Exegetical and Hermeneutical Commentary of Philippians 2:10
That at the name of Jesus every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth;
10. at the name of Jesus ] Lit., with R.V., in the name of Jesus, or as far as grammatical form goes, “ in the name Jesus.” “It is not ‘the name Jesus’ but ‘the name of Jesus’ ” (Lightfoot). This must mean that the context decides it thus; the grammar is ambiguous. But the previous argument (see last note but one), if valid, is decisive for the rendering of the R.V.
“ In the name should bow, &c.” Does this mean, “all should worship Him,” or “all should worship through Him ”? Doubtless the latter is Divine truth. But the context is wholly in favour of an immediate reference to His enthronement; and particularly the very next verse speaks distinctly of the recognition of Him as “Lord.” So Lightfoot; and he gives proofs from the LXX. (e.g. Psa 62:5 (Heb. 63:4); 1Ki 8:44) that the phrase “ in the name of ” may imply, in proper contexts, the adoration of Him who bears the Name. We may thus paraphrase, “that before the revealed Majesty of the glorified Jesus all creation should adore.” The ancient custom of bowing at the mention of the Name Jesus (see Canon xviii. of the Church of England) derives no direct sanction from this passage.
every knee should bow ] An implicit citation of Isa 45:23; and as such a powerful testimony to St Paul’s view of the proper Deity of Jesus Christ. The context of the passage in the prophet contains the phrases “a just God and a Saviour” (Php 2:21; cp. Rom 3:26); “in the Lord shall all the seed of Israel be justified, and shall glory” (Php 2:25; cp. Rom 8:30). May we not suppose that the Apostle of Justification was thus specially guided to the passage, and to its inner reference to the Son? The same passage is directly quoted Rom 14:11 (where in Php 2:10 read, “ of Christ ”).
things in heaven in earth under the earth ] Created existence, in its heights and depths. Cp. Rev 5:13 for close illustration; words whose whole context is a Divine commentary on this passage. In view of the language there, in a scene where angels have been already mentioned, it is better not to divide the reference here, e.g. between angels, living men, and buried men (Alford), or angels, men, and lost spirits (Chrysostom). Not only animate and conscious but inanimate existence is in view; Creation in its total; the impersonal and unconscious elements being said to “worship,” as owning, after their manner, the fiat of the exalted Jesus.
Fuente: The Cambridge Bible for Schools and Colleges
That at the name of Jesus every knee should bow – The knee should bow, or bend, in token of honor, or worship; that is, all people should adore him. This cannot mean merely that at the mention of the name of Jesses we should bow; nor is there any evidence that God requires this. Why should we bow at the mention of that name, rather than at any of the other titles of the Redeemer? Is there any special sacredness or honor in it above the other names which he bears? And why should we how at his name rather than at the name of the Father! Besides, if any special homage is to be paid to the name of the Saviour under the authority of this passage – and this is the only one on which the authority of this custom is based – it should be by bowing the knee, not the head. But the truth is, this authorizes and requires neither; and the custom of bowing at the name of Jesus, in some churches, has arisen entirely from a misinterpretation of this passage. There is no other place in the Bible to which an appeal is made to authorize the custom; compare Neals History of the Puritans, chapter 5. Ninth 5. The meaning here is, not that a special act of respect or adoration should be shown wherever the name Jesus occurs in reading the Scriptures, or whenever it is mentioned, but that he was so exalted that it would be proper that all in heaven and on earth should worship him, and that the time would come when he would be thus everywhere acknowledged as Lord. The bowing of the knee properly expresses homage, respect, adoration (compare the notes at Rom 11:4); and it cannot be done to the Saviour by those who are in heaven, unless it be divine.
Of things in heaven – epouranion – rather of beings in heaven, the word things being improperly supplied by our translators. The word may be in the neuter plural; but it may be also in the masculine plural, and denote beings rather than things. Things do not bow the knee; and the reference here is undoubtedly to angels, and to the spirits of the just made perfect in heaven. If Jesus is worshipped there, he is divine; for there is no idolatry eta creature in heaven. In this whole passage there is probably an allusion to Isa 45:23; see it illustrated in the notes at Rom 14:11. In the great divisions here specified – of those in heaven, on the earth, and under the earth – the apostle intends, doubtless, to denote the universe. The same mode of designating the universe occurs in Rev 5:13; Exo 20:4; compare Psa 96:11-12. This mode of expression is equivalent to saying, all that is above, around, and beneath us, and arises from what appears to us. The division is natural and obvious – that which is above us in the heavens, that which is on the earth where we dwell, and all that is beneath us.
