The reader will have noticed in these comparisons, that there is a

greater height and depth in Philippians than in Hebrews.  Where Hebrews is

content to say of His humiliation, `a little lower than the angels', and of

His exaltation to the right hand of God, `being made so much better than the

angels' (Heb. 2:9; 1:4), the theme of the Philippian epistle demands a

greater sweep.  There, He not only was made a little lower than the angels,

but He `took upon Him the form of a slave' (Phil. 2:7).  He was not

subsequently made `better than the angels', but will yet be `highly exalted'

so that every knee shall bow and every tongue confess, of things in heaven,

in earth and under the earth (Phil. 2:10,11).

Hebrews indeed speaks of the Saviour's `exaltation', `made higher than

the heavens' (Heb. 7:26 hupselos) but Philippians uses the superlative term,

huperupsoo, `highly exalted' (Phil. 2:9).  All this is in conformity with the

higher glory of the calling administered in the Philippian epistle.  Hebrews

ministers to the heavenly calling of those whose sphere of blessing is the

heavenly Jerusalem, whereas Philippians holds out the offer of an added prize

to those already `blessed with all spiritual blessings in heavenly places in

Christ' (Eph. 1:3).

When speaking of the heavenly glory that awaited the overcomer, Hebrews

`For ye had compassion on them that were in bonds, and took joyfully

the spoiling of your goods, knowing in yourselves that ye have in

heaven a better and an enduring substance' (Heb. 10:34).

Now the word translated `goods' is huparxis, and the word translated

`substance' is huparcho.  So, when we read of the condescension and self -

renunciation of Christ, the word `being' in the phrase, `Who being in the

form of God' (Phil. 2:6), is huparcho.  It was something that was His real

property, a substance, something of value, that He willingly laid aside.

Also, when we read at the close of Philippians 3 (after its references to

`loss' willingly suffered by Paul), of the fellowship of His sufferings in

the prospect of the out -resurrection as the prize, we find that the same

word huparcho is employed when it speaks of `our citizenship existing as a

fact in heaven'.  In addition to this, we remember that `perdition' or

`destruction' are alternatives in both chapters, which in view of the `loss'

or `gain' that is intimated, can be summed up in the language of Matthew 16:

`If any man will come after Me, let him deny himself, and take up his

cross, and follow Me ... for what is man profited, if he shall gain the

whole world, and lose his own soul? ... He shall reward every man

according to his works' (Matt. 16:24 -27).

`Let no man beguile you of your reward' (Col. 2:18).

For further items of importance, see Birthright1; Crown1; Hebrews2;

Philippians (p. 187).

Philemon.  This epistle, written from prison, is part of the group made up of

Ephesians, Philippians, Colossians and 2 Timothy, and takes its place in the

structure of these epistles as follows:

A

Basic truth setting forth the Mystery

B

Philippians Exhortations to run, the Prize in view