Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
Hath given him a name Name here is employed to mean dignity — a manner of expression
which is abundantly common in all languages — “Jacet sine nomine truncus; He lies a headless
nameless carcass.” 111 The mode of expression, however, is more especially common in Scripture.
The meaning therefore is, that supreme power was given to Christ, and that he was placed in the
highest rank of honor, so that there is no dignity found either in heaven or in earth that is equal to
his. Hence it follows that it is a Divine name. 112 This, too, he explains by quoting the words of
Isaiah, where the Prophet, when treating of the propagation of the worship of God throughout the
whole world, introduces God as speaking thus: —
“I live: every knee will bow to me, and every tongue will swear to me,” etc. (Isaiah 45:23.)
Now, it is certain that adoration is here meant, which belongs peculiarly to God alone. I am
aware that some philosophise with subtlety as to the name Jesus, as though it were derived from
the ineffable name Jehovah. 113 In the reason, however, which they advance, I find no solidity. As
for me, I feel no pleasure in empty subtleties; 114 and it is dangerous to trifle in a matter of such
importance. Besides, who does not see that it is a forced, and anything rather than a genuine,
exposition, when Paul speaks of Christ’s whole dignity, to restrict his meaning to two syllables, as
if any one were to examine attentively the letters of the word Alexander, in order to find in them
the greatness of the name that Alexander acquired for himself. Their subtlety, therefore, is not solid,
and the contrivance is foreign to Paul’s intention. But worse than ridiculous is the conduct of the
Sorbonnic sophists, who infer from the passage before us that we ought to bow the knee whenever
the name of Jesus is pronounced, as though it were a magic word which had all virtue included in
the sound of it. 115 Paul, on the other hand, speaks of the honor that is to be rendered to the Son of
God—not to mere syllables.
10 Every knee might bow. Though respect is shewn to men also be means of this rite, there can
nevertheless be no doubt that what is here meant is that adoration which belongs exclusively to
God, of which the bending of the knee is a token. 116 As to this, it is proper to notice, that God is to
be worshipped, not merely with the inward affection of the heart, but also by outward profession,
if we would render to him what is his due. Hence, on the other hand, when he would describe his
genuine worshippers, he says that they
have not bowed the knee to the image of Baal.
(1 Kings 19:18.)
But here a question arises — whether this relates to the divinity of Christ or to his humanity,
for either of the two is not without some inconsistency, inasmuch as nothing new could be given
to his divinity; and his humanity in itself, viewed separately, has by no means such exaltation
belonging to it that it should be adored as God? I answer, that this, like many things else, is affirmed
in reference to Christ’s entire person, viewed as God manifested in the flesh. (1 Timothy 3:16.) For
he did not abase himself either as to his humanity alone, or as to his divinity alone, but inasmuch
111 Virg. Æn. 2:557, 558.
112 “Et de cela il s’en ensuit, que c’est vn nom ou dignite propre a Dieu seul;” —”And from this it follows, that it is a name or
dignity that belongs to God alone.”
113 “Comme s’il estoit deduit du nom Jehouah, lequel les Juifs par superstition disent qu’il n’est licite de proferer;” — “As if
it were derived from the name Jehovah, which the Jews superstitiously say that it is not lawful to utter.”
114 “En ces subtilitez vaines et frivoles;” —”In these empty and frivolous subtleties.”
115 ”Duquel toute la vertu consistast au son et en la prononciation;” —”The whole virtue of which consisted in the sound and
the pronunciation.”
116 “Vn signe et ceremonie externe;” —”An outward sign and rite.”
36
John Calvin