Exegetical and Hermeneutical Commentary of Philippians 2:11
And [that] every tongue should confess that Jesus Christ [is] Lord, to the glory of God the Father.
11. every tongue should confess ] Again an implicit quotation of Isa 45:23.
The verb rendered “ confess,” as Lightfoot points out, has in Scriptural Greek almost resigned its literal meaning of open avowal, to take that of praise and thanksgiving. Our Lord Himself uses it, Mat 11:25; Luk 10:21; (“I thank Thee, O Father, &c.”) Every tongue shall “give thanks to Him for His great glory.” It may be asked, how shall this be fulfilled in the case of the lost? We reply, either there is no explicit reference here to any but the subjects of final redemption, as in Eph 1:10, where see note in this Series; or the mysterious state of the lost may admit, for all we know, such a recognition that even their hopeless woe is the ordinance of “supremest Wisdom and primeval Love [19] ,” manifested in Jesus Christ, as shall be tantamount to the adoration indicated here.
[19] “Justice the Founder of my fabric moved,To rear me was the task of power divine,Supremest wisdom and primeval love.All hope abandon, ye who enter here.”Dante, Inferno, canto iii (Cary).
Jesus Christ is Lord ] Cp. 1Co 12:3; a passage which teaches us that the Lordship in question is such as to be known only by Divine revelation. It is supreme Lordship, a session on the eternal throne. (Cp. Rev 3:21, and see Rev 22:3.) He “who being in the form of God took the form of a bondservant” of God, and “obeyed even unto the cross,” is now owned and adored as “God, whose throne is for ever and ever” (Heb 1:8), and as exercising His dominion as the Son of Man. The Person is eternally the same; but a new and wonderful condition of His action has come in, the result of His Exinanition and Passion.
It is observable that the Valentinian heretics (cent. 2), according to Irenus (Bk. I. ch. 1 3) ascribed to Jesus the title Saviour, but refused Him that of Lord.
For proof that in apostolic doctrine the supreme Name, Jehovah, was recognized as appropriate to the Person of the Christ, cp. Joh 12:4 with Isa 6:5. In that passage, as here, we have presented to us the personal identity of the Preexistent and the Humiliated Christ.
to the glory of God the Father ] the ultimate Object of all adoration, inasmuch as He is the eternal Origin of the eternal Deity of the Son.
Cp. Joh 5:23; Joh 13:31-32; Joh 17:1; 1Pe 1:21; for this profound relation between the glory of the Son and the glory of the Father. But no isolated references can properly represent a subject which is so deeply woven into the texture of the Gospel.
In the light of the Scriptural truth of His Nature, a truth summarized with luminous fulness in the “Nicene” Creed [20] , we see the Christ of God as at once properly, divinely, adorable, and the true Medium for our adoration of the Father.
[20] And more elaborately in the “Definition” of the Council of Chalcedon, a.d. 451.
St Chrysostom here in a noble passage shews how the attribution of full and eternal Godhead to the Christ enhances, not diminishes, the Father’s glory. “A mighty proof it is of the Father’s power, and goodness, and wisdom, that He hath begotten such a Son, a Son nowise inferior in goodness and in wisdom When I say that the Son is not inferior in Essence to the Father, but equal, and of the same Essence, in this also I adore the Lord God, and His power, and goodness, and wisdom, that He has revealed to us Another, begotten of Himself, like to Him in all things, Fatherhood alone excepted” ( Hom. vii. in Ep. ad Philipp. c. 4).
Thus closes a passage in which, in the course of practical exhortation, the cardinal truth of the true Godhead and true Manhood of Christ, and that of His example, are presented all the more forcibly because incidentally. The duty of unselfish mutual love and self-sacrifice is enforced by considerations on the condescension of Christ which are quite meaningless if He is not preexistent and Divine, and if the reality of His Manhood is not in itself a sublime example of unforced self-abasement for the good of others. All merely humanitarian views of His Person and Work, however refined and subtilized, are totally at variance with this apostolic passage, written within fresh living memory of His life and death.
Fuente: The Cambridge Bible for Schools and Colleges
And that every tongue should confess – Everyone should acknowledge him. On the duty and importance of confessing Christ, see the notes at Rom 10:9-10.
That Jesus Christ is Lord – The word Lord, here, is used in its primitive and proper sense, as denoting owner, ruler, sovereign; compare the notes at Rom 14:9. The meaning is, that all should acknowledge him as the universal sovereign.
To the glory of God the Father – Such a universal confession would honor God; see the notes at Joh 5:23, where this sentiment is explained.
