notes

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This page was automatically converted from a module that was shared prior to the release of Published Pages. Additionally, the arc below was auto-converted from the arc created by the author (which used the old module), and so it is possible there are misplaced logical relationships.

notes 1452680586399 Disclaimer This page was automatically converted from a module that was shared prior to the release of Published Pages. Additionally, the arc below was auto-converted from the arc created by the author (which used the old module), and so it is possible there are misplaced logical relationships.

Notes

2009-08-26 14:47:39

2010-07-23 16:35:41

This passage encourages the church to humility (cf. v. 3), which is an essential key to the unity of mind spoken of in verse 2. 5 I'm not sure about this verse. Translations differ. Does it simply command us to have Christ-like humility (NASB)? Or does it command us to behave in a manner appropriate for those in union with Christ (CJB, cf. 1:27a)? Does it imply that the fact that we have the mind of Christ is the ground for our ability to obey the given command to be humble like Jesus (ESV, cf. vv 12-13)? In this arc, I have followed the ESV translation, which seems to me to imply that having the mind of Christ is the ground of our ability to be humble. Perhaps this is because we are indwelt by the Holy Spirit? This meaning also seems to be in vv. 12-13, "Therefore... work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure." Whichever rendering is most accurate, all three are certainly true theologically and are taught elsewhere in the book of Philippians. 6-11 This section, commonly said to be a hymn of the first century church, takes us on a quick visual journey from the pre-existence of Jesus (v. 6, cf. Isaiah 6, John 12:39-41), to the incarnation of Jesus (v. 7, cf. John 1:14, 6:38-39), to the death of Jesus (v. 8), to the exaltation of Jesus (vv. 9-11, cf. Revelation 5) to teach us a lesson about humility. The point is that if even Jesus - who was God in his very nature - humbled himself by veiling his glory in the form of a servant and dying on a cross in obedience to the Father, trusting in him to vindicate him, so we also should not exalt ourselves, but humble ourselves in hope that God will lift us up in his time (cf. 1:19, 27-30, 3:20-21 1 Peter 5:6). I believe that in addition to seeing Jesus' humility in this passage we can also see the Father's humility, in that he does not receive glory independently from his Son. The way that the Father is glorified, is in the worship of his Son. What a God we serve! Father, may we always glorify you by worshipping your Son in the power of the Spirit. May we do so in unity with humility, counting others more significant than ourselves, not looking only to our own interests, but also to the interests of others, working out our own salvation with fear and trembling as we carry out the mission you have given us, for it is you who works in us, both to will and to work for your good pleasure. May we always see Jesus (for now in the pages of scripture, and in the coming day face to face), and may we be conformed into his image, that he may be preeminent, and that you may be glorified. "He was in the form of God" certainly refers to who Jesus was and is as God the second person of what we call the Trinity. The form of something is the display of its underlying reality. The same word (morphe) that says that Jesus was in the "form" of God is used to say that he took on the "form" of a servant. If one denies that Jesus is really God, then it would seem that according to the logic of this text they should also deny that Jesus really became a servant, but this is absurd! One other thing should be noted here. The word translated "was" or "being" in verse 6 ( huparchon - which is a strong word for "be," like "exist") is in the present tense. This is in contrast to the word translated "take" or "taking" in verse 7 ( labon ) which is in the aorist tense. No beginning is implied in the present tense. In fact, since this verse is talking about the preexistence of Jesus, it is implied that Jesus has always been in the form of God. The aorist tense, however, is punticular. This means that "taking the form of a servant" was a one time event. So we see a distinction. Whereas Jesus has eternally been God, he became human at a point in time. What does "[he] did not count equality with God a harpagmon " (literally, "something to