Verse of the Day

Tuesday, February 14, 2017

Pastor's Sermon Notes: Philippians (series), Part 7: The Great Christological Confession: The Apostle Paul’s Carmen Christi (Philippians 2:5-11), Part One

Sermon Series: Philippians, Part 7
The Great Christological Confession:
The Apostle Paul’s Carmen Christi, Part One
Philippians 2:5-11

[Audio file on Internet Archive at]

5  Let this mind be in you, which was also in Christ Jesus: 6 Who, being in the form of God, thought it not robbery to be equal with God: 7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: 8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. 9 Wherefore God also hath highly exalted him, and given him a name which is above every name: 10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; 11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.


In any list of “The Greatest Chapters of the Bible” Philippians 2 must be included. It ranks with Psalm 23, “The Shepherd Psalm;” Isaiah 53, “The Suffering Servant;” John 17, “The Great High Priestly Intercessory Prayer;” Romans 8, “The Hope Chapter;” 1 Corinthians 13, “The Love Chapter;” 1 Corinthians 15, “The Resurrection Chapter;” Hebrews 11, “The Faith Chapter;” and Revelation 21, “The Holy City Chapter.” Philippians 2 knows no equal as the “The Great Christological Confession: The Apostle Paul’s Carmen Christi.”

Many years ago I learned from the following about “The Full Mention Principle” of Biblical interpretation:[1]

J. Edwin Hartill, Principles of Biblical Hermeneutics (Grand Rapids: Zondervan Publishing House, 1947), pp. 76-78.[2]

Arthur T. Pierson, The Bible and Spiritual Criticism: Being the Second Series of Exeter Hall Lectures on the Bible Delivered in London, England in the Months of February, March and April, 1904 (Minneapolis: Bethany Fellowship, Inc., n.d.; 1970 reprint of 1905 original by The Baker and Taylor Co., New York), pp. 45-48.[3]

Here in Philippians 2:5-11 we have the full mention of the doctrine of Christ.

John Murray begins his sermon on verses 5-9 with these words:

“The first mystery of being is the mystery of the Trinity. This is not a mystery that came to be. The revelation of this mystery came to be, for all revelation is temporal, given to temporal creatures. But the truth of this mystery is eternal. It is that of God’s eternal being in three persons. The second mystery is that of the incarnation. This is the mystery of godliness, the mystery of Christianity. It is a mystery that came to be, one that had a beginning in history. The Son of God became in time what he eternally was not. He did not cease to be what he eternally was but he began to be what he was not. It is with this mystery the text deals.”
— John Murray, “The Mystery of Godliness” (sermon on Phil. 2:5-9), in Collected Writings of John Murray, 4 vols., Vol. 3: Life of John Murray, Sermons & Reviews (Carlisle, PA: Banner of Truth, 1982), pg. 236.

Murray concludes, “The apostle has here delineated the great pivots of the mystery of godliness.”
Op. cit., pg. 240.

B. B. Warfield recalls an ancient sermon from a millennium and a half before that magnificently describes what the inspired Apostle accomplishes in the words of this text:

“Whenever the subtleties of heresy confuse our minds as we face the problems which have been raised about the Person of our Lord, it is pre-eminently to these verses that we flee to have our apprehension purified, and our thinking 3 corrected. The sharp phrases cut their way through every error: or, as we may better say, they are like a flight of swift arrows, each winged to the joints of the harness.
            The golden-mouthed preacher of the ancient Church, impressed with this fulness of teaching and inspired himself to one of his loftiest flights by the verve of the apostle’s crisp language, pictures the passage itself as an arena, and the Truth, as it runs burning through the clauses, as the victorious chariot dashing against and overthrowing its contestants one after the other, until at last, amid the clamour of applause which rises from every side to heaven, it springs alone towards the goal, with coursers winged with joy sweeping like a single flash over the ground. One by one he points out the heresies concerning the Person of Christ which had sprung up in the ancient Church, as clause by clause the text smites and destroys them; and is not content until he shows how the knees of all half-truths and whole falsehoods alike concerning this great matter are made by these searching words to bow before our Saviour’s perfect deity, His complete humanity, and the unity of His person. The magic of the passage has lost none of its virtue with the millennium and a half which has fled by since John Chrysostom electrified Constantinople with his golden words: this sword of the Spirit is as keen to-day as it was then, and happy is the man who knows its temper and has the arm to wield it.”
— Benjamin Breckinridge Warfield, “Imitating the Incarnation” (Phil. 2:5-8), sermon in The Gospel of the Incarnation (New York: Randolph, 1893), pp. 565-566. This sermon was originally published in The Gospel of the Incarnation (New York: Randolph, 1893), and then reprinted in The Saviour of the World (New York: Hodder and Stoughton, 1914; reprinted Cherry Hill, NJ: Mack, 1972), pp. 247-270; and in The Person and Work of Christ, ed. Samuel G. Craig (Philadelphia: Presbyterian and Reformed, 1950), pp. 563-575. It is available as a downloadable PDF file on The Gospel Coalition at [accessed 15 JAN 2017]. The source information for Chrysostom’s sermon Warfield refers to is included in the Appendix below.


