Pastor's Sermon Notes: Philippians (series), Part 9: The Great Christological Confession: The Apostle Paul’s Carmen Christi (Philippians 2:5-11), Part Three

Sermon Series: Philippians, Part 9

The Great Christological Confession:

The Apostle Paul’s Carmen Christi, Part Three

Philippians 2:5-11

[Audio file on Internet Archive at https://archive.org/details/Philippians25-11_339.]

  

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.

Introduction:

“…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 two previous sermons on this passage of Scripture covered the following:

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)

Outline:

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

III. The Highlighting of the Humiliation of Christ Jesus (2:8)

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

III. The Highlighting of the Humiliation of Christ Jesus (2:8)

And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

We haven’t reached the depths of the significance of Christ’s humiliation until we have digested the words of this verse. Remember the emphases in Lund’s quote considered under verse 6:

“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.

“These are the lowest depths of humiliation conceivable. God himself could not conceive or devise a humiliation surpassing the shame of Calvary. He who humbled himself was in the form of God and on an equality with God. This bespeaks the highest dignity. He humbled himself to the accursed death of the cross. There were no lower depths possible for the cross bespeaks the whole curse of God upon sin. It is humiliation inimitable, unrepeated, unrepeatable. And again, let it be noted, it was self-humiliation. Christ Jesus undertook not only to be humbled; humiliation was action in his capacity as Servant. Here is convergence with no similitude, the will of the Father that the Servant be humbled, the will of Christ Jesus to humble himself.”

— John Murray, “The Mystery of Godliness” (sermon on Phil. 2:5-9), in Collected Writings of John Murray, Vol. 3: Life of John Murray, Sermons & Reviews (Carlisle, PA: Banner of Truth, 1982), pg. 239.

2 Cor. 13:4 — For though he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him, but we shall live with him by the power of God toward you.

Luther and the Scala Sancta — it goes the wrong way:

“In 1510, Luther was sent to Rome, where he witnessed the corruption of the Roman church. He climbed the Scala Sancta (“The Holy Stairs”), supposedly the same stairs Jesus ascended when He appeared before Pilate. According to fables, the steps had been moved from Jerusalem to Rome, and the priests claimed that God forgave sins for those who climbed the stairs on their knees. Luther did so, repeating the Lord’s Prayer, kissing each step, and seeking peace with God. But when he reached the top step, he looked back and thought, “Who knows whether this is true?” (Luther, cited in Barbara A. Somervill, Martin Luther: Father of the Reformation [Minneapolis: Compass Point Books, 2006], 36). He felt no closer to God.”

— Steven Lawson, “Fortress for Truth: Martin Luther” (17 OCT 2014), excerpt from Pillars of Grace (Orlando, FL: Reformation Trust, 2011); on Ligonier Ministries at http://www.ligonier.org/blog/fortress-truth-martin-luther/ [accessed 29 JAN 2017].

1. The Prerequisite for the Humiliation of Jesus Christ — And being found in fashion as a man

2. The Assertion of the Humiliation of Jesus Christ — he humbled himself

3. The Nature of the Humiliation of Jesus Christ — and became obedient unto death

4. The Extent of the Humiliation of Jesus Christ — even the death of the cross.

1. The Prerequisite for the Humiliation of Jesus Christ —

And being found in fashion as a man

As mentioned last week this clause is found in at least two modern translations at the end of verse 7, rather than at the end of verse 8.[1]

A strictly literal English translation of the fourteen Greek words of this verse would read something like: “and in fashion having been found as man, he humbled himself, becoming obedient unto death, death even of cross.”

The KJV translation “in fashion” (also YLT) has not been improved by the confusing use of “form” in the ESV, HCSB, and NLT. These translators have obscured the difference between the word found in verses 6 and 7, and the word found here in verse 8.[2]

ESV — ⁶ who, though he was in the form of God, did not count equality with God a thing to be grasped, ⁷ but emptied himself, by taking the form of a servant, being born in the likeness of men. ⁸ And being found in human form,

HCSB — ⁶ who, existing in the form of God, did not consider equality with God as something to be used for His own advantage. ⁷ Instead He emptied Himself by assuming the form of a slave, taking on the likeness of men. And when He had come as a man in His external[3] form,

NLT — ⁶ Though he was God,* he did not think of equality with God as something to cling to. ⁷ Instead, he gave up his divine privileges*; he took the humble position of a slave* and was born as a human being. When he appeared in human form,*

[NLT note on vs. 6: “Or Being in the form of God.”]

