What does Philippians 2:5-11 mean?

Philippians 2:6 Direct teaching

who, though he was in the form of God, did not count equality with God a thing to be grasped,

Clement of Alexandria, Exhortation to the Heathen Direct teaching

But if you do not believe the prophets, but suppose both the men and the fire a myth, the Lord Himself shall speak to you, who, being in the form of God, thought it not robbery to be equal with God, but humbled Himself, Philippians 2:6-7 — He, the merciful God, exerting Himself to save man.

Novatian, Treatise Concerning the Trinity Direct teaching

He then, although He was in the form of God, thought it not robbery that He should be equal with God.

Victorinus, Commentary on the Apocalypse Direct teaching

He then, although He was in the form of God, thought it not robbery that He should be equal with God.

Tertullian, Against Praxeas Direct teaching

Exodus 20:7 This for certain is He who, being in the form of God, thought it not robbery to be equal with God.

Origen, Commentary on John Supporting witness

They call Him a servant on account of the form of a servant which he wore, and because He was of the seed of David, but they call Him the Son of God according to His character as first-born.

Novatian, Treatise Concerning the Trinity Supporting witness

...from. "I am from above," He said, that is, from heaven, where man cannot come from, for man was not made in heaven. Therefore He is God who is from above, and therefore He is not of this world; although, in a certain way, He is also of this world. Therefore Christ is not God only, but man also. For just as He is not of this world according to the divinity of the Word, so He is of this world according to the frailty of the body that He has taken upon Himself. For man is joined with God, and God is linked with man. But for that reason Christ here laid more stress on the one aspect of His divinity, because the blindness of the Jews saw in Christ only the aspect of the flesh. So in this passage He passed over in silence the frailty of the body, which is of the world, and spoke only of His divinity, which is not of the world. He did this so that, in proportion as they had leaned toward believing Him to be only man, Christ might lead them to consider His divinity, so that they might believe Him to be God, desiring to overcome their unbelief concerning His divinity by omitting for the time being any mention of His human condition, and by setting before them His divinity alone. If Chris

Victorinus, Commentary on the Apocalypse Supporting witness

...imself to have come as God. For the Jews, ignorant and untaught in this very matter of His descent, made these heretics their successors, since to them it is said, “You do not know from where I come and where I go. You judge according to the flesh.” As much they as the Jews, holding that the fleshly birth of Christ was the only one, believed that Christ was nothing else than man. They did not consider this point: just as man could not come from heaven so that he might return there, He who descended from there must be God, since man could not come from there. If Christ is only man, how does He say, “You are from below, I am from above. You are of this world, I am not of this world”? But if every man is of this world, and Christ is for that reason in this world, is He only man? God forbid! But consider what He says: “I am not of this world.” Does He then speak falsely when He says that He is not of this world, if He is only man? Or if He does not speak falsely, He is not of this world. Therefore He is not man only, because He is not of this world. But so that it should not be hidden who He was, He declared from where He was. “I,” He said, “am from above,” that is, from heaven, fro

Dionysius of Rome, Against the Sabellians Supporting witness

...those are no less to blame who think that the Son was a creation, and who decided that the Lord was made just like one of the things that truly were made. The divine statements testify that He was begotten, as is fitting and proper, but not that He was created or made. So it is not a small error, but a very great impiety, to say that the Lord was in any way made by hands. For if the Son was made, there was a time when He was not. But He always was, if, as He Himself declares, He is indeed in the Father. And if Christ is the Word, the Wisdom, and the Power, for the divine writings say that Christ is these, as you yourselves know, then surely these are powers of God. Therefore, if the Son was made, there was a time when these did not exist. And so there was a time when God was without these things, which is utterly absurd. But why should I speak to you at greater length about these matters, since you are men filled with the Spirit, and especially since you understand what absurd results follow from the opinion that says the Son was made? The leaders of this view seem to me to have paid very little attention to these things, and for that reason they have wandered completely off cou

Irenaeus, Against Heresies: Book III Supporting witness

...e will of the flesh or by the will of man” is the Son of man, this is Christ, the Son of the living God. I have shown from the Scriptures that none of the sons of Adam is, in every aspect and absolutely, called God or named Lord. But that He is, in His own right, beyond all men who ever lived, God, and Lord, and King Eternal, and the Incarnate Word, proclaimed by all the prophets, the apostles, and by the Spirit Himself, can be seen by all who have attained even a small portion of the truth. The Scriptures would not have testified these things of Him if He had been merely a man like others. But that He had, beyond all others, in Himself that eminent birth from the Most High Father, and also experienced that eminent generation from the Virgin, the divine Scriptures testify of Him in both respects: also, that He was a man without beauty, subject to suffering; that He sat upon the foal of a donkey; that He received vinegar and gall to drink; that He was despised among the people and humbled Himself even to death; and that He is the holy Lord, the Wonderful, the Counselor, the Beautiful in appearance, and the Mighty God, coming on the clouds as the Judge of all men— the Scriptures p