“…the most astonishing model of self-abnegating love for the sake of others, as a ground for moral improvement. Paul explicitly offers such an appeal in Philippians 2:5-11.”
— D. A. Carson, The Gagging of God: Christianity Confronts Pluralism (Grand Rapids: Zondervan, 1996), pg. 327. Highlighting mine.


The Preface to the The Great Christological Confession: The Apostle Paul’s Carmen Christi (2:5)
Part 1: The Humiliation of Christ (2:6-8)
I. The Mind-Boggling Mentality of the Messiah (2:6)
II. The Essence of the Action of Incarnation (2:7)
III. The Highlighting of the Humiliation of Christ Jesus (2:8)

The Preface to the The Great Christological Confession: The Apostle Paul’s Carmen Christi (2:5)
The purpose for this passage is made clear in verse 5:

Let this mind be in you, which was also in Christ Jesus:

Warfield begins his sermon on this passage of Scripture with these words:

““Christ our Example.” After “Christ our Redeemer,” no words can more deeply stir the Christian heart than these. Every Christian joyfully recognizes the example of Christ, as, in the admirable words of a great Scotch commentator, a body “of living legislation,” as “law, embodied and pictured in a perfect humanity.” In Him, in a word, we find the moral ideal historically realized, and we bow before it as sublime and yearn after it with all the assembled desires of our renewed souls.”
— Benjamin Breckinridge Warfield, op. cit., pg. 563.

We must not only ask ourselves at this point what this means, but how it is even possible for us to do so. We are confronted in these words with a demand placed on us by God in His Word to do something that flies in the face of the natural man, and the sinful world that we find ourselves in.

1. This mind

2. in you…in Christ Jesus

3. also

The work of Christ has been rightly divided into the periods of His humiliation and His exaltation. His humiliation includes the beginning of His incarnation in His conception and birth, and also embraces his obedient life, death and burial. His exaltation includes His resurrection, ascension, enthronement and reign. However, we must continually remind ourselves even as we consider these aspects of His work as we deal with this passage of Scripture that this is first and foremost about His person. We are to see in what He did the kind of person that He is, and specifically, the mindset of the person of Christ. We are not commended here to do what He did in every respect, but we are directed to have this very same mindset or attitude. What he has done is the outworking of how He thinks.

The trajectory of the hymnic confession that follows in verses 6-11 spans from the Servant Songs of Isaiah’s prophecies, the Prologue to John’s Gospel, John’s account of the footwashing in the upper room during the final hours before the crucifixion, to the Gospel records of the resurrection and ascension, and the worship scenes in what John saw and heard as recorded in the Revelation.

Mt. 11:28-30 28 Come unto me, all ye that labour and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. 30 For my yoke is easy, and my burden is light.

Rom. 15:3 —  For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.

Phil. 1:1 — Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:

Part 1: The Humiliation of Christ in The Great Christological Confession: The Apostle Paul’s Carmen Christi (2:6-8)

I. The Mind-Boggling Mentality of the Messiah (2:6)

Who, being in the form of God,[4] thought it not robbery to be equal with God:[5]

Here is contrast. It is this contrast that makes what Christ does in the next verse so utterly incomprehensible.

“In the first line the highest possible exaltation of Christ is described in that he had “the form of God”; and in the last line the lowest possible degradation with the abrupt qualifying phrase, “death of cross,” in which even the article is wanting.”
— Nils W. Lund, Chiasmus in the New Testament: A Study in the Form and Function of Chiastic Structures (Chapel Hill, NC: University of North Carolina Press, 1942; reprint, Peabody, MA: Hendrickson, 1992), pg. 217. Highlighting mine.