Fuente: Albert Barnes’ Notes on the Bible
Verse 11. And that every tongue should confess] That all those before mentioned should acknowledge that Jesus Christ is Lord, or absolute governor, and thus glorify God the Father, who has exalted this human nature to this state of ineffable glory, in virtue of its passion, death, resurrection, and the atonement which it has made, by which so many attributes of the Divine nature have become illustrated, the Divine law magnified and made honourable, and an eternal glory provided for man.
Others by things in heaven understand the holy angels; by things on earth, human beings generally; and by things under the earth, fallen spirits of every description. Perhaps the three expressions are designed to comprehend all beings of all kinds, all creatures; as it is usual with the Hebrews, and indeed with all ancient nations, to express, by things in heaven, things on earth, and things under the earth, all beings of all kinds; universal nature. See similar forms of speech, Ex 20:4; De 4:17; De 4:18; Ps 96:11; and Eze 38:20. But intelligent beings seem to be those which are chiefly intended by the words of the apostle; for it appears that nothing less than absolute rule over angels, men, and devils, can be designed in these extraordinary words, and by confessing him to be Lord we may understand that worship which all intelligent creatures are called to pay to God manifested in the flesh; for all should honour the Son even as they honour the Father. And the worship thus offered is to the glory of God; so that far from being idolatrous, as some have rashly asserted, it is to the honour of the Divine Being. We may add, that the tongue which does not confess thus, is a tongue that dishonours the Almighty.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
By tongue, not only every language, people, and nation is meant; because it is to be understood, as before particularized, of angels as well as men, for though angels properly, and by nature, want tongues, (as well as knees, which are both here joined, and must not be severed, in the worship given to Christ), yet in their manner of speaking to men, under an extraordinary dispensation, they may use them, (or that which is equivalent), 1Co 13:1; and, in a way proper to them, can
confess, or express, their adoration of Christ, Rev 7:9-12, either with delight, or by a forced subjection, Rev 6:16, and acknowledge that he is Lord, i.e. of glory, Rom 11:36; 1Co 2:8; 8:6, the Son of God, 2Co 4:5; Heb 1:2,4, having only power to command the soul and conscience, Jam 4:12, and to save, Heb 7:27, being Lord both of the dead and of the living, Rom 14:9.
To the glory of God the Father; some render, in the glory of the Father. Either in that the honour of Christ redoundeth to the honour of the Father, Pro 10:1, with Joh 5:23; Eph 1:6; or the Father doth most glorify the Son in his exaltation, who had most glorified him in his humiliation, Joh 12:28, with Joh 17:5,6.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. every tongueCompare”every knee” (Php 2:10).In every way He shall be acknowledged as Lord (no longer as”servant,” Php 2:7).As none can fully do so “but by the Holy Ghost” (1Co12:3), the spirits of good men who are dead, must be the classdirectly meant, Php 2:10,”under the earth.”
to the glory of God theFatherthe grand end of Christ’s mediatorial office andkingdom, which shall cease when this end shall have been fullyrealized (Joh 5:19-23;Joh 5:30; Joh 17:1;Joh 17:4-7; 1Co 15:24-28).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And [that] every tongue should confess,…. Whether of angels or men, or of men of whatsoever nation. Confession is either true and hearty, as when the mouth and heart agree in confessing, and which is made only by true believers; or verbal only, or in mere outward form, and by force, as in hypocrites, wicked men, and devils themselves; who all either have confessed, or will confess,
that Jesus Christ [is] Lord: the holy angels confess him to be Lord, and their Lord truly, and are unfeignedly subject to him; and true believers heartily own him as their Lord, and cheerfully submit to his commands and ordinances; and the foolish virgins, and the goats on Christ’s left hand, will, at the last day, call him Lord, Lord; and the worst of men, yea, even devils, will be obliged to own his lordship and dominion; which will be
to the glory of God the Father. The Syriac reads, “his Father”, who has chose and constituted him as the Mediator, invested him with his office, ordained him to be Judge of quick and dead, and given him all power and authority, and exalted him at his own right hand; so he that honoureth the Son, honoureth the Father also. The Vulgate Latin version renders the words, “because the Lord Jesus Christ is in the glory of God the Father”: being in the form of God, of the same nature and essence with him, and equal to him; as he will appear to be at his second coming, for then he will come in the glory of his Father.
Fuente: John Gill’s Exposition of the Entire Bible
Should confess (). First aorist middle subjunctive of with for purpose.