Clement of Alexandria, The Instructor (Paedagogus) Supporting witness

... the man with whom the Word dwells does not alter himself and does not dress himself up. He has the form that is of the Word. He is made like God. He is beautiful. He does not ornament himself, because his beauty is the true beauty, for it is God. And that man becomes God, since God so wills. Heraclitus, then, rightly said, "Men are gods, and gods are men." For the Word Himself is the manifest mystery: God in man, and man God. And the Mediator carries out the Father's will. For the Mediator is the Word, who is common to both—the Son of God, the Saviour of men; His Servant, our Teacher. And since the flesh is a slave, as Paul testifies, how can anyone with any reason adorn the handmaid like a pimp? For that which is of flesh has the form of a servant. Paul says, speaking of the Lord, "Because He emptied Himself, taking the form of a servant," Philippians 2:7, calling the outward man servant, before the Lord became a servant and wore flesh. But the compassionate God Himself set the flesh free, and releasing it from destruction, and from bitter and deadly bondage, endowed it with incorruptibility, clothing the flesh with this holy adornment of eternity—immortality.

Clement of Alexandria, Exhortation to the Heathen Supporting witness

yea, I say, the Word of God became man, that you may learn from man how man may become God.

Philippians 2:7 Direct teaching

but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men.

Clement of Alexandria, The Instructor (Paedagogus) Direct teaching

Paul says, speaking of the Lord, Because He emptied Himself, taking the form of a servant, Philippians 2:7 calling the outward man servant, previous to the Lord becoming a servant and wearing flesh.

Origen, Commentary on Matthew Direct teaching

Exodus 1:13-14 It was for the sake of those who were in a bondage, corresponding to the bondage of the Hebrews, that the Son of God took upon Him only the form of a slave, Philippians 2:7 doing no work that was foul or servile.

Archelaus, Disputation with Manes Direct teaching

...e still seated in heaven, if He is, as you say, a spirit and not a true man. But that is not how He humbled Himself and took the form of a servant. And I say this of Him who was made man of Mary. For what? Could not we too have spoken of things like those with which you have been dealing, and that all the more easily and at greater length? But far be it from us to turn aside one jot or one tittle from the truth. For He who was born of Mary is the Son, who chose of His own accord to endure this mighty conflict, namely, Jesus. This is the Christ of God, who descended upon him who is of Mary. If, however, you refuse to believe even the voice that was heard from heaven, then whatever you bring forward in place of it is only rashness of your own. And even if you were to speak on that, no one would believe you. For immediately Jesus was led by the Spirit into the wilderness to be tempted by the devil. And because the devil had no true knowledge of Him, he said to Him, 'If You are the Son of God.' Besides, he did not understand the reason for this bearing of the Son of God by Mary, who preached the kingdom of heaven, and whose was indeed also a great tabernacle, one that could not have

Novatian, Treatise Concerning the Trinity Direct teaching

but, on the other hand, obedient and subject to all His rule and will, He even was contented to take on Him the form of a servant — that is, to become man;

Novatian, Treatise Concerning the Trinity Direct teaching

but emptied Himself, taking up the form of a servant, being made in the likeness of men;

Victorinus, Commentary on the Apocalypse Direct teaching

but emptied Himself, taking up the form of a servant, being made in the likeness of men;

Hippolytus, Refutation of All Heresies Direct teaching

but made Himself of no reputation, and took upon Him the form of a servant.

Hippolytus, Against the Jews Supporting witness

being, however, true God. But, as I have already said, it was the form of the servant that spoke and suffered these things.

Irenaeus, Fragments from the Lost Writings of Irenæus Supporting witness

And as He was the servant of God, so is He the Son of God, and Lord of the universe.

Hermas, Connection to Philippians 2:6 Supporting witness

the Son of God is not in the form of a slave, but in great power and might... God made to dwell in flesh, which He chose.

Methodius, Oration Concerning Simeon and Anna Supporting witness

in Your own nature the King absolute and sovereign, but for us and for our salvation existing also in the form of a servant.

Philippians 2:8 Direct teaching

And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.

Origen, Against Celsus Direct teaching

and being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross.

Novatian, Treatise Concerning the Trinity Direct teaching

and found in fashion as a man, He humbled Himself, becoming obedient even unto death, even the death of the cross.

Victorinus, Commentary on the Apocalypse Direct teaching

and found in fashion as a man, He humbled Himself, becoming obedient even unto death, even the death of the cross.

