Philippians 2:6 (WEB)
who, existing in the form of God, didn’t consider equality with God a thing to be grasped,
Catechism · 3
Sin
“In this proud self-exaltation, sin is diametrically opposed to the obedience of Jesus, which achieves our salvation.” — Catechism footnote: Cf. Phil 2:6-9.
In the Age of the Church
“In the newness of the Spirit, they also composed hymns and canticles in the light of the unheard - of event that God accomplished in his Son: his Incarnation, his death which conquered death, his Resurrection, and Ascension to the right hand of the Father.” — Catechism footnote: Cf. Phil 2:6-11; Col 1:15-20; Eph 5:14; 1 Tim 3:16; 6:15-16; 2 Tim 2:11-13.
"And in Jesus Christ, His Only Son, Our Lord"
“By attributing to Jesus the divine title "Lord", the first confessions of the Church's faith affirm from the beginning that the power, honour and glory due to God the Father are due also to Jesus, because "he was in the form of God",” — Catechism footnote: Cf. Acts 2:34 - 36; Rom 9:5; Titus 2:13; Rev 5:13; Phil 2:6.
Fathers and councils · 102
Augustine of Hippo
“…less than He; for an apostle also speaks in this wise, “Who, although He was constituted in the form of God, thought it not robbery to be equal with God.”” — editor's note: Phil. ii. 6
Read the whole comment“Even now, after the Life is descended to you, will ye not ascend and live?” — editor's note: “The Son of God,” says Augustin in another place, “became a son of man, that the sons of men might be made sons of God.” He put off the form of God—that by…
Read the whole comment“…in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father;” those books have not.” — editor's note: Phil. ii. 6–11.
Read the whole comment“How hast Thou loved us, for whom He, who thought it no robbery to be equal with Thee, “became obedient unto death, even the death of the cross;” He alone “free among the dead,” that had power to lay down His life, and power to take it again; for us was He unto Thee both Victor and Victim, and the Victor…” — editor's note: Phil. ii. 6, 8.
Read the whole comment“There hath drawn near a Man “and a deep heart,” that is, a secret “heart:” presenting before human faces Man, keeping within God: concealing the “form of God,” wherein He is equal with the Father, and presenting the form of a servant, wherein He is less than the Father.” — editor's note: Philip. ii. 6.
Read the whole comment“Son of Man indeed He too hath been called, and verily Son of Man He became: very Son of God in the form of God; very Son of Man in form of a servant: but do not judge of that form by the condition of others alike: “terrible” He is “in counsels above the sons of men.”” — editor's note: Philip. ii. 6.
Read the whole comment“…by Him who in the form of God is coequal with the Father, the form of a servant was taken, and He became obedient unto death, even the death of the Cross.” — editor's note: Phil. ii. 6, 8.
Read the whole comment“The Apostle saith, “Who, being in the form of God, thought it not robbery to be equal with God.”” — editor's note: Philip. ii. 6, 7.
Read the whole comment“…to signify “Revelation,” the idea may be, that He was now no more to be in the form of a servant, but in that form in which He is equal with the Father; as He promised to those who loved Him when He said, according to the testimony of John, “And I will love him, and will manifest myself to him.”” — editor's note: Phil. ii. 6, 7.
Read the whole comment““Who being in the form of God, thought it not robbery to be equal with God.”” — editor's note: Phil. ii. 6.
Read the whole comment“Let him sound to us also the note, “We saw Him, and He had no form nor comeliness.—He made Himself of no reputation, taking upon Him the form of a servant, made in the likeness of men, and in fashion found as man.” — editor's note: Phil. ii. 6, 7.