And it is this contrast that stands in stark relief to those mean-spirited preachers addressed in the first chapter of this prison epistle. Nothing could be more different, or more absolutely contrary than the mind of Christ, and the mind of those preachers mentioned in 1:14-18 —

14 And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear. 15 Some indeed preach Christ even of envy and strife; and some also of good will: 16 The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds: 17 But the other of love, knowing that I am set for the defence of the gospel. 18 What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.

Paul did not deal in depth in that initial chapter with the motives of those preachers “of envy and strife” and contention, who are not sincere, but are pretenders who wish to hurt Paul. He did frame this contrast in his exhortations to the Philippian Christians in the opening paragraph of this chapter with words that speak directly to the spiritual sin in the motives of those preachers (1:3):

Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.”

Those who had no glory, but vainly aspire after it in the flesh as the preachers mentioned earlier are doing, are engaged in a mindset that is diametrically opposed to that of Christ. He had eternal glory, and what He went after was so inglorious on the face of it that sinners cannot possibly comprehend how or why He would ever have considered for even one moment doing what He did. His leaving His glory behind so completely as the words of the next verses explain is in every aspect the exact opposite of what vainglorious sinners do.

It is this contrast that Paul wants the Philippians to see so that they see these preachers for what they are. This is very similar to what Paul does in 2 Corinthians with the false apostles, but in that case he had to address a church that had to a great degree been taken in by them, and turned against their spiritual father, Paul. This does not seem to be the case with either the Philippian Church, or with these mean-spirited preachers who Paul did, after all, refer to  as “brethren in the Lord.” Therefore, while there are comparable issues involved, the manner in which Paul addresses the issue of these preachers here is set up an example, a model, by way of sharp contrast that may at one and the same time alert and help the Philippian Christians, while it also shames those preachers.

We may say, in modern parlance, that what we have here is a “come to Jesus” moment. In other words, in the words of this verse we not only have a stark contrast between Christ and those who are vainglorious, but we also see Christ presented by Paul as a model that exposes mean-spirited preachers for what they are and shames them. Paul is in prison in Rome. He is unable to deal with these contentious pretenders in person. However, the inspired epistle that he has delivered to this church is sufficient to teach, to reprove, to correct, and to instruct in righteousness (2 Tim. 3:16). Pride and humility, love and hate, the spirit and the flesh, all may be seen in the light of God’s Word for what they are. Come to Jesus. Look to Jesus. Bring it to Jesus. Then examine yourself and others by that standard.

The deity of the Messiah is expressly affirmed in the words of this verse. In his sermon on this passage Warfield includes a wonderful illustration of how this should be understood using the example of a sword.

““Form,” in a word, is equivalent to our phrase “specific character.” If we may illustrate great things by small, we may say, in this manner of speech, that the “matter” of a sword, for instance, is steel, while its “form” is that whole body of characterizing qualities which distinguish a sword from all other pieces of steel, and which, therefore, make this particular piece of steel distinctively a sword. In this case, these are, of course, largely matters of shape and contour. But now the steel itself, which constitutes the matter of the sword, has also its “matter” and its “form:” its “matter” being metal, and its “form” being the whole body of qualities that distinguish steel from other metals, and make this metal steel. Going back still a step, metal itself has its “matter” and “form;” its “matter” being material substance and its “form” that body of qualities which distinguish metallic from other kinds of substance. And last of all, matter itself has its “matter,” namely, substance, and its “form,” namely, the qualities which distinguish material from spiritual substance, and make this substance what we call matter.”
— Warfield, op. cit., pg. 567.

[Sermon preached 15 JAN 2017 by Pastor John T. “Jack” Jeffery at Wayside Gospel Chapel, Greentown, PA.]

Complete Outline:

The Preface to the The Great Christological Confession: The Apostle Paul’s Carmen Christi (2:5)

1. This mind

2. in you…in Christ Jesus

3. also

Part 1: The Humiliation of Christ The Great Christological Confession: The Apostle Paul’s Carmen Christi (2:6-8)

I. The Mind-Boggling Mentality of the Messiah (2:6)

Appendix: Miscellaneous Resources on Philippians 2:5-11

1. Sermons

John Chrysostom (349-407), “The Homilies Of St. John Chrysostom Archbishop Of Constantinople, On The Epistles Of St. Paul The Apostle To The Philippians, Colossians, And Thessalonians,” trans. John A. Broadus, in Saint Chrysostom: Homilies On Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, And Philemon, Vol. XIII in A Select Library Of The Nicene And Post-Nicene Fathers Of The Christian Church, ed. Philip Schaff (Edinburgh: T. & T. Clark; Grand Rapids: Wm. B. Eerdmans, n.d.), pp. 206-218, s.v. “Homily VI. Philippians ii. 5–8,” and “Homily VII. Philippians ii. 5–11;” on Christian Classics Ethereal Library (CCEL) at and respectively [accessed 14 JAN 2017].

