
Text -- Philippians 2:9 (NET)




Names, People and Places, Dictionary Themes and Topics



collapse allCommentary -- Word/Phrase Notes (per phrase)
Wherefore (
Because of which act of voluntary and supreme humility.

Robertson: Phi 2:9 - -- Highly exalted ( huperupsōse ).
First aorist indicative of huperupsoō (huper and hupsos ) late and rare word (lxx and Byzantine). Here only ...
Highly exalted (
First aorist indicative of

Robertson: Phi 2:9 - -- The name which is above every name ( to onoma to huper pan onoma ).
What name is that? Apparently and naturally the name
The name which is above every name (
What name is that? Apparently and naturally the name

Robertson: Phi 2:9 - -- Jesus
, which is given in Phi 2:10. Some think it is "Jesus Christ,"some "Lord,"some the ineffable name Jehovah, some merely dignity and honour.
Jesus
, which is given in Phi 2:10. Some think it is "Jesus Christ,"some "Lord,"some the ineffable name Jehovah, some merely dignity and honour.
Wherefore (
In consequence of this humiliation.

Vincent: Phi 2:9 - -- Hath given ( ἐχαρίσατο )
Freely bestowed, even as Jesus freely offered Himself to humiliation:
Hath given (
Freely bestowed, even as Jesus freely offered Himself to humiliation:

Vincent: Phi 2:9 - -- A name
Rev., correctly, the name. This expression is differently explained: either the particular name given to Christ, as Jesus or Lo...
A name
Rev., correctly, the name. This expression is differently explained: either the particular name given to Christ, as Jesus or Lord ; or name is taken in the sense of dignity or glory , which is a common Old-Testament usage, and occurs in Eph 1:21; Heb 1:4. Under the former explanation a variety of names are proposed, as Son of God , Lord , God , Christ Jesus . The sense of the personal name Jesus seems to meet all the conditions, and the personal sense is the simpler, since Jesus occurs immediately after with the word name , and again Jesus Christ in Phi 2:11. The name Jesus was bestowed on Christ at the beginning of His humiliation, but prophetically as the One who should save His people from their sins, Mat 1:21. It was the personal name of others besides; but if that is an objection here, it is equally an objection in Phi 2:10. The dignity is expressed by above every name . He bears the name in His glory. See Act 9:5. See on Mat 1:21.
Because of his voluntary humiliation and obedience.

Dignity and majesty superior to every creature.
JFB: Phi 2:9 - -- As the just consequence of His self-humiliation and obedience (Psa 8:5-6; Psa 110:1, Psa 110:7; Mat 28:18; Luk 24:26; Joh 5:27; Joh 10:17; Rom 14:9; E...
As the just consequence of His self-humiliation and obedience (Psa 8:5-6; Psa 110:1, Psa 110:7; Mat 28:18; Luk 24:26; Joh 5:27; Joh 10:17; Rom 14:9; Eph 1:20-22; Heb 2:9). An intimation, that if we would hereafter be exalted, we too must, after His example, now humble ourselves (Phi 2:3, Phi 2:5; Phi 3:21; 1Pe 5:5-6). Christ emptied Christ; God exalted Christ as man to equality with God [BENGEL].

Along with the corresponding reality, glory and majesty.