Read the whole comment“…Scriptures, this doctrine, that the Father, and the Son, and the Holy Spirit intimate a divine unity of one and the same substance in an indivisible equality; and therefore that they are not three Gods, but one God: although the Father hath begotten the Son, and so He who is the Father is not the Son; and the Son is…” — editor's note: [Augustin teaches the Nicene doctrine of a numerical unity of essence in distinction from a specific unity. The latter is that of mankind. In this case there…
Read the whole comment“And the apostle has not refrained from using the very word itself, but has said most expressly, “Who, being in the form of God, thought it not robbery to be equal with God;” using here the name of God specially of the Father; as elsewhere, “But the head of Christ is God.”” — editor's note: Phil. ii. 6
Read the whole comment“For he says, “Who, being in the form of God, thought it not robbery to be equal with God; but emptied Himself, and took upon Him the form of a servant, and was made in the likeness of men: and was found in fashion as a man.”” — editor's note: Phil. ii. 6, 7
Read the whole comment“But there is a sight of that form of mine, in which when I was, I thought it not robbery to be equal with God: but in order to take this form I emptied myself.” — editor's note: Phil. ii. 6, 7
Read the whole comment“…understood to be equal to the Father according to the form of God in which He is, and less than the Father according to the form of a servant which He took; in which form He was found to be not only less than the Father, but also less than the Holy Spirit; and not only so, but less even than Himself,—not than…” — editor's note: Phil. ii. 6, 7
Read the whole comment“How could that be, when He was still “in the form of God, and thought it not robbery to be equal with God?”” — editor's note: Phil. ii. 6, 7
Read the whole comment“…that is, at a late period, that He deigned to take it: but that His “face” was that form of God, in which He “thought it not robbery to be equal with God,” which no one certainly can see and live; whether because after this life, in which we are absent from the Lord, and where the corruptible body presseth down…” — editor's note: Phil. ii. 6
Read the whole comment“It is also said of the Son, “He thought it not robbery to be equal with God.”” — editor's note: Phil. ii. 6
Read the whole comment“But Scripture proclaims, that “He thought it not robbery to be equal with God.”” — editor's note: Phil. ii. 6
Read the whole comment“David’s Lord, “who, being in the form of God, thought it not robbery to be equal with God;” and David’s Son, in that “He emptied Himself, taking the form of a servant.”” — editor's note: Phil. ii. 6.
Read the whole comment““Who when He was in the form of God, thought it not robbery to be equal with God, but emptied Himself, taking upon Him the form of a servant.”” — editor's note: Phil. ii. 6, 7.
Read the whole comment“For it was only the form of the servant which was exhibited to the eyes of servants; because if “He who thought it not robbery to be equal with God,” could have been now seen as equal with God by those whom He wished to be healed, He would not have needed to “empty Himself, and to take the form of a servant.”” — editor's note: Phil. ii. 6.
Read the whole comment“Wherefore God also hath highly exalted Him.”” — editor's note: Phil. ii. 6, etc.
Read the whole comment““Being in the form of God, He thought it not robbery to be equal with God.”” — editor's note: Phil. ii. 6.
Read the whole comment“For he says, “He thought it not robbery to be equal with God.”” — editor's note: Phil. ii. 6.
Read the whole comment“…was with God, and the Word was God;” and according to what the Apostle saith, “Who being in the form of God, thought it not robbery to be equal with God;” they saw a man, and they were enraged, because He made Himself equal with God.” — editor's note: Phil. ii. 6.
Read the whole comment“Put aside, put aside, I say, for a while the form of the servant, look at the Form of God in which He was before the world was made; in which He was equal to the Father; hereby receive and understand what He saith to thee, ‘Who being in the form of God, thought it not robbery to be equal with God.’” — editor's note: Phil. ii. 6.
Read the whole comment““For being in the Form of God, He emptied Himself, taking the form of a servant.”” — editor's note: Phil. ii. 6.
Read the whole comment“…and both natures constitute one Christ; because, “being in the form of God, He thought it not robbery to be,” what He was by nature, “equal with God.”” — editor's note: Phil. ii. 6
Read the whole comment“In this sense He left His Father, not that He forsook or departed from His Father, but that He did not appear unto men in that form in which He was equal with the Father.” — editor's note: Phil. ii. 6.
