Philippians 2:9–11. 9 Therefore God has highly exalted him and bestowed on him the name that is above every name, 10 so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. (ESV)
Isaac Watts is often called the father of English hymnody. He wrote Joy to the World in 1719, as a celebration of Christ’s second coming, not his first advent. Nevertheless, it has become one of the best-loved Christmas songs in the world, which is fitting since Christ’s first coming in the incarnation and second coming to consummate his kingdom are parts of the same eschatological event. Watts asserted, “In these last days of the gospel we are brought almost within sight of the kingdom of our Lord; yet we are very much unacquainted with the songs of the New Jerusalem, and unpracticed in the work of praise” (Works, 1813, vol. 9: 127). Singing Joy to the World in celebration of the incarnation helps keep us from a merely sentimental celebration because it directs us toward Christ’s gospel mission. (Joy to the World - Christmas and the Second Coming | Prince on Preaching (davidprince.com)
Philippians 2 is structured as a hymn, with the central truth reflected in this epistle and the entire New Testament, on the exalted sovereign lordship of Christ. Paul begins Philippians by proclaiming himself and Timothy to be “bond-servants of … the Lord Jesus Christ” (Phil. 1:1–2), and he ends section by declaring that one day “every tongue will confess that Jesus Christ is Lord” (Phil. 2:11). In the last days, only the exalted Son of God, Jesus Christ, will be worthy to take the scroll from His Father’s right hand and open it (Rev. 5:1–7). This scroll, which might be called the title deed to the universe, delineates Christ’s rightful inheritance of all creation, which He made and over which He will rule throughout all eternity (cf. Rev. 11:15). This self-contained unit of Christian hymnody, (is) in praise of the church’s Lord, who becomes such as he is acknowledged by all cosmic powers as their rightful ruler (Hawthorne, G. F. (2004). Philippians (Vol. 43, p. 132). Word, Incorporated.)
Responding to the reality of the Gospel kingship of Jesus Christ in Philippians 2, means living our lives in obedience to the Great Commission of our Lord Jesus. Advent drove our thinking to the promised consummation of Christ’s Kingdom. As we now live in the overlap of the ages we must preach the gospel of the Kingdom as far as the curse is found. The humble, incarnate Savior has been exalted as the almighty and sovereign Lord. Because of that, believers have the assurance that their ultimate redemption is certain and that their place in heaven is secured forever. Christ is properly to be obeyed as divine Lord, to be honored and worshiped throughout all time and eternity. As Paul wrote this from Prison, to the Philippians who faced hardship from the state, this suffering community that has been repeatedly reminded of Christ’s preeminent role in everything—both present and future—here is the necessary concluding word. Believers in Christ are both “already” and “not yet.” Already they know and own him as Lord of all; not yet have they seen all things made subject to him. Here, then, they are reminded of who, and whose, they are: glad followers of him who is King of kings and Lord of lords, before whom at God’s final wrap-up every knee shall bow to pay him the homage due his name (Fee, G. D. (1999). Philippians (Vol. 11, p. 98). IVP Academic.).
Since the King has Come and is coming again, the Apostle Paul presents four aspects of the Father’s exaltation of the Son: 1) The source (Philippians 2:9a), 2) The title (Philippians 2:9b), 3) The response (Philippians 2:10–11a), and 4) The purpose (Philippians 2:11b).
Through the Coming of Christ, we see His Kingship through:
1) The Source of Christ’s Exaltation (Philippians 2:9a)
Philippians 2:9a. Therefore, God has highly exalted him (and bestowed on him the name that is above every name) (ESV)
Therefore/For this reason refers back to Jesus’ humiliation described in verses 5–8. 5 Have this mind among yourselves, which is yours in Christ Jesus, 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, he humbled himself by becoming obedient to the point of death, even death on a cross. Christ’s exaltation was “the joy set before Him” for which He willingly endured the cross, despised the shame, suffered the hostility of sinners, and was seated “at the right hand of the throne of God” (Heb. 12:2–3). The way to exaltation is always through humiliation. If that principle was true for the Son of God, how much more is it true for His followers? Therefore, Paul draws the preceding narrative to its proper conclusion. Although he explicitly mentions neither the resurrection nor the ascension, these two realities are presupposed by what he does say (Fee, G. D. (1995). Paul’s Letter to the Philippians (p. 220). Wm.B. Eerdmans Publishing Co.)
