Sermon Series: Philippians, Part 11
The Great Christological Confession:
The Apostle Paul’s Carmen
Christi, Part Five
Philippians 2:5-11
[Audio file on Internet Archive at https://archive.org/details/Philippians25-11_976].
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:
Verse 9 signaled a significant shift in
the context. There is an abrupt reversal of the conclusion of verse 8, and a
dramatic movement from the depths of Christ’s Humiliation to the opposite
extreme in His Exaltation. Verses 9-11 express the exaltation of the Suffering
Servant, the Lord Jesus Christ as one sentence.
Transition:
There
is difficulty for us in the way the sentence comprising verses 9-11 is phrased
in maintaining the connection to verse 5 and the reason why these verses are
here in the first place. As we consider verses 10-11, and two significant
aspects of what these verses teach us, we must enter into our consideration with
an understanding of their purpose in the context. We must also come away from this
study with an appreciation for their application to us in our relationships to
God, to one another, and to those we know who are remain unregenerate.
Outline:
Part 2: The Exaltation of Christ in The Great Christological Confession: The
Apostle Paul’s Carmen Christi
(2:9-11)
I. The Unparalleled Exaltation of His
Christ (2:9)
1. The Preeminent Exaltation of His Servant —
Wherefore God also hath highly
exalted him
2. The Superlative Designation of His Name —
and given him a name which is above
every name
II. The Universal Prostration of His
Creation (2:10)
III. The Unanimous Confession of His
Coronation (2:11)
Previous
Outlines:
The Preface to the The Great Christological Confession: The Apostle Paul’s Carmen Christi (2:5)
1. The Supreme Incarnational Mindset: This mind
2. The Sanctified Indwelling Mentality: in you…in Christ Jesus
3. The Shared Basis in Union with Christ: 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)
1. Eternal Deity — Who,
being in the form of God
2. Essential Equality — thought it not robbery to be equal with God
II. The Essence of the Action of
Incarnation (2:7)
1.
The Hidden God — But made himself of no
reputation
2.
The Suffering Servant — and took upon him
the form of a servant
3.
The Son of Man — and was made in the
likeness of men
III. The Highlighting of the Humiliation of
Christ Jesus (2:8)
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.
Part 2: The
Exaltation of Christ in The Great
Christological Confession: The Apostle Paul’s Carmen Christi (2:9-11)
Verses 10 and 11 express the reasons why God the Father graciously
exalted Jesus, the Son of Man.
II. The
Universal Prostration of His Creation (2:10)
That
at the name of Jesus every knee should bow, of things in heaven, and things
in earth, and things under the earth;
The first purpose in the Father’s exaltation of Jesus
1. The Occasion for the
Prostration: That at the name of Jesus
2. The Action of Prostration: every knee should bow
3. The Extent of the Prostration: of things in heaven, and things in earth, and things under
the earth
1. The
Occasion for the Prostration: That
at the name of Jesus
This is His name, the name that the Father graciously gave Him.
This is His name, the Name that is above every name that is named.
Gen. 41:43 — And he made him to ride in the second chariot which
he had; and they
cried before him, Bow the knee: and he made him ruler over all the
land of Egypt.
Judgment Day: Mt. 25:31-46
Mt. 7:21-23 — 21 Not every one that saith unto me,
Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will
of my Father which is in heaven. 22 Many will say to me in that day,
Lord, Lord, have we not prophesied in thy name? and in thy name have cast out
devils? and in thy name done many wonderful works? 23 And then will
I profess unto them, I never knew you: depart from me, ye that work iniquity.
2.
The Action of Prostration: every
knee should bow
That at the sight of Jesus everyone should “fall at his feet as
dead”?
Rev. 1:9-18 (17a) — 9 I John, who also am your brother,
and companion in tribulation, and in the kingdom and patience of Jesus Christ,
was in the isle that is called Patmos, for the word of God, and for the
testimony of Jesus Christ. 10 I was in the Spirit on the Lord's day,
and heard behind me a great voice, as of a trumpet, 11 Saying, I am
Alpha and Omega, the first and the last: and, What thou seest, write in a book,
and send it unto the seven churches which are in Asia; unto Ephesus, and unto
Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto
Philadelphia, and unto Laodicea. 12 And I turned to see the voice
that spake with me. And being turned, I saw seven golden candlesticks; 13
And in the midst of the seven candlesticks one like unto the Son of man, clothed
with a garment down to the foot, and girt about the paps with a golden girdle. 14
His head and his hairs were white like wool, as white as snow; and his eyes
were as a flame of fire; 15 And his feet like unto fine brass, as if
they burned in a furnace; and his voice as the sound of many waters. 16
And he had in his right hand seven stars: and out of his mouth went a sharp
twoedged sword: and his countenance was as the sun shineth in his strength.