Origen, Against Celsus Supporting witness

and humble, on the other hand, because, while being in the midst of such, he yet voluntarily humbles himself, not under any one at random, but under the mighty hand of God, through Jesus Christ, the teacher of such instruction, who did not deem equality with God a thing to be eagerly clung to, but made Himself of no reputation, 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.

Novatian, Treatise Concerning the Trinity Direct teaching

...part of the argument, should we pass over that passage in the apostle: "Who, although He was in the form of God, did not think it robbery that He should be equal with God; but emptied Himself, taking up the form of a servant, being made in the likeness of men; and found in appearance as a man, He humbled Himself, becoming obedient even to death, even the death of the cross. Therefore also God has highly exalted Him, and has given Him a name which is above every name; that at the name of Jesus every knee should bend, of things in heaven, and things on earth, and things under the earth; and every tongue should confess that Jesus is Lord, in the glory of God the Father"? "Who, although He was in the form of God," he says. If Christ had been only man, He would have been spoken of as being in the image of God, not in the form of God. For we know that man was made after the image or likeness of God, not after the form of God. Who then is that angel who, as we have said, was made in the form of God? But neither do we read of the form of God in angels, except because this one is chief and royal above all: the Son of God, the Word of God, the imitator of all His Father's works, since He

Victorinus, Commentary on the Apocalypse Direct teaching

...part of the argument, should we pass over that passage in the apostle: "Who, although He was in the form of God, did not think it robbery that He should be equal with God; but emptied Himself, taking up the form of a servant, being made in the likeness of men; and being found in appearance as a man, He humbled Himself, becoming obedient even to death, even the death of the cross. Therefore also God has highly exalted Him, and has given Him a name which is above every name; that in the name of Jesus every knee should bend, of things in heaven, and things in earth, and things under the earth; and every tongue should confess that Jesus is Lord, in the glory of God the Father"? "Who, although He was in the form of God," he says. If Christ had been only man, He would have been spoken of as in the image of God, not in the form of God. For we know that man was made after the image or likeness, not after the form, of God. Who then is that angel who, as we have said, was made in the form of God? But neither do we read of the form of God in angels, except because this One is chief and royal above all: the Son of God, the Word of God, the imitator of all His Father's works, because He Hims

Origen, Against Celsus Supporting witness

...arvelous things. For it is true that not all people show themselves worthy of belief, and not all clearly show that they are telling people nothing but fictions and fables. Moreover, about the resurrection of Jesus from the dead, we say this: it is not at all surprising if, on such an occasion, one or two angels appeared to announce that Jesus had risen from the dead, and to provide for the safety of those who believed in this event, to the advantage of their souls. Nor does it seem at all unreasonable to me that those who believe in the resurrection of Jesus, and who show, as a fruit of their faith that should not be lightly valued, that they possess a virtuous life and have turned away from the flood of evils, should not be unattended by angels who lend their help in accomplishing their conversion to God.

Origen, Commentary on John Supporting witness

...o sits at a meal, but like one who serves. And though He was the Son of God, He took on Himself the form of a servant for the sake of the freedom of those who were enslaved in sin. Then he will have no difficulty explaining the Father's saying to Him, "You are My servant," and a little farther on, "It is a great thing that you should be called My servant." For we do not hesitate to say that the goodness of Christ appears in a greater and more divine light, and more according to the image of the Father, because, as Philippians 2:6, 8 says, "He humbled Himself, becoming obedient to death, even the death of the cross," than if He had judged it something to be grasped to be equal with God, and had shrunk from becoming a servant for the salvation of the world. Therefore He says in Isaiah 49:5-6, desiring to teach us that in accepting this state of servitude He had received a great gift from His Father, "And My God shall be My strength. And He said to Me, It is a great thing for You to be called My servant." For if He had not become a servant, He would not have raised up the tribes of Jacob, nor have turned the heart of the diaspora of Israel, and neither would He have become a light

Tertullian, On the Flesh of Christ Supporting witness

Philippians 2:8 He loved, of course, the being whom He redeemed at so great a cost.

Philippians 2:9 Direct teaching

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

Philippians 2:10 Direct teaching

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

Philippians 2:11 Direct teaching

And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

Cyprian, Connection to Philippians 2:9 Direct teaching

and says: "God hath exalted Him, and given Him a name which is above every name, that in the name of Jesus every knee should bow, of things heavenly, and things earthly, and things beneath."

Cyprian, Treatises Supporting witness

...ince He Himself was exalted by the Father because, as the Word, and the strength, and the wisdom of God the Father, He humbled Himself on earth, how can He love arrogance, when by His own law He commanded humility to us, and He Himself received the highest name from the Father as the reward of His humility? He is a confessor of Christ, but only if the majesty and dignity of Christ are not afterward blasphemed by him. Let not the tongue that has confessed Christ speak evil. Let it not be turbulent. Let it not be heard clashing with reproaches and quarrels. Let it not, after words of praise, send out the poison of serpents against the brothers and God's priests. But if anyone afterward is blameworthy and guilty, if he has wasted his confession by evil conduct, if he has stained his life by shameful filth, if at last, leaving the Church in which he became a confessor and breaking the harmony of unity, he has exchanged his first faith for later unbelief, he must not flatter himself because of his confession as though he were chosen for the reward of glory, when by this very thing he has become more deserving of punishment.