be grasped" or "snatched" or "seized") mean? Scholars have debated this point, and checking out even the best Greek grammars, lexicons, and commentaries has provided me no definitive resolution to the issue. Some argue that "equality with God" is equivalent to "in the form of God." Others say that while such an assertion is theologically appealing there is no grammatical warrant for it (you'd be surprised how important the word "the" is) and that the text in fact implies that "equality with God" is/was something that Jesus does not have (it was something he decided not to grasp at). Naturally, those who deny the deity of Christ appeal to such a view. It seems to me, though, that even if it is true that this text is not to be understood as saying that Jesus is equal with God per se , the equality with God that would be denied would not be an equality of essence - which Jesus certainly has and had as the second person of the Trinity (which is affirmed by the fact that he "was in the form of God") - but rather to an equality of roles within the Trinity. The role of the Father within the Trinity is the role of coordinator of all things. This role includes sending Jesus on mission to live and die for our redemption, which role Jesus does not have as he is the one sent by the Father, not the one sending himself. The Father leads, directs, and commands and the Son follows, submits and obeys. But such a difference of role does not have to imply an inferiority of essence or person. In much the same way, the fact that the husband is the head of the wife and that wives are to submit to their husbands does not imply that women are inferior to men (cf. Colossians 3:18, 1 Corinthians 11:3)! Jesus is certainly equal with God the Father in that he - along with the Father - exists in the entirety of the one undivided essence of God ("he was in the form of God") even if he is not equal in the sense that he always submits to the will of the Father. There are still others, however, who take the word harpagmon in a metaphorical sense "he did not consider equality with God something to be used for his own advantage or exploited" (see HCSB, NRSV). This sort of translation affirms that Jesus is equal with God, but that he used his equality with God in a sacrificial and selfless way. This seems to fit the context fairly well, but it is uncertain whether the word harpagmon can take such a meaning. In favor of the idea that the phrase does assert Jesus' equality with God, it could be pointed out that asserting Jesus' equality of essence with God by saying that equality with God was something he did not consider grasping at would not be the only seemingly paradoxical statement in this very hymn - which also says that Jesus emptied himself not by subtracting his deity but by adding humanity to himself and that he gained glory not by displaying his infinite power and kingly majesty but by becoming a servant and dying the most shameful death imaginable. He is both God and man. If this is true, then the view that the verse teaches Jesus' equality with God and the view that the verse has in mind the different roles of the persons of the Trinity such that Jesus did not try to "outrank" the Father do not seem to be in as sharp a contrast as that in which they first appear to be. Thus, Jesus demonstrated his equality with God by not usurping the Father's authority but obeying him in everything. In addition to treaching us about humility, then, this passage also teaches us a lesson about unity. The unity of the Trinity is only possible because of the humility of the Son. In much the same way, true unity to the glory of God in the presence of the watching world is possible in the church only when we engage in our relationships with a similar attitude of humility. (For a defense of the doctrine of the Trinity see e.g. The Forgotten Trinity by James White, or any Christian systematic theology, such as Systematic Theology by Wayne Grudem; for the "inequality" view of Philippians 2:6 from Trinitarian perspectives, see Novatian Trinity Treatise chapter 22, Daniel Wallace Greek Grammar Beyond the Basics p. 635, Burk The Meaning of Harpagmos in Philippians 2:6 - An Overlooked Datum for Functional Inequality Within the Godhead http://bible.org/article/meaning-harpagmos-philippians-26-overlooked-datum-functional-inequality-within-godhead#P21_5438; for the equality view see e.g. Fee Pauline Christology pp. 381ff.; see also Bruce Ware, Father, Son, and Holy Spirit: Relationships, Roles, and Relevance for