November 29

Wherefore God also hath highly exalted him, and given him a name which is above every name: that at 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.—Philippians 2:9-11.

If this is spoken of one who was not incarnate, if of God the Word, how did he highly exalt him? Was it as if he gave him something more than he had before? He would then have been made imperfect in this point, and would have been made perfect for our sakes. For if he had not done good deeds to us, he would not have obtained that honor! And hath given him a name. See, he had not even a name, as they say! But how, if he received it as his due, is he found here to have received it by grace, and as a gift? And that a name which is above every name: and of what kind, let us see, is that name? that at the

name of Jesus, saith he, every knee should bow. Some, who are in error, explain name by glory. This glory, then, is above all glory, and this glory is in short that all worship him! But ye hold yourselves far off from the greatness of God, who think that ye know God, as he knoweth himself; and from this it is plain, how far off ye are from right thoughts of God. And this is plain from hence. Is this, tell me, glory? Therefore, before men were created, before angels or before archangels, he was not in glory. If this be the glory which is above every glory,—for this is the meaning of above every name,—though he were in glory before, yet was he in glory inferior to this. It was for this, then, that he made the things that are, that he might be raised to glory, and not from his own goodness, but because he required glory from us! See ye not their folly? see ye not their impiety?

Now if they said this of him that was incarnate, there had been reason, for God the Word allows that this be said of his flesh. It touches not his Divine nature, but has to do altogether with the dispensation. But if this be explained of his divinity, no pardon remains for such impiety. So that when we say God made man immortal; though I speak of man as a whole, I understand what I say. What means of things in heaven, and things in earth, and things under the earth? It means the whole world, and angels, and archangels, and men, and devils; or that both the just and sinners.

And every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. That is, that all should say so; and this is glory to the Father. Scent thou wherever the Son is glorified, the Father is also glorified? Thus too when the Son is dishonored, the Father is dishonored also. If this be so with us, where the difference is great between fathers and sons, much more in respect of God, where there is no difference, doth honor and dishonor pass to him. If the world be subjected to the Son, that is glory to the Father. And so when we say that he is perfect, wanting nothing, and not inferior to the Father, this is glory to the Father. This is a great proof of his power, and goodness, and wisdom, that he begat such a Son, no whit inferior, neither in goodness nor wisdom. When I say that he is wise as the Father, and no whit inferior, this is a proof of the great wisdom of the Father; when I say that he is powerful as the Father, this is a proof of the Father's power. When I say that he is good as the Father, this is the greatest evidence of his goodness, that he begat such a Son, in no whit less or inferior to himself. When I say that he begat him not inferior in substance, but equal, and not of another substance, in this again I wonder at God, his power, and goodness, and wisdom, that he hath manifested to us. Another, of himself, such as himself, except in his not being the Father. Now if this small and light matter (for it is but a light thing to God's glory that the world should worship him) is to the glory of God, how much more so are all those other things?

Let us, then, believe to his glory, let us live to his glory, for one is no use without the other; when we glorify him rightly, but live not rightly, then do we especially insult him, because we are enrolled under him as a Master and Teacher, and yet despise him, and stand in no fear of his dreadful judgment. It is no wonder that the heathen live impurely. This merits not such condemnation. But that Christians, who partake in such great mysteries, who enjoy so great glory, that they should live thus impurely, this is worst of all, and unbearable. For consider, he was obedient to the uttermost, wherefore he received the honor which was on high. He became a servant, wherefore he is Lord of all, both of angels, and of all other. Let us, too, not suppose then that we descend from what is our due, when we humble ourselves. For thus in all likelihood may we be more exalted; then do we especially become admirable. For that the lofty man is really low, and that the lowly man is exalted, the sentence of Christ sufficiently declares.