The language Paul employs in this great Christological confession and hymn of the humiliation and exaltation of Christ is very precise, and the phrasing is not only perfect, but beautifully designed to present One who was always and will always be fully God, who became fully man, who was absolutely humiliated, and then supremely exalted in His unique Person.

What is the difference between “form” (vv. 6-7),[4] “likeness” (vs. 7),[5] and “fashion” (vs. 8)[6]?[7]

2. The Assertion of the Humiliation of Jesus Christ —

he humbled himself

When did the humiliation of Christ begin and end?

What should be our response when we read these words, and connect them to verse 5?

1 Pet. 5:6 — Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time:

Jas. 4:10 — Humble yourselves in the sight of the Lord, and he shall lift you up.

3. The Nature of the Humiliation of Jesus Christ —

and became obedient unto death

The participle here translated “became” is identical to that at the end of verse 7, and there translated “was made.”

He became obedient. He became obedient unto death. This emphasized the extremity of His obedience.

Some have affirmed that He came to die. That is true. However, that is only part of the truth. He did not just come to die.

Christ’s obedience may not, and must not, be reduced to only embrace that of His death. His obedience is also involved in His conception and birth, and every aspect of the life He lived as our Substitute between His birth and His death. The various aspects of the entirety of His obedience may be understood under the headings of “Active and Passive,” but the unity of all that He did as our Substitute must not be torn asunder. We must be able to affirm without hesitation that: “He came for me, He was born for me, He lived for me, He died for me, He rose for me, He ascended for me, and He is coming again for me!”

Rom. 5:19 — For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.

Heb. 5:8 — Though he were a Son, yet learned he obedience by the things which he suffered;

Jn. 10:18 — No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.

4. The Extent of the Humiliation of Jesus Christ —

even the death of the cross.

For the estimation of crucifixion in the Roman Empire we turn to Cicero.[8]

See especially Marcus Tullius Cicero, Against Verres (In Verrem; Against Gaius Verres; or The Verrines; 70 BC), in M. Tullius Cicero, The Orations of Marcus Tullius Cicero, trans. C. D. Yonge. (London: George Bell & Sons, 1903), 2.5.165-169; on Perseus Digital Library at http://www.perseus.tufts.edu/hopper/text?doc=Cic.+Ver.+2.5.165&fromdoc=Perseus%3Atext%3A1999.02.0018 [accessed 30 JAN 2017].

Also:

“The charge concerning the condemnation for treason, which you keep accusing me of having abolished, is directed against me, not Rabirius. Would that I, Roman citizens, had been the first or the only man to have abolished that condemnation from this Republic! Would that this deed, which Labienus maintains is a charge against me, were testimony to my praises and no other's! What possible wish would I rather be granted than I, in my consulship, abolished the executioner from the forum and the cross from the Campus Martius? But that praise falls first to our ancestors, Roman citizens, who expelled the kings, and, afterwards, did not retain a trace of kingly savagery among a free people, and, secondly, to the many brave men who did not want your freedom to be unsafe from the severity of its punishments but fortified by the leniency of its laws.”

— Marcus Tullius Cicero, Pro Rabirio Perduellionis Reo (On behalf of Gaius Rabirius on a Charge of Treason; 63 BC), 5.10; on Perseus Digital Library at http://www.perseus.tufts.edu/hopper/text?doc=Cic.+Rab.+Perd.+3.10&fromdoc=Perseus%3Atext%3A1999.02.0023 [accessed 30 JAN 2017].

“Wretched is the loss of one's good name in the public courts, wretched, too, a monetary fine exacted from one's property, and wretched is exile, but, still, in each calamity there is retained some trace of liberty. Even if death is set before us, we may die in freedom. But the executioner, the veiling of heads, and the very word “cross,” let them all be far removed from not only the bodies of Roman citizens but even from their thoughts, their eyes, and their ears. The results and suffering from these doings as well as the situation, even anticipation, of their enablement, and, in the end, the mere mention of them are unworthy of a Roman citizen and a free man. Or is that, while the kindness of their masters frees our slaves from the fear of all these punishments with one stroke of the staff of manumission, neither our exploits nor the lives we have lived nor honors you have bestowed will liberate us from scourging, from the hook, and, finally, from the terror of the cross?”