JFB: Phi 2:9 - -- Translate, namely, "that which is above every name." The name "JESUS" (Phi 2:10), which is even now in glory His name of honor (Act 9:5). "Above" not ...
Clarke -> Phi 2:9
Clarke: Phi 2:9 - -- Wherefore God also hath highly exalted him - If by his humiliation he has merited pardon and final salvation for the whole world, is it to be wonder...
Wherefore God also hath highly exalted him - If by his humiliation he has merited pardon and final salvation for the whole world, is it to be wondered that the human body, in which this fullness of the Godhead dwelt, and in which the punishment due to our sins was borne upon the tree, should be exalted above all human and all created beings? And this is the fact; for he hath given him a name,
Calvin -> Phi 2:9
Calvin: Phi 2:9 - -- 9.Therefore God hath highly exalted. By adding consolation, he shews that abasement, to which the human mind is averse, is in the highest degree desi...
9.Therefore God hath highly exalted. By adding consolation, he shews that abasement, to which the human mind is averse, is in the highest degree desirable. There is no one, it is true, but will acknowledge that it is a reasonable thing that is required from us, when we are exhorted to imitate Christ. This consideration, however, stirs us up to imitate him the more cheerfully, when we learn that nothing is more advantageous for us than to be conformed to his image. Now, that all are happy who, along with Christ, voluntarily abase themselves, he shews by his example; for from the most abject condition he was exalted to the highest elevation. Every one therefore that humbles himself will in like manner be exalted. Who would now be reluctant to exercise humility, by means of which the glory of the heavenly kingdom is attained?
This passage has given occasion to sophists, or rather they have seized hold of it, to allege that Christ merited first for himself, and afterwards for others. Now, in the first place, even though there were nothing false alleged, it would nevertheless be proper to avoid such profane speculations as obscure the grace of Christ — in imagining that he came for any other reason than with a view to our salvation. Who does not see that this is a suggestion of Satan — that Christ suffered upon the cross, that he might acquire for himself, by the merit of his work, what he did not possess? For it is the design of the Holy Spirit, that we should, in the death of Christ, see, and taste, and ponder, and feel, and recognize nothing but God’s unmixed goodness, and the love of Christ toward us, which was great and inestimable, that, regardless of himself, he devoted himself and his life for our sakes. In every instance in which the Scriptures speak of the death of Christ, they assign to us its advantage and price; — that by means of it we are redeemed — reconciled to God — restored to righteousness — cleansed from our pollutions — life is procured for us, and the gate of life opened. Who, then, would deny that it is at the instigation of Satan that the persons referred to maintain, on the other hand, that the chief part of the advantage is in Christ himself — that a regard to himself had the precedence of that which he had to us — that he merited glory for himself before he merited salvation for us?
Farther, I deny the truth of what they allege, and I maintain that Paul’s words are impiously perverted to the establishment of their falsehood; for that the expression, for this cause, denotes here a consequence rather than a reason, is manifest from this, that it would otherwise follow, that a man could merit Divine honors, and acquire the very throne of God — which is not merely absurd, but even dreadful to make mention of. For of what exaltation of Christ does the Apostle here speak? It is, that everything may be accomplished in him that God, by the prophet Isaiah, exclusively claims to himself. Hence the glory of God, and the majesty, which is so peculiar to him, that it cannot be transferred to any other, will be the reward of man’s work!
Again, if they should urge the mode of expression, without any regard to the absurdity that will follow, the reply will be easy — that he has been given us by the Father in such a manner, that his whole life is as a mirror that is set before us. As, then, a mirror, though it has splendor, has it not for itself, but with the view of its being advantageous and profitable to others, so Christ did not seek or receive anything for himself, but everything for us. For what need, I ask, had he, who was the equal of the Father, of a new exaltation? Let, then, pious readers learn to detest the Sorbonnic sophists with their perverted speculations.
===Hath given him a name === Name here is employed to mean dignity — a manner of expression which is abundantly common in all languages — “ Jacet sine nomine truncus; He lies a headless nameless carcass.” 111 The mode of expression, however, is more especially common in Scripture. The meaning therefore is, that supreme power was given to Christ, and that he was placed in the highest rank of honor, so that there is no dignity found either in heaven or in earth that is equal to his. Hence it follows that it is a Divine name. 112 This, too, he explains by quoting the words of Isaiah, where the Prophet, when treating of the propagation of the worship of God throughout the whole world, introduces God as speaking thus: —
“I live: every knee will bow to me, and every tongue will swear to me,” etc. (Isa 45:23.)
Now, it is certain that adoration is here meant, which belongs peculiarly to God alone. I am aware that some philosophise with subtlety as to the name Jesus, as though it were derived from the ineffable name Jehovah. 113 In the reason, however, which they advance, I find no solidity. As for me, I feel no pleasure in empty subtleties; 114 and it is dangerous to trifle in a matter of such importance. Besides, who does not see that it is a forced, and anything rather than a genuine, exposition, when Paul speaks of Christ’s whole dignity, to restrict his meaning to two syllables, as if any one were to examine attentively the letters of the word Alexander, in order to find in them the greatness of the name that Alexander acquired for himself. Their subtlety, therefore, is not solid, and the contrivance is foreign to Paul’s intention. But worse than ridiculous is the conduct of the Sorbonnic sophists, who infer from the passage before us that we ought to bow the knee whenever the name of Jesus is pronounced, as though it were a magic word which had all virtue included in the sound of it. 115 Paul, on the other hand, speaks of the honor that is to be rendered to the Son of God—not to mere syllables.
Defender: Phi 2:9 - -- Following His death and triumphant visit to Hades ("the things under the earth" - see notes on 1Pe 3:19, 1Pe 3:20), He rose from the dead, ascended to...
TSK -> Phi 2:9
TSK: Phi 2:9 - -- God : Gen 3:15; Psa 2:6-12, Psa 8:5-8, Psa 45:6, Psa 45:7, Psa 69:29, Psa 69:30, Psa 72:17-19, Psa 91:14, Psa 110:1, Psa 110:5; Isa 9:7, Isa 49:6-8, I...
God : Gen 3:15; Psa 2:6-12, Psa 8:5-8, Psa 45:6, Psa 45:7, Psa 69:29, Psa 69:30, Psa 72:17-19, Psa 91:14, Psa 110:1, Psa 110:5; Isa 9:7, Isa 49:6-8, Isa 52:13, Isa 53:12; Dan 2:44, Dan 2:45, Dan 7:14; Mat 11:27, Mat 28:18; Luk 10:22; Joh 3:35, Joh 3:36, Joh 5:22-27, Joh 13:3, Joh 17:1-3, Joh 17:5; Act 2:32-36, Act 5:31; Rom 14:9-11; 1Co 15:24-27; Heb 2:9, Heb 12:2; 2Pe 1:17; Rev 1:5, Rev 3:21, Rev 5:12; Rev 11:15, Rev 19:16
given : Psa 89:27; Eph 1:20-23; Col 1:18; Heb 1:4; 1Pe 3:22

collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes -> Phi 2:9
Barnes: Phi 2:9 - -- Wherefore - As a reward of this humiliation and these sufferings. The idea is, that there was an appropriate reward for it, and that that was b...
Wherefore - As a reward of this humiliation and these sufferings. The idea is, that there was an appropriate reward for it, and that that was bestowed upon him by his exaltation as Mediator to the right hand of God; compare the notes at Heb 2:9.
God also hath highly exalted him - As Mediator. Though he was thus humbled, and appeared in the form of a servant, he is now raised up to the throne of glory, and to universal dominion. This exaltation is spoken of the Redeemer as he was, sustaining a divine and a human nature. If there was, as has been supposed, some obscuration or withdrawing of the symbols of his glory Phi 2:7, when he became a man, then this refers to the restoration of that glory, and would seem to imply, also, that there was additional honor conferred on him. There was all the augmented glory resulting from the work which he had performed in redeeming man.
And given him a name which is above every name - No other name can be compared with his. It stands alone. He only is Redeemer, Saviour. He only is Christ, the Anointed of God; see the notes at Heb 1:4. He only is the Son of God. His rank, his titles, his dignity, are above all others; see this illustrated in the notes at Eph 1:20-21.
Poole -> Phi 2:9
Poole: Phi 2:9 - -- Wherefore some take this particle illatively, connoting the consequent of Christ’ s exaltation, upon his antecedent humiliation, as elsewhere, J...
Wherefore 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.
God also hath highly exalted him 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 .
And given him a name: 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 .
Haydock -> Phi 2:9
Haydock: Phi 2:9 - -- God....hath given him a name, &c. The name or word Jesus represents the dignity of him who is signified by the name, and who is exalted even as ma...
God....hath given him a name, &c. The name or word Jesus represents the dignity of him who is signified by the name, and who is exalted even as man, above all creatures in heaven, earth, and hell; all which creatures either piously reverence him, or are made subject to him against their will, that every tongue may confess our Lord Jesus to be now, and to have been always, in the glory of his Father, equal to him in substance and in all perfections. (Witham)
Gill -> Phi 2:9
Gill: Phi 2:9 - -- Wherefore God also hath highly exalted him,.... The apostle proceeds to observe the exaltation of Christ, for the encouragement of meek and humble sou...
Wherefore God also hath highly exalted him,.... The apostle proceeds to observe the exaltation of Christ, for the encouragement of meek and humble souls; that whereas Christ, who so exceedingly demeaned himself, was afterwards highly exalted by God, so all such who, in imitation of him, behave to one another in lowliness of mind, shall be exalted in God's due time; for whoso humbleth himself, shall be exalted. The first step of Christ's exaltation was his resurrection from the dead, when he had a glory given him as man; his body was raised in incorruption, in glory, in power, and a spiritual one; it became a glorious body, and the pledge and exemplar of the saints at the general resurrection, of which his transfiguration on the mount was an emblem and prelude; and he was also glorified then as Mediator, he was then justified in the Spirit, and acquitted and discharged from all the sins of his people, he took upon him and bore, having satisfied for them; and all God's elect were justified in him, for he rose as a public person, as their head, for their justification; yea, in some sense he was then glorified, as a divine person; not that any new additional glory was, or could be made to him as such; but there was an illustrious manifestation of his natural, essential, and original glory; he was declared to be the Son of God with power, by his resurrection from the dead: the next step of his high exaltation was his ascending on high up to the third heaven, where he is made higher than the heavens; when he was accompanied by an innumerable company of angels, and by those saints whose bodies rose out of their graves after his resurrection; and was received and carried up in a bright glorious cloud; and passing through the air, the seat of the devils, he led captivity captive, and triumphed over principalities and powers, having before spoiled them on his cross; and then entering into heaven, he sat down at the right hand of God, which is another branch of his exaltation; and shows that he had done his work, and that it was approved and accepted of; and had that glory and honour bestowed on him, which never was on any mere creature, angels or men, to sit down on the right hand of the Majesty on high; which as it is the highest pitch of the exaltation of the human nature of Christ, so by it there is a most illustrious display of the glory of his divine person as the Son of God; who was with God, as one brought up with him from all eternity; and was so likewise when here on earth, but not so manifestly; but now he is openly and manifestly glorified with himself, with that glory he had with him before the world began: moreover, Christ's exaltation lies in his having the gifts of the Spirit without measure, to bestow on his ministers and churches, in all succeeding generations, for the carrying