Lord (). Peter (Ac 2:36) claimed that God made Christ “Lord.” See also 1Cor 8:6; 1Cor 12:3; Rom 10:9. Kennedy laments that the term Lord has become one of the most lifeless in the Christian vocabulary, whereas it really declares the true character and dignity of Jesus Christ and “is the basis and the object of worship.”
Fuente: Robertson’s Word Pictures in the New Testament
Confess [] . See on Mt 3:6; thank, Mt 11:25; Rom 14:11. The verb may also be rendered thank, as Mt 11:25; Luk 10:21, that meaning growing out of the sense of open, joyful acknowledgment. The sense here is that of frank, open confession. 180 To the glory, etc. Connect with confess.
Fuente: Vincent’s Word Studies in the New Testament
1) “And that every tongue should confess” (kai pasa glossa eksomologesetai) “And (that) every tongue (above, upon, and beneath the earth) should acknowledge,” as our Lord desires all men believe or trust in Him for salvation, He also desires their tongue in testimony to confess Him, bear his name to the world, Rom 10:9-10; Mat 10:32; 1Jn 4:15; 1Ti 5:13; Act 2:36.
2) “That Jesus Christ is Lord” (hoti kurias isous christos) That Jesus Christ (exists as) Lord or master,” Joh 13:13; Rom 14:9. To proclaim with thanksgiving that Jesus Christ is Lord, 1Co 8:6. No man can call Jesus “Lord” but by the Holy Spirit, 1Co 12:3. This simply affirms that one must become a child of God before he can become a servant of the Lord.
3) “To the glory of God the Father” (eis doksan theou patros) “Unto (the) glory of God (the) Father,” 1Co 10:31; Eph 1:17.
Fuente: Garner-Howes Baptist Commentary
11 Is Lord, to the glory of God the Father. It might also be read, In the glory, because the particle εἰς (to) is often used in place of ἐν ( in.) I prefer, however, to retain its proper signification, as meaning, that as the majesty of God has been manifested to men through Christ, so it shines forth in Christ, and the Father is glorified in the Son. See Joh 5:17, and you will find an exposition of this passage.
Fuente: Calvin’s Complete Commentary
(11) That Jesus Christ is Lord.The word Lord is the word constantly used in the LXX. to translate, though inadequately, the name Jehovah. The context would suggest that meaning here, for the worship paid is obviously the worship done to God. But, though less perfectly, the acknowledgment of universal lordship and majesty (such as He claimed in Mat. 28:18-20) would satisfy the necessities of the passage. For, after all, to what created being can it be due? (On this confession of Jesus as Lord, see Act. 2:36; Rom. 10:9.)
To the glory of God the Father.The acknowledgment of the glory of Christ is the acknowledgment of the glory of the Father, as the Source of Deity, manifested perfectly in Him. (See Joh. 1:18; Joh. 14:9). Note in Joh. 5:19-30, our Lords repeated profession that His work on earth was to manifest the Father; in Joh. 17:4, His declaration that He had so done; and in Joh. 17:24, the truth that His glory is the glory given of the Father.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Confess The thing to be confessed is the universal Lordship of Jesus Christ. Men hated, persecuted, and killed him; and in every age they reject him: Satan tempted and would have destroyed him, and, with his legions of devils, still contests the question of the sovereignty of the earth. But all haters and opposers of him will finally, in love or in fear, confess that the Jesus of the cross is Lord of the universe, and to him the unwilling knee will, in the day of coming judgment, be compelled to bow. Such honour done to Jesus, and such acknowledgment of his Lordship, will redound to the glory of God the Father, whose Son he is, and who has thus exalted him.
Fuente: Whedon’s Commentary on the Old and New Testaments
Phi 2:11 appends the express confession combined with the adoration in Phi 2:10 , in doing which the concrete form of representation is continued, comp. Rom 14:11 ; Isa 45:23 ; hence is tongue , correlative to the previous , not language (Theodoret, Beza, and others).
.] a strengthening compound. Comp. on Mat 3:6 . Respecting the future (see the critical remarks) depending on , see on Gal 2:4 ; Eph 6:3 ; 1Co 9:18 .
] predicate, placed first with strong emphasis: that Lord is Jesus Christ. This is the specific confession of the apostolic church (Rom 10:9 ; 2Co 4:5 ; Act 2:36 ), whose antithesis is: 1Co 12:3 . The refers to the fellowship of the divine dominion (comp. on Eph 1:22 f., Php 4:10 ; 1Co 15:27 f.); hence it is not to be limited to the rational creatures (Hoelemann, following Flatt and others), or to the church (Rheinwald, Schenkel).