John Murray, “The Mystery of Godliness” (sermon on Phil. 2:5-9), in Collected Writings of John Murray, 4 vols., Vol. 3: Life of John Murray, Sermons & Reviews (Carlisle, PA: Banner of Truth, 1982), pp. 236-241.

Benjamin Breckinridge Warfield, “Imitating the Incarnation” (Phil. 2:5-8), sermon in The Gospel of the Incarnation (New York: Randolph, 1893), reprinted in The Saviour of the World (New York: Hodder and Stoughton, 1914; reprinted Cherry Hill, NJ: Mack, 1972), pp. 247-270; and in The Person and Work of Christ, ed. Samuel G. Craig (Philadelphia: Presbyterian and Reformed, 1950), pp. 563-575; downloadable PDF file on The Gospel Coalition at [accessed 15 JAN 2017].

2. Specialized Studies

Daniel J. Fabricatore, A Lexical, Exegetical, and Theological Examination of the Greek Noun [Morphē] in Philippians 2:6-7, Ph.D. dissertation (Clarks Summit, PA: Baptist Bible Seminary, 2008); published as Form of God, Form of a Servant: An Examination of the Greek Noun [Morphē] in Philippians 2:6-7 (Lanham, MD: University Press of America, 2010).

Robert F. Gundry, “Style and Substance in “The Myth of God Incarnate” According to Philippians 2:6-11,” in Crossing the Boundaries: Essays in Biblical Interpretation in Honour of Michael D. Goulder, eds. Stanley E. Porter, Paul M. Joyce, and David E. Orton Biblical Interpretation Series, eds. R. Alan Culpepper, and Rolf Rendtorff, v. 8 (Leiden: E.J. Brill, 1994), pp. 271-293.

Ralph P. Martin, An Early Christian Confession: Philippians II. 5-11 in Recent Interpetation (London: Tyndale, 1960).

Ralph P. Martin, A Hymn of Christ: Philippians 2:5-11 in Recent Interpretation & in the Setting of Early Christian Worship, 2nd rev. ed. (Downers Grove, IL: InterVarsity, 1997; previous rev. ed. by Eerdmans, Grand Rapids, 1983; 1st ed. titled Carmen Christi: Philippians ii. 5-11 in Recent Interpretation and in the Setting of Early Christian Worship, Society for New Testament Studies Monograph Series 4, by Cambridge University, London, 1967).

Ralph P. Martin, and Brian J. Dodd, eds., Where Christology Began: Essays on Philippians 2 (Louisville, KY: Westminster John Knox, 1998).

Wayne A. Meeks, “The Man From Heaven in Paul’s Letter to the Philippians,” in The Future of Early Christianity: Essays in Honor of Helmut Koester, eds. Birger A. Pearson, A. Thomas. Kraabel, George W. E. Nickelsburg, and Norman R. Petersen (Minneapolis: Fortress Press, 1991), pp. 329-336.

C. F. D. Moule, “Further Reflexions on Philippians 2:5-11,” in Apostolic History and the Gospel: Biblical and Historical Essays Presented to F.F. Bruce on his 60th birthday, eds. W. Ward Gasque, and Ralph P. Martin (Grand Rapids: Eerdmans, 1970), pp. 264-276.

3. Sources for the Greek text of the New Testament and textual criticism:

P. W. Comfort, New Testament Text and Translation Commentary: Commentary on the Variant Readings of the Ancient New Testament Manuscripts and How They Relate to the Major English Translations (Carol Stream, IL: Tyndale House, 2008).

The Greek New Testament According to the Majority Text, 2nd ed., eds. Zane C. Hodges, Arthur L. Farstad, et al. (Nashville: Thomas Nelson Publishers, 1985).

Bruce M. Metzger, A Textual Commentary on the Greek New Testament: A Companion Volume to the United Bible Societies' Greek New Testament (third edition) (Stuttgart, Germany: United Bible Societies, 1971).

Bruce M. Metzger, and United Bible Societies, A Textual Commentary on the Greek New Testament, Second Edition a Companion Volume to the United Bible Societies' Greek New Testament (4th rev. ed.) (London; New York: United Bible Societies, 1994).

