Philippians 2:9 · Bible study
Philippians 2:9 Commentary: The Exaltation and the Name
Greek · 11 what the commentators say
Meaning in one sentence
What is 'the name above every name' in Philippians 2:9? Explore the grammar, the debate over Jesus vs. Lord, and the theological meaning of Christ's exaltation.
Research Summary
- Meaning: After Christ's voluntary humiliation, God the Father raised Him to the highest position of honour, giving Him a name that stands supreme over all creation.
- Key words: Huperupsōsen (highly exalted, a compound verb expressing surpassing elevation); echarisato (freely granted, emphasising grace); to onoma (the name, definite, specific).
- Main debate: Does 'the name above every name' refer to the personal name 'Jesus' (Vincent, JFB) or to the title and authority of 'Lord' (Cambridge Bible, Lightfoot), or does it mean 'dignity' in a general sense (Barnes)?
- Theological theme: The pattern of the cross and exaltation; Christ's lordship; the cosmic scope of salvation; the connection between humility and glory.
- Best use: Teaching on Christology, the Servant-King model, or Christian humility, especially in contexts where power and status are competing values.
Translation Comparison
BSB Berean Standard Bible 2020
Therefore God exalted Him to the highest place and gave Him the name above all names,
WEB World English Bible 2000
Therefore God also highly exalted him, and gave to him the name which is above every name,
KJV King James Version 1769
Wherefore God also hath highly exalted him, and given him a name which is above every name:
ASV American Standard Version 1901
Wherefore also God highly exalted him, and gave unto him the name which is above every name;
YLT Young's Literal Translation 1898
wherefore, also, God did highly exalt him, and gave to him a name that is above every name,
Darby Darby Bible 1890
Wherefore also God highly exalted him, and granted him a name, that which is above every name,
Douay-Rheims Douay-Rheims Bible 1899
For which cause, God also hath exalted him and hath given him a name which is above all names:
Translations in other languages (10 available)
Por lo cual Dios también le ensalzó á lo sumo, y dióle|strong="G5483, G0846" un nombre que es sobre todo nombre;
Por isso Deus também o exaltou supremamente, e lhe deu o nome que é acima de todo nome;
C’ est pourquoi aussi Dieu l’ a souverainement élevé, et lui a donné le nom qui est au-dessus de tout nom,
Darum hat ihn auch Gott erhöht und hat ihm einen Namen gegeben, der über alle Namen ist,
Daarom heeft Hem ook God uitermate verhoogd, en heeft Hem een Naam gegeven, welke boven allen naam is;
Ed è perciò che Dio lo ha sovranamente innalzato e gli ha dato il nome che è al di sopra d’ogni nome,
Dlatego też Bóg nader go wywyższył i darował mu imię, które jest nad wszystkie imię;
Посему и Бог превознес Его и дал Ему имя выше всякого имени,
所以， 神 將他 升為至高，又 賜給 他 那 超乎 萬 名 之上的名，
For this reason God has put him in the highest place and has given to him the name which is greater than every name;
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Philippians 2:9
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree on the verse's basic movement: Christ's humiliation (vv 5-8) leads directly to God's exaltation of Him. The Greek conjunction dio ('therefore') ties the two tightly, exaltation is not an afterthought but the Father's deliberate response. The verb huperupsōsen ('highly exalted') is a compound form Paul favours; as the Cambridge Bible notes, it means 'super-eminently exalted.' God echarisato ('freely bestowed,' from charizomai) the name, indicating a gift (Vincent). The article to appears with onoma, 'the name,' not 'a name', making it definite and emphatic (Clarke).
Where commentators diverge is the referent of that name. Some, like Vincent and Jamieson-Fausset-Brown, see the personal name 'Jesus' (appealing to v.10 and Matthew 1:21). Others, including the Cambridge Bible, argue for the title 'Lord' (the OT YHWH), noting that the name is given at exaltation, a problem if 'Jesus' was already in use before. A third view (Barnes, Wesley) takes 'name' to mean dignity, rank, or authority itself. All sides agree this name is above every other name, conferring on the risen Christ a glory that no creature shares.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Personal name 'Jesus': Appeals to v.10 ('at the name of Jesus') and Matthew 1:21, where the name Jesus is prophetically given at His birth (Vincent, JFB, Clarke).