And things in earth – Rather, beings on earth, to wit, people; for they only are capable of rendering homage.
And things under the earth – Beings under the earth. The whole universe shall confess that he is Lord. This embraces, doubtless, those who have departed from this life, and perhaps includes also fallen angels. The meaning is, that riley shall all acknowledge him as universal Lord; all how to his sovereign will; all be subject to his control; all recognize him as divine. The fallen and the lost will do this; for they will be constrained to yield an unwilling homage to him by submitting to the sentence from his lips that shall consign them to woe; and thus the whole universe shall acknowledge the exalted dignity of the Son of God. But this does not mean that they will all be saved, for the guilty and the lost may be compelled to acknowledge his power, and submit to his decree as the sovereign of the universe. There is the free and cheerful homage of the heart which they who worship him in heaven will render; and there is the constrained homage which they must yield who are compelled to acknowledge his authority.
Fuente: Albert Barnes’ Notes on the Bible
Php 2:10-11
That at the name of Jesus every knee should bow
Bowing at the name of Jesus
I.
To what period does the assertion refer.
1. Not the present, which would not be the fact, and besides the text is a prophecy. Many objects are now worshipped: riches, pleasure, etc.
2. At the judgment, when every usurper will be dethroned, and every rebel crushed.
II. The persons alluded to.
1. His willing and devoted servants.
2. Others will bow unwillingly.
III. The consequences of this event. Jesus will reign with undisputed sway.
1. Sin will be banished from His dominions.
2. There will be no more contention.
3. There will be no more weakness or sorrow.
4. There will be no more fear of death. (W. H. Davison.)
The supremacy of Christ
I. Is universal.
1. In heaven and on earth.
2. In the control of providence and grace.
3. In the administration of mercy and judgment.
II. Must be universally acknowledged.
1. By His enemies as by His friends.
2. To this end He is exalted at the right hand of God.
III. Secures the glory of God.
1. In the accomplishment of His purpose.
2. The revelation of His character.
3. The completion of His kingdom. (J. Lyth, D. D.)
Christs claims
I. The claims of Christ upon our faith; submission; obedience; love.
II. His power to enforce them. He is exalted; as Lord of all.
III. The certainty of their final acknowledgment. Every knee shall bow, etc.; to the glory of God the Father. (J. Lyth, D. D.)
The triumphs of Christ
Before many a Popish shrine on the continent one sees exhibited a great variety of crutches, together with wax models of arms, legs, and other limbs. These are supposed to represent the cures wrought by devotion at that altar; the memorials of the healing power of the saint. Poor miserable superstition all of it, and yet what a reminder to the believer in Jesus as to his duty and his privilege! Having pleaded at the feet of Jesus, we have found salvation; have we remembered to record this wonder of His hand? If we hung up memorials of all His matchless grace, what crutches, and bandages, and trophies of every sort should we pile together! (C. H. Spurgeon.)
The Supreme King
At a missionary meeting on the Island of Raratonga, in the Pacific Ocean, an old man, who wished to join the Church, rose and said, I have lived during the reign of four kings. In the first we were continually at war, and a fearful season it was watching and hiding with fear. During the reign of the second we were overtaken with a severe famine, and all expected to perish; then we ate rats and grass and this wood and that wood. During the third we were conquered, and became the peck and prey of the two other settlements of the island; then if a man went to fish he rarely ever returned, or if a woman went far away to fetch food she was rarely ever seen again. But during the reign of this third king we were visited by another King, a great King, a good King, a peaceful King, a King of love, Jesus, the Lord from heaven. He has gained the victory. He has conquered our hearts; therefore we now have peace and plenty in this world, and hope soon to dwell with Him in heaven. (R. Brewin.)
Christ must be confessed
Victorinus, a teacher of rhetoric at Rome, was in his old age converted to Christianity, and came to Simplicianus, one eminent at that time for his piety, whispering in his ear softly these words, I am a Christian; but this holy man answered, I will not believe it, nor count thee so, till I see thee among the Christians in the church, at which he laughed, saying, Do then those walls make a Christian? cannot I be such except I openly profess it, and let the world know the same? This he said for fear, being yet but a young convert, though an old man; but some time after, when he was more confirmed in the faith, and had seriously considered that if he should continue thus ashamed of Christ, He would be ashamed of him at last, he changed his purpose, and came to Simplicianus, saying, Let us go to the church, I will now in earnest be a Christian. And there he made an open confession, observing that as he had openly professed rhetoric, which was not essential to salvation, he ought not to be afraid to own the Word of God in the congregation of the faithful. (W. H. Baxendale.)