Read the whole comment“…found in fashion as a man: He humbled Himself, being made obedient unto death” (and lest any kind of death should please thee), “even the death of the cross.”” — editor's note: Phil. ii. 6–8.
Read the whole comment““He emptied Himself, taking upon Him the form of a servant.”” — editor's note: Phil. ii. 6.
Read the whole comment“Then will He be there manifested, “who, being in the form of God, thought it not robbery to be equal with God.”” — editor's note: Phil. ii. 6.
Read the whole comment“When shall be seen that form of God, of which the apostle saith, “Being in the form of God, He thought it not robbery to be equal with God”?” — editor's note: Phil. ii. 6.
Read the whole comment““He emptied Himself, taking upon Him the form of a servant;” not, therefore, by losing the form of God.” — editor's note: Phil. ii. 6.
Read the whole comment““He humbled Himself, and became obedient unto death.”” — editor's note: Phil. ii. 6–8.
Read the whole comment“And why should we wonder, if He girded Himself with a towel, who took upon Him the form of a servant, and was found in the likeness of a man?” — editor's note: Phil. ii. 6, 7.
Read the whole comment““Believe in God, and believe in” Him, who, by nature and not by robbery, is equal with God; for He emptied Himself; not, however, by losing the form of God, but by taking the form of a servant.” — editor's note: Phil. ii. 6, 7.
Read the whole comment““But He emptied Himself, taking upon Him the form of a servant;” and so, not losing the former, but assuming the latter, and emptying Himself in that very respect wherein He stood forth before us here in a humbler state than that wherein He still remained with the Father.” — editor's note: Phil. ii. 6, 7.
Read the whole comment“For He emptied Himself in assuming the form of a servant; in which, also, for the purpose of executing judgment, He seems to have commended His obedience, when He said, “I can of mine own self do nothing: as I hear, I judge.”” — editor's note: Phil. ii. 6, 7.
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Origen
- Origen, Against Celsus IV.15Book IV
“And with respect to His having descended among men, He was “previously in the form of God;” and through benevolence, divested Himself (of His glory), that He might be capable of being received by men.” — editor's note: Cf. Phil. ii. 6, 7.
Read the whole comment - Origen, Against Celsus IV.18Book IV
“Wherefore God also hath highly exalted Him, and given Him a name which is above every name.”” — editor's note: Phil. ii. 5–9.
Read the whole comment - Origen, Against Celsus VI.15Book VI
“…and took on Him the form of a servant, and being found in fashion as a man, humbled Himself, and became obedient unto death, even the death of the cross.”” — editor's note: Cf. Phil. ii. 6, 8.
Read the whole comment - Origen, De Principiis IV.3Book IV
“…“Who, being in the form of God, thought it not robbery to be equal with God, but divested Himself (of His glory) taking upon Himself the form of a servant;” since He undoubtedly restored it to the form of God by means of better examples and training, and recalled it to that fulness of which He had divested Himself.” — editor's note: Phil. ii. 6, 7.
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Gregory of Nyssa
“For He “being in the form of God thought it not robbery to be equal with God, but made Himself of no reputation, and took upon Him the form of a servant,” and being incarnate in the Holy Virgin redeemed us from death “in which we were held,” “sold under sin,” giving as the ransom for the deliverance of our…” — editor's note: Phil. ii. 6.
Read the whole comment“…be only-begotten if numbered among brethren? but as He is called God and man, Son of God and Son of man,—for He has the form of God and the form of a servant, being some things according to His supreme nature, becoming other things in His dispensation of love to man,—so too, being the Only-begotten God, He becomes…” — editor's note: Cf. Phil. ii. 6
Read the whole comment“But He Who is “in the form of God” has been formed by no impression different from the Father, seeing that He is “the express image” of the Father’s Person, while the “form of God” is surely the same thing as His essence.” — editor's note: Phil. ii. 6.