- Title 'Lord' (divine name): Notes that the article 'the name' points to a specific title; the name is given at exaltation, which fits the divine name 'Lord' better than a personal name already in use (Cambridge, Lightfoot).
- Name as dignity or authority: Takes 'name' in an abstract sense of rank or glory, citing Eph 1:21 and Heb 1:4 where 'name' means position (Barnes, Wesley).
What is clear: God the Father exalted the Son after His humiliation, granting Him supreme authority over all creation, and this exaltation is the foundation for the universal worship described in vv 10-11.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The identity of 'the name' in v.9 | The name is above every other name and is associated with Christ's supreme authority after the exaltation. | Some hold the name is 'Jesus' (personal name given at the incarnation, now glorified); others hold it is 'Lord' (the divine title Yahweh); still others see it as a general reference to His new rank and dignity. |
| Was the exaltation a 'reward' for Christ's obedience? | Christ's humiliation and exaltation are causally connected: because He humbled Himself, God exalted Him. | Calvin sharply rejects the idea that Christ merited anything for Himself, seeing the exaltation as a demonstration of God's grace and love, not a reward in a merit-based sense. Other traditions (including some in the supplied sources) refer to it as a 'reward' for His obedience. |
| The timing of the name-giving | The aorist verbs point to a definite historical event, the resurrection and ascension. | If the name is 'Jesus,' it seems to have been given earlier (at His birth), so the 'giving' must mean a new bestowal of significance. If the name is 'Lord,' it fits more naturally as a post-resurrection conferral of authority. |
Historical & Cultural Context
Philippians 2:9 sits within a passage many scholars identify as an early Christian hymn or confession (vv 5-11). Paul adapts it to urge unity and humility on a church divided by selfish ambition (Php 2:3-4). The Roman colony of Philippi valued honour and social climbing; Paul presented Christ's downward trajectory and upward vindication as the pattern for believers who would rather look to others' interests.
The cultural background of 'name' carried enormous weight. In Hebrew tradition, a name revealed character and authority, especially God's name YHWH, which was spoken only with reverence and represented His presence and power. In the Roman empire, the name of Caesar demanded loyalty; oaths and worship were offered in the emperor's name. Paul sets against this a different Lord: Jesus receives 'the name above every name,' a direct challenge to imperial claims.
The grammar confirms this. The aorist tense of huperupsōsen and echarisato points to a definite, completed event, the resurrection and ascension (Cambridge). Christ did not gradually become Lord; at a specific moment, God acted. The compound verb 'highly exalted' (with huper-, 'above and beyond') is a Pauline trademark; of about seventeen such compounds in the New Testament, twelve appear only in Paul (Cambridge). The phrase 'the name' with the article, attested in early manuscripts (Clarke), underscores that this is not just any title but a specific, supreme designation.
The cross-references reinforce the point. Psalm 8:5 speaks of man crowned with glory; Psalm 110:1 places the Lord at God's right hand; Ephesians 1:20-22 applies this to Christ's exaltation above all rule and authority. For the Philippians, this meant that the One who emptied Himself for them now holds cosmic authority, and their own path of humility leads to sharing that exaltation (see v.12).
Textual Notes
The supplied sources note a significant textual variant concerning the article. Clarke observes that the definite article to is prefixed to onoma in manuscripts such as ABC, 17, and early church fathers (Origen, Dionysius Alexandrinus, Eusebius, Cyril, Procopius). This makes the phrase 'the name' rather than 'a name,' which is more emphatic. Most modern critical texts include the article, and the translations (WEB, ASV, YLT, Darby, Douay) reflect this. No other significant variants in v.9 are mentioned in the sources.