. .] may be attached to the entire bipartite clause of purpose (Hofmann). Since, however, in the second part a modification of the expression is introduced by the future , it is more probably to be joined to this portion, of which the telic destination, i.e . the final cause , is specified. It is not to be connected merely with . ., as Bengel wished: “J. Ch. esse dominum, quippe qui sit in gloria Dei patris, ” making stand for , for which the Vulgate, Pelagius, Estius, and others also took it. Schneckenburger also, p. 341 (comp. Calvin, Rheinwald, Matthies, Hoelemann), joins it with , but takes rightly: to the honour . But, in accordance with Phi 2:9 , it was self-evident that the of the Son tends to the honour of the Father; and the point of importance for the full conclusion was not this, but to bring into prominence that the universal confessing recognition of the of Jesus Christ glorifies the Father (whose will and work Christ’s entire work of salvation is; see especially Eph 1 ; Rom 15:7-9 ; 2Co 1:20 ), whereby alone the exaltation, which Christ has received as a recompense from the Father, appears in its fullest splendour. Comp. Joh 12:28 ; Joh 17:1 . The whole contents of Phi 2:9 f. is parallel to the , namely, as the recompensing re-elevation to this original estate, now accorded to the divine-human person after the completion of the work of humiliation. Complicated and at variance with the words is the view of van Hengel, that . is equivalent to . , to praise God (Gen 29:34 , al.; Rom 15:9 ; Mat 11:25 ; Luk 10:21 ), and that is quod; hence: “laudibus celebrarent, quod hunc filium suum principem fecerit regni divini.”
REMARK.
From Phi 2:6-11 , Baur, whom Schwegler follows, derives his arguments for the assertion that our epistle moves in the circle of Gnostic ideas and expressions, [121] and must therefore belong to the post-apostolic period of Gnostic speculation. But with the true explanation of the various points these arguments [122] fall to pieces of themselves. For (1) if be related to as the essence to its adequate manifestation, and if our explanation of be the linguistically correct one, then must the Gnostic conception of the Aeon Sophia which vehemently desired to penetrate into the essence of the original Father (Iren. Haer . i. 2. 2), and thus before the close of the world’s course ( Theol. Jahrb . 1849, p. 507 ff.) wished to usurp forcibly something not de jure belonging to it ( Paulus , II. p. 51 ff.) be one entirely alien , and dissimilar to the idea of our passage. But this conception is just as inconsistent with the orthodox explanation of our passage, as with the one which takes the as something future and greater than the ; since in the case of the , as well as in that of the , the full fellowship in the divine nature is already the relation assumed as existing . Consequently (2) the cannot be explained by the idea, according to which the Gnostics made that Aeon, which desired to place itself in unwarranted union with the Absolute, fall from the Pleroma to the as to which Baur, in this alleged basis for the representation of our passage, lays down merely the distinction, that Paul gives a moral turn to what, with the Gnostics, had a purely speculative signification (“Whilst, therefore, in the Gnostic view, that indeed actually takes place, but as an unnatural enterprise neutralizes itself, and has, as its result, merely something negative, in this case, in virtue of a moral self-determination, matters cannot come to any such ; and the negative, which even in this case occurs, not in consequence of an act that has failed, but of one which has not taken place at all, is the voluntary self-renunciation and self-denial by an act of the will, an instead of the ”). (3) That even the notion of the arose from the language used by the Gnostics, among whom the expressions , , , were very customary, is all the more arbitrarily assumed by Baur, since these expressions were very prevalent generally , and are not specifically Gnostic designations; indeed, is not once used by the Gnostics, although it is current among other authors, including philosophers ( e.g . Plat. Rep . p. 381 C: , comp. p. 381 B: ). Further, (4) the erroneousness of the view, which in the phrases and . discovers a Gnostic Docetism , is self-evident from the explanation of these expressions in accordance with the context (see on the passage); and Chrysostom and his successors have rightly brought out the essential difference between what the apostle says in Phi 2:7 and the Docetic conceptions (Theophylact: , namely, man, , . , . . . Theodoret: , . . .). Comp. on Rom 8:3 . Lastly, (5) even the three categories . ., and also the notion of the descensus ad inferos which the latter recalls, are alleged by Baur to be genuinely Gnostic. But the idea of the descent to Hades is not distinctively Gnostic; it belongs to the N. T., and is a necessary presupposition lying at the root of many passages (see on Luk 23:43 ; Mat 12:40 ; Act 2:27 ff.; Rom 10:6 ff.; Eph 4:8 ff.); it is, in fact, the premiss of the entire belief in Christ’s resurrection . That threefold division of all angels and men (see also Rev 5:13 ) was, moreover, so appropriate and natural in the connection of the passage (comp. the twofold division, , Rom 14:9 , Act 10:42 , 1Pe 4:5 f., where only men are in question), that its derivation from Gnosticism could only be justified in the event of the Gnostic character of our passage being demonstrated on other grounds. The whole hypothesis is engrafted on isolated expressions, which only become violently perverted into conceptions of this kind by the presupposition of a Gnostic atmosphere. According to the Gnostic view, it would perhaps have been said of the Aeon Sophia: . . . The apostle’s expressions agree entirely with the Christology of his other epistles; it is from these and from his own genuine Gnosis laid down in them, that his words are to be understood fully and rightly, and not from the theosophic phantasmagoria of any subsequent Gnosis whatever.