17 And when I saw him, I fell at his feet as dead. And
he laid his right hand upon me, saying unto me, Fear not; I am the first and
the last: 18 I am he that liveth, and was dead; and, behold, I am
alive for evermore, Amen; and have the keys of hell and of death.
That whenever anyone hears “Jesus” they should genuflect? [1]
Rom. 14:11 — For it is written, As I live, saith the Lord, every knee shall
bow to me, and every tongue shall confess to God.
Is. 45:17-25 (23) — 17
But Israel shall be saved in the LORD with an everlasting salvation: ye shall
not be ashamed nor confounded world without end. 18 For thus saith
the LORD that created the heavens; God himself that formed the earth and made
it; he hath established it, he created it not in vain, he formed it to be
inhabited: I am the LORD; and there is none else. 19 I have not
spoken in secret, in a dark place of the earth: I said not unto the seed of
Jacob, Seek ye me in vain: I the LORD speak righteousness, I declare things
that are right. 20 Assemble yourselves and come; draw near together,
ye that are escaped of the nations: they have no knowledge that set up the wood
of their graven image, and pray unto a god that cannot save. 21 Tell
ye, and bring them near; yea, let them take counsel together: who hath declared
this from ancient time? who hath told it
from that time? have not I the LORD? and there is no God else beside me; a just
God and a Saviour; there is none beside me. 22 Look unto me, and be
ye saved, all the ends of the earth: for I am God, and there is none else. 23
I have sworn by
myself, the word is gone out of my mouth in righteousness, and shall not
return, That unto me every knee shall bow, every tongue shall swear. 24
Surely, shall one say, in the LORD have I righteousness and strength: even to
him shall men come; and all that are incensed against him shall be ashamed. 25
In the LORD shall all the seed of Israel be justified, and shall glory.
Bowing the knee, kneeling, is a physical attitude of respect,
worship and prayer.
Gen. 41:43 — And he made him to ride in the second chariot which
he had; and they
cried before him, Bow the knee: and he made him ruler over all the
land of Egypt.
1 Ki. 8:54 — And it was so, that when Solomon had made an end of
praying all this prayer and supplication unto the LORD, he arose from before
the altar of the LORD, from kneeling on his knees with his hands spread up to
heaven.
2 Ch. 6:13 — For Solomon had made a brasen scaffold, of five
cubits long, and five cubits broad, and three cubits high, and had set it in
the midst of the court: and upon it he stood, and kneeled down upon his knees before all the
congregation of Israel, and spread forth his hands toward heaven,
1Ki. 19:18 — Yet I have left me seven thousand in Israel, all the knees which
have not bowed unto Baal, and every mouth which hath not kissed him.
Ezra 9:5 — And at the evening sacrifice I arose up from my
heaviness; and having rent my garment and my mantle, I fell upon my knees, and spread out my hands
unto the LORD my God.
Da. 6:10 — Now when Daniel knew that the writing was signed, he
went into his house; and his windows being open in his chamber toward
Jerusalem, he
kneeled upon his knees three times a day, and prayed, and gave thanks before
his God, as he did aforetime.
C. S. Lewis, Screwtape Letters, IV:
MY DEAR WORMWOOD,
The amateurish
suggestions in your last letter warn me that it is high time for me to write to
you fully on the painful subject of prayer. You might have spared the comment
that my advice about his prayers for his mother it "proved singularly
unfortunate". That is not the sort of thing that a nephew should write to
his uncle—nor a junior tempter to the under-secretary of a department. It also
reveals an unpleasant desire to shift responsibility; you must learn to pay for
your own blunders.
The best thing,
where it is possible, is to keep the patient from the serious intention of
praying altogether. When the patient is an adult recently re-converted to the
Enemy's party, like your man, this is best done by encouraging him to remember,
or to think he remembers, the parrot-like nature of his prayers in childhood.