— Cicero, op. cit., 5.16; on Perseus Digital Library at http://perseus.uchicago.edu/perseus-cgi/citequery3.pl?dbname=PerseusLatinTexts&getid=1&query=Cic.%20Rab.%20Perd.%2019 [accessed 30 JAN 2017].

For the significance of “the death of the cross” in the Jewish mindset we go back further than Cicero.

Deut. 21:22-23 — ²² And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree: ²³ His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee for an inheritance.

Gal. 3:13 — Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

“Sometimes it causes me to tremble”[9]

Conclusion:

Here ends the Humiliation of the Lord Jesus Christ, the eternal Son of God, now the crucified Son of Man. The controversy about the Decensus ad Inferos does not enter into Paul’s equation. As far as his Carmen Christi is concerned, the Humiliation of Christ ends at the His death on the cross. Whatever went on during the three days His body lay in the tomb between His death and resurrection must be “read in” between the lines of verses 8 and 9 in Philippians 2. The Pauline Christology in this great confession moves immediately from the “death of cross” to His supreme  exaltation.

Some Biblical texts that must be considered on the Decensus ad Inferos:

Psalm 18:5 - The sorrows of hell compassed me about: the snares of death prevented me.

Psalm 116:3 - The sorrows of death compassed me, and the pains of hell gat hold upon me: I found trouble and sorrow.

Luke 23:43 — And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.

Acts 2:27 — Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.

Acts 2:31 — He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.

Ephesians 4:9-10 — (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? [10] He that descended is the same also that ascended up far above all heavens, that he might fill all things.)

1 Peter 3:19 — By which also he went and preached unto the spirits in prison;

1 Peter 4:6 — For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.

Heidelberg Catechism, Q. 44

Q44: Why is it added: He descended into Hades?

A44: That in my greatest temptations I may be assured that Christ, my Lord, by his inexpressible anguish, pains, and terrors which he suffered in his soul on the cross and before, has redeemed me from the anguish and torment of hell.[1]

[1] Isa. 53:10; Matt. 27:46; Psa. 18:5; 116:3

See Appendix I: He Descended Into Hell — Descensus Ad Inferos.

“Down, down, down He came. The Prince of heaven, through His incarnation, became an inhabitant of the earth. Through crucifixion He died and became an inhabitant of Hades, the place of departed spirits. From the heights of highest heaven to the depths of darkest death He descended. He humbled Himself that He might do the will of the Father…”

Clarence M. Keen[10], Christian Joy, or Outlines and an Exposition of Paul’s Letter to the Philippians  (n.p.: self-published, n.d.), pg. 41.

[Sermon preached 29 JAN 2017 by Pastor John T. “Jack” Jeffery at Wayside Gospel Chapel, Greentown, PA.]

Complete Outline:

1. The Prerequisite for the Humiliation of Jesus Christ — And being found in fashion as a man

2. The Assertion of the Humiliation of Jesus Christ — he humbled himself

3. The Nature of the Humiliation of Jesus Christ — and became obedient unto death

4. The Extent of the Humiliation of Jesus Christ — even the death of the cross.

Appendix I: He Descended Into Hell[11] — Descensus Ad Inferos[12]

Some Biblical texts that must be considered:

Psalm 18:5 - The sorrows of hell compassed me about: the snares of death prevented me.

Psalm 116:3 - The sorrows of death compassed me, and the pains of hell gat hold upon me: I found trouble and sorrow.

Luke 23:43 — And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.

Acts 2:27 — Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.

Acts 2:31 — He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.

Ephesians 4:9-10 — (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? [10] He that descended is the same also that ascended up far above all heavens, that he might fill all things.)

1 Peter 3:19 — By which also he went and preached unto the spirits in prison;

1 Peter 4:6 — For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.

  

Two Catechisms on this subject:

Heidelberg Catechism, Q. 44

Q44: Why is it added: He descended into Hades[13]?