Novum Testamentum Graece, eds. Eberhard and Erwin Nestle, 27th ed., eds. Barbara and Kurt Aland, Johannes Karavidopoulos, Carlo M. Martini, and Bruce M. Metzger (Stuttgart: Deutsche Bibelgesellschaft, 1898, 1993).

Maurice A. Robinson and William G. Pierpont, The New Testament in the Original Greek: Byzantine Textform 2005 (Southborough, MA: Chilton Book Publishing, 2006).

4. Greek Grammar and Vocabulary

F. Blass, and A. Debrunner, trans. and rev. Robert W. Funk, A Greek Grammar of the New Testament and Other Early Christian Literature, 9th ed. (Chicago: The University of Chicago Press, 1961).

Ernest De Witt Burton, Syntax of the Moods and Tenses in New Testament Greek, 3rd ed. (Grand Rapids: Kregel Publications, 1978 reprint of 1900 edition, University of Chicago Press, Chicago).

H. E. Dana and Julius R. Mantey, A Manual Grammar of the Greek New Testament (Toronto: The Macmillan Co., 1927, 1955).

G. Adolf Deissmann, Bible Studies: Contributions Chiefly from Papyri and Inscriptions to the History of the Language, the Literature, and the Religion of Hellenistic Judaism and Primitive Christianity, trans. Alexander Grieve (Winona Lake, IN: Alpha Publications, n.d.; 1979 ed., reprint of Edinburgh: T. & T. Clark, 1923, combining both Bibelstudien and Neue Bibelstudien).

Adolf Deissmann, Light from the Ancient East: The New Testament Illustrated by Recently Discovered Texts of the Graeco-Roman World, 4th rev. ed. of Licht vom Osten (Tübingen, 1909, 1923), trans. Lionel R. M. Strachan (Grand Rapids: Baker Book House, n.d.; 1978 ed.).

Murray J. Harris, Prepositions and Theology in the Greek New Testament (Grand Rapids: Zondervan, 2012).

C. F. D. Moule, An Idiom-Book of New Testament Greek, 2nd ed. (Cambridge: Cambridge University Press, 1953, 1959).

James Hope Moulton, A Grammar of New Testament Greek, 4 vols. (Edinburgh: T. & T. Clark, 1978).

James Hope Moulton, Prolegomena, 3rd ed., Vol. I in James Hope Moulton, A Grammar of New Testament Greek (Edinburgh: T. & T. Clark).

James Hope Moulton and George Milligan, The Vocabulary of the Greek Testament Illustrated from the Papyrii and other Non-Literary Sources (Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.; 1930 ed.).

The New International Dictionary of New Testament Theology, 3 vols., gen. ed. Colin Brown, English ed. (Grand Rapids: Zondervan Publishing House, 1978; trans. from Germ. original, Theologisches Begriffslexikon Zum Neuen Testament, 1971 by Theologischer Verlag Rolf Brockhaus, Wuppertal).

A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research, 4th ed. (Nashville: Broadman Press, 1934).

Theological Dictionary of the New Testament, electronic ed., eds. G. Kittel, G. W. Bromiley, and G. Friedrich; trans. G. W. Bromiley (Grand Rapids: Eerdmans, 1964-1976).

Nigel Turner, Style, Vol. IV in James Hope Moulton, A Grammar of New Testament Greek (Edinburgh: T. & T. Clark, 1976).
Nigel Turner, Syntax, Vol. III in James Hope Moulton, A Grammar of New Testament Greek (Edinburgh: T. & T. Clark, 1963).

G. B. Winer A Treatise on the Grammar of New Testament Greek: Regarded as a Sure Basis for New Testament Exegesis, 3rd ed., trans. W. F. Moulton, 9th ed. (Edinburgh: T&T Clark, 1882).

5. Select Commentaries

Alfred Barry, “The Epistles to the Ephesians, Philippians, and Colossians,” in Ellicott’s Commentary on the Whole Bible: A Verse by Verse Explanation, ed. Charles John Ellicott, 8 vols. in 4 ed. (Grand Rapids: Zondervan, n.d.; 1981 reprint of 1959 Zondervan ed.), VIII:61-90.

D. A. Carson, Basics For Believers: An Exposition of Philippians (Grand Rapids: Baker Books, 1996).

Fred B. Craddock, Philippians, in Interpretation: A Bible Commentary for Teaching and Preaching, eds. James Luther Mays, and Paul J. Achtemeier (Louisville: John Knox, 1985).