We must speak for Christ
Of one of the statues in the Campanile, Florence, it is said that Donatello, when giving it the last stroke of his chisel, exclaimed, in enthusiastic admiration, Speak! So Christ, when He calls men from their sins and recreates them in His own image, says, Tell what things God hath done for you. (W. H. Baxendale.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. That at the name of Jesus every knee should how] That all human beings should consider themselves redeemed unto God by his blood, and look for an application of this redemption price; and that all who are saved from their sin should acknowledge him the author of their salvation. In a word, that , all the spirits of just men made perfect, now in a state of blessedness; , all human beings still in their state of probation on earth; , and all that are in the shades below, who have, through their own fault, died without having received his salvation; should acknowledge him.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
At the name of Jesus; in the old translation by bishops in Queen Elizabeths time, (and some say in the manuscripts of this), it is in the name. However, in ours now, it is not appositively, at the name Jesus; but constructively, of Jesus, intimating, that the power, glory, and majesty of him who hath that name, unto which every knee is bowed, is that name which is above every name; which would not hold true, if the name were taken for the very word
Jesus, that (as before) being common to others in Hebrew, Greek, and Latin, yea, and English. Besides, neither in letters, nor syllables, nor sound, nor time, hath that word any thing above other words.
Every knee should bow: bowing of the knee is meant metonymically, and metaphorically, because some of those hereafter named, from whom the homage is due, have neither knees nor tongues, yet must, either willingly or by constraint, yield subjection and obedience to the sovereign authority of Christ, here and hereafter, Mat 11:27; 28:18; Joh 5:22,23; Ac 3:15; all creatures being made subject to him, Heb 2:8. Some of the papists, searching for their subterraneous, fictitious purgatory, would restrain it to men, but that would straiten and diminish the august glory of Christ, exalted above every name, who had, even here in his humiliation, homage from unclean spirits, Mar 5:6,7,10,12; Lu 8:31; Jam 2:19; how much more when at his tribunal his consummate glory shall be manifest to all! Which the apostle hath ultimately a reference to, according to the evangelist, Mat 16:27; 24:30. Then shall his equality with his Father, and his superlative glory as Mediator, be manifested to all, good and bad, angels as well as men, who shall be subjected to his sovereign Majesty, as the Lord God omnipotent; the good willingly, and the bad by constraint, Isa 45:23; Act 17:31; Rom 2:16; 14:10,11; 2Co 5:10.
Of things in heaven; good angels, from whom he had homage and service here, Psa 97:7; Mat 2:13; 4:11; Luk 1:30,31; 2:13; Heb 1:6 at his resurrection, and ascension, Mat 28:6; Act 1:11 much more in his glory, Mat 24:31; 25:31; Eph 1:21,22; Col 1:16; 2:10; 2Th 1:7 and the spirits of just men made perfect, Heb 12:22,23; Re 4:6, &c.; Rev 5:9,10.
And things in earth; good men willingly, Psa 110:3; Act 10:33; 1Jo 5:3; and bad by force, Psa 2:9; Luk 19:27; Heb 2:14.
And things under the earth; either the dead, who are hid in the earth, and shall be raised by the power of Christ, in, or upon them, Act 24:15; or, devils, and wicked souls; for though devils move in the air by Gods permission, Eph 2:2; yet hell is the place prepared for them, and the wicked, Mat 7:23; 25:41; Luk 8:31; 2Pe 2:4; Jud 1:6. Upon Christs exaltation, all things above, and in the world, are subjected to his dominion. If it be said: On the earth, and under it, they rebel; I answer: They are bound to obey, Mat 4:9,10, and will be forced to submit to the penalty for disobedience. Christ doth at present exercise a sovereignty over bad men and devils, in limiting and punishing them as he pleaseth, Job 1:11,12; Lu 4:34,35; Lu 8:32; 19:27; 2Pe 2:6; Rev 2:10.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. at the namerather asGreek, “in the name.”