Christ now is Highly exalted, which translates the compound verb huperupsoo, composed of huper (over) and hupsoo (to lift, or raise up). God lifted up His beloved Son in the most magnificent way possible. It involved four steps upward: His resurrection, His ascension, His coronation, and His intercession. First, Jesus was resurrected from the dead (Mk. 16:6; Acts 2:32, 5:30, 13:33-39, ; Rom. 1:4; Eph. 1:20). The second aspect of the Father’s exaltation of Jesus was His ascension (Jn. 20:17; Acts 1:9; cf. John 14:2; 16:7; Heb. 4:14;1 Tim. 3:16). The third aspect of Jesus’ exaltation was His coronation. Having ascended, Jesus “is at the right hand of God, having gone into heaven” (1 Peter 3:22).(cf. Mt. 28:18; Acts 5:31, Acts 7:55–56; cf. Heb. 2:9; 10:12). From heaven, the Lord Jesus Christ forever reigns “far above all rule and authority and power and dominion, and every name that is named, not only in this age but also in the one to come,” because the Father “put all things in subjection under His feet” (Eph. 1:21–22; cf. 4:10; Pss. 2:8; 89:27; 1 Peter 3:22; Jude 25). The fourth and final aspect of Jesus’ exaltation is His honored position of High Priest, from which He continually intercedes for believers. Christ, who died and was raised for us and “who is at the right hand of God … also intercedes for us” (Rom. 8:34; cf. v. 26). William Hendriksen cogently describes Jesus’ coronation in the following comment: “He who stood condemned in relation to the divine law (because of the sin of (His People) which rested on him) has exchanged this penal for the righteous relation to the law. He who was poor has become rich. He who was rejected has been accepted (Rev. 12:5, 10). He who learned obedience has entered upon the actual administration of the power and authority committed to him. As king, having by his death, resurrection, and ascension achieved and displayed his triumph over his enemies, he now holds in his hands the reins of the universe, and rules all things in the interest of his church (Eph. 1:22, 23). As prophet he through his Spirit leads his own in all the truth. And as priest (High-priest according to the order of Melchizedek) he, on the basis of his accomplished atonement, not only intercedes but actually lives forever to make intercession for those who draw near to God through him (Heb. 7:25)”. (Hendrikson, William. New Testament Commentary: Exposition of Philippians [Grand Rapids: Baker, 1962], 114.)
Please turn to John 17
For the most part, Jesus’ exaltation involved the restoration of what He had eternally possessed before His incarnation. In some ways Jesus received even more in His exaltation than He had surrendered in His incarnation. He was not, of course, any more divine or perfect. It was not possible for Him to be further elevated in any way as far as His essential nature and being are concerned. But because of His perfect redemptive work, the Father bestowed on the Son even more rights, privileges, honors, and responsibilities than He had before. The exaltation was therefore more than merely a reversal of the Incarnation. It was the Father’s giving the Son honor and tribute He could receive only after His redemptive sacrifice, which He made in obedience to the Father’s will.
As Christ was preparing to return unto the perfect fellowship in the presence of the Spirit and Father, in John 17 He prayed:
John 17:1-5. When Jesus had spoken these words, he lifted up his eyes to heaven, and said, “Father, the hour has come; glorify your Son that the Son may glorify you, 2 since you have given him authority over all flesh, to give eternal life to all whom you have given him. 3 And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent. 4 I glorified you on earth, having accomplished the work that you gave me to do. 5 And now, Father, glorify me in your own presence with the glory that I had with you before the world existed. (ESV)
• In a way completely incomprehensible to the human mind, Jesus Christ not only became the God-man in the incarnation but also will forever continue to be that. As High Priest, He continually intercedes for all those He saves. Because a priest must represent both God and humanity, He could not have been believers’ High Priest apart from His deigning to become a man (Heb. 2:18; 4:15; 9:28; 1 Peter 2:24).