a wonderfully practical exposition of the doctrine of the Trinity, in which the author - though not delving into Philippians 2:6 in much detail - does discuss the roles of the persons of the Trinity in great detail.) Everything in verses 7 and 8 are the opposite of the "counting equality with God a thing to be grasped" of verse 6b as disobedience on the part of Jesus would be a rebellious grasping at the authority of God the Father and thus incongruous with his nature as God. By doing this, Jesus was unlike our father Adam, who grasped at equality with God when he took the forbidden fruit believing the satanic lie that eating it would make him like God. The irony of Adam's sin is that rather than making him more like God his rebellion ultimately made him less like God even though it did make him to know good and evil. It made him less like God because God is not a god of pride, rebellion, and stubborn self-centered greed. Our God is a God of humility, harmony, and perfect self-giving love. Jesus, being in the form of God, loved the Father so much that he obeyed the charge that was given to him even to the point of death on a cross. Adam, being only in the image of God, rebelled against God by grasping at and eating the fruit of the tree. I don't think that "taking the form of a servant" is exactly the same as "being born in the likeness of men" though the latter is certainly a means to the former. After all, it is possible to be human without being a servant. (Otherwise, we wouldn't need an exortation to humility!) Jesus could have come as a human and still have continually displayed his glory as God (as he did for a few moments in the transfiguration and as he does forever in his present and future state of exaltation). But doing this would have been "counting equality with God a thing to be grasped" as it would have involved disobedience to his redemptive mission from the Father. Instead, rather than manifesting his power as God Jesus lived his life by the power of the Holy Spirit to set an example of living in the Spirit for us. In other words, Jesus came in the form of a servant, not only taking upon himself human nature, but also our appearance, not continually "showing off" his glory as the Son of God, but veiling it so that we could see what living a Spirit-filled life of humility means. For Jesus, this involved being "laid in a manger" at his birth, being raised in a peasant family, being a kid, going to parties, identifying with sinners, washing people's feet (including the feet of his betrayer), and ultimately fulfilling his mission by dying a criminal's death for sinners, bearing the wrath of God for people who spat on him, mocked him, and crucified him so that their sins would be forgiven. And to think that he did all of this even though - or perhaps precisely because - he was God! I repeat, what a God we serve! May we - as individuals and as the Church, and like Jesus - seek to fulfill the mission that God has for us in humility by the power of the Holy Spirit to the glory of God, forever displaying the worth of Jesus so that others may see that he is supremely valuable. May God direct us that we may know what living in the Spirit means for us in our daily lives and relationships and may we work it out in our actions, words, and attitudes so that the world may see and know that Jesus Christ is Lord. Jesus' act of humility is how we were saved from the curse that we were under in Adam. It is how the love and the holiness of God was revealed to us in history. It is why we worship him. It is why the Father has exalted him to his right hand, the seat of glory, honor, and authority, and bestowed on him the name which is above every name - the name which is rightfully his because he is God; and this - his humility and his glorious exaltation - is why every knee, including the knees of his enemies both human and demonic, will bow to him and every tongue, including the tongues of his enemies both human and demonic, will confess that he is Lord to the glory of God the Father. Jesus - who was and is God - causes us to see his glory by humbling himself and becoming a servant, going to the cross for our redemption, to free us from our sin to serve him. What a God we serve! How unlike the gods of man's invention! How unlike men like Ceasar who claimed to be a god. May we see his glory in his humility, and may we seek to be humble like him so that we may live and serve together in unity, so that the watching world may see what God can do and glorify him!