In reaction against that, he may be persuaded to aim at something entirely
spontaneous, inward, informal, and unregularised; and what this will actually
mean to a beginner will be an effort to produce in himself a vaguely devotional
mood in which real concentration of will and intelligence have no part.
One of their poets, Coleridge, has recorded that he did not pray "with
moving lips and bended knees" but merely "composed his spirit to
love" and indulged "a sense of supplication". That is exactly
the sort of prayer we want; and since it bears a superficial resemblance to the
prayer of silence as practised by those who are very far advanced in the
Enemy's service, clever and lazy patients can be taken in by it for quite a
long time. At
the very least, they can be persuaded that the bodily position makes no
difference to their prayers; for they constantly forget, what you must always
remember, that they are animals and that whatever their bodies do affects their
souls. It is funny how mortals always picture us as putting things
into their minds: in reality our best work is done by keeping things out.
If this fails,
you must fall back on a subtler misdirection of his intention. Whenever they
are attending to the Enemy Himself we are defeated, but there are ways of
preventing them from doing so. The simplest is to turn their gaze away from Him
towards themselves. Keep them watching their own minds and trying to produce feelings
there by the action of their own wills. When they meant to ask Him for
charity, let them, instead, start trying to manufacture charitable feelings for
themselves and not notice that this is what they are doing. When they meant to
pray for courage, let them really be trying to feel brave. When they say they
are praying for forgiveness, let them be trying to feel forgiven. Teach them to
estimate the value of each prayer by their success in producing the desired
feeling; and never let them suspect how much success or failure of that kind
depends on whether they are well or ill, fresh or tired, at the moment.
But of course the
Enemy will not meantime be idle. Wherever there is prayer, there is danger of
His own immediate action. He is cynically indifferent to the dignity of His position,
and ours, as pure spirits, and to human animals on their knees He pours out
self-knowledge in a quite shameless fashion. But even if He defeats your
first attempt at misdirection, we have a subtler weapon. The humans do not
start from that direct perception of Him which we, unhappily, cannot avoid.
They have never known that ghastly luminosity, that stabbing and searing glare
which makes the background of permanent pain to our lives. If you look into
your patient's mind when he is praying, you will not find that. If you
examine the object to which he is attending, you will find that it is a
composite object containing many quite ridiculous ingredients. There will be
images derived from pictures of the Enemy as He appeared during the
discreditable episode known as the Incarnation: there will be vaguer—perhaps
quite savage and puerile—images associated with the other two Persons. There
will even be some of his own reverence (and of bodily sensations accompanying
it) objectified and attributed to the object revered. I have known cases where
what the patient called his "God" was actually located—up and
to the left at the corner of the bedroom ceiling, or inside his own head, or in
a crucifix on the wall. But whatever the nature of the composite object, you
must keep him praying to it—to the thing that he has made, not to the
Person who has made him. You may even encourage him to attach great importance
to the correction and improvement of his composite object, and to keeping it
steadily before his imagination during the whole prayer. For if he ever comes
to make the distinction, if ever he consciously directs his prayers "Not
to what I think thou art but to what thou knowest thyself to be", our
situation is, for the moment, desperate. Once all his thoughts and images have
been flung aside or, if retained, retained with a full recognition of their
merely subjective nature, and the man trusts himself to the completely real,
external, invisible Presence, there with him in the room and never knowable by
him as he is known by it—why, then it is that the incalculable may occur. In
avoiding this situation—this real nakedness of the soul in prayer—you will be
helped by the fact that the humans themselves do not desire it as much as they
suppose. There's such a thing as getting more than they bargained for!
Your affectionate
uncle
SCREWTAPE
SCREWTAPE
Ps. 95:6 — O come, let us worship and bow down: let us kneel
before the LORD our maker.
3. The
Extent of the Prostration: of
things in heaven, and things in earth, and things under the earth
of things in heaven
Heb. 1:6 — And again, when he bringeth in the firstbegotten into
the world, he saith, And let all the angels of God worship him.
and things in earth
and things under the earth;
Eph. 1:10 — That in the dispensation of the fulness of times he
might gather together in one all things in Christ, both which are in heaven, and which are on
earth; even in him:
Col. 1:15-22 (20) — 15 Who is the image of the
invisible God, the firstborn of every creature:
16 For by him were all things created, that are in heaven,
and that are in earth, visible and invisible, whether they be
thrones, or dominions, or principalities, or powers: all things were created by
him, and for him: 17 And he is before all things, and by him all
things consist.