Quote: (Christmas, 1 & 2nd Comings)
In considering the glorification of Christ then, how can we compare His first from His second coming? The first time he came, he came veiled in the form of a child. The next time he comes, and we believe it will be soon, he will come unveiled, and it will be abundantly and immediately clear to all the world just who he really is. The first time he came, a star marked his arrival. The next time he comes, the whole heavens will roll up like a scroll, and all the stars will fall out of the sky, and he himself will light it. The first time he came, wise men and shepherds brought him gifts. The next time he comes, he will bring gifts, rewards for his own. The first time he came, there was no room for him. The next time he comes, the whole world will not be able to contain His glory. The first time he came, only a few attended his arrival—some shepherds and some wise men. The next time he comes, every eye shall see him. The first time he came as a baby. Soon he will come as Sovereign King and Lord. (Illustrations for Biblical Preaching: Over 1500 sermon illustrations arranged by topic and indexed exhaustively. 1989 (M. P. Green, Ed.) (Revised edition of: The expositor's illustration file). Grand Rapids: Baker Book House.)
Through the Coming of Christ, we see His Kingship through:
2) The Title of Christ’s Exaltation (Philippians 2:9b)
Philippians 2:9b. (Therefore, God has highly exalted him) and bestowed on him the name that is above every name (ESV)
Bestowed is from charizomai, which conveys the idea of giving freely and generously. The Father conferred upon the Son the name that is above every name with the most divinely perfect love. Jesus so completely satisfied the Father in fulfilling the work of His incarnation, in providing redemption for the elect, that He generously granted Him this exalted title. “Having become as much better than the angels,” the writer of Hebrews explains, “He has inherited a more excellent name than they” (Heb. 1:4). This name was given Him to emphasize His rank above all other beings. It reflects not only His divine essence and nature but also the new and unique privileges that the Father gave Him in response to His redemptive work. Paul does not reveal the supreme name, the name which is above every name, until verse 11, where he declares that “every tongue will confess that Jesus Christ is Lord”. Lord is the title of majesty, authority, honor, and sovereignty. One day that exalted name will be expanded to “King of kings and Lord of lords” (Rev. 19:16). Obviously, Lord, used in the sense of ultimate sovereign authority and command, ranks over all other names. Whoever is Lord is over everyone else—and that is precisely the point in so titling the Savior—has absolute supremacy and the right to be obeyed as divine Master. Jesus’ name is above any other name because his dignity and honor are above all others (Barton, B. B., & Comfort, P. W. (1995). Philippians, Colossians, Philemon (p. 63). Tyndale House Publishers.).
Please turn to Revelation 3
When they are glorified, all believers will be stamped with the name of God the Father (“My God”), with the name of heaven (“the city of My God, the New Jerusalem”), and with Christ’s supreme title of Lord (“My new name”). Those names will mark them out, brand them, as it were, as belonging to God and identifying with Him in the fullest and most intimate way. This is described in Revelation 3:
Revelation 3:8–13. 8 ‘I know your works. Behold, I have set before you an open door, which no one is able to shut. I know that you have but little power, and yet you have kept my word and have not denied my name. 9 Behold, I will make those of the synagogue of Satan who say that they are Jews and are not, but lie—behold, I will make them come and bow down before your feet, and they will learn that I have loved you. 10 Because you have kept my word about patient endurance, I will keep you from the hour of trial that is coming on the whole world, to try those who dwell on the earth. 11 I am coming soon. Hold fast what you have, so that no one may seize your crown. 12 The one who conquers, I will make him a pillar in the temple of my God. Never shall he go out of it, and I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down from my God out of heaven, and my own new name. 13 He who has an ear, let him hear what the Spirit says to the churches.’ (ESV)
• These Christians were excluded from the synagogue, but would become pillars in God’s temple. Regardless of the efforts of the world to thwart a place of worship for the people of God, those who bear the name of Christ will endeavor to meet and corporately declare the name of God.
Hymn: Despite this compelling vision of Jesus Christ as having the name that is above every name, how often do we find ourselves seeking to make our own name great? How easy it is for us to make much of ourselves and in so doing make little of Christ. In those moments when that happens what we need most is this compelling vision of the greatness of Jesus Christ. And when God opens our eyes to see the stunning and exalted beauty of Jesus Christ, our hearts will echo the words of Charles Wesley: “O for a thousand tongues to sing My great Redeemer’s praise, The glories of my God and King, The triumphs of His grace! My gracious Master and my God, Assist me to proclaim, To spread through all the earth abroad The honors of Thy name”. (Harmon, M. S. (2015). Philippians: A Mentor Commentary (p. 225). Mentor.)