10000000011658 11658 Notes 2009-08-26 14:47:39 2010-07-23 16:35:41 This passage encourages the church to humility (cf. v. 3), which is an essential key to the unity of mind spoken of in verse 2. 5 I'm not sure about this verse. Translations differ. Does it simply command us to have Christ-like humility (NASB)? Or does it command us to behave in a manner appropriate for those in union with Christ (CJB, cf. 1:27a)? Does it imply that the fact that we have the mind of Christ is the ground for our ability to obey the given command to be humble like Jesus (ESV, cf. vv 12-13)? In this arc, I have followed the ESV translation, which seems to me to imply that having the mind of Christ is the ground of our ability to be humble. Perhaps this is because we are indwelt by the Holy Spirit? This meaning also seems to be in vv. 12-13, "Therefore... work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure." Whichever rendering is most accurate, all three are certainly true theologically and are taught elsewhere in the book of Philippians. 6-11 This section, commonly said to be a hymn of the first century church, takes us on a quick visual journey from the pre-existence of Jesus (v. 6, cf. Isaiah 6, John 12:39-41), to the incarnation of Jesus (v. 7, cf. John 1:14, 6:38-39), to the death of Jesus (v. 8), to the exaltation of Jesus (vv. 9-11, cf. Revelation 5) to teach us a lesson about humility. The point is that if even Jesus - who was God in his very nature - humbled himself by veiling his glory in the form of a servant and dying on a cross in obedience to the Father, trusting in him to vindicate him, so we also should not exalt ourselves, but humble ourselves in hope that God will lift us up in his time (cf. 1:19, 27-30, 3:20-21 1 Peter 5:6). I believe that in addition to seeing Jesus' humility in this passage we can also see the Father's humility, in that he does not receive glory independently from his Son. The way that the Father is glorified, is in the worship of his Son. What a God we serve! Father, may we always glorify you by worshipping your Son in the power of the Spirit. May we do so in unity with humility, counting others more significant than ourselves, not looking only to our own interests, but also to the interests of others, working out our own salvation with fear and trembling as we carry out the mission you have given us, for it is you who works in us, both to will and to work for your good pleasure. May we always see Jesus (for now in the pages of scripture, and in the coming day face to face), and may we be conformed into his image, that he may be preeminent, and that you may be glorified. "He was in the form of God" certainly refers to who Jesus was and is as God the second person of what we call the Trinity. The form of something is the display of its underlying reality. The same word (morphe) that says that Jesus was in the "form" of God is used to say that he took on the "form" of a servant. If one denies that Jesus is really God, then it would seem that according to the logic of this text they should also deny that Jesus really became a servant, but this is absurd! One other thing should be noted here. The word translated "was" or "being" in verse 6 ( huparchon - which is a strong word for "be," like "exist") is in the present tense. This is in contrast to the word translated "take" or "taking" in verse 7 ( labon ) which is in the aorist tense. No beginning is implied in the present tense. In fact, since this verse is talking about the preexistence of Jesus, it is implied that Jesus has always been in the form of God. The aorist tense, however, is punticular. This means that "taking the form of a servant" was a one time event. So we see a distinction. Whereas Jesus has eternally been God, he became human at a point in time. What does "[he] did not count equality with God a harpagmon " (literally, "something to be grasped" or "snatched" or "seized") mean? Scholars have debated this point, and checking out even the best Greek grammars, lexicons, and commentaries has provided me no definitive resolution to the issue. Some argue that "equality with God" is equivalent to "in the form of God." Others say that while such an assertion is theologically appealing there is no grammatical warrant for it (you'd be surprised how important the word "the" is) and that the text in fact implies that "equality with God" is/was something that Jesus does not have (it was something he decided not to grasp at). Naturally, those who deny the deity of Christ appeal to such a view. It seems to me, though, that even if it is true that this text is not to be understood as saying that Jesus is equal with God per se , the equality with God that would be denied would not be an equality of essence - which Jesus certainly has and had as the second person of the Trinity (which is affirmed by the fact that he "was in the form of God") - but rather to an equality of roles within the Trinity. The role of the Father within the Trinity is the role of coordinator of all things. This role includes sending Jesus on mission to live and die for our redemption, which role Jesus does not have as he is the one sent by the Father, not the one sending himself. The Father leads, directs, and commands and the Son follows, submits and obeys. But such a difference of role does not have to imply an inferiority of essence or person. In much the same way, the fact that the husband is the head of the wife and that wives are to submit to their husbands does not imply that women are inferior to men (cf. Colossians 3:18, 1 Corinthians 11:3)! Jesus is certainly equal with God the Father in that he - along with the Father - exists in the entirety of the one undivided essence of God ("he was in the form of God") even if he is not equal in the sense that he always submits to the will of the Father. There are still others, however, who take the word harpagmon in a metaphorical sense "he did not consider equality with God something to be used for his own advantage or exploited" (see HCSB, NRSV). This sort of translation affirms that Jesus is equal with God, but that he used his equality with God in a sacrificial and selfless way. This seems to fit the context fairly well, but it is uncertain whether the word harpagmon can take such a meaning. In favor of the idea that the phrase does assert Jesus' equality with God, it could be pointed out that asserting Jesus' equality of essence with God by saying that equality with