Philippians 2:9

Wherefore God also ^mhath highly exalted him, and given him ⁿa name which is above every name:

Wherefore God also hath highly exalted him, and given him a name which is above every name:

διὸ καὶ ὁ Θεὸς αὐτὸν ὑπερύψωσε, καὶ ἐχαρίσατο αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα·

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some take this particle illatively, connoting the consequent of Christ’s exaltation, upon his antecedent humiliation, as elsewhere, Joh 10:17 Act 20:26 Heb 3:7 2Pe 1:10; the apostle showing the sequel of his sufferings to be glory, according to that of Luk 24:26. This the Ethiopic version favours.

Christ respecting not himself, but us, and our good, the glory that he had eternally, but veiled for a time, emerging (as the sun out of a cloud) upon his finishing the work his Father gave him to do, Joh 17:5 Rom 9:5. Others take the particle causally, intimating Christ’s meriting his own exaltation and our salvation, and his accepting of superexcellent glory as a reward of his unparalleled obedience, though he might have challenged it by virtue of the personal union, Heb 13:20, with Heb 12:2: obedience superior to angels’ required a recompence superior to their glory, and Christ might, upon his exquisite obedience, demand his own mediatory glory, as being our Head, and that being the beginning and cause of ours. However, whether the particle of order note that of consequence, or causality, or both, there is no need of controversy, (because of the communication of properties), since the person of Christ, as God-man, was glorified.

the Greek elegancy imports superexalted, or exalted with all exaltation, answering to his gradual humiliation; above the grave in his resurrection, the earth in his ascension, and above the heavens, at his Father’s right hand, upon the throne of his glory, to judge the world, Eph 1:20-22 4:10.

some take name literally, restraining it to Jesus, but those letters and syllables are not above every name, it being common to others, Ezr 2:2 10:18 Hag 1:1 Act 7:45 Col 4:11 Heb 4:8, though upon a different account it was to Christ, even before his incarnation, Luk 1:31. Others, for the name of the only begotten Son of God the Father, Joh 1:14, (with Heb 1:4, and Heb 5:8), who was more eminently manifested in his exaltation, to angels and to men, than before.

Others, not for any title, but the thing consequent upon his humiliation, surpassing that of all creatures, potentates on earth, and angels in heaven, Eph 1:20,21. Name imports power, Act 3:6 4:7 Rev 5:12; of the Christ, the Saviour, Mat 12:21 Joh 4:42 Act 4:11,12 10:43, at God’s right hand, where he living to intercede, makes all comfortable to us, who in his name alone do believe, pray, praise, and do all that shall find acceptance, Mat 18:20 28:19 Joh 1:12 3:18 14:13 Rom 10:13,14 Col 3:17. Power to confer all for the good of his church being given him upon his death, when with respect to the creatures he received a glory, not in regard of himself, and in itself, but in regard of its patefaction to others; from which glory, during the time of his humiliation, he had by a voluntary dispensation abstained; and the exercise of that authority conferred upon him as Mediator in that human nature, he had so obediently subjected himself to the cross. Though as God there was a manifestation, yet there was no intrinsical addition of glory; he did as man receive the name, or glory, he had from all eternity as God. So that the name or glory given relates to him according to both natures, as Mediator, God-man: not as God, so he could not be exalted at all, being the Most High; not as mere man, so a creature is not capable of Divine worship, which in what follows is expressly required to be given to him, who is superexalted by God’s right hand, above every name, and every thing known by any name, Act 2:24,33,36 5:31 1Co 15:25 Rev 17:14, with Rev 19:16.