Through the Coming of Christ, we see His Kingship through:
3) The Response to Christ’s Exaltation (Philippians 2:10-11a)
Philippians 2:10-11a. 10 so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, (to the glory of God the Father). (ESV)
When the Greek word hina (so that) is used with a subjunctive verb (such as kampse, should/will bow; and exomologesetai, confess in verse 11 introduces a purpose clause. Paul is therefore saying: “Jesus is given the name which is above every name for the purpose that, or with the result that back in verse 10 every knee should/will bow, of those who are in heaven and on earth and under the earth, verse 11 and that every tongue will confess the supreme name of Jesus Christ, who is Lord.” It is critical to understand that this response will not be to the name Jesus. A form of Joshua (meaning “Jehovah, or Yahweh saves”), Jesus was a common name in New Testament times. It obviously could not be the unique, much less supreme, name intended by God as a title of exaltation. It is rather at the name of Jesus, that is, at another name (Lord) given to Jesus Christ in His exaltation by the Father, that every knee will bow and every tongue will confess. Is your prayer to see him? to know him? to see the affairs of the world brought to perfection and to judgment in his own time and in line with his will? It should be. It has always been the great hope and consolation of Christians. (Boice, J. M. (2000). Philippians: an expositional commentary (p. 134). Baker Books.)
Please turn to Matthew 7
Kurios (“lord”) was a common term of respect in New Testament times, similar to the English word sir but carrying a much higher degree of respect (cf. Matt. 10:24–25; 18:27–34; Luke 12:42–47). During His earthly ministry, Jesus was sometimes respectfully addressed in this way. It seems probable that some of those who called Him “lord” did not, at least when they first encountered Him, consider Him to be more than a great teacher (cf. John 8:11; 9:35–38). Even the Twelve’s Apostle’s understanding of His true identity was gradual and often tentative. And, as Jesus Himself made clear, even calling Him Lord as an acknowledgment of His deity is not necessarily evidence of a saving relationship with Him. He expresses this warning in Matthew 7:
Matthew 7:21-23. 21 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. 22 On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ 23 And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’ (ESV)
• An oral confession of Jesus as Lord does not always indicate a repentant heart. False disciples may exercise power in Jesus’ name but their activities are meaningless because they deceive themselves and other believers, desiring attention for their own spectacular displays. Jesus says that he will one day exercise the prerogative of condemning people to hell, something that only God can do (cf. John 5:22). Though these condemned prophets appeared to belong to Jesus, they were never truly saved, for Jesus never knew them (Crossway Bibles. (2008). The ESV Study Bible (p. 1834). Wheaton, IL: Crossway Bibles.)
Back in Philippians 2:10, Lord obviously refers to Jesus’ deity and sovereign, exalted authority in the highest sense. It represents the divine title and name as well as all the divine rights, honors, and prerogatives. Ultimately, whether by choice or by force, every creature, human and angelic, will submit to Jesus Christ as the divine and exalted Lord. God exalted Christ by restoring him to God’s own right hand. Exalting Christ means to lift up his honor, power, and glory. We exalt Christ when we praise him in our worship in all of its forms (cf. Daniel 7:13–14). We exalt Christ when we live according to his teaching and proclaim him to others. We must acknowledge his true nature and shining moral perfection. The question therefore is: Do our thoughts, words, and deeds exalt Christ’s name? (Barton, B. B., & Comfort, P. W. (1995). Philippians, Colossians, Philemon (p. 63). Tyndale House Publishers.)
In the first act of homage we see here is that: every knee will bow, just as Isaiah had prophesied some seven hundred years earlier. Through him the Lord declared, “Turn to Me and be saved, all the ends of the earth; for I am God, and there is no other. I have sworn by Myself, the word has gone forth from My mouth in righteousness and will not turn back, that to Me every knee will bow” (Isa. 45:22–23). Jesus Christ is that divine Savior and Lord, to whom every knee will bow. To bow before Him now means salvation; to bow before Him at the judgment means condemnation. (Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 76). Victor Books.)