on of his interest, and the enlargement of his kingdom; in having all power in heaven and in earth, to complete his work and great designs; in having dominion and authority over all creatures and things, which are made to be subservient to the execution of his mediatorial office; and in having the right and power of judging the world at the last day, when there will still be a more glorious display of his eternal deity and divine sonship; for he will come in his Father's glory, and in his own, and with his holy angels: now the causes of Christ's exaltation are these: the efficient cause is God; though he made himself of no reputation, and humbled himself, these were voluntary acts of his own; yet he did not exalt himself, but God exalted him, even God the Father; with him the covenant of grace and redemption was made, in which glory was promised Christ, in consideration of his obedience, sufferings, and death; and which he prayed to him for, and pleaded for with him, having done his work; and which exaltation of Christ is always ascribed to God, even the Father; see Act 2:33; the impulsive or moving cause, and indeed the meritorious cause, were the humiliation of Christ; because he, though he was originally so great and glorious, yet made himself as it were nothing, humbled himself to become man, and was contented to be accounted a mere man, and went up and down in the form of a servant; and because he became so cheerfully obedient to the whole law, and to death itself, for the sake of his people, and out of love to them, "therefore" God exalted him: the exaltation of Christ was not only a consequence of his obedience and death, and his humiliation merely the way to his glory; but his high and exalted estate were the reward of all this; it was what was promised him in covenant, what was then agreed upon, what he expected and pleaded, and had as a recompense of reward, in consideration of his having glorified God on earth, and finished the work he undertook to do: it follows as an instance of the exaltation of Christ,
and hath given him a name which is above every name. The Syriac version renders it, "which is more excellent than every name"; and the Arabic version translates it, "which is more eminent than every name"; and the Ethiopic version thus, "which is greater than every name": by which is meant, not any particular and peculiar name by which he is called; not the name of God, for though this is his name, the mighty God, and so is even the incommunicable name Jehovah, and which may be truly said to be every name; but neither of these are given him, but what he has by nature; and besides were what he had before his exaltation in human nature: it is true indeed, upon that this name of his became more illustrious and manifest unto men; it is a more clear point, that he is God over all blessed for evermore; and it will still be more manifest at his glorious appearing, that he is the great God, as well as our Saviour: to which may be added, that the name Jehovah in the plate of gold on the high priest's forehead, was set above the other word; so says Maimonides m,
"the plate of gold was two fingers broad, and it reached from ear to ear; and there was written upon it two lines, "holiness to the Lord";
whether here may not be an allusion to this, I leave to be considered: nor do I think that the name of the Son of God is meant; this is indeed a name of Christ, and a more excellent one than either angels or men have; for he is in such sense the Son of God, as neither of them are; but this is a name also which he has by nature, and is what he had before his exaltation; and was before this attested by his Father, and confessed by angels, men, and devils; though indeed upon his exaltation, he was declared more manifestly to be the Son of God, as he will be yet more clearly in his kingdom and glory: much less is the name Jesus intended, which was given him by the angel before his conception and birth, and was a name common to men among the Jews; but it seems to design such fame and renown, honour, glory, and dignity, as were never given unto, and bestowed upon creatures; as his rising from the dead as a public person, his ascending on high in the manner he did, his session at the right hand of God, his investiture with all gifts, power, dominion, authority, and with the judgment of the world; and whatever name of greatness there is among men or angels, Christ has that which is superior to it. Was a priest a name of honour and dignity among the Jews? Christ is not only a priest, and an high priest, but a great high priest; a priest not after the order of Aaron, but after the order of Melchizedek, Heb 7:11, and a greater than he himself. Is a king a great name among men? Christ has on his vesture and on his thigh a name written, King of kings, and Lord of lords. Is a deliverer of a nation a title of great honour? Christ is exalted to be a Prince and a Saviour of men of all nations; nor is there any other name but his, that is given among men, whereby we must be saved. Is a mediator between warring princes and kingdoms accounted a name of greatness and glory? Christ is the one only Mediator between God and man, and of a new and better covenant. Are angels, seraphim, cherubim, thrones, dominions, principalities, and powers, great names in the other world? Christ is the Angel of God's presence, an eternal one, the Angel of the covenant, the head of all principality and power. These are all subject to him, and he is set at God's right hand far above them,