A44: That in my greatest temptations I may be assured that Christ, my Lord, by his inexpressible anguish, pains, and terrors which he suffered in his soul on the cross and before, has redeemed me from the anguish and torment of hell.[1]

[1] Isa. 53:10; Matt. 27:46; Psa. 18:5; 116:3

Isaiah 53:10 - Yet it pleased the Lord to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand.

Matthew 27:46 - And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?

Psalm 18:5 - The sorrows of hell compassed me about: the snares of death prevented me.

Psalm 116:3 - The sorrows of death compassed me, and the pains of hell gat hold upon me: I found trouble and sorrow.

______________________________________________________________________________

“The question (No. 44) on “He descended into Hell” is true and beautiful as far as it goes.  It expresses Calvin's exposition of this article of the Apostles' Creed.  However, Calvin's interpretation at this point is incomplete.  He feared to give any possible ground to the pagan, unscriptural doctrine of purgatory.  A complete exposition of this article would have to include reference to Luke 23:43, Acts 2:27, Acts 2:31, Ephesians 4:9, and 10, 1 Peter 3:19, and 1 Peter 4:6.”[14]

Luke 23:43 - And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.

Acts 2:27 - Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.

Acts 2:31 - He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.

Ephesians 4:9-10 - (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? [10] He that descended is the same also that ascended up far above all heavens, that he might fill all things.)

1 Peter 3:19 - By which also he went and preached unto the spirits in prison;

1 Peter 4:6 - For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.

______________________________________________________________________________

Westminster Larger Catechism, Q. 50

Q. 50. Wherein consisted Christ's humiliation after his death?

A. Christ's humiliation after his death consisted in his being buried,[200] and continuing in the state of the dead, and under the power of death till the third day;[201] which hath been otherwise expressed in these words, He descended into hell.

[200] 1 Corinthians 15:3-4. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures.

[201] Psalm 16:10. For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. Acts 2:24-27, 31. Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it. For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved: Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope: Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.... He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. Romans 6:9. Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. Matthew 12:40. For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth.

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Bibliography:[15]

Justin W. Bass, The Battle for the Keys: Revelation 1:18 and Christ’s Descent into the Underworld, Paternoster Biblical Monographs (Eugene, OR: Wipf & Stock Publishers, 2014).

Nicholas T. Batzig, “Did Jesus Descend Into Hell?” (30 DEC 2014), on Feeding On Christ at http://feedingonchrist.com/jesus-descend-hell/ [accessed 4 FEB 2016].

John Calvin, Institutes of the Christian Religion, ed. John T. McNeill, trans. Ford Lewis Battles, Library of Christian Classics, gen. eds. John Baillie, John T. McNeill, and Henry P. Van Dusen (Philadelphia: The Westminster Press, 1960), Vol. I, pp. 512-520 [2:16:8-12]; see esp. I:515n23 [2:16:10n23].

The Creeds of Christendom With a History and Critical Notes, ed. Philip Schaff, rev. David S. Schaff, 6th ed. (Grand Rapids: Baker Book House, n.d.; 1990 reprint from 1931 Harper & Row ed.), I:21, 21n6; II:45-50, 46n2, 50n4.

Documents of the Christian Church, ed. Henry Bettensen, 2nd ed. (New York: Oxford University Press, 1963), pg. 24. 

Matt Emerson, “On Removing the Descent Clause from the Creeds” (21 JUL 2016),        

on Secundum Scripturas at https://secundumscripturas.com/2016/07/21/on-removing-the-descent-clause-from-the-creeds/ [accessed 23 JUL 2016].

Matt Emerson, “The Vincentian Rule and Christ’s Descent to the Dead” (17 AUG 2016), on Biblical Reasoning at

https://secundumscripturas.com/2016/08/17/the-vincentian-rule-and-christs-descent-to-the-dead/ [accessed 17 AUG 2016].[16]

Gary Gromacki, “The Descent and Ascent of Christ in Ephesians 4:8-10,” The Journal of Ministry and Theology 20:1 (JUN 2016), pp. 27-47; paper presented at the Northeast Evangelical Theological Society meeting at Gordon-Conwell Theological Seminary 19 MAR 2016; available as a downloadable PDF file on Academia at https://www.academia.edu/27029118/The_Descent_and_Ascent_of_Christ_in_Ephesians_4_8_10 [accessed 23 OCT 2016].