bowrather, “bend,”in token of worship. Referring to Isa45:23; quoted also in Ro14:11. To worship “in the name of Jesus,” is to worshipJesus Himself (compare Phi 2:11;Pro 18:10), or God in Christ(Joh 16:23; Eph 3:14).Compare “Whosoever shall call upon the name of the Lord(that is, whosoever shall call on the Lord in His revealedcharacter) shall be saved” (Rom 10:13;1Co 1:2); “all that callupon the name of Jesus Christ our Lord” (compare 2Ti2:22); “call on the Lord”; Ac7:59, “calling upon . . . and saying, Lord Jesus”(Act 9:14; Act 9:21;Act 22:16).
of things in heavenangels.They worship Him not only as God, but as the ascended God-man,“Jesus” (Eph 1:21;Heb 1:6; 1Pe 3:22).
in earthmen; amongwhom He tabernacled for a time.
under the earththedead; among whom He was numbered once (Rom 14:9;Rom 14:11; Eph 4:9;Eph 4:10; Rev 5:13).The demons and the lost may be included indirectly, as eventhey give homage, though one of fear, not love, to Jesus (Mar 3:11;Luk 8:31; Jas 2:19,see on Php 2:11).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
That at the name of Jesus every knee should bow,…. Which is to be understood, not of the outward act of bowing the knee upon hearing the name, and the syllables of the mere name Jesus pronounced; for in the bare name there can be nothing which can command such a peculiar respect; it was a name common with the Jews: Joshua is so called in Heb 4:8; and the name of Elymas the sorcerer was Barjesus: that is, the son of Jesus, Ac 13:6; Now, how monstrously ridiculous and stupid would it be, for a man, upon hearing these passages, and upon the pronouncing of this word, to bow the knee? Moreover, the words ought not to be rendered at, but “in the name of Jesus”; that is, in and by reason of the power, authority, and dignity of Jesus, as exalted at God’s right hand, every creature is to be subject to him: add to this, that there are several creatures included in the following account, who, in a corporeal sense, have not knees to bow with, as angels, the souls of men departed, and devils; and therefore an external corporeal bowing of the knee cannot be meant. The Jews indeed, upon hearing the name Jehovah pronounced by the high priest, in the holy of holies, used to bow: they say n,
“that the priests, and the people, that stand in the court, when they hear Shemhamphorash (i.e. the name “Jehovah”) pronounced by the high priest, , “bowed”, and worshipped, and fell upon their faces, and said, blessed be the name of the glory of his kingdom, for ever and ever:”
though it can hardly be thought there is any reference to this here. But inasmuch as this action is a token of reverence, worship; and subjection, it is used for those things themselves; and the sense is, that Christ is exalted as before described, that every creature may give him reverence, worship, and adoration, submit and be subject to him, as all do, and shall, either freely or forcedly. Some really and heartily trust in his name, are baptized in his name, and ascribe honour, and glory, and blessing to him from their whole hearts; and others feignedly, and whether they will or not, are subject to him, and sooner or later shall acknowledge his authority over them: and he shall be owned to be Lord
of [things] in heaven: the angels there, and the souls of departed saints, with those who are already clothed with their bodies:
and [things] in earth; both good men, and bad men:
and [things] under the earth; or “in the abyss”, as the Ethiopic version renders it; meaning either the devils in the bottomless pit; or rather the dead bodies of men in the grave, which shall come forth and stand before the judgment seat of Christ.
n T. Bab. Yoma, fol. 66. 1. Maimon. Yom Haccippurim, c. 2. sect. 7.
Fuente: John Gill’s Exposition of the Entire Bible
That in the name of Jesus every knee should bow ( ). First aorist active subjunctive of , old verb, to bend, to bow, in purpose clause with . Not perfunctory genuflections whenever the name of Jesus is mentioned, but universal acknowledgment of the majesty and power of Jesus who carries his human name and nature to heaven. This universal homage to Jesus is seen in Rom 8:22; Eph 1:20-22 and in particular Re 5:13.
Under the earth (). Homeric adjective for departed souls, subterranean, simply the dead. Here only in the N.T.
Fuente: Robertson’s Word Pictures in the New Testament
At the name of Jesus [ ] . Rev., better, in the name. The name means here the personal name; but as including all that is involved in the name. See on Mt 28:19. Hence the salutation is not at the name of Jesus, as by bowing when the name is uttered, but, as Ellicott rightly says : “the spiritual sphere, the holy element as it were, in which every prayer is to be offered and every knee to bow.” Compare Eph 5:20.