Those who will submit to the supreme authority of Jesus Christ will comprise three groups. First will be those who are in heaven, which will include the holy angels and the saints, the redeemed believers of all ages. That heavenly group, of course, has long been worshiping Jesus Christ as Lord (cf. Heb. 1:6; 12:23; Rev. 4:8–11; 5:8–14). They worship Him not only as God, but as the ascended God-man, “Jesus” (Eph 1:21; Heb 1:6; 1 Pe 3:22) (Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 2, p. 364). Logos Research Systems, Inc.).
The second group will be those who are on earth, both redeemed and unredeemed. The redeemed will continue their worship of Him that began when they were saved. “When He comes to be glorified in His saints on that day,” He will “be marveled at among all who have believed” (2 Thess. 1:10). At that same time, however, though unwillingly and in terror, the unredeemed will also be forced to bow their knees before Him. He will “[deal] out retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus, [who then] will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power” (2 Thess. 1:8–9). While there are a few who love and worship that name, there is coming a day when the name of Jesus will be exalted throughout the entire earth. The day will come when the earth will bow at the sweet name of Jesus! (Carr, A. (2015). The Name above Every Name (Phil. 2:9–11). In The Sermon Notebook: New Testament (p. 2994). Alan Carr.)
The third group who will worship the exalted Lord will be those who are under the earth, the fallen angels and unredeemed dead who are awaiting final judgment and eternal punishment. Revelation 20:11–13, perhaps the most frightening passage in all of Scripture, depicts the ultimate fate of the unredeemed: Then I saw a great white throne and Him who sat upon it, from whose presence earth and heaven fled away, and no place was found for them. And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book was opened, which is the book of life; and the dead were judged from the things which were written in the books, according to their deeds. And the sea gave up the dead which were in it, and death and Hades gave up the dead which were in them; and they were judged, every one of them according to their deeds. This third group will also include “the spirits now in prison,” the demons already bound in the abyss to whom Jesus “went and made proclamation” between His death and resurrection, by which He triumphed over them (1 Peter 3:19; cf. Col. 2:14–15). Greeks worshiped gods in the heavens, earth, sea and underworld; traditional Greek mythology also placed the shadowy existence of departed souls in the underworld. Paul announces that whatever categories of beings there are, they must acknowledge Christ’s rule, because he is exalted above them (Keener, C. S. (1993). The IVP Bible background commentary: New Testament (Php 2:10–11). InterVarsity Press.).
As Isaiah predicted (Isa. 45:23), in the second step of this universal worship of the exalted Son of God, verse 11 proclaims that every tongue will confess that Jesus Christ is Lord. Glossa (tongue) is frequently used, as here, to represent a language. No matter what their language, every human and angelic being will declare Jesus’ lordship. The holy angels, the redeemed saints in heaven and on earth, and all the enemies of God on earth and in hell, forever confined by His unbreakable power that holds them in eternal punishment, will bow their knees before His sovereign authority. Even the damned demons, including Satan, will have no choice but to agree with and confess the reality that Jesus Christ is Lord. Exomologeo (will confess) is an intensive form of homologeo (to confess, agree with) and refers to an open, public declaration. At the time about which Paul is here speaking, however, such a confession will not lead to salvation, because that supreme blessing will already have been received or forever forfeited. Before death or the Lord’s return, the promise is that “if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved” (Rom. 10:9). But as the apostle makes clear later in that same letter, in the day of judgment that confession will not change the spiritual status of those making it. Quoting Isaiah, he says, “For it is written, ‘As I live, says the Lord, every knee shall bow to Me, and every tongue shall give praise to God’ ” (Rom. 14:11; cf. Isa. 45:23). On the lips of those who belong to God, this will be a willing, continuing, and loving declaration of allegiance and adoration. For those who have rejected Him, the confession will be unwilling but irresistible, a compelled acknowledgment of Jesus Christ as the sovereign Lord of the universe by those under His immutable judgment. The church bears witness to Jesus’ lordship by confessing to the world “Jesus Christ is Lord” and offering salvation to those who accept that confession and make it the central part of their lives (Rom 10:9–10). (Melick, R. R. (1991). Philippians, Colossians, Philemon (Vol. 32, p. 108). Broadman & Holman Publishers.)