Wayne Grudem, “He Did Not Descend Into Hell: A Plea for Following Scripture instead of the Apostles Creed,” Journal of the Evangelical Theological Society, 34:1 (MAR 1991), pp. 103-113; PDF file available on The Evangelical Theological Society at http://www.etsjets.org/files/JETS-PDFs/34/34-1/34-1-pp103-113_JETS.pdf [accessed 6 AUG 2014].

Jeffery L. Hamm, “Descendit: Delete or Declare? A Defense Against the Neo-Deletionists,” Westminster Theological Journal 78:1 (Spring 2016), pp. 93-116.

Heinrich Heppe, Reformed Dogmatics, rev. and ed. Ernst Bizer, trans. G. T. Thompson (Grand Rapids: Baker Book House, n.d.; 1978 reprint of 1950 original, from Reformed Dogmatik), pp. 490-494.

Daniel R. Hyde, “In Defense of the Descendit: A Confessional Response to Contemporary Critics of Christ’s Descent into Hell,” The Confessional Presbyterian, 3 (2007), pp. 104-117; downloadable PDF file available on The Confessional Presbyterian at http://www.cpjournal.com/wp-content/uploads/2008/04/hyde.pdf [accessed 3 JAN 2015].

Daniel R. Hyde, In Defense of the Descent: A Response to Contemporary Critics, in Exploration in Reformed Confessional Theology, eds. Daniel R. Hyde and Mark Jones (Grand Rapids: Reformation Heritage Books, 2010).

James F. Kay, “He Descended Into Hell,” Word & World 31:1 (Winter 2011), pp. 17-26; downloadable PDF file available on Word & World at https://wordandworld.luthersem.edu/content/pdfs/31-1_Heaven_and_Hell/31-1_Kay.pdf [accessed 6 AUG 2014].

William Kelly, The Preaching to the Spirits in Prison, 1 Peter III. 18-20 (London: T. Weston, 1900); on Internet Archive at https://archive.org/details/preachingtospir00kellgoog [accessed 6 AUG 2014].

Norman Apel Koop, The Truth of the Matter: Studies in the Apostles' Creed (Deerfield Street, NJ: Word of Truth Publications, Inc., 1977), pp. 63-68.

J. Carl Laney, “Biblical Truth Or Christian Myth?” (5 APR 2016), on Transformed at 

https://www.westernseminary.edu/transformedblog/2016/04/05/biblical-truth-or-christian-myth/ [accessed 5 APR 2016].

Catherine Ella Laufer, Hell’s Destruction: An Exploration of Christ’s Descent to the Dead (Burlington, VT: Ashgate, 2013).

Richard A. Muller, Dictionary of Latin and Greek Theological Terms Drawn Principally from Protestant Scholastic Theology (Grand Rapids: Baker Academic, 1985), pp. 89-90, s.v. descensus ad inferos.

Reformed Dogmatics, ed. and trans. John W. Beardslee, III (Grand Rapids: Baker Book House, 1965), pp. 101-102, s.v. Johannes Wollebius, Christianae Compendium Theologiae (1626), Book I, Ch. XVIII: "The Humiliation of Christ the Mediator", Proposition XVII.

Reformed Standards of Unity (Grand Rapids: Society For Reformed Publications, 1952; and Grand Rapids: Rose Publishing Co., n.d.), pp. 11, and 33.

Joe Rigney, “He Descended into Hell?” (4 APR 2015), on desiring God at http://www.desiringgod.org/articles/he-descended-into-hell [accessed 3 APR 2015].

R. C. Sproul, The Symbol: An Exposition of the Apostles' Creed (Phillipsburg, NJ: Presbyterian and Reformed Publishing Co., 1973).

H. B. Swete, The Apostles’ Creed: its relation to primitive Christianity, 2nd ed. (London: C. J. Clay and Sons, 1894) pp. 56-63; on Internet Archive at https://archive.org/details/TheApostlesCreed [accessed 23 OCT 2016].

Lyndon Unger, “Did Christ go to hell after he died?” on the Cripplegate at http://thecripplegate.com/did-christ-go-to-hell-after-he-died/ [accessed 5 AUG 2014].

