Phil. 2: 8, 9 links the death of the cross with the glorious exaltation, and with the

name above every name, which immediately attracts attention to Heb. 1: 4. Heb. 12: 2

also links the suffering and cross very definitely with the exaltation at the right hand of

the throne of God. The whole driving thought of the epistle is that endurance now is

necessary to obtain that aionian glory and that so great salvation. By transposing the

order of the words and placing the reference to the glory immediately after the reference

to Jesus we may be more grammatical, but we have nevertheless taken a liberty with the

way in which the apostle by Divine guidance arranged his sentence, and have robbed

ourselves of the very ambiguity he intended. Why not leave the words as they are, and

allow both the meanings their force?

The Lord did not take hold of angels, He took hold on the seed of Abraham. He was

made flesh and received a body that thereby He might suffer the death of the cross. By

that very act of humiliation, however, He intended a more excellent name than the angels,

beneath whose dignity and nature He had voluntarily stooped, and therefore by reason of

the suffering of death we see Jesus crowned with glory and honour.

The remainder of verse 9 we leave for another article.

Before we turn our attention to the last clause of verse 9 a further word seems

necessary with regard to the glory and honour with which the Lord Jesus was crowned.

Apropos of this we quote from a note sent to us from Rev. Geo. Parker, of Honan,

China:--

When these kingly and priestly functions are united we have no longer Solomon and

Aaron but the King-Priest of the Apocalypse, the Priest after the order of Melchisedec.

The crowning with glory and honour (Heb. 2: 9) is the consecration of Christ as the Priest

after the order of Melchisedec. "And no man taketh this HONOUR unto himself.....so