Illustration:
During the nineteenth century, when Italy was divided into a number of independent states, there was a popular movement for the reunification of Italy under Victor Emmanuel II of Sardinia. Before he became king there was a surge of enthusiasm to drive out the Austrians, keep the French at the borders, and to place this man on the throne. A slogan embodied the hopes of the Italian people during this period composed of the first letters of the Italian phrase meaning “Victor Emmanuel King of Italy.” In Italian the phrase is “Victor Emmanuel Re di Italia,” and by taking the first letters from each of the Italian words, the patriots produced the slogan verdi. At this time the great opera composer Giuseppi Verdi was at the apex of his fame. Hence, his name became a symbol of the reunification of Italy and was written everywhere. In 1861, Victor Emmanuel became king of the united states of Italy, and at the time verdi was still displayed across the country. Now, however, the slogan took on an entirely different meaning. It was no longer a cry of expectation; it was a triumphant acknowledgment of what had already happened. In exactly the same way the confession “Jesus Christ is Lord” on our lips is expectation, at best an acknowledgment of what is only partially true or true in potential. But the day that these verses speak of is coming, when the confession will stand as a glorious acknowledgment of what has already taken place. Jesus is Lord, but then there will be no more rivals to his throne. (Boice, J. M. (2000). Philippians: an expositional commentary (p. 137). Baker Books.)
Finally, and only briefly, through the Coming of Christ, we see His Kingship through:
4) The Purpose of Christ’s Exaltation (Philippians 2:11b)
Philippians 2:11b (and every tongue confess that Jesus Christ is Lord), to the glory of God the Father. (ESV)
Finally, as for everything in the saga of redemption, the purpose of Jesus’ exaltation is the glory of God the Father. To proclaim the sovereign lordship of His Son is the greatest glory that can be given to God the Father. Christ’s universal acknowledgment as Lord does not make the Father jealous. Instead, that is the supreme objective and fulfillment of the Father’s divine will as He demonstrates His perfect love for the Son. Therefore, if you glorify human beings, you dishonor God. You do so if you exalt yourself or your merits as a means of salvation, or exalt human beings as mediators between yourself and God, as saints who win God’s favor for you, or exalt human wisdom as that which is ultimately able to solve the world’s problems, or place your hopes for the future in psychiatry, science, systems of world government, or whatever it may be. If you exalt the ability of humanity in any of those ways, you dishonor God, who declares that all of our works are tainted by sin and that we will never solve our own problems or the problems of others except by turning to Christ and depending upon his power to do it. The only way to honor God is to give honor to Jesus Christ (Boice, J. M. (2000). Philippians: an expositional commentary (p. 139). Baker Books.).
In the proper glorification here we see the work of the Triune God. The three Persons are but one God, wholly united and indivisible. They never compete, disagree, or differ with one another in the slightest degree. People therefore are not called to worship God through Jesus, but to worship Jesus as God. Jesus explained that “The Son of Man [is] glorified, and God is glorified in Him; if God is glorified in Him, God will also glorify Him in Himself” (John 13:31–32; cf. 14:13; Rom. 9:5; 11:36; 16:27). It is the Father’s and the Son’s supreme pleasure to glorify each other. Whoever honors the Son honors the Father, and whoever dishonors the Son dishonors the Father (John 5:23). Throughout all eternity, the Father will continue to say of the exalted Lord Jesus Christ: “This is My beloved Son, in whom I am well-pleased” (Matt. 3:17; cf. 17:5). He is Immanuel, God with us…Is Jesus Christ these things to you? He can be. He deserves to be. If he is these things to you, then in your own heart you praise him and in giving him glory, (through the power of the Holy Spirit) you give glory to God our heavenly Father. (Boice, J. M. (2000). Philippians: an expositional commentary (p. 140). Baker Books.).
(Format Note: Outline & some base commentary from MacArthur, J. F., Jr. (2001). Philippians (pp. 137–150). Chicago: Moody Press.)
