a servant, eradicating selfish ambition and disqualifying self-inflated competition among believers in the church. 16 (3) Be one in spirit and purpose. “May the God who gives endurance and encouragement give you a spirit of unity among yourselves as you follow Christ Jesus, so that with one heart and mouth you may glorify the God and Father of our Lord Jesus Christ” (Romans 15:5-6). The phrase could also read, “Being one in spirit and of one mind.” Paul uses repetition of the same words, being like-minded and of one mind, to exhort the Philippians to take on one common yoke and “pull together in the same direction. When believers are preoccupied with their personal agenda, they will pull in different directions and split the church into separate interest groups.”17 Two things that hinder believers from being like-minded or having one-mind are selfish ambition and vain conceit. Paul lists other words along with selfish ambition that are just as lethal to the unity of the church. “…hatred, discord, jealousy, fits of rage, selfish ambition, dissension, factions and envy.” He also says, “Let us not become conceited, provoking and envying each other” (Galatians 5:26). Selfish ambition drives a person to vain conceit. Vain conceit is also described as empty glory. Paul has no use for or aspiration toward personal glory of position, prestige, power, and possessions. Selfish ambition and vain conceit rob God of his glory. 18 Paul declares, “To him glory!” In the believer and through the church, everything must be done for the glory of God. “The honor of Jesus is in the hands of the church”19 (Ephesians 3:21). Paul’s exhortations to believers are clear. “Be devoted to one another in brotherly love. Honor one another above yourselves (Romans 12:10). All of you clothe yourselves with humility toward one another, because, God opposes the proud but gives grace to the humble. Humble yourselves, therefore, under God’s mighty hand, that he may lift you up in due time (1 Peter

15

Hansen, p.112 16

Ibid., p.112 17

Ibid., p.113 18

Ibid., p.114 19

Frank E. Gaebelein, General Editor, The Expositor’s Bible Commentary (NIV), Volume 11, Zondervan, 1978, Grand Rapids, MI, p.53

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5:5b-6). Finally, all of you, live in harmony with one another; be sympathetic, love as brothers, be compassionate and humble” (1 Peter 3:8). Paul’s very practical example of how to value others above oneself is found in verse 4. Each of you should . . . look to the interests of others. “Paul does not advocate total self-neglect, but a reprioritizing of life so that each of you gives the largest share of attention to others.20 Reprioritizing one’s attitude is necessary as the first step toward reprioritizing one’s agenda. “Watchman Nee, the Chinese evangelist, tells of a Christian he once knew in China. He was a poor rice farmer, and his fields lay high on a mountain. Every day he pumped water into the paddies of new rice. And every morning he returned to find that an unbelieving neighbor who lived down the hill had opened the dikes surrounding the Christian’s field to let the water fill his own. For a while the Christian ignored the injustice, but at last he became desperate. What should he do? His own rice would die if this continued. How long could it go on? The Christians met, prayed and came up with this solution. The next day the Christian farmer rose early in the morning and first filled his neighbor’s fields; then he attended to his own. Watchman Nee tells how the neighbor subsequently became a Christian, his unbelief overcome by a genuine demonstration of a Christian’s love for others. Can you live for others? At work? At home? With friends, enemies, or relatives? If you are a believer in the Lord Jesus Christ, it is not only possible; it is also an important part of your calling.”21 Self-Sacrificing Surrender The calling of the believer to live in unity with other believers and exemplify the humility of Christ toward others is only possible through the power of Christ. Paul exhorts believers to adopt the same attitude that was in Christ; specifically self-sacrificing humility and love.22 They are to value what Christ values, imitating him . . . “live a life of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God” (Ephesians 5:1-2). From Philippians 2:6-11, Christ’s self-sacrificing surrender is described in what is believed to have been a poetic hymn of the early church. Its literary form continues to be debated, but for the sake of our study, we will follow the NIV and clarify phrases with a translation very close to the Greek text from Ernst Lohmeyer.23 (6) The one existing in the form of God did not consider it an advantage to exploit to be equal to God, (7) but he emptied himself, taking the form of a slave, becoming in the likeness of human beings; (8) and in appearance being found as a human being, he humbled himself, becoming obedient unto death – even death on a cross.