Cyprian, Treatises Supporting witness

Luke 18:14 and since He Himself has been exalted by the Father, because as the Word, and the strength, and the wisdom of God the Father, He humbled Himself upon earth, how can He love arrogance, who even by His own law enjoined upon us humility, and Himself received the highest name from the Father as the reward of His humility?

Novatian, Treatise Concerning the Trinity Direct teaching

and since it is declared that He received from the Father that name which is above every name;

Victorinus, Commentary on the Apocalypse Supporting witness

and since it is declared that He received from the Father that name which is above every name;

Victorinus, Commentary on the Apocalypse Supporting witness

...wn state always remains in Him, because without any loss arising from change, He is always like and equal to Himself. And what is not born cannot be changed. For only those things are changed that are made or begotten, since those things which had not been at one time learn to be by coming into being, and therefore, by being born, come to suffer change. But those things which have neither birth nor maker have shut out from themselves the ability to change, because they have no beginning, and in a beginning there is a cause of change. And so He is declared to be one, having no equal. For whatever can be God must, as God, necessarily be the Highest. But whatever is the Highest must certainly be the Highest in such a way as to have no equal. And so that must be alone and one, on which nothing can be conferred, since it has no equal. For there cannot be two infinites, as the very nature of things shows. And that is infinite which has neither any kind of beginning nor end. For whatever has occupied the whole leaves no room for the beginning of another. Because if He does not contain all that exists, whatever it is, then He will cease to be God. For what is found within that which con

Victorinus, Commentary on the Apocalypse Supporting witness

...ristic that He is one God. For if He had not been born, then compared with Him who was unborn, with equality shown in both, He would make two unborn beings, and so two Gods. If He had not been begotten, then compared with Him who was not begotten, and if He were found equal, since both were not begotten, they would rightly have given two Gods, and thus Christ would have been the cause of two Gods. If He had been formed without beginning like the Father, and were Himself the beginning of all things as the Father is, this would have made two beginnings and therefore would also have shown us two Gods. Or if He also were not the Son, but the Father, begetting from Himself another Son, then reasonably, compared with the Father and described as as great as He, He would have caused two Fathers, and so He would also have proved the existence of two Gods. If He had been invisible, compared with the Invisible, and declared equal, He would have shown two Invisibles, and so He would also have proved them to be two Gods. If He were incomprehensible, and if He had whatever other attributes belong to the Father, then rightly, we say, He would have given rise to the claim of two Gods, as these

Novatian, Treatise Concerning the Trinity Supporting witness

...teristic that He is one God. For if He had not been born, then compared with Him who was unborn, if equality were shown in both, He would make two unborn beings, and so would make two Gods. If He had not been begotten, then compared with Him who was not begotten, and if He were found equal, since both were not begotten, they would reasonably make two Gods, and thus Christ would have been the cause of two Gods. If He had been formed without beginning like the Father, and were Himself the beginning of all things as the Father is, this would have made two beginnings, and therefore would have shown us two Gods also. Or if He also were not the Son, but the Father were begetting from Himself another Son, then reasonably, being compared with the Father and called as great as He, He would have caused two Fathers, and thus also would have proved the existence of two Gods. If He had been invisible, compared with the Invisible, and declared equal, He would have shown two Invisibles, and thus also would have proved them to be two Gods. If He were incomprehensible, and if He had whatever other attributes belong to the Father, then reasonably, we say, He would have given rise to the allegatio

Novatian, Treatise Concerning the Trinity Supporting witness

...emains in God His own position, because without any loss arising from change, He is always like and equal to Himself. And what is not born cannot be changed. For only those things undergo change which are made, or which are begotten. For those things which had not existed at one time learn to be by coming into being, and therefore suffer change by being born. Moreover, those things which have neither birth nor maker have shut out from themselves the ability to change, not having a beginning in which there is a cause of change. And thus He is declared to be one, having no equal. For whatever can be God must, as God, necessarily be the Highest. But whatever is the Highest must certainly be the Highest in such a way as to have no equal. And thus that must necessarily be alone and one on which nothing can be conferred, having no equal. Because there cannot be two infinite beings, as the very nature of things shows. And that is infinite which has no kind of beginning or end. For whatever has occupied the whole shuts out the beginning of another. Because if He does not contain all that exists, whatever it is, then He will cease to be God. For whatever is found in that by which it is c