18 And he is the head of the body, the
church: who is the beginning, the firstborn from the dead; that in all things
he might have the preeminence. 19 For it pleased the Father that in
him should all fulness dwell; 20 And, having made peace through the
blood of his cross, by him to reconcile all things unto himself; by him, I say,
whether they be
things in earth, or things in heaven.
21 And you, that were sometime alienated and
enemies in your mind by wicked works, yet now hath he reconciled 22
In the body of his flesh through death, to present you holy and unblameable and
unreproveable in his sight:
Rev. 5:3 — And no man in heaven, nor in earth, neither under the earth,
was able to open the book, neither to look thereon.
Rev. 5:11-14 (13) — 11 And I beheld, and I heard the
voice of many angels round about the throne and the beasts and the elders: and
the number of them was ten thousand times ten thousand, and thousands of
thousands; 12 Saying with a loud voice, Worthy is the Lamb that was
slain to receive power, and riches, and wisdom, and strength, and honour, and
glory, and blessing. 13 And every creature which is in heaven, and on the earth, and
under the earth, and such as are in the sea, and all that are in them,
heard I saying, Blessing, and honour, and glory, and power, be unto him that
sitteth upon the throne, and unto the Lamb for ever and ever. 14 And
the four beasts said, Amen. And the four and twenty elders fell down and
worshipped him that liveth for ever and ever.
III. The
Unanimous Confession of His Coronation (2:11)
And that every tongue should confess that
Jesus Christ is Lord, to the glory of
God the Father.
The second purpose in the Father’s exaltation of
Jesus
And that every tongue should confess
that
Jesus Christ is Lord,
to
the glory of God the Father.
On the extent of this phrase see especially
Murray J. Harris, Prepositions and
Theology in the Greek New Testament, pp. 92-93.
Jn. 13:13 — Ye call me
Master and Lord: and ye say well; for so I am.
Rom. 10:9 — That if thou shalt confess with thy mouth the Lord
Jesus, and shalt believe in thine heart that God hath raised him from the dead,
thou shalt be saved.
1 Cor. 12:3 — Wherefore I give you to understand, that no man
speaking by the Spirit of God calleth Jesus accursed: and that no man can say
that Jesus is the Lord, but by the Holy Ghost.
Rom. 14:9 — For to this end Christ both died, and rose, and
revived, that he might be Lord both of the dead and living.
[Sermon preached 26 FEB 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)
1. Eternal Deity — Who,
being in the form of God
2. Essential Equality — thought it not robbery to be equal with God
II. The Essence of the Action of
Incarnation (2:7)
1.
The Hidden God — But made himself of no
reputation
2.
The Suffering Servant — and took upon him
the form of a servant
3.
The Son of Man — and was made in the
likeness of men
III. The Highlighting of the Humiliation of
Christ Jesus (2:8)
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.
Part 2: The Exaltation of Christ in The Great Christological Confession: The
Apostle Paul’s Carmen Christi
(2:9-11)
I. The Unparalleled Exaltation of His
Christ (2:9)
1. The Preeminent Exaltation of His Servant —
Wherefore God also hath highly
exalted him
2. The Superlative Designation of His Name —
and given him a name which is above
every name
II. The Universal Prostration of His
Creation (2:10)
1.
The Occasion for the Prostration: That at
the name of Jesus
2.
The Action of Prostration: every knee
should bow
3. The Extent of the Prostration: of
things in heaven, and things in earth, and things under the earth
III. The Unanimous Confession of His
Coronation (2:11)
Hymn Suggestions:
“Blessed Be the
Name”
“Glory to His
Name,” AKA “Down at the Cross Where My Savior Died”
“O How I Love
Jesus,” AKA “There Is a Name I Love to Hear”
“Hallelujah, What
A Savior,” AKA ”Man of Sorrows,” What a Name”
“How Sweet the
Name of Jesus Sounds”
Appendix I: 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, 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 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 II: 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] For the complicated traditions involving occasions for genuflection outside of
Evangelicalism and Reformed Protestantism see “Genuflection” on Wikipedia at https://en.wikipedia.org/wiki/Genuflection
[accessed 25 FEB 2017].
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