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Hansen p.117 21

James Montgomery Boice, Philippians: An Expositional Commentary, Zondervan, 1971, Grand Rapids, MI, pp.123-124 22 Zondervan NIV Study Bible, p.2449, Note on Philippians 2:5 23

Hansen, p.123

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(9) Therefore also God highly exalted him and gave to him the name that is above every name, (10) that in the name of Jesus every knee will bow, in heaven and on earth and under the earth, (11) and every tongue will acknowledge that Jesus Christ is Lord, to the glory of God the Father. Jesus Christ is eternal God. Describing the nature and essence of God in Christ, John and Paul write: In the beginning was the Word, and the Word was with God, and the Word was God.

He was with God in the beginning. Before Abraham was born, I am! Anyone who has seen me has seen the Father. Theirs are the patriarchs, and from them is traced the human ancestry of Christ, who is God over all, forever praised! He is the image of the invisible God, the firstborn over all creation. For in Christ all the fullness of the Deity lives in bodily form. The Son is the radiance of God’s glory and the exact representation of his being.

“Jesus Christ reveals God to us. As to his essence, God is invisible (1 Timothy 1:17; Hebrews 11:27). Man can see God revealed in nature (Psalms 19:1-6; Romans 1:20) and in his mighty works in history; but he cannot see God himself. Jesus Christ reveals God to us, for he is ‘the visible image of the invisible God’ (Colossians 1:15) and he ‘expresses the very character of God’ (Hebrews 1:3). The word translated ‘revealed’ in John 1:18 is the Greek word exegesis, which means ‘to explain, to unfold, to lead the way.’ Jesus Christ explains God to us and interprets him for us. We simply cannot understand God apart from knowing his Son, Jesus Christ.”24 Christ’s self-giving surrender brought light and life to a spiritually dark world. From the Father he brought unfailing love and faithfulness. His glory was seen through his miracles, death and resurrection.

Out of heaven’s palaces, splendor filled and bright Came the King and he came to bring to the world new life and light.

What grace is this that brought my Savior down? That made him leave his glorious throne and crown?

The one who made the earth, the sky, and sea; Who put the stars in every galaxy!

What condescension, oh, how can it be? What shame he suffered, oh, what agony.

And then the death he died, for sinners crucified. What grace is this! What grace is this!25

24

Dr. Warren W. Wiersbe, General Editor, The Transformation Study Bible (NLT), David C. Cook, 2009, Colorado Springs, CO, p.1780, Note on John 1:18 25

John W. Peterson, “What Grace is This,” John W. Peterson Music Co., Singspiration Music of the Zondervan Corporation, 1964, Grand Rapids, MI