Read the whole comment“For what more bitter charge could one invent against them for malice than that of denying that He is good “Who, being in the form of God, thought it not robbery to be equal with God,” but yet condescended to the low estate of human nature, and did so solely for the love of man?” — editor's note: Cf. Phil. ii. 6
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Jerome
“Our Lord and Saviour, Who though He was in the form of God, condescended to take the form of a servant, and became obedient to the Father even unto death, yea the death of the cross—what necessity was there for Him to be born with members which He was not going to use?” — editor's note: Phil. ii. 6–8.
Read the whole comment“…He was reviled, reviled not again;” Who, confident in the consciousness of virtue, said, “Behold the prince of this world cometh, and findeth nothing in me;”“Who, being in the form of God, thought it not robbery to be on an equality with God, but emptied Himself, taking the form of a servant, and became obedient…” — editor's note: Phil. ii. 6 sq.
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Tertullian
“This for certain is He “who, being in the form of God, thought it not robbery to be equal with God.”” — editor's note: Phil. ii. 6.
Read the whole comment“And the Word was God also, who being in the image of God, “thought it not robbery to be equal to God.”” — editor's note: Phil. ii. 6.
Read the whole comment“…Himself, and took upon Him the form of a servant,” not the reality, “and was made in the likeness of man,” not a man, “and was found in fashion as a man,” not in his substance, that is to say, his flesh; just as if to a substance there did not accrue both form and likeness and fashion.” — editor's note: Phil. ii. 6, 7.
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Athanasius of Alexandria
“Wherefore God also highly exalted Him, and gave Him a Name which is above every name; that in the Name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.’” — editor's note: Phil. ii. 5–11.
Read the whole comment“And again the Apostle saying, ‘Who being in the form of God,’ has not introduced the reason, till ‘He took on Him the form of a servant;’ for then he continues, ‘He humbled Himself unto death, even the death of the cross;’ for it was for this that He both became flesh and took the form of a servant.” — editor's note: Phil. ii. 6–8.
Read the whole comment- Athanasius of Alexandria, Against the Arians III.1Discourse III
“And this is what is said, ‘Who being in the form of God,’ and ‘the Father in Me.’” — editor's note: Phil. ii. 6.
Read the whole comment “Nor, because the Son that was in the form of God took upon Him the form of a servant was He deprived of His Godhead.” — editor's note: Ib. vv. 6, 7.
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John Damascene
“…was before the ages, Who is without beginning and was in the beginning, Who is in the presence of the God and Father, and is God and made in the form of God, bent the heavens and descended to earth: that is to say, He humbled without humiliation His lofty station which yet could not be humbled, and condescends to…” — editor's note: Phil. ii. 6.
Read the whole comment“…pray for release from them, or suffer what befel from without, but He was moved in conformity with His nature, the Word willing and allowing Him œconomically to suffer that, and to do the things proper to Him, that the truth might be confirmed by the works of nature.” — editor's note: The term is μορφή, as in Phil. ii. 6, 7.
Read the whole comment“Also of those that refer to the period before the incarnation there are six modes: for some of them declare the union of nature and the identity in essence with the Father, as this, I and My Father are one: also this, He that hath seen Me hath seen the Father: and this, Who being in the form of God, and so forth.” — editor's note: Phil. ii. 6.
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Cyril of Jerusalem
“The Only-begotten Son is Lord of all, but the obedient Son of the Father, for He grasped not the Lordship, but received it by nature of the Father’s own will.” — editor's note: Cyril evidently alludes to Philip. ii. 6, “Who being in the form of God thought it not a prize to be on an equality with God:” for the right interpretation of…
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Eusebius of Caesarea
““They were also so zealous in their imitation of Christ,—‘who, being in the form of God, counted it not a prize to be on an equality with God,’—that, though they had attained such honor, and had borne witness, not once or twice, but many times,—having been brought back to prison from the wild beasts,…” — editor's note: Phil. ii. 6.