[121] Its idea is, that Christ “divests Himself of that which He already is, in order to receive back that of which He has divested Himself, with the full reality of the idea filled with its absolute contents,” Baur, Neutest. Theol. p. 265.
[122] Hinsch, l.c. p. 76, does not adopt them, but yet thinks it un-Pauline that the incarnation of Christ is represented detached from its reference to humanity. This, however, is not the case, as may be gathered from the connection of the passage in its practical bearing with ver. 4 ( ).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
Ver. 11. And that every tongue ] The heathens were wont to say, Mutus sit oportet qui non laudarit Herculem. Let that tongue be tied up for ever that cries not out with David, Vivat Dominus, and with Luther, Vivat et regnet Christus, Amen.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
11 .] and every tongue (of all the classes just named) shall confess (result of the ) that Jesus Christ is Lord (see the predicate similarly prefixed in 1Co 12:3 ) to the glory (so as for such confession to issue in the glory) of God the Father (which is the great end of all Christ’s mediation and mediatorial kingdom, cf. 1Co 15:24-28 . ‘Ut Dei majestas in Christo reluceat, et Pater glorificetur in Filio. Vide Johan. 5. et 17., et habebis hujus loci expositionem.’ Calv.).
Fuente: Henry Alford’s Greek Testament
Phi 2:11 . . See on Phi 2:6 supr. This is the characteristic confession of the Apostolic Church. It is most significant that has no article, which shows that it has become virtually one of Christ’s proper names. See Simcox, Lang. of N.T. , p. 49, and cf. Act 2:36 , “Know assuredly that God made Him Lord as well as Christ, this Jesus whom you crucified” (so Hort); 1Co 12:3 , Rom 10:9 , 1Co 8:6 , where “One Lord” is parallel to “One God”. Hort (on 1Pe 1:3 ) compares our verse with Phi 2:2-5 . The invocation of one Lord is a bond of unity. The term “Lord” has become one of the most lifeless words in the Christian vocabulary. To enter into its meaning and give it practical effect would be to recreate, in great measure, the atmosphere of the Apostolic Age. [See, on the adoration of Jesus Christ in the Apostolic Age, an interesting essay by T. Zahn in Skizzen aus d. Leben d. alten Kirche , Leipz., 1894, pp. 1 38). . . The whole purpose of the working out of salvation is the glory of God the Father. This end is attained when men yield to His operations and acknowledge Christ as Lord. Cf. esp [1] . Eph 1:9-12 .
[1] especially.
Fuente: The Expositors Greek Testament by Robertson
Jesus Christ. App-98.
Lord. App-98.
to. App-104.
Father. App-98.
Fuente: Companion Bible Notes, Appendices and Graphics
11.] and every tongue (of all the classes just named) shall confess (result of the ) that Jesus Christ is Lord (see the predicate similarly prefixed in 1Co 12:3) to the glory (so as for such confession to issue in the glory) of God the Father (which is the great end of all Christs mediation and mediatorial kingdom, cf. 1Co 15:24-28. Ut Dei majestas in Christo reluceat, et Pater glorificetur in Filio. Vide Johan. 5. et 17., et habebis hujus loci expositionem. Calv.).
Fuente: The Greek Testament
Php 2:11. , should confess) expressly.-, Lord) no longer in the form of a servant.-, in) That Jesus Christ is Lord, inasmuch as He is in the glory of God the Father [not as Engl. Vers. to the glory]. So , Joh 1:18 [ , in the bosom, not into or to the bosom, etc.].- , of God the Father) The Son acknowledges, and those who see the glory of the Son also acknowledge, that the Son has this glory with the Father, and from the Father; comp. 1Co 15:28.