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“The pre-existent son regarded equality with God not as excusing him from the task of (redemptive) suffering and death, but actually as uniquely qualifying him for that vocation. The obedience of the Son in his death on the cross revealed the true nature of God;” self-giving (not self-grasping) surrender.26 Christ did not view his “divine being and rank as something to use for his own selfish advantage. Such a view was inconsistent with his character . . . In contrast to the natural human tendency to say Yes to every opportunity to exploit personal advantages of position and power for selfish purposes, [Christ] said No to the exploitation of his divine position and unlimited power for his own selfish pursuits. . . . The one existing in the form of God said No to selfish exploitation of his position in the form of God and said Yes to the form of a servant.”27 Christ emptied himself, taking the form of a slave or servant, becoming in the likeness of human beings. “For you know the grace of our Lord Jesus Christ that though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich” (2 Corinthians 8:9). “Here is my servant whom I have chosen, the one I love, in whom I delight, I will put my Spirit on him, and he will proclaim justice to the nations” (Matthew 12:18 quoting Isaiah 42:1). “. . . just as the Son of Man did not come to be served but to serve, and to give his life as a ransom for many” (Matthew 28:20). “He had no beauty or majesty to attract us to him, nothing in his appearance that we should desire him” (Isaiah 53:2b). “For this reason he had to be made like his brothers in every way, in order that he might become a merciful and faithful high priest in service to God, and that he might make atonement for the sins of the people” (Hebrews 2:17). “…the kenosis of Christ, the self-emptying of Christ, is the incarnation in the form of a slave of the one existing in the form of God . . . ‘The image of God shone forth in Christ in such a manner that He was nevertheless abased in outward appearance and brought to nothing in the estimation of men; for He bore the form of a servant, and assumed our nature.’ . . . The verb emptied ‘does not refer to the loss of divine attributes but – in good Pauline fashion – to making something powerless, emptying it of apparent significance.’ When Christ emptied himself by taking the form of a slave, he made himself powerless with no apparent significance in the world.28 He laid aside the independent use of his own attributes as God.29 “As the one existing in the form of God, he emptied himself by being made in human likeness. And as one who was found in appearance as a human being, he humbled himself. . . The one who could have rightfully claimed the highest position in human history and justly received supreme honors deliberately sought the lowest position and submitted himself to extreme humiliation.”30 Ever dependent upon His Father, he learned obedience. He was obedient to death. “My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will” (Matthew 26:39). “The reason my Father loves me is that I lay down my life – only to take it up

26

Hansen, p.145 27

Ibid., p.146 28

Ibid., p.149 29

Dr. Warren W. Wiersbe, p.2012, Note on Philippians 2:5-8 30

Hansen, p.154

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again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father” (John 10:17-18). “During the days of Jesus’ life on earth, he offered up prayers and petitions with loud cries and tears to the one who could save him from death, and he was heard because of his reverent submission. Although he was a son, he learned obedience from what he suffered . . .” (Hebrews 5:7-9). As if it is not enough that self-giving surrender required death, but death on a cross. “If a man guilty of a capital offense is put to death and his body is hung on a tree, you must not leave his body on the tree overnight. Be sure to bury him that same day, because anyone who is hung on a tree is under God’s curse. You must not desecrate the land the Lord your God is giving you as an inheritance” (Deuteronomy 21:22-23). “Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: Cursed is everyone who is hung on a tree” (Galatians 3:13). God condemned murder, and hanging on a tree symbolized divine judgment and rejection. Christ accepted the full punishment of our sins, thus becoming “a curse for us.”31 Christ fulfilled the requirements for the sacrifice as the Lamb of God who was without sin and acceptable to his holy Father. He also did what no animal could do; he voluntarily accepted and submitted himself to being the sacrifice. Unlike animals that go with blind compliance to whatever the destination, Christ goes to the cross not out of ignorance, but with deliberate submission maintaining a self-imposed silence.32 “He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so he did not open his mouth” (Isaiah 53:7). (See also Psalm 22:1-18 for selected verses.) The downward steps of Christ “take us down, down, down to the deepest, darkest hellhole in human history to see the horrific torture, unspeakable abuse, and bloody execution of a slave on a cross because, although he is forever the one existing in the form of God, he is on that cross by his own deliberate choice to empty himself and humble himself.”33

Christ emptied himself of his power so the cross would not be emptied of its power. Hallelujah! What a Savior!

Heights of Highest Honor Christ continues to be the object of Paul’s hymn. Christ humiliated becomes Christ exalted by God’s grace and power. God raised Christ from the dead and seated him at his right hand (place of honor), giving him authority, dominion, and every title that can be given now and in the future. He put all things under his feet and appointed him to be the head over the church (Ephesians 1:20-22). God raised Jesus Christ from the dead and glorified him (1 Peter 1:21). God vindicated his death on the cross by exalting him to the highest place following his humiliation. “The verb exalted is an unusual compound word found only here in the New Testament. By adding the prefix above to the verb exalt, the word designates the highest possible exaltation. . . .The word exalted has a superlative, not a comparative sense: the thought is not that God exalted Christ to a higher position than he possessed before his incarnation, but that God exalted him to the highest position after his humiliation.” It is a