Things in heaven, etc. Compare Rev 5:13; Eph 1:20, 22. The words may apply either to all intelligent beings or to all things. The latter is in accord with Paul ‘s treatment of the creation collectively in Rom 8:19 – 22, and with the Old – Testament passages, in which all nature is represented as praising God, as Psalm 148; Rom 65:13.
Fuente: Vincent’s Word Studies in the New Testament
1) “That at the name of Jesus” (hina en to onomati iesou) ‘ er that in the name or authority of Jesus,” on the ground of this name, because of what it means to every worshiper, and because God gave Him the name, Mat 1:21; Act 4:12; Col 3:17.
2) “Every knee should bow” (pan gonu kampse) “Every knee should bend,” be humbled, Isa 45:23; Rom 14:11; Rev 5:13.
a) “Of things in heaven” (epouranion) “Of heavenly beings or persons,” in honor or respect for heaven’s holiness and inhabitants, the Father, the Son; good angels, the redeemed persons in the presence of the Lord and the throne of God.
b) “And things in earth” (kai epigeion) “And of earthly beings or persons,” as servants and witnesses of Jesus to all earth’s inhabitants and orders of people in religious, social, and civic places on earth, Act 1:8; 1Co 4:2. All creatures should bow in adoration to Christ today.
c) “And things under the earth” (kai katachthonion) “And even of beings or persons under the earth.” All creatures shall one day bow in adoration and exaltation of Jesus Christ, Rev 5:11-13.
Fuente: Garner-Howes Baptist Commentary
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. (1Kg 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. (1Ti 3:16.) For he did not abase himself either as to his humanity alone, or as to his divinity alone, but inasmuch as, clothed in our flesh, he concealed himself under its infirmity. So again God exalted his own Son in the same flesh, in which he had lived in the world abject and despised, to the highest rank of honor, that he may sit at his right hand.
Paul, however, appears to be inconsistent with himself; for in Rom 14:11, he quotes this same passage, when he has it in view to prove that Christ will one day be the judge of the living and the dead. Now, it would not be applicable to that subject, if it were already accomplished, as he here declares. I answer, that the kingdom of Christ is on such a footing, that it is every day growing and making improvement, while at the same time perfection is not yet attained, nor will be until the final day of reckoning. Thus both things hold true — that all things are now subject to Christ, and that this subjection will, nevertheless, not be complete until the day of the resurrection, because that which is now only begun will then be completed. Hence, it is not without reason that this prophecy is applied in different ways at different times, as also all the other prophecies, which speak of the reign of Christ, do not restrict it to one particular time, but describe it in its entire course. From this, however, we infer that Christ is that eternal God who spoke by Isaiah.
Things in heaven, things on earth, things under the earth. Since Paul represents all things from heaven to hell as subject to Christ, Papists trifle childishly when they draw purgatory from his words. Their reasoning, however, is this — that devils are so far from bowing the knee to Christ, that they are in every way rebellious against him, and stir up others to rebellion, as if it were not at the same time written that they tremble at the simple mention of God. (Jas 2:19.) How will it be, then, when they shall come before the tribunal of Christ? I confess, indeed, that they are not, and never will be, subject of their own accord and by cheerful submission; but Paul is not speaking here of voluntary obedience; nay more, we may, on the contrary, turn back upon them an argument, by way of retortion, ( αντιστρέφον,) in this manner: — “The fire of purgatory, according to them, is temporary, and will be done away at the day of judgment: hence this passage cannot be understood as to purgatory, because Paul elsewhere declares that this prophecy will not be fulfilled until Christ shall manifest himself for judgment.” Who does not see that they are twice children in respect of these disgusting frivolities? (117)
(116) “ Vn signe et ceremonie externe;” —”An outward sign and rite.”
(117) “ Qui ne voit qu’ils sont plus qu’ enfans en telles subtilitez friuoles et niaiseries qu’ils affectent ?” — “Who does not see that they are worse than children in such frivolous subtleties and fooleries which they affect?”
Fuente: Calvin’s Complete Commentary
(10) At (properly, in) the name of Jesus every knee should bow.This is an instance of the significant practice, by which passages of the Old Testament speaking of God are, as a matter of course, applied in the New to our Lord Jesus Christ. In the Name is the phrase constantly used for worship of God. I will lift up my hands in Thy Name (Psa. 63:4). It denotes worship to Christ, not through Him.