Fuente: Gnomon of the New Testament
Php 2:11
Php 2:11
and that every tongue should confess that Jesus Christ is Lord,-For the tongue to confess is to acknowledge that Jesus is Lord, is to acknowledge his supremacy. I do not understand that all who thus own him do it for their own salvation.
[The Lordship of Jesus came to be the test of loyalty. The password in the dark days of persecution came to be Jesus is Lord. This was the Shibboleth of the faithful. It is even so yet. Vain is the praise of those who refuse to bow the knee to Jesus and to confess him as Lord. No man can say, Jesus is Lord, but in the Holy Spirit. (1Co 12:3). To confess Jesus as Lord was the mark of a true believer.]
to the glory of God the Father.-The spirits from the lower regions who confess that Jesus Christ is Lord do it to the glory of God and to their own shame and ruin-they pay the penalty of their sin in everlasting ruin. And in that ruin they confess Christ as Lord, and themselves as sinners lost and undone by their rebellion. Those who willingly confess him on earth will receive the reward. They and the spirits of the heavenly world confess him to the glory of God, and are blessed in the confession and service they render. After the humiliation of Christ, he was exalted to the throne of God and crowned with glory and honor in heaven and on earth forever.
Fuente: Old and New Testaments Restoration Commentary
every: Psa 18:49, *marg. Mat 10:32, Joh 9:22, Joh 12:42, Rom 10:9, Rom 15:9, 1Jo 4:2, 1Jo 4:15, 2Jo 1:7, Rev 3:5
is Lord: Psa 110:1, Jer 23:6, Luk 2:11, Joh 13:13, Joh 20:28, Act 2:36, Act 10:36, Rom 10:9-12, Rom 14:9, Rom 14:11, 1Co 8:6, 1Co 12:3, 1Co 15:47
to the: Joh 5:23, Joh 13:31, Joh 13:32, Joh 14:13, Joh 14:23, Joh 16:14, Joh 16:15, Joh 17:1, 1Pe 1:21
Reciprocal: Gen 37:10 – Shall I Gen 43:26 – bowed Gen 44:14 – fell Exo 15:2 – exalt him Num 24:7 – his king Num 24:19 – Of Jacob 2Sa 5:24 – thou shalt bestir 1Ch 17:24 – that thy name 2Ch 29:29 – bowed themselves Psa 8:1 – our Psa 45:11 – Lord Psa 72:15 – daily Isa 40:10 – his arm Isa 65:16 – he that Dan 4:35 – and he Mat 10:40 – and he that Mat 11:27 – are Luk 2:14 – Glory Luk 8:31 – they Rom 1:1 – a servant Rom 10:12 – Lord 1Co 11:3 – the head of every 1Co 12:5 – but 2Co 1:3 – the Father of our 2Co 4:5 – Christ Eph 1:3 – God Eph 3:21 – be Eph 4:5 – One Lord Eph 6:9 – your Master Col 3:17 – God 1Ti 1:12 – I thank Heb 13:21 – to whom 1Pe 4:11 – through Rev 1:6 – to him Rev 10:2 – he set
Fuente: The Treasury of Scripture Knowledge
(Php 2:11.) . The future form of the verb is read in A, C, D, G, H, J, and K, but the common form–is found in B, and is retained by Lachmann, a reading probably from Rom 14:11. The noun –is not used in the figurative sense of nation or people- -as Theodoret paraphrases it. Every tongue corresponds to every knee; or, as Wiesinger says, the tongue confesses that at which the knee bows. The compound verb adds strength to the idea, for though the Hellenistic usage delights in such verbs, still here the apostle certainly wished to express a plenary confession. See Fritzsche on Mat 3:6. The meaning of the verb is not to praise, as Rheinwald and van Hengel understand it, adopting a peculiar view of the connection. The confession made is, that Jesus Christ is Lord-that He who vailed His glory, assumed human nature, and in it humbled Himself to death, yea, the death of the cross, that He who stooped to the lowest point of ignominy and agony, has been raised to the highest glory, and now is Universal Governor. For meaning and use of , see under Eph 1:2. Compare Eph 4:10; 1Co 15:27, etc. The worship of Jesus is absolute, not relative, as some authors quoted by Ellicott seem to hold. They who believe with Bull, Pearson, Cudworth, and others, that the Son in some sense has His origin from the Father, and yet hold Him to be divine, co-eternal–and yet derived, not co-ordinate, but subordinate, may suppose that the worship of the Son is reflected upon the Father. See under Eph 1:17. We cannot, however, regard the statement as sound or scriptural – ex Deo Patre (Filius) traxit originem. But the honour paid to Christ as Mediator redounds to the Father’s glory, for the Father set Him apart for the mediatorial work, sustained Him under it, and rewarded Him for it.