Reception History
This verse has been central in Christian reflection on Christ's two natures and the meaning of His exaltation. Early church creeds echo its language, Christ 'is seated at the right hand of the Father' and 'His kingdom shall have no end,' drawing on the exaltation pattern. In the Reformation, Calvin appealed to the verse to oppose the idea that Christ merited exaltation for Himself as a private reward; he insisted that the cross reveals God's pure grace. Wesleyan and Methodist traditions (Clarke, Wesley) have stressed the example: as Christ was exalted after humiliation, so believers who humble themselves will be raised. More recently, the passage is often identified as the 'Carmen Christi' (Christ-hymn) and studied for its liturgical shape, used in services to affirm Christ's lordship over all powers.
Preaching This Verse
Three-point outline
- The 'Therefore', Exaltation Rooted in Humiliation. The conjunction dio ties v.9 directly to the cross. Christ's self-emptying did not disappoint the Father; it triggered the highest honour. Preaching point: humility in service is the path God honours, not the world's path of self-promotion.
- The Exaltation Itself, God's Decisive Act. The aorist verb 'highly exalted' and 'freely bestowed' point to a moment: the resurrection and ascension. This is not a future hope but a present reality. Christ already reigns.
- The Name, Jesus is Lord. Whether the name is 'Jesus' or 'Lord,' the result is the same: every knee bows to Him. That name saves, commands, and will one day be confessed by all.
Five-point outline
- The Pattern of Christ (vv 5-8): Existing in God's form, He emptied Himself to the point of death.
- The Divine Response (v.9a): Because of this, God exalted Him.
- The Gift of the Name (v.9b): God gave Him the name above every name, authority and identity restored and elevated.
- The Universal Worship (vv 10-11): Every knee bows, every tongue confesses He is Lord.
- The Application (v.12 onwards): Believers, therefore, live out their salvation in humble obedience, knowing their exaltation is coming.
Illustration hooks
- The job applicant passed over. A person consistently overlooked for promotion because they serve quietly. Then one day the CEO publicly honours them, giving them a title that silences all critics. That reversal pictures Christ's exaltation.
- The athlete stripped of everything. A runner trains for years, then faces a career-ending injury. Yet those who remain faithful in the unseen work of rehabilitation sometimes receive a standing ovation at the final race. Christ's humiliation prepared His ultimate glory.
- The name on a battlefield. Soldiers give their lives for a cause; their names are memorialised in stone. But the name of Jesus is not carved in stone, it is spoken in worship by every redeemed tongue.
Questions your congregation is asking
- If Jesus already shares God's nature (v.6), how can He be 'exalted' further? Did He stop being God in the Incarnation?
- Does this mean we should say 'in Jesus' name' in prayer because that specific name has power?
- How does Christ's exaltation encourage me when I am treated unfairly or overlooked at work?
Leading a Discussion
Paul asks us to 'have this mind among yourselves, which is yours in Christ Jesus' (v.5). The story of Christ's humiliation and exaltation is not just information to believe, it is a pattern to inhabit. This passage shows that the way down is the way up. As you discuss, notice how the grammar (aorist verbs) makes Christ's exaltation a finished event, and the definite article ('the name') focuses attention on a specific identity.
Discussion questions
- Observation: What words in v.9 link back to the humiliation in vv 6-8? How does 'therefore' shape the relationship?
- Interpretation: The Greek says 'the name', not 'a name.' Why does the article matter? What does it tell us about how Paul sees this name?
- Interpretation: Commentators debate whether the name is 'Jesus' or 'Lord.' Read vv 10-11. How does the context help you decide? What does each option emphasise about Christ?
- Application: Paul's main goal in this chapter is unity through humility. How does Christ's exaltation motivate you to lower yourself for others, especially when you feel overlooked?
- Application: The Roman world honoured the name of Caesar. What 'names' in our culture compete for ultimate loyalty, success, political labels, family reputation? How does worshipping Jesus reorder those?