Geerhardus Vos, Reformed Dogmatics, eds. A. Godbehere, R. van Ijken, K. Batteau, D. van der Kraan, and H. Boonstra, trans., R. B. Gaffin and R. de Witt, Vols. 1–2 (Bellingham, WA: Lexham Press, 2013). 

Michael D. Williams, “He Descended Into Hell? An Issue of Confessional Integrity.”  Presbyterion 25:2 (Fall 1999), pg. 82.

Yeung See Yin, “Descensus ad Inferos - Speaking Out When Scripture is Silent,” China Graduate School of Theology seminary student Proceedings, Issue 23 (June 2011), pp. 1-6; PDF file available on China Graduate School of Theology at http://www.cgst.edu/Publication/TheologyStudent/Journal23/Article_A01.pdf [accessed 6 AUG 2014].

Sola Scriptura, Soli Deo Gloria,

John T. "Jack" Jeffery

Pastor, Wayside Gospel Chapel

Greentown, PA

22 FEB 2012

Revised:

27 MAR 2013

5 AUG 2014

3 JAN 2015

3 APR 2015

4 FEB 2016

5 APR 2016

23 JUL 2016

17 AUG 2016

18 AUG 2016

30 AUG 2016

23 OCT 2016

29 JAN 2017

Appendix II: 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 https://www.ccel.org/ccel/schaff/npnf113.iv.iii.vii.html and https://www.ccel.org/ccel/schaff/npnf113.iv.iii.viii.html 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 https://blogs.thegospelcoalition.org/justintaylor/page/files/2010/09/Warfield-Imitating-the-Incarnation2.pdf [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, 27^th 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 Resources

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

Johannes P. Louw and Eugene A. Nida, eds., Greek-English Lexicon of the New Testament Based on Semantic Domains, 2nd ed., 2 vols. (New York: United Bible Societies, 1988, 1989).

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).

G. Kittel, G. W. Bromiley, and G. Friedrich, eds., Theological Dictionary of the New Testament, electronic ed., 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).

Appendix III: The Predicate Flow in Philippians 2:5-11

Verb	Parsing	Trans	Verbal	Parsing	Trans
φρονείσθω	Pres pass impv 3rdS? [vs. 2ndP?]	Let this mind be
			ὑπάρχων	Pres act part NMS	being
ἡγήσατο	Aor mid indic 3rdS	thought it
			τὸ εἶναι	Pres act inf	to be
ἐκένωσεν	Aor act indic 3rdS	made… of no reputation
			λαβών	Aor act part NMS	took
			γενόμενος	Aor mid part NMS	was  made
			εὑρεθεὶς	Aor pass part NMS	being found
ἐταπείνωσεν	Aor act indic 3rdS	humbled
			γενόμενος	Aor mid part NMS	became
ὑπερύψωσεν	Aor act indic 3rdS	hath highly exalted
ἐχαρίσατο	Aor mid indic 3rdS	given
κάμψῃ	Aor act subj 3rdS	should bow
ἐξομολογήσηται	Aor mid subj 3rdS	should confess

---

End Notes:

[1] “If you are reading the Holman Christian Standard Bible, or the New Living Translation there is a difference in where verse 7 ends, and verse 8 begins from most other translations.”

[2] This may have been done based on agreement with some scholars who diminish the distinctions between these synonyms by speculating that they are interchangeable, and that their occurrence is merely stylistic. E.g., Moisés Silva, Philippians, The Baker Exegetical Commentary on the New Testament, ed. Moisés Silva (Grand Rapids: Baker, 1992), pg. 126: “Whatever distinctions may be posited are subject to contextual adjustments, including semantic neutralization, which is most likely what we have here. It would be difficult to prove that if these three terms were interchanged, a substantive semantic difference would result.”

[3] The use of this modifier helps, but does not completely mitigate the confusing choice of “form” both here in the two previous verses. One English word, distinct from “form,” should have been utilized here rather than insisting on the same work in the target language even with the addition of this modifier.