What now is the connection of , to the glory of God the Father? cannot signify , as it is rendered by Pelagius and Bengel, who follow the Vulgate rendering, Quia Dominus Jesus Christus in gloria est Dei Patris. Their idea is, that the Lord Jesus Christ possesses the glory of the Father, which is not the statement of the apostle. Calvin regards the clause as connected more with than introduced by it,-that Jesus Christ is Lord, or that as the glory of God was manifested by Christ to men, so it is reflected in Christ, and the Father is glorified in the Son. The most natural connection is with the verb , and the previous clauses also. The acknowledgment of Christ’s exaltation tends to or issues in the glory of God the Father. The economical subordination of the Son to the Father is implied, both in the obedience and in the reception of the reward.
The teaching of the apostle on the exaltation of the Saviour is:-
1. That it is the reward of His self-denial and death. Wherefore–God hath highly exalted Him. He had come down on an errand of love; the execution of it involved the indescribable suffering and ignominy of the cross; and the Father, when He had served in this awful enterprise, promoted Him to the highest honour as He returned in triumph. Heb 2:6; Heb 2:9. This honour, therefore, He has earned for Himself, through the divine appreciation of His career. But might not the results of the service in themselves have been sufficient reward? It may be replied, that there are certain functions which Christ’s exaltation enabled Him to discharge. The government or headship of the Church is committed to Him, and He is to be final Judge. But apart from these public reasons, which are not prominently before the apostle’s mind, Christ’s exaltation proved God’s hearty concurrence in the self-abnegation and death of His Son. It exhibits in bright relief those elements of character which God delights to honour. It teaches the universe the majesty of grace, and excites the earth to imitate its Lord’s magnanimous example,-for he that humbleth himself shall be exalted.
2. That His reward is exaltation to universal government. It is the name above every name-every knee bowing to it, and every tongue confessing that He who bears it is Lord or Governor. No name is surrounded with such splendour, or commands such veneration. He has no superior and no rival. No sphere, however high or distant, is exempted from his control: no creature, however mighty and godlike, has a co-ordinate jurisdiction. Verily, it is the name above every name! If honour consist in elevation, what station can be higher than the throne of the universe? If it consist in adoration, what homage can be nobler than that of cherub and seraph, and every order of holy intelligence throughout His vast domains?
3. That such honour is bestowed especially on His humanity. This exaltation of Jesus is no argument, as some would allege, against our exegesis, that the phrase form of God refers to Christ’s pre-existent state. It has been objected, that this gift on the part of the Father is a gift of something Christ did not possess before, and which He must have possessed, if the form of God describes a pre-incarnate condition. The inference does not hold, for it is not of Christ simply as Divine the apostle speaks, but of the God-man, and Him especially as possessing the form of a servant, and assuming the likeness of men. Nor is it a relative exaltation in reference to us, but a positive advancement to honour and glory. This glory and government He who was in the form of God must have possessed, for by the Word all things were made, and by Him all things consist, but He did not possess them as God-man or the Son of man, in this complex person, till the Father bestowed them. Theodoret says similarly- , . It has again been asked-if Jesus in His pre-incarnate state be thus described, how can additional honour be conferred on God? The course of the apostle’s thought is,-that this form of God was laid aside in the days of His humiliation and obedience, and that in His exaltation He has not simply reassumed it, but a higher glory has now been conferred on Him. Not that the infinite lustre of the Godhead can in itself be increased, but a new element is introduced-the human nature of Christ. The nature in which He vailed His glory and stooped to death, ay, such a death, has been elevated; or, in other words, He has added a new glory to His original splendour, the glory acquired as Redeemer in our nature to that originally possessed with the Father ere the world was. This is His own glory-what He fondly calls my glory. Joh 17:24. There is special reference to the element of humanity, and probably this is suggested by the striking phrase at the name of JESUS; Jesus being His human name, the name which He bore as a man; and which, though it had a special significance, as indicated by the angel, yet passed among men as the familiar appellation of the Son of Mary. He that was known as Jesus among men, specifically as Jesus of Nazareth, He it is who in this very nature commands the homage of the universe. The tablet above Him in his agony indicated this as the name of the sufferer. But the brow once crowned with thorns now wears upon it the diadem of universal sovereignty; and that hand once nailed to the cross now holds in it the sceptre of unlimited dominion. The man Jesus is Lord of all-our nature in His person occupies the loftiest position in God’s empire.