Of things in heaven, and things in earth, and things under the earth.For things we may better substitute beings, for the reference is properly to personal beings; although in some sense All the works of the Lord bless the Lord, praise Him and magnify Him for ever. (Comp. here Rev. 5:13, Every creature which is in heaven, and on the earth, and under the earth . . . heard I saying, Blessing, and honour, and glory, and power be unto Him that sitteth upon the throne, and to the Lamb for ever and ever. See also Eph. 1:20-21, and Notes there.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. Should bow The object of this exaltation is, that universal homage should be rendered the God-man, every knee bowing at his name in submission to his authority. Angels in heaven, men on earth, and demons under the earth, are expected soon or late, willingly or unwillingly, to recognise his high position.
Fuente: Whedon’s Commentary on the Old and New Testaments
Phi 2:10 f. ] This exaltation, Phi 2:9 , was to have, in accordance with the divine purpose, general adoration and confession as its result, a continuation of the contrast with the previous state of self-renunciation and humiliation. In the mode of expression there may be detected a reminiscence of Isa 45:23 (Rom 14:11 ).
The . ., emphatically prefixed, affirms that, in the name of Jesus, i.e . in what is involved in that most glorious name “Jesus Christ,” and is present to the conception of the subjects as they bend their knees, is to be found the moving ground of this latter action (comp. Psa 63:5 ; 1Ki 18:24 ; 1Ch 16:10 , al.; 1Co 6:11 ; Eph 5:20 ; Col 3:17 ; 1Pe 4:14 ; 1Pe 4:16 ; Jas 5:14 ). The bowing of the knee represents adoration , of which it is the symbol (Isa 45:23 ; Rom 14:11 ; Rom 11:4 ; Eph 3:14 ; Eph 3 Esdr. 8:73; Mal 2:1Mal 2:1 ; and in Greek writers from Homer onward), and the subject to be adored is, according to the context ( . ., and comp. Phi 2:11 ), none other than Jesus , the adoring worship of whom has its warrant in the fellowship of the divine government and of the divine to which He is exalted (comp. the habitual ,, Rom 10:12 f.; 1Co 1:2 ; 2Ti 2:22 ; Act 7:59 ; Act 9:14 ; Act 9:21 ; Act 22:16 ), but has also at the same time its peculiar character, not absolute, but relative, i.e . conditioned by the relation of the exalted Son to the Father (see Lcke, de invocat. Jes. Ch . Gott. 1843, p. 7 f.; comp. Ernesti, Urspr. d. Snde , I. p. 218), a peculiarity which did not escape the observation of Pliny ( Ep . x. 97: “Christo quasi Deo”), and was, although only very casually and imperfectly, expressed by him. This adoration (comp. Phi 2:11 , ) does not infringe that strict monotheism, which could ascribe absolute deity to the Father only (Joh 17:3 ; Eph 4:5 ; 1Co 12:6 ; 1Co 8:6 ; 1Ti 6:15 f.); the Father only is , Rom 9:5 (comp. Ignat. Tars . interpol. 5), absolutely, God also of Christ (see on Eph 1:17 ), the (2Co 6:18 ; Rev 1:8 ; Rev 4:8 , al. ); and the Son, although of like nature, as and partaker of His , is subordinate to Him ( 1Co 11:3 ; 1Co 15:27 f.), as in turn the Spirit is to the Son (2Co 3:18 ); the honour which is to be paid to the Son (Rev 5:8 ff.) has its principle (Joh 5:22 f.) and aim (Phi 2:11 ) in the Father, and therefore the former is to be honoured as the Father, and God in Christ fills and moves the consciousness of him who prays to Christ. According to van Hengel, it is not the adoration of Jesus which is here intended, but that of God under application of the name of Jesus; and de Wette also thinks it probable that Paul only intended to state that every prayer should be made in the name of Jesus as the Mediator ( ). Comp. also Hofmann: “the praying to God, determined in the person praying by the consciousness of his relation to Jesus as regulating his action. ” Instead of this we should rather say: the praying to Jesus , determined by the consciousness of the relation of Jesus to God (of the Son to the Father), as regulating the action of the person praying. All modes of explaining away the adoration as offered to Jesus Himself are at variance not only with the context generally, which has to do with the honour of Jesus , making Him the object of the adoration, but also with the word which follows, because the mediatorship of Jesus, which is implied in the atonement , does not affect the angels as its objects (comp., on the contrary, Heb 1:4 ; Heb 1:6 ). The two sentences may not be separated from one another (in opposition to Hofmann); but, on the contrary, it must be maintained that the personal object, to whom the bowing of the knee as well as the confession with the tongue applies, is Jesus . Linguistically erroneous is the view which makes . equivalent to , for the glorification of His dignity (Heinrichs, Flatt, and others), or as a paraphrase for (Estius; Rheinwald leaves either of the two to be chosen); while others, by the interpretation. “ quoties auditur nomen , [119] brought out a sense which is altogether without analogy in the N. T. See, in opposition to this, Calvin: “quasi vox (the word Jesus ) esset magica , quae totam in sono vim haberet inclusam.”
