coming’ as opposed to “being by nature”, This clause, in turn, defines μ. δ. A. ‘Being made in the likeness of men.” ὅμοι. expresses with great
accuracy the Apostle’s idea. Christ walked this earth in the real likeness of
438
x Heb. xii. 4; 2 Tim. ii. 9; 2 Macc. xiii. 1 (ἀγωνίσασθαι μέχρι θανάτον).
1} αχρι D*FG.
ἡ µέχρι ] θανάτου, θανάτου δὲ σταυροῦ." Σ ὑπερύψωσε, καὶ ἐχαρίσατο αὐτῷ ὄνομα 8 τὸ ὑπὲρ πᾶν ὄνομα "
Il.
9. διὸ καὶ ὁ Θεὸς αὐτὸν
y Only here in N.T.; Ps. xevi. 9.
2 τον στανρον N. ;
3 So DEFGKLP, arm., Thdrt., Or., Eus., Ath., Epiph., Chr., Euth.cod. Edd. add το with SABC 17, Hipp., Dion.alex., Eus.bis (Alf. brackets το).
men, This was no mere phantom, no mere incomplete copy of humanity. And yet Paul feels that it did not express the whole of Christ’s nature. It was not ‘‘an hereditary likeness of being’ (Hitzm. See N.T. Th., ii., pp. 70-72). It was, in a sense, borrowed.— ἀνθρ. Almost = *‘mankind,” “ humanity”.
Ver. 8. καί seems to introduce a break. The Apostle goes on to describe the depth of the self-renunciation. No doubt there is here especially before Paul’s mind the contrast between what Christ “ἧς in Himself and what He appeared in the eyes of men” (Lft.).—oy7p. = Lat. habitus, the external bearing or fashion, “ the transitory quality of our materiality” (Gore). — εὑρεθείς. Each word in the description emphasises the outward sem- blance. ‘Being found, discovered to be.” The verdict of his fellow-creatures upon Him. They classed Him as an ἄνθρωπος. His outward guise was alto- gether human.—éran. Even as man He endured great humiliation, for He suffered the shameful death of the Cross. For surely ἐταπ. is more than a vivid, lively way of expressing ἐκέν. (as Weiffenb., op. cit., p. 42). Therest of the verse depicts His humiliation. That consists in His obedience and the terrible issue to which it led. As obedient, He gave Himself wholly up to His Father's will. And the course of following that will led as far as (μέχρι) death itself, no ordinary death (δέ bringing into prominence the special nature of it, cf. Rom. iii. 22, ix. 30), but a death of shame and suffering. Cf. Cic., pro Rabir., ν., 10 (quoted by Moule): Mors si proponitur, in libertate moriamur ... nomen ipsum crucis absit non modo a cor- pore civium Romanorum sed etiam a cogi- tatione, oculis,auribus, This would come home with force to the minds of the Philippians who enjoyed the jus Italicum.
Ver.g. 80... καί. On account of His great renunciation and obedience. An exemplification of His own maxim: “Ἧς that humbleth himself shall be exalted"’. καί marks the correspondence between His lowliness and God's exalta- tion of Ηϊπι,---ὑπερύψ. This goes back
beyond the ἐταπείν. to the ἐκέν. (So ΚΙ.) It reminds them that Christ has reached a position, in a certain sense, higher than that which He occupied ἐν μορφῇ Θεοῦ. This has nothing to do with This nature. The Divine glory which he always pos- sessed can never be enhanced. But now, in the eyes of men and as claiming their homage, He is on an equality with God. Cf. the realistic description of the exalta- tion in Sheph. of Hermas (quoted by Taylor, Sayings of few. Fathers, p. 167), Sim., ix., 6, 1, ἀνήρ τις ὕψηλ, ῷ μεγέθει ὥστε τὸν πύργον ὑπερέχειν. Also Gospel of Peter, το, with Robinson's notes. --ἐχαρίσατο. “ Gave asa gift.” Thisis the Father's prerogative, for undoubtedly the N.T. teaches a certain subordination ofthe Son. Cf. John xiv. 28, Rom. i. 3- 4, 1 Cor. viii. 6, and, most memorable of all, 1 Cor, xv. 28, where the Son, having accomplished His work, seems, according to the Apostle’s view, to recede, as it were, into the depths of the Divine Unity. —bvopa. τὸ Sv. should be read with the best MSS. It is quite possible that the last syllable of ἐχαρίσατο occasioned the omission of the article. To what does ὄνομα refer? It is only necessary to read on, and the answer presents itself. The universal outburst of worship proclaims that Jesus Christ is Κύριος, Lord, the equiv. of Ο.Τ. Jehovah, the highest title that can be uttered. The full signi- ficance of the name will only be realised when all the world acknowledges the sovereignty of Christ. As J. Weiss notes (Nachfolge Christi, pp. 63-64), this is not a specially Pauline conception, but belongs to the general faith of the Church. {It is amazing how Alf., De W. and Ead. can refer it to “ Jesus,’’ Myr. and Vinc. to “ Jesus Christ,’ while Lft. and Hpt. regard it as = “dignity,” “ title,” with- out specifying.) Onthe whole conception cf. Heb. i., esp. vv. 3-4. Perhaps the Apostle has in his mind the Jewish use of σοσπ ‘‘the Name,” as a reverent sub- eu?