God was something he did not consider grasping at would not be the only seemingly paradoxical statement in this very hymn - which also says that Jesus emptied himself not by subtracting his deity but by adding humanity to himself and that he gained glory not by displaying his infinite power and kingly majesty but by becoming a servant and dying the most shameful death imaginable. He is both God and man. If this is true, then the view that the verse teaches Jesus' equality with God and the view that the verse has in mind the different roles of the persons of the Trinity such that Jesus did not try to "outrank" the Father do not seem to be in as sharp a contrast as that in which they first appear to be. Thus, Jesus demonstrated his equality with God by not usurping the Father's authority but obeying him in everything. In addition to treaching us about humility, then, this passage also teaches us a lesson about unity. The unity of the Trinity is only possible because of the humility of the Son. In much the same way, true unity to the glory of God in the presence of the watching world is possible in the church only when we engage in our relationships with a similar attitude of humility. (For a defense of the doctrine of the Trinity see e.g. The Forgotten Trinity by James White, or any Christian systematic theology, such as Systematic Theology by Wayne Grudem; for the "inequality" view of Philippians 2:6 from Trinitarian perspectives, see Novatian Trinity Treatise chapter 22, Daniel Wallace Greek Grammar Beyond the Basics p. 635, Burk The Meaning of Harpagmos in Philippians 2:6 - An Overlooked Datum for Functional Inequality Within the Godhead http://bible.org/article/meaning-harpagmos-philippians-26-overlooked-datum-functional-inequality-within-godhead#P21_5438; for the equality view see e.g. Fee Pauline Christology pp. 381ff.; see also Bruce Ware, Father, Son, and Holy Spirit: Relationships, Roles, and Relevance for a wonderfully practical exposition of the doctrine of the Trinity, in which the author - though not delving into Philippians 2:6 in much detail - does discuss the roles of the persons of the Trinity in great detail.) Everything in verses 7 and 8 are the opposite of the "counting equality with God a thing to be grasped" of verse 6b as disobedience on the part of Jesus would be a rebellious grasping at the authority of God the Father and thus incongruous with his nature as God. By doing this, Jesus was unlike our father Adam, who grasped at equality with God when he took the forbidden fruit believing the satanic lie that eating it would make him like God. The irony of Adam's sin is that rather than making him more like God his rebellion ultimately made him less like God even though it did make him to know good and evil. It made him less like God because God is not a god of pride, rebellion, and stubborn self-centered greed. Our God is a God of humility, harmony, and perfect self-giving love. Jesus, being in the form of God, loved the Father so much that he obeyed the charge that was given to him even to the point of death on a cross. Adam, being only in the image of God, rebelled against God by grasping at and eating the fruit of the tree. I don't think that "taking the form of a servant" is exactly the same as "being born in the likeness of men" though the latter is certainly a means to the former. After all, it is possible to be human without being a servant. (Otherwise, we wouldn't need an exortation to humility!) Jesus could have come as a human and still have continually displayed his glory as God (as he did for a few moments in the transfiguration and as he does forever in his present and future state of exaltation). But doing this would have been "counting equality with God a thing to be grasped" as it would have involved disobedience to his redemptive mission from the Father. Instead, rather than manifesting his power as God Jesus lived his life by the power of the Holy Spirit to set an example of living in the Spirit for us. In other words, Jesus came in the form of a servant, not only taking upon himself human nature, but also our appearance, not continually "showing off" his glory as the Son of God, but veiling it so that we could see what living a Spirit-filled life of humility means. For Jesus, this involved being "laid in a manger" at his birth, being raised in a peasant family, being a kid, going to parties, identifying with sinners, washing people's feet (including the feet of his betrayer), and ultimately fulfilling his mission by dying a criminal's death for sinners, bearing the wrath of God for people who spat on him, mocked him, and crucified him so that their sins would be forgiven. And to think that he did all of this even though - or perhaps precisely because - he was God! I repeat, what a God we serve! May we - as individuals and as the Church, and like Jesus - seek to fulfill the mission that God has for us in humility by the power of the Holy Spirit to the glory of God, forever displaying the worth of Jesus so that others may see that he is supremely valuable. May God direct us that we may know what living in the Spirit means for us in our daily lives and relationships and may we work it out in our actions, words, and attitudes so that the world may see and know that Jesus Christ is Lord. Jesus' act of humility is how we were saved from the curse that we were under in Adam. It is how the love and the holiness of God was revealed to us in history. It is why we worship him. It is why the Father has exalted him to his right hand, the seat of glory, honor, and authority, and bestowed on him the name which is above every name - the name which is rightfully his because he is God; and this - his humility and his glorious exaltation - is why every knee, including the knees of his enemies both human and demonic, will bow to him and every tongue, including the tongues of his enemies both human and demonic, will confess that he is Lord to the glory of God the Father. Jesus - who was and is God - causes us to see his glory by humbling himself and becoming a servant, going to the cross for our redemption, to free us from our sin to serve him. What a God we serve! How unlike the gods of man's invention! How unlike men like Ceasar who claimed to be a god. May we see his glory in his humility, and may we seek to be humble like him so that we may live and serve together in unity, so that the watching world may see what God can do and glorify him! notes