Read the whole comment“For ‘he counted it not a prize to be on an equality with God, but emptied himself taking the form of a servant; and being found in fashion as a man, he humbled himself unto death, even the death of the cross.’” — editor's note: Phil. ii. 6–8.
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Catena Aurea on Matthew
- Cyril of AlexandriaCatena Aurea on Matthew
“Saith the Apostle of the Only-begotten, “Who being in the form of God, thought it no robbery to be equal with God.” [Phil 2:6]” — the author cites it
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Theodoret of Cyrus
““‘Who being in the form of God, thought it not robbery to be equal with God, but emptied himself, and took the form of a servant.’” — editor's note: Phil. ii. 6, 7
Read the whole comment“For we have learnt from the divine Scripture that being in the form of God He took the form of the servant; and took on Him the seed of Abraham, not was changed into Abraham’s seed; and shared just as we do both in flesh and blood and in a soul immortal and immaculate.” — editor's note: Phil. ii. 6 and 7
Read the whole comment“For He was not made man by mutation, but, remaining just what He was, assumed what we are, for “Being in the form of God,” to use the words of the divine Apostle “He took the form of a servant.”” — editor's note: Phil. ii. 6
Read the whole comment“…Jesus; who being in the form of God thought it not robbery to be equal with God but made Himself of no reputation and took upon Him the form of a servant.”” — editor's note: Phil. ii. 5, 6, 7
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Clement of Alexandria
“But if thou dost not believe the prophets, but supposest both the men and the fire a myth, the Lord Himself shall speak to thee, “who, being in the form of God, thought it not robbery to be equal with God, but humbled Himself,”—He, the merciful God, exerting Himself to save man.” — editor's note: Phil. ii. 6, 7.
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Ambrose of Milan
“…say that God is One, neither dividing His Son from Him, as do the heathen, nor denying, with the Jews, that He was begotten of the Father before all worlds, and afterwards born of the Virgin; nor yet, like Sabellius, confounding the Father with the Word, and so maintaining that Father and Son are one and the same…” — editor's note: The original is ante tempora—“before the ages”—“before time was.” Cf. 1 Cor. viii. 6; Phil. ii. 6–8; Col. i. 15 (πρωτότοκος πάσης κτίσεως—“first-born of all…
Read the whole comment“And how was He “made lower,” except that, “being in the form of God, He thought it not a prey that He should be equal with God, but emptied Himself;” not, indeed, parting with what He was, but taking up what He was not, for “He took the form of a servant.”” — editor's note: Phil. ii. 6, 7.
Read the whole comment“What was it, in regard whereof the Scripture called Him “Servant,” but His flesh?—seeing that “He did not hold equality with God as a prey, but emptied Himself, taking the form of a servant, being made into the likeness of men, and found in fashion as a man.”” — editor's note: Phil. ii. 6, 7.
Read the whole comment“…reserved His own peculiar rights for His Father’s honour, not fearing to detract aught from His own rights: “Who thought it not robbery to be equal with God;” and loving, too, His disciples (for “He loved them,” as it is written, “unto the end”), He was unwilling to seem to refuse to those whom He loved what they…” — editor's note: Phil. ii. 6.
Read the whole comment“Who being in the form of God, emptied Himself and took upon Him the form of a servant.” — editor's note: Phil. ii. 6, 7.
Read the whole comment“The Son thought it not robbery to be equal with God; but no creature is equal with God, the Son, however, is equal; therefore the Son is not a creature.” — editor's note: Phil. ii. 6.
Read the whole comment“It is written, they say: “For the Father is greater than I.” It is also written: “He thought it not robbery to be equal with God.”” — editor's note: Phil. ii. 6.
Read the whole comment“For Christ our Lord, though He was in the form of God, emptied Himself so as to take on Himself the form of man, which He wished to enrich with the virtue of His works.” — editor's note: Phil. ii. 6, 7.