31

Zondervan NIV Study Bible, p.357, Note on Deuteronomy 21:22-23 32

J. Alec Motyer, The Prophecy of Isaiah, Intervarsity Press, 1993, Downers Grove, IL, p.433 33

Hansen, p.159

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[hyper-exalted] position of incomparable transcendence and absolute majesty. (See also Psalm 97:9.)34 By God’s grace, he divinely approved Christ’s work giving him the name above every name. Some commentators favor the name Jesus, given at the incarnation, as the highest of names, because it is truly a name rather than a title, and is associated with the highest of divine attributes, service and self-giving.35 Others (including this writer) believe that Christ’s true identity as the one existing in the form of God and equal to God is again revealed through his exaltation and name as Lord. John 13:13 says that the divine name or title that God gave to Jesus Christ is “Lord.” Jesus Christ acknowledged this as his identity. Paul writes in Romans 10:2-12 that everyone who confesses “Jesus as Lord” will be saved. The Lord Jesus Christ is Lord of all. “At the incarnation the name Jesus was given; when God exalted Jesus he then gave him the name Lord. The name of a person can have the sense of a title that is rightfully borne and encodes what a person really is. The sense of title applies especially to the divine names that express qualities and powers. The title identifies the Lord Jesus Christ with God; it is his divine identity. In Isaiah 41-45, Isaiah stresses the ‘uniqueness of the divine name LORD (Yahweh).’ Paul quotes Isaiah and thus ‘appropriates the unique divine name for Jesus.’”36 In Hebrew, the word for LORD is Adonai. “In practice it replaced the personal name of God, Jehovah. No Jew pronounced the word Jehovah . . . Instead he said, “Adonai” When the early Christians made their confession – “Jesus Christ is Lord” – they were actually confessing that Jesus of Nazareth is the God of Israel, Jehovah, the only true God.”37 The Greek word for Lord is kyrios. When the Jews translated their Hebrew scriptures into Greek in the third century B.C, they used the word kyrios over 6,156 times for the divine name of God. “The Jewish prophets proclaimed God’s exclusive claim to his own unique name: ‘I am the LORD, and there is no other; apart from me there is no God’ (Isaiah 45:5-6, 18, 21). Jesus was not identified as one of many lords in the pantheon of Hellenistic gods and lords nor as merely a political rival of Lord Caesar. The name Lord identifies Jesus with the one and only God of Jewish monotheism, the Creator and Sovereign of all.”38 “The name Lord points not only to the present sovereignty and identity of Jesus but also to his future destiny.” Ultimately, “every knee will bow and tongue confess that Jesus Christ is Lord, to the glory of God the Father.” Philippians 2:10 quotes Isaiah declaring that God (Yahweh) will be universally worshipped, “Before me every knee will bow, by me every tongue will swear.” Through his exaltation, God has now given that honor to Jesus Christ.39 There is an ‘already-not yet’ tension in the name Lord. Many believers acknowledge Jesus Christ as Lord now. But there will come a day when every tongue confesses that he is Lord.40 “One day all will bow before him to confess he is Lord. Of course, it is possible for people to bow and confess today,

34

Ibid., pp.161-162 35

Ibid., p.162 36

Ibid., p.163 37

Boice, p.151 38

Hansen, p.167 39

Boice, p.149 40

Hansen, p.167

17

and receive His gift of salvation (Romans 10:9-10). To bow before Him now means salvation; to bow before him at the judgment means condemnation.”41 All authority in heaven and on earth has been given to the Lord Jesus Christ. All things in heaven and on earth will be brought together under him. This was pleasing to God to do this in Christ, and Christ will return the glory to God, the Father. Precious Promise: Philippians 2:4-5 – “Each of you should look not only to your own interests, but also to the interests of others. Your attitude should be the same as that of Christ Jesus.” Prayer: Lord Jesus Christ, let me learn from your self-giving love that apart from your power and presence in my life, I cannot be in unity with you or others. But because of your self-sacrificing surrender, I am eternally united with you and called to be of your same attitude to the glory of the Father. Amen.

41

Warren W. Wiersbe, p.66