. . .] every knee of heavenly beings (those to be found in heaven), and those on earth, and those under the earth , is to bow, none is to remain unbent; that is, every one from these three classes shall bow his knees (plural). . includes the angels (Eph 1:20 f., Phi 3:10 ; Heb 1:4 ; Heb 1:6 ; 1Pe 1:12 ; 1Pe 3:22 ); . the human beings on earth (comp. Plat. Ax . p. 368 B: ); and . the dead in Hades (comp. Hom. Il . ix. 457: , Pluto: , the Manes, Anthol . vii. 333). Comp. Rev 5:13 ; Ignat. Trall . 9, and the similar classical use of , (Eur. Hec . 149, and Pflugk in loc. ). The adoration on the part of the latter, which Grotius and Hofmann misinterpret, presupposes the descensus Ch. ad inferos , [120] Eph 4:9 , in which He presented Himself to the spirits in Hades as the . Our passage, however, does not yield any further particulars regarding the so-called descent into hell, which Schweizer has far too rashly condemned as “ a myth without any foundation in Scripture .” Chrysostom, Theophylact, Oecumenius, Erasmus, and many others, including Baumgarten-Crusius and Wiesinger, have incorrectly understood by . the Daemones , which is an erroneous view, because Paul does not regard the Daemones as being in Hades (see, on the contrary, at Eph 2:2 ; Eph 6:12 ). There is an arbitrary rationalizing in Heinrichs, who takes the words as neuters: “omnes rerum creatarum complexus ” (comp. Nsselt and J. B. Lightfoot), and already in Beza: “ quaecunque et supra mundum sunt et in mundo.” We meet with the right view as early as Theodoret. The Catholics referred . to those who are in purgatory; so Bisping still, and Dllinger, Christenth. u. Kirche , p. 262, Exo 2 .
As regards the realization of the divine purpose expressed in . . ., respecting the , it was still in progress of development , but its completion (Rom 11:25 ) could not but appear to the apostle near at hand, in keeping with his expectation of the near end of the . Observe, moreover, how he emphasizes the universality of the divine purpose ( ) with regard to the bowing the knees and confession with the tongue so strongly by and , that the arbitrary limitation which makes him mean only those who desire to give God the glory (Hofmann) is out of the question.
[119] Erasmus, Castalio, Beza, Bretschneider, and others, arrived at this interpretation simply by understanding . as ad nomen (comp. Grotius: “ nuncupato nomine”); but Hoelemann, with forced subtilty, by the analysis: “quasi circumsonitum appellatione nominis.”
[120] To transfer, with Grotius, Hofmann, and Grimm, the genuflexion of the dead to the period after the resurrection , so that, according to Hofmann, the “ sleep below and await their resurrection and shall then adore and confess,” would be entirely erroneous, mixing up with the direct, poetically plastic description of the apostle a remotely suggested reflection. He views the bowing of the knee, as it has been done and is continuously being done, and not as it will be done by an entire class only in the future , after the Parousia. Wiesinger, however, has also placed the realization of the . . . at the end of the world, when the knees, which hitherto had not willingly bent, would be forced to do so (1Co 15:25 f.). On this point he appeals to Rom 14:11 , where, however, the whole text is dealing with the last judgment, which is not the case here. Besides, is far from leading us to the idea of an adoration partially forced; it rather presupposes the faith, of which the bowing of the knee and the confession which follows are the free living action; comp. Rom 10:9 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;
Ver. 10. That at the name ] Gr. In the name. The Papists stiffly defend the ceremony of bowing at the name of Jesus, to countenance the adoration of their deified images, altars, and their host; teaching in their pulpits, that Christ himself on the cross bowed his head on the right side, to reverence his own name, which was written over it. a But name is here put for person, bowing of the knee for inward subjection. It is taken out of Isa 45:23 .
