It is inconceivable that Paul in so doing had any doubts concerning the full Deity of

Christ. He proclaims Him not just as Lord of the Church, but finally as Lord of the whole

universe manifestly, and it is this that forms the magnificent climax of this section in

Philippians. What He is now as Lord and Head of the Church, the Body of Christ, He

will then be openly to the whole creation.

We cannot be absolutely sure what `things' or beings `under the earth' comprise.

Most likely they refer to evil spirits under Satan's control. We do know that the abyss

(bottomless pit A.V.) is linked with the sea (Gen. 1: 2 LXX), and that the book of

Revelation reveals that the abyss is the abode of demons (Rev. 9: 1-3; 13: 1; 17: 8),

and this may be also true of the earth. In which case this great scene of exaltation is one

of complete victory, for even the demons have to acknowledge the Lordship of Christ

with the rest of creation. Exomologeisthai, does not mean just to make a confession of

faith, but, as recent scholarship has shown, to "admit', "acknowledge", "own" or

"recognize". All this is to "the glory of God the Father" (Phil. 2: 11).

Two things stand out here. First, that there is no rivalry between divinities. Such an

idea was rife among the gods of surrounding paganism. Second, that the mediatorship of

Christ still exists at this point of time. Not yet has the goal been reached when all rule,

authority and power has been brought to nought, and Christ takes complete control

(I Cor. 15: 24). But this scene of tremendous glory is the outward and visible vindication

of His earthly humiliation and rejection by men. The One that was "despised and

rejected of men" and opposed by the powers of darkness, is now universally recognized

as King of kings and Lord of lords. All this is as much to the Father's glory as it is to

His. It is not only to Christ's glory, but equally to the glory of the Father. Here is no

glorification of the one as against the other. The Father and the Son are one in every

sense; in the redemptive purpose before creation, in its performance, and finally in

We are conscious that the consideration of this most profound passage in Philippians

has been "hard going".  But, as we have stated elsewhere, we have no means of

simplifying "strong meat" so that it becomes "milk". It has been difficult for the writer,

as it must be for anyone who seeks to expound this passage honestly and carefully. It

may be as well to sum up.

These verses were not introduced by Paul to give a profound account of the Godhead

before Bethlehem or afterwards. They were written, possibly incorporating a primitive

hymn, to enforce the injunction concerning unselfishness, each believer being exhorted

not to look on his own things, but rather on the things of others, and here was One Who

did that very thing and gave Himself to the limit for us men and for our salvation.

Christ Jesus was in the form (morphe) of God.  This meant that He was God

manifestly so, in a glorious form--the Image of the invisible God. (We have seen that

morphe goes deeper than schema, an outward appearance.) As such, there was no need

for Him to try and seize this position for His own ends, but seeing the tremendous need of

all His people involved in sin and death and a ruined heaven as well, He emptied Himself