Matthew Poole and continuators on Philippians 2:9

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

Some take this particle illatively connoting the consequent of Christ's Exaltation, upon his antecedent humiliation, as elsewhere, Ioh. 10.17. Act. 20.26. Heb. 3.7. 2 Pet. 1.10. The Apostle shewing the sequele of his sufferings to be Glory according to that of Luk. 24.26. This the Aethiopic version favors, Christ respecting not himself, but us, and our good, the Glory that he had eternally but vailed for a time, emerging (as the Sun out of a Cloud) upon his finishing the work his Father gave him to doe, Ioh. 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 unparallel'd obedience, though he might have challeng'd it, by virtue of the personal union, Heb. 13.20. with 12.2. obedience superiour to Angels, required a recompence superiour 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 controversie (because of the Communication of properties) sith the Person of Christ, as God-man was glorifi'd.

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 Fathers right hand, upon the Throne of his Glory, to judge the world, Eph. 1.20, 21. & 4.10.

Some take name literally restraining it to Iesus, but those letters and syllables are not above every name, Ezra 2.2. & 10.18. Hagg. 1.1. Act. 7.45. Col. 4.11. Heb. 4.8. it being common to others, though upon a different account it was to Christ, even before his incarnation, Luk. 1.31. Others for the name of the onely begotten Son of God the Father, Ioh. 1.14. (with Heb. 1.4. & 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. Ioh. 4.42. Act. 4.11, 12. & 10.42. 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 doe all that shall find acceptance, Mat. 18.20. & 28.19. Ioh. 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 receiv'd a glory, not in regard of himself, and in it self, but in regard of its patefaction to others, from which glory during the time of his humiliation, he had by a voluntary dispensation abstain'd; and the exercise of that Authority confer'd upon him as Mediatour, in that humane Nature, he had so obediently subjected himself to the Cross. Though as God, there was a manifestation, yet there was no intrinsecal 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 Mediatour God-man: not as God, so he could not be exalted at all, being the most high, not as meer Man, so a Creature is not capable of Divine Worship, which in what follows is expresly 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. 1 Cor. 15 25. Rev. 17.14. with 19.16.

Marginal references: Heb. 1.4.