[4] Johannes Behm, “μορφή, μορφόω, μόρφωσις, μεταμορφόω,” 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), 4:742-752. Georg Braumann, “μορφῇ,” 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), 1:705-708. Note: Braumann appears to be guilty of buying into the kenosis heresy on pg. 706. Richard C. Trench, Synonyms of the New Testament, 9th ed. (Grand Rapids: Eerdmans, n.d.; 1976 reprint of 1880 London ed. by Macmillan), pp. 261-267, s.v. § lxx. μορφή, σχῆμα, ἰδέα.

[5] Erich Beyreuther, and Günter Finkenrath, “ὃμοιος,” The New International Dictionary of New Testament Theology, op. cit., 2:500-505. Johannes Schneider, “ὅμοιος, ὁμοιότης, ὁμοιόω, ὁμοίωσις, ὁμοίωμα, ἀφομοιόω, παρόμοιος, παρομοιάζω,” Theological Dictionary of the New Testament, op. cit., 5:191-198. Trench, op. cit., pp. 49-53, s.v. § xv. εἰκών, ὁμοίωσις, ὁμοίωμα.

[6] Braumann, “σχήμα,” op. cit., 1:708-714. Schneider, “σχῆμα, μετασχηματίζω,” op. cit., 7:954-956.

[7] “…μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καί σχήματι εὑρεθεὶς ὡς ἄνθρωπος…”

[8] Marcus Tullius Cicero (106-43 B.C.). See A. T. Robertson, Paul’s Joy in Christ: Studies in Philippians, A. T. Robertson Library (Grand Rapids: Baker Book House, 1917; 1979 reprint), pp. 134-135; William Hendriksen, “Exposition of Philippians,” in Philippians, Colossians and Philemon, New Testament Commentary (Grand Rapids: Baker Book House, 1962), pp. 112. Note: Hendriksen also cites “Oratorio pro P. Quinto viii.4;” but I have thus far been unable to locate any extant work with this title by Cicero. Those orations whose title includes Pro Quinctio have been examined without success.

[9] “Were You There,” on Hymnary at http://www.hymnary.org/text/were_you_there_when_they_crucified_my_lo [accessed 29 JAN 2017].

[10] Clarence Milburn Keen (1894-1965) was Pastor of Braintrim Baptist Church, Laceyville, PA from 1927-1933. See Braintrim Baptist Church at http://www.braintrimbaptistchurch.org/index.htm [accessed 30 JAN 2017]; also Find A Grave at https://www.findagrave.com/cgi-bin/fg.cgi?page=gr&GRid=79278063 [accessed 30 JAN 2017].

[11] “A Gallican Creed of the Sixth Century [Extracted from a sermon (pseudo-Augustinus, 244) of Caesarius, Bishop of Arles, 503-543.]....[The complete 'Apostles' Creed,' as we know it, is found first in Dicta Abbatis Pirminii de singulis libris canonicis scarapsus (i.q. excarpsus, excerpt), c. 750.]” Documents of the Christian Church, ed. Henry Bettensen (New York: Oxford University Press, n.d.; England: “The World's Classics,” no. 495; 1943; United States: “Galaxy Edition,” no. 2; 1947; 6th printing, 1956), pg. 35.  Note: This is on pg. 24 in the 2nd ed. (1963). 

[12] Descendit ad inferos, trans. “He descended into hell” (Lat., perfect active indicative third person singular of descendere); Descensus ad inferos, trans. “the descending into hell,” or, “the descent into hell” (Lat., perfect passive nominative singular participle of descendere).

[13] “In the Apostles' Creed, Hell has the meaning of Hades, or the state and place of departed spirits; but the Heidelberg Catechism explains the descent figuratively of the vicarious sufferings on the cross.” Reformed Standards of Unity (Grand Rapids: Society For Reformed Publications, 1952; and Grand Rapids: Rose Publishing Co., n.d.), pg. 33.

[14] Leroy Nixon, “Introduction,” in Reformed Standards of Unity (Grand Rapids: Society For Reformed Publications, 1952; and Grand Rapids: Rose Publishing Co., n.d.), pg. 11.

[15] Where links are provided to blog posts they have been cut and pasted into this file following my signature block. Where links are provided to journal articles as PDF files they have been downloaded into separate files. Where full books have been linked to Internet Archive they may be downloaded there in a variety of digital formats.

[16] Emerson’s post is a brief interaction with one issue raised in Justin W. Bass’ monograph listed above.