Read the whole comment“He said not Spirit, but “of My Spirit,” for we are not able to receive the fulness of the Holy Spirit, but we receive as much as our Master divides to us of His own according to His will.” — editor's note: Phil. ii. 6.
Read the whole comment“For both in the patriarch Joseph was there a type of Christ, and Christ Himself came in the truth of His Body, “Who counted it not robbery that He should be equal with God, but took on Him the form of a servant,” because of our fall, that is to say, taking slavery upon Himself and not shrinking from suffering.” — editor's note: Phil. ii. 6, 7.
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John Chrysostom
“When therefore he calls Him both Form, and express Image, what can they say?” — editor's note: Philip. ii. 6 , see below.
Read the whole comment“He speaks nothing concerning “the form of God” ( Philip. ii. 6 ), nor that He was “equal to Him,” nor that He was the “brightness of His glory.” ( Heb. i. 3.)” — the author cites it
Read the whole comment“It is true that here he has mentioned the Son, without the article; but he does the same with the Father also, at least in his Epistle to the Philippians ( c. ii. 6 ), he says, “Who being in the form of God, thought it not robbery to be equal with God”; and again to the Romans, “Grace to you, and peace, from God…” — the author cites it
Read the whole comment“How then do some say, that the expression, “being in the form of God” ( Philip. ii. 6 ) is not used of His invariable likeness to the Father, because no article is added?” — the author cites it
Read the whole comment“As Paul cries aloud, saying, “Who being in the form of God, thought it not robbery to be equal with God, but made Himself of no reputation, and took upon Him the form of a servant.” ( Phil. ii. 6, 7.)” — the author cites it
Read the whole comment“But He Himself asketh in a more human way, saying thus, “That He should give eternal life to as many as Thou hast given Him.” ( Philip. ii. 6 .)” — the author cites it
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Leo the Great
“He took the form of a slave without stain of sin, increasing the human and not diminishing the divine: because that emptying of Himself whereby the Invisible made Himself visible and, Creator and Lord of all things though He be, wished to be a mortal, was the bending down of pity, not the failing of power.” — editor's note: The reference, of course, is to Phil. ii. 6: no passage is a greater favourite with the Fathers than this.
Read the whole comment“For which reason God also exalted Him, and gave Him a name which is above every name: that in the name of Jesus every knee may bow of things in heaven, of things on the earth, and of things under the earth, and that every tongue may confess that the Lord Jesus Christ is in the glory of God the Father.”” — editor's note: Phil. ii. 6–11.
Read the whole comment““This is My Son,” “through Whom all things were made, and without Whom was nothing made” because all things that I do He doth in like manner: and whatever I perform, He performs with Me inseparably and without difference: for the Son is in the…” — editor's note: S. John i. 3: and below, cf. x. 38: and again Phil. ii. 6.
Read the whole comment“And what is suggested to our hearts by these and many other references, save that we should in all things be renewed in His image Who, remaining “in the form of God,” deigned to “take the form” of sinful flesh?” — editor's note: Cf. Phil. ii. 6, 7.
Read the whole comment“Wherefore God also exalted Him, and gave Him a name which is above every name, that in the name of Jesus every knee should bow of things in heaven, of things on earth, and of things below, and that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father.”” — editor's note: Phil. ii. 5–11.
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Basil the Great
““He that hath seen me hath seen the Father; not the express image, nor yet the form, for the divine nature does not admit of combination; but the goodness of the will, which, being concurrent with the essence, is beheld as like and equal, or rather the same, in the Father as in the Son.” — editor's note: The argument appears to be not that Christ is not the “express image,” or impress of the Father, as He is described in Heb. i. 3, or form, as in Phil. ii. 6,…
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John Cassian
“But none can descend from heaven except the Word of God: who certainly “being in the form of God, emptied Himself, taking the form of a servant, being made in the likeness of men, and being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the Cross.”” — editor's note: Phil. ii. 6–8.