4. The result is-the divine glory-to the glory of God the Father. Meyer speaks of a strong monotheism being manifest in this passage-Absolute Godhead can be ascribed only to the Father-only the Father is . Still economic subordination, as of the Son to the Father, and the Holy Spirit to both, is very different from essential or absolute inferiority. If the Son be not God in the highest sense, would not this universal worship be universal idolatry? and might not the same charge be brought against the homage and minstrelsy described as being offered to the Lamb throughout the Apocalypse? Christ as God has the right to the adoration of the universe, but as God-man He has for His special service received a special investiture. He could not be worshipped at all, if He were not God, and He is now worshipped on this peculiar ground, because He has done and suffered as the apostle tells us. But the prime place is occupied by God the Father, to whom service was rendered by Christ, while the success of such service and its consequent reward by Him are a source of glory to Him. In the honour paid to His exalted Son, His own character is more fully seen and admired.-See under Eph 1:14.
Were we to be guided simply by what appears to be the train of thought and counsel, we should say that the apostle now proceeds to apply the lesson. He had begun with the charge-Look not every man on his own things, but every man also on the things of others; and in order to confirm the admonition, he had adduced the wondrous example of Jesus, showing how He minded not His own things, but laid aside His glory, and submitted to death, in pursuance of the welfare of others; and how the Father, for this unparalleled generosity, raised Him to the throne of the universe. And now we naturally expect him to bring home the great practical truth to be gathered from such an inspiring statement.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Php 2:11. This verse expresses the same recognition of authority by means of the tongue, that the preceding verse does with the bended knee. An added thought is that it is all to be to the glory of God the Father. That will be true, whether the acknowledgement is made willingly by friends of the Lord, or unwillingly by enemies. But if it is by the enemies, they will get no reward for it, while the friends will have themselves confessed in the presence of God (Mat 10:32).
Fuente: Combined Bible Commentary
Php 2:11. and that every tongue should confess that Jesus Christ is Lord. There is not only to be done to him that reverence of the body which shall acknowledge His divinity, but with the best member that they have men shall give to Jesus the Divine Name. The word translated Lord is that by which Jehovah is constantly rendered by the LXX. To call Christ by this name is to acknowledge and proclaim His unity with the Father.
to the glory of God the Father. For in the worship of Jesus is God the Father glorified. For Christ is by God highly exalted, and in acknowledging Him as Lord of all, they give glory to God, who has made Him King of kings and Lord of lords.
Fuente: A Popular Commentary on the New Testament
2:11 And [that] {l} every tongue should confess that Jesus Christ [is] Lord, to the glory of God the Father.
(l) Every nation.
Fuente: Geneva Bible Notes
Verbal confession of Jesus’ lordship will accompany symbolic physical submission. Every being that has a tongue and can speak will acknowledge Jesus as Lord. The affirmation, "Jesus Christ is Lord," was the earliest confessional formula of the church (cf. Act 2:36; Rom 10:9; 1Co 11:23; 1Co 12:3; 1Co 16:22). [Note: Hawthorne, p. 93.] God will by this universal confession receive glory. Jesus Christ’s purpose is, always has been, and always will be to glorify the Father (1Co 15:27). [Note: See John V. Dahms, "The Subordination of the Son," Journal of the Evangelical Theological Society 37:3 (September 1994):351-64.]
"Verse 11 means, then, that the hope of God is that every intelligent being in his universe might proclaim openly and gladly (Lightfoot) that Jesus Christ alone has the right to reign." [Note: Hawthorne, p. 93.]
The exaltation of Jesus Christ is as much a motivation for the Christian to live a life of submissive humility as is His incarnation. God will reward a life of self-denial now and in the future. That is the obvious implication of Paul’s illustration.
Is it not selfish to serve the Lord for a reward? Was it selfish for Jesus to endure what He did because He knew He would receive a reward? Motivation is the key. If we submit to God and to one another for the glory of God rather than for selfish glory, as Jesus did, our motivation is correct.
The power of a positive example is very strong. Paul had previously used himself as an example of steadfastness (Php 1:30), and he would do so again. Here he pointed to Jesus Christ, the greatest example of submissiveness (Php 2:2-11). He would use Timothy and Epaphroditus as examples for his readers later (Php 2:19-23; Php 2:25-30). [Note: See David J. MacLeod, "The Exaltation of Christ: An Exposition of Philippians 2:9-11," Bibliotheca Sacra 158:632 (October-December 2001):437-50.]