expand allCommentary -- Verse Notes / Footnotes

expand allCommentary -- Verse Range Notes
TSK Synopsis -> Phi 2:1-30
TSK Synopsis: Phi 2:1-30 - --1 Paul exhorts them to unity, and to all humbleness of mind, by the example of Christ's humility and exaltation;12 to a careful proceeding in the way ...
Maclaren -> Phi 2:9-11
Maclaren: Phi 2:9-11 - --The Ascent Of Jesus
Wherefore also God highly exalted Him and gave unto Him the name which is above every name; 10. That in the name of Jesus every k...
MHCC -> Phi 2:5-11
MHCC: Phi 2:5-11 - --The example of our Lord Jesus Christ is set before us. We must resemble him in his life, if we would have the benefit of his death. Notice the two nat...
Matthew Henry -> Phi 2:1-11
Matthew Henry: Phi 2:1-11 - -- The apostle proceeds in this chapter where he left off in the last, with further exhortations to Christian duties. He presses them largely to like-m...
Barclay: Phi 2:5-11 - --In many ways this is the greatest and most moving passage Paul ever wrote about Jesus. It states a favourite thought of his. The essence of it is in...

Barclay: Phi 2:5-11 - --It is always to be remembered that when Paul thought and spoke about Jesus, his interest and his intention were never primarily intellectual and spec...

Barclay: Phi 2:5-11 - --Phi 2:11is one of the most important verses in the New Testament. In it we read that the aim of God, is a day when every tongue will confess that Je...
Constable: Phi 1:27--4:10 - --III. Partnership in the gospel 1:27--4:9
Paul had been saying he hoped to be able to revisit Philippi and to min...

Constable: Phi 2:1-30 - --1. Walking in unity ch. 2
In expounding on the importance of unity and steadfastness as essentia...