Read the whole comment“The one says, “And I will be like the most High;” the other, “Though He was in the form of God, yet He emptied Himself and took the form of a servant, and humbled Himself and became obedient unto death.”” — editor's note: Phil. ii. 6–8.
Read the whole comment“…the form of God humbled Himself and became obedient”—not, as the man said who was seized with a diabolical spirit of pride, “for a time,” but “even to death.”” — editor's note: Phil. ii. 6, 8.
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Hilary of Poitiers
“For, indeed, it is certain that He, Who was in the form of God, must in His self-revelation present Himself to us in the exact aspect of the form of God.” — editor's note: Cf. Phil. ii. 6.
Read the whole comment“But in us the preacher of the Gospel by the Spirit of Christ Who spoke through him, instils the knowledge of this His proper nature when he says, Who, being in the form of God, thought it not a thing to grasp at that He was equal with God, but emptied Himself, taking the form of a servant.” — editor's note: Phil. ii. 6, 7. The sense in which Hilary understands non rapinam arbitratus est, is to be seen in his explanation, non sibi rapiens esse se æqualem Deo (see…
Read the whole comment“The Apostle, however, does not ascribe to Christ a portion of the image, or a part of the form, but pronounces Him unreservedly the image of the invisible God and the form of God.” — editor's note: Cf. Col. i. 15, and Phil. ii. 6.
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Aphrahat
“…He is to come upon the clouds, yet rode on a colt and so entered Jerusalem; and though He is God and Son of God, He took upon Him the likeness of a servant; and though He was (for others) rest from all weariness, yet was Himself tired with the weariness of the journey; though He was the fountain that quenches…” — editor's note: Phil. ii. 6, 7, 8.
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Hippolytus of Rome
“And that this is what has been declared, “Who, being in the form of God, thought it not robbery to be equal with God; but made Himself of no reputation, and took upon Him the form of a servant.”” — editor's note: Phil. ii. 6, 7.
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Cyprian of Carthage
“Wherefore also God exalted Him, and gave Him a name which is above every name, that in the name of Jesus every knee should bow, of things in heaven, of things in earth, and of infernal things, and every tongue should confess that Jesus Christ is Lord in the glory of God the Father.”” — editor's note: Phil. ii. 6–11.
Read the whole comment“For which cause also God hath exalted Him, and hath given Him a name, that it may be above every name, that in the name of Jesus every knee should be bowed, of things heavenly, and earthly, and infernal; and that every tongue should confess that the Lord Jesus Christ is in glory of God the Father.”” — editor's note: Phil. ii. 6–11.
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Cross-references · 98
Cited together in Confessions IV.12.
Cited together in On the Holy Trinity II.11.
Cited together in Exposition of the Christian Faith V.12.
Cited together in Catechism §449.
Cited together in Confessions IV.12 and 2 other places.
Cited together in On the Holy Spirit I.8.
Cited together in On the Holy Spirit I.8.
Cited together in Against Eunomius XI.1.
Cited together in Three Books of Testimonies Against the Jews III.40.
Cited together in Against Celsus IV.15 and 1 other place.
Cited together in Church History V.2.
Cited together in On the Holy Spirit I.8.
Cited together in Sermons on New Testament Lessons Sermon 45.
Cited together in Catechism §449.
Cited together in On the Resurrection of the Flesh Chapter 6 and 1 other place.
Cited together in Catechism §1850.
Cited together in An Exact Exposition of the Orthodox Faith III.1.
Cited together in On the Holy Trinity II.11.
Cited together in An Exact Exposition of the Orthodox Faith III.1.
Cited together in On the Duties of the Clergy III.3.
Cited together in On the Duties of the Clergy III.3.
Cited together in On the Duties of the Clergy III.3.
Cited together in On the Duties of the Clergy III.3.
Cited together in Exposition of the Christian Faith V.19.
Cited together in On the Duties of the Clergy III.3.
Cited together in Confessions IV.12.
Cited together in Sermons on New Testament Lessons Sermon 45.
