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  • PARALLEL BIBLE - Philippians 2:9


    CHAPTERS: Philippians 1, 2, 3, 4     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30

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    King James Bible - Philippians 2:9

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

    World English Bible

    Therefore God also highly exalted him, and gave to him the name which is above every name;

    Douay-Rheims - Philippians 2:9

    For which cause God also hath exalted him, and hath given him a name which is above all names:

    Webster's Bible Translation

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

    Greek Textus Receptus


    διο
    1352 και 2532 ο 3588 θεος 2316 αυτον 846 υπερυψωσεν 5251 5656 και 2532 εχαρισατο 5483 5662 αυτω 846 ονομα 3686 το 3588 υπερ 5228 παν 3956 ονομα 3686

    Treasury of Scriptural Knowledge

    VERSE (9) -
    Ge 3:15 Ps 2:6-12; 8:5-8; 45:6,7; 69:29,30; 72:17-19; 91:14; 110:1,5

    SEV Biblia, Chapter 2:9

    Por lo cual Dios tambin le ensalz a lo sumo, y le dio un nombre que es sobre todo nombre;

    Clarke's Bible Commentary - Philippians 2:9

    Verse 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 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, to onoma, the name, which is above every name: to is prefixed to onoma here by ABC, 17, Origen, Dionysius Alexandrinus, Eusebius, Cyril, and Procopius. This makes it much more emphatic. According to chap. i. 20, 21, the man Christ Jesus is exalted to the right hand of God, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come. From which it appears that no creature of God is so far exalted and so glorious as the man Christ Jesus, human nature being in him dignified infinitely beyond the angelic nature; and that this nature has an authority and pre-eminence which no being, either in heaven or earth, enjoys. In a word, as man was in the beginning at the head of all the creatures of God, Jesus Christ, by assuming human nature, suffering and dying in it, has raised it to its pristine state. And this is probably what is here meant by this high exaltation of Christ, and giving him a name which is above every name. But if we refer to any particular epithet, then the name JESUS or saviour must be that which is intended; as no being either in heaven or earth can possess this name as he who is the Redeemer of the world does, for he is the only saviour; none has or could redeem us to God but he; and throughout eternity he will ever appear as the sole saviour of the human race. Hence, before his birth, Gabriel stated that his name should be called JESUS; giving for reason, he shall SAVE his people from their sins. The qualifications of the saviour of the world were so extraordinary, the redeeming acts so stupendous, and the result of all so glorious both to God and man, that it is impossible to conceive a higher name or title than that of JEsus, or saviour of the world.

    John Gill's Bible Commentary

    Ver. 9. Wherefore
    God also hath highly exalted him , etc.] 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 Acts 2:33 3:13 5:31); 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 , 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; dq , holiness, was written below, and hl[mlm hwhyl , to the Lord, or to Jehovah, above: 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, ( Hebrews 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.


    Matthew Henry Commentary

    Verses 5-11 - The example of our Lord Jesus Christ is set before us. We must resembl him in his life, if we would have the benefit of his death. Notice the two natures of Christ; his Divine nature, and human nature. Who being in the form of God, partaking the Divine nature, as the eternal an only-begotten Son of God, Joh 1:1, had not thought it a robbery to be equal with God, and to receive Divine worship from men. His huma nature; herein he became like us in all things except sin. Thus low, or his own will, he stooped from the glory he had with the Father befor the world was. Christ's two states, of humiliation and exaltation, ar noticed. Christ not only took upon him the likeness and fashion, or form of a man, but of one in a low state; not appearing in splendour His whole life was a life of poverty and suffering. But the lowest ste was his dying the death of the cross, the death of a malefactor and slave; exposed to public hatred and scorn. The exaltation was of Christ's human nature, in union with the Divine. At the name of Jesus not the mere sound of the word, but the authority of Jesus, all shoul pay solemn homage. It is to the glory of God the Father, to confes that Jesus Christ is Lord; for it is his will, that all men shoul honour the Son as they honour the Father, Joh 5:23. Here we see suc motives to self-denying love as nothing else can supply. Do we thu love and obey the Son of God?


    Greek Textus Receptus


    διο
    1352 και 2532 ο 3588 θεος 2316 αυτον 846 υπερυψωσεν 5251 5656 και 2532 εχαρισατο 5483 5662 αυτω 846 ονομα 3686 το 3588 υπερ 5228 παν 3956 ονομα 3686

    Vincent's NT Word Studies

    9. Wherefore (dio). In consequence of this
    humiliation.

    Hath highly exalted (uperuywsen). Lit., exalted above. Compare Matt. xxiii. 12.

    Hath given (ecarisato). Freely bestowed, even as Jesus freely offered Himself to humiliation:

    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. i. 21; Heb. i. 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 ver. 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, Matt. i. 21. It was the personal name of others besides; but if that is an objection here, it is equally an objection in ver. 10. The dignity is expressed by above every name. He bears the name in His glory. See Acts ix. 5. See on Matt. i. 21.


    Robertson's NT Word Studies

    2:9 {Wherefore} (dio). Because of which act of voluntary and supreme humility. {Highly exalted} (huperups"se). First aorist indicative of huperupso" (huper and huyos) late and rare word (LXX and Byzantine). Here only in N.T. Because of Christ's voluntary humiliation God lifted him above or beyond (huper) the state of glory which he enjoyed before the Incarnation. What glory did Christ have after the Ascension that he did not have before in heaven? What did he take back to heaven that he did not bring? Clearly his humanity. He returned to heaven the Son of Man as well as the Son of God. {The name which is above every name} (to onoma to huper pan onoma). What name is that? Apparently and naturally the name {Jesus}, which is given in verse #10. Some think it is "Jesus Christ," some "Lord," some the ineffable name Jehovah, some merely dignity and honor.


    CHAPTERS: 1, 2, 3, 4
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30

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