Arc

2009-08-26 14:47:39

2010-07-23 16:35:41

editing

Philippians

Philippians 2:5-11

NT

tisch

esv

τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ,

Have this mind among yourselves [or, think this in you], which is yours in Christ Jesus, [or, which was also in Christ Jesus]

ὃς ἐν μορφῇ θεοῦ ὑπάρχων

who, though he was in the form [perhaps, "nature," also v. 7] of God, [literally, "being" or "existing in the form of God"]

οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ,

did not count equality with God a thing to be grasped [or, "used to his own advantage," or "held on to"],

ἀλλὰ ἑαυτὸν ἐκένωσεν

but made himself nothing,

μορφὴν δούλου λαβών,

taking the form of a servant,

actionmanner

ἐν ὁμοιώματι ἀνθρώπων γενόμενος·

being born in the likeness of men.

καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος

And being found in human form [or "appearance"],

ἐταπείνωσεν ἑαυτὸν

he humbled himself

γενόμενος ὑπήκοος μέχρι θανάτου,

by becoming obedient to the point of death,

θανάτου δὲ σταυροῦ.

even death on a cross.

situationresponse

temporal

negativepositive

διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν

Therefore God has highly exalted him

καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα,

and bestowed on him the name that is above every name,

progression

ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων,

so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth,

καὶ πᾶσα γλῶσσα ἐξομολογήσηται ὅτι κύριος Ἰησοῦς Χριστὸς

and every tongue confess that Jesus Christ is Lord,

εἰς δόξαν θεοῦ πατρός.

to the glory of God the Father.

actionresult

actionpurpose

ideaexplanation

discourse

10000000011658 11658 Arc 2009-08-26 14:47:39 2010-07-23 16:35:41 editing Philippians 2 5 2 11 Philippians 2:5-11 50 NT tisch esv i233928 i233913 τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ, Have this mind among yourselves [or, think this in you], which is yours in Christ Jesus, [or, which was also in Christ Jesus] i233929 i233930 i233914 ὃς ἐν μορφῇ θεοῦ ὑπάρχων who, though he was in the form [perhaps, "nature," also v. 7] of God, [literally, "being" or "existing in the form of God"] i233931 i233915 οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, did not count equality with God a thing to be grasped [or, "used to his own advantage," or "held on to"], i233932 i233933 i233934 i233916 ἀλλὰ ἑαυτὸν ἐκένωσεν but made himself nothing, i233917 μορφὴν δούλου λαβών, taking the form of a servant, actionmanner 1 i233918 ἐν ὁμοιώματι ἀνθρώπων γενόμενος· being born in the likeness of men. actionmanner 1 i233935 i233919 καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος And being found in human form [or "appearance"], i233936 i233920 ἐταπείνωσεν ἑαυτὸν he humbled himself i233937 i233921 γενόμενος ὑπήκοος μέχρι θανάτου, by becoming obedient to the point of death, i233922 θανάτου δὲ σταυροῦ. even death on a cross. situationresponse 2 1 actionmanner 1 situationresponse 2 temporal 1 1 negativepositive 2 situationresponse 2 i233938 i233939 i233923 διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν Therefore God has highly exalted him i233924 καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, and bestowed on him the name that is above every name, progression i233940 i233941 i233925 ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, i233926 καὶ πᾶσα γλῶσσα ἐξομολογήσηται ὅτι κύριος Ἰησοῦς Χριστὸς and every tongue confess that Jesus Christ is Lord, progression i233927 εἰς δόξαν θεοῦ πατρός. to the glory of God the Father. actionresult 2 actionpurpose 2 situationresponse 2 ideaexplanation 1 1 1 1 tisch 25 esv 25 a 50 discourse