Cited together in Catechism §1850.
Cited together in Confessions IV.12.
Cited together in On the Holy Spirit I.8.
Cited together in Confessions IV.12.
Cited together in Against Celsus VI.15.
Cited together in Against Celsus VI.15.
Cited together in Against Eunomius IV.8.
Cited together in Against Praxeas Chapter 7.
Cited together in On the Duties of the Clergy III.3.
Cited together in Against Eunomius IV.8.
Cited together in An Exact Exposition of the Orthodox Faith III.1.
Cited together in Sermons on New Testament Lessons Sermon 45.
Cited together in Confessions IV.12.
Cited together in Homilies on John Homily 5.
Cited together in Cyril of Alexandria on Matthew 1:1 (Catena Aurea).
Cited together in An Exact Exposition of the Orthodox Faith III.15.
Cited together in Exposition of the Christian Faith V.6.
Cited together in An Exact Exposition of the Orthodox Faith III.15.
Cited together in Against Celsus VI.15.
Cited together in On the Holy Trinity II.1.
Cited together in Sermons on New Testament Lessons Sermon 45.
Cited together in Tractates on the Gospel of John Tractate 67.
Cited together in Exposition of the Christian Faith V.6.
Cited together in Exposition of the Christian Faith V.6.
Cited together in Exposition of the Christian Faith V.6.
Cited together in Sermons on New Testament Lessons Sermon 42.
Cited together in On the Holy Trinity I.4.
Cited together in Sermons on New Testament Lessons Sermon 45.
Cited together in Sermons on New Testament Lessons Sermon 45.
Cited together in Exposition of the Christian Faith V.6.
Cited together in Exposition of the Christian Faith V.19.
Cited together in Exposition of the Christian Faith V.19.
Cited together in An Exact Exposition of the Orthodox Faith III.15.
Cited together in Letters Letter 131.
Cited together in Exposition of the Christian Faith V.6.
Cited together in Confessions IV.12.
Cited together in Against Praxeas Chapter 7 and 2 other places.
Cited together in Against Praxeas Chapter 7 and 2 other places.
Cited together in Homilies on John Homily 5.
Cited together in Homilies on John Homily 5.
Cited together in Homilies on John Homily 5.
Cited together in Exposition of the Christian Faith V.19.
Cited together in An Exact Exposition of the Orthodox Faith III.15 and 1 other place.
Cited together in Exposition of the Christian Faith V.12 and 1 other place.
Cited together in Exposition of the Christian Faith V.6 and 1 other place.
Cited together in On the Holy Trinity II.1.
Cited together in Homilies on John Homily 5.
Cited together in Homilies on John Homily 5.
Cited together in An Exact Exposition of the Orthodox Faith III.15.
Cited together in An Exact Exposition of the Orthodox Faith III.15.
Cited together in Exposition of the Christian Faith V.12.
Cited together in Exposition of the Christian Faith V.12.
Cited together in Exposition of the Christian Faith V.12 and 2 other places.
Cited together in Exposition of the Christian Faith V.12.
Cited together in Exposition of the Christian Faith V.12 and 1 other place.
Cited together in Exposition of the Christian Faith V.6.
Cited together in Cyril of Alexandria on Matthew 1:1 (Catena Aurea).
Cited together in Exposition of the Christian Faith V.19 and 2 other places.
Cited together in Catechism §449.
Cited together in Catechism §449.
Cited together in Letters Letter 131.
Cited together in On the Holy Spirit I.8.
Cited together in Letters Letter 131.
Cited together in Against Eunomius II.3.
Cited together in Against Eunomius II.3.
Cited together in On the Holy Trinity VI.3.
Cited together in Letters Letter 131.
Cited together in On the Duties of the Clergy III.3.
Cited together in On the Duties of the Clergy III.3 and 1 other place.
Cited together in Exposition of the Christian Faith V.6.
Cited together in On the Holy Spirit I.8.