- Application: If Christ's exaltation is already accomplished (aorist tense), what difference does that make for how you face struggles or suffering today?
- Prayer question: Which part of Christ's story, the emptying or the exaltation, do you most need to hold onto this week? Share with the group.
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 3:15 | I will put hostility between you and the woman, and between your offspring and her offspring. He will bruise your head, and you will bruise his heel.” |
| Psalms 2:6 | “Yet I have set my King on my holy hill of Zion.” |
| Psalms 2:12 | Give sincere homage to the Son, lest he be angry, and you perish on the way, for his wrath will soon be kindled. Blessed are all those who take refuge in him. |
| Psalms 8:5 | For you have made him a little lower than the angels, and crowned him with glory and honor. |
| Psalms 8:8 | the birds of the sky, the fish of the sea, and whatever passes through the paths of the seas. |
| Psalms 45:6 | Your throne, God, is forever and ever. A scepter of equity is the scepter of your kingdom. |
| Psalms 45:7 | You have loved righteousness, and hated wickedness. Therefore God, your God, has anointed you with the oil of gladness above your fellows. |
| Psalms 69:29 | But I am in pain and distress. Let your salvation, God, protect me. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke stresses that Christ's exaltation restores human nature to its original place at the head of all creation, raising it above even angels. The "name above every name" refers either to the supreme dignity of this restored humanity or to the name Jesus, the only Savior, which no other being can claim.
Barnes' Notes on the Bible Protestant 1832
Barnes treats Christ's exaltation as the proper reward for his humiliation and suffering. He stresses that this exaltation is as Mediator and includes not only the restoration of divine glory but additional honor won through redeeming humanity. The name given him stands utterly alone.
Calvin's Commentaries Reformed 1564
Calvin argues that Christ's exaltation serves as consolation, proving that humility is supremely beneficial because it leads to glory. He firmly rejects the idea that Christ merited anything for himself through his suffering. For Calvin, the cross reveals only God's unmixed goodness and Christ's selfless love for our salvation.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentary focuses on the debate over what "the name" given to the exalted Christ actually is. It argues against the view that it is the personal name Jesus, since Jesus was already His name before glorification. Instead, the writer contends the name is the supreme title The Lord, signifying that the crucified Jesus is now recognized and worshipped as Jehovah on the eternal throne.
Geneva Bible Notes Reformed 1599
The Geneva note emphasizes that Christ's exaltation to the highest place is the Father's direct response to his voluntary humiliation. The name above every name is not a title Jesus claimed for himself but one the Father bestowed on him, granting him authority over all creation.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that Christ's exaltation was not automatic but a reward from the Father for his voluntary humility and obedience to death. The "name above every name" is not a specific title like Jesus or Son of God, but the supreme honor, glory, and authority bestowed on him as a consequence of his finished work, far exceeding any creature's dignity.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB stresses that Christ's exaltation is the direct result of his self-humiliation and obedience. The Greek term for "highly exalted" means super-eminently exalted, and the name given to him carries the full reality of glory and majesty, not merely a title.
Lange's Commentary Reformed 1857
Lange emphasizes that Christ’s self-emptying was not a loss of divinity but a willing choice to humble himself and serve. This act of voluntary love provides the supreme pattern for Christian humility, grounding Paul’s call for believers to set aside selfish ambition and seek
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry presents the command to love one another as the defining law of Christ's kingdom, binding Christians together. He stresses that unity lies in a common affection, not in complete agreement of opinion, and points to Christ's own condescension as the supreme pattern for this humility and love.
Vincent's Word Studies Evangelical 1887
Vincent argues that the name given to Christ is not a title of dignity but the personal name Jesus. He bases this on the immediate context, where the word name is followed directly by Jesus. Although Jesus received this name prophetically at His incarnation, He now bears it in His exalted glory.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights the direct divine exchange: because Christ willingly humbled and emptied himself, God responded by exalting him and giving him a name above every creature. The humiliation and emptying are specifically recompensed with corresponding exaltation and glory.