J. Eadie, A Commentary on the Greek Text of the Epistle of Paul to the Philippians, 2nd ed., ed. W. Young (Edinburgh: T&T Clark, 1884).

Robert Gromacki, Stand United in Joy: An Exposition of Philippians, The Gromacki Expository Series (The Woodlands, TX: Kress Christian, 2002).

G. Walter Hansen, The Letter to the Philippians, The Pillar New Testament Commentary, gen. ed. D. A. Carson (Grand Rapids: William B. Eerdmans, 2009).

William Hendriksen, “Exposition of Philippians,” in Philippians, Colossians and Philemon, New Testament Commentary (Grand Rapids: Baker Book House, 1962), pp. i-vi, and 1-218.

Matthew Henry, Matthew Henry’s Commentary on the Whole Bible (Iowa Falls, IA: World Bible Publishers, n.d.), VI:722-747

Robert Johnstone, Lectures Exegetical and Practical on the Epistle of Paul to the Philippians with a Revised Translation of the Epistle, and Notes on the Greek Text (Grand Rapids: Baker Book House, n.d.; 1955 reprint ed. from 1875 printing by William Oliphant and Co., Edinburgh).

Clarence M. Keen, Christian Joy, or Outlines and an Exposition of Paul’s Letter to the Philippians (n.p.; n.d.).

Joseph Barber Lightfoot, St. Paul's Epistle to the Philippians (Grand Rapids: Zondervan, , n.d.; 1953 reprint ed. from 1913 original by Macmillan, London).

R. P. Lightner, “Philippians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, 2 vols., eds. J. F. Walvoord and R. B. Zuck (Wheaton: Victor Books, 1985).

Ralph P. Martin, The Epistle of Paul to the Philippians: An Introduction and Commentary, Vol. 11 in The Tyndale New Testament Commentaries, gen. ed. R. V. G. Tasker (Grand Rapids:  Wm. B. Eerdmans, 1959).

J. Vernon McGee, Probing Through Philippians (Pasadena, CA: Thru the Bible Books, n.d.).

Matthew Poole, A Commentary on the Holy Bible, 3 vols. (Carlisle, PA: The Banner of Truth Trust, n.d.; 1975 reprint of 1963 ed. from 1685 1st ed.), III:680-704.

A. T. Robertson, Paul’s Joy in Christ: Studies in Philippians, A. T. Robertson Library (Grand Rapids: Baker Book House, 1917; 1979 reprint).

Archibald Thomas Robertson, Word Pictures in the New Testament (Nashville: Broadman, 1932).

Moisés Silva, Philippians, Baker Exegetical Commentary on the New Testament, ed. Moisés Silva (Grand Rapids: Baker Book House, 1992).

John Trapp, A Commentary Upon All the Books of the New Testament, 2nd ed., ed. W. Webster (Grand Rapids: Baker Book House, n.d.; 1981 reprint from 1865 ed. by Richard D. Dickinson), pp. 602-613.

M. R. Vincent, Word Studies in the New Testament (New York: Charles Scribner’s Sons, 1887).

A. Blake White, Joyful Unity in the Gospel: The Call of Philippians (Colorado Springs, CO: Cross to Crown Ministries, 2015).

End Notes:

[1] See also Keith Piper, Answers Book at [accessed 15 JAN 2017].

[2] This is available online or as a free PDF file download (60 mb) on Seminario LAMB at [accessed 15 JAN 2017]. Print editions are available on Amazon at [accessed 15 JAN 2017].

[4] “…the participle in Philippians 2:5-7 (“…Christ Jesus, who being in very nature God, did not consider equality with God something to be grasped, but made himself nothing”) should probably not be taken concessively (“although in very nature God”) but causally: “…Christ Jesus, who, because  he was in very nature God, did not consider equality with God something to be exploited, but made himself nothing.”” D. A. Carson, The Gagging of God: Christianity Confronts Pluralism (Grand Rapids: Zondervan, 1996), pp. 259-260. Here Carson cites Peter T. O’Brien, The Epistle to the Philippians: A Commentary on the Greek Text (Grand Rapids: Eerdmans, 1991), pp. 205-216. Op. cit., pg. 260, note 10.

[5] Though published after the sermon on this text, I would draw attention to the thoughtful and provocative article by David Schrock, “Augustine on the Trinity: Jesus Christ ‘In the Form of God’ and ‘In the Form of a Servant’” (3 FEB 2017), on Via Emmaus at [accessed 3 FEB 2017].

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