a Sir Edwin Sands in Spec. Europ.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
10 .] that (intent of this exaltation) in the name of Jesus (emphatic, as the ground and element of the act which follows) every knee should bend (i.e. all prayer should be made (not, as E. V., ‘ at the name of Jesus every knee should bow,’ which surely the words will not bear). But what prayer? to JESUS, or to GOD THROUGH HIM? The only way to answer this question is to regard the general aim of the passage. This undoubtedly is, the exaltation of Jesus . The below is no deduction from this, but rather an additional reason why we should carry on the exaltation of Jesus until this new particular is introduced . This would lead us to infer that the universal prayer is to be to JESUS. And this view is confirmed by the next clause, where every tongue is to confess that Jesus Christ is , when we remember the common expression, , for prayer: Rom 10:12 f.; 1Co 1:2 ( 2Ti 2:22 ); Acts ( Act 7:59 ) Act 9:14 ; Act 9:21 ; Act 22:16 ), of those in heaven (angels. Eph 1:20-21 . Heb 1:6 ) and those on earth (men) and those under the earth (the dead: so Hom. Il. . 457, , Pluto; so Thdrt.: , , . Various erroneous interpretations have been given e.g. Chr., Thl., c., Erasm. understand by ., the devils and Chr., Thl. give metaphorical meanings, . ),
Fuente: Henry Alford’s Greek Testament
Phi 2:10 . . . Perhaps the best explanation is that of Weiffenb. ( op. cit. , p. 51), “On the ground of this name ( ),” i.e. , because of what it means for every worshipper. Of course, the worship is rendered to Him as Lord. Abbott ( Notes on St. Paul’s Epistles , p. 93) compares Psa 63:4 , “Thus will I bless Thee while I live: I will lift up my hands in Thy name”. Cf. also Psa 20:5 ; Psa 54:1 . This name , which declares the true character and dignity of Jesus Christ, is both the basis and the object of worship. See the somewhat parallel use of . in Inscrr [1] (Dsm [2] , BS [3] , pp. 144 145). For the history of the phrase and its Semitic basis consult Die biblische “im Namen,” by J. Bhmer (Giessen, 1898). . . . . . Aptly Thdrt [4] , , . . The heavenly spirits. “Paul regards the higher world as divided into a series of ascending spheres” (Beysch., N.T. Th. [E.Tr.], ii., 100). . It is needless to think of these in connexion with the Descent into Hades, although this subject had an extraordinary place in the minds of the early Christians ( cf. Bruston, La Descente du Christ aux Enfers , Paris, 1897). Here simply = a general term for the dead. Often in sepulchral Inscrr [5] For the division of all beings into three regions Everling compares Ignat. ad Trall. , 9, , (see his Paulinische Angelologie u. Dmonologie , Gtt., 1888, pp. 83 84).
[1]nscrr. Inscriptions.
[2] Deissmann ( BS. = Bibelstudien, NBS. = Neue Bibelstudien ).
[3] Bibelstudien
[4]hdrt. Theodoret.
[5]nscrr. Inscriptions.
Fuente: The Expositors Greek Testament by Robertson
at = in. App-104.
Jesus. App-98.
bow. Greek. kampto. See Rom 11:4. Compare Isa 45:23, Rom 14:11.
in heaven. Greek. epouranios. S. Eph 3:10.
in earth. Greek. epigeios. See 1Co 15:40 (terrestrial).
under the earth. Greek. katachthonios. Only here. Compare Pro 15:24, These are the dead who shall yet be reused to give glory to Him, Compare Rev 5:13; and the angels and demons of the abyss. Luk 8:31. Rev 9:11. And see Psa 148.
Fuente: Companion Bible Notes, Appendices and Graphics
10.] that (intent of this exaltation) in the name of Jesus (emphatic, as the ground and element of the act which follows) every knee should bend (i.e. all prayer should be made (not, as E. V., at the name of Jesus every knee should bow,-which surely the words will not bear). But what prayer? to JESUS, or to GOD THROUGH HIM? The only way to answer this question is to regard the general aim of the passage. This undoubtedly is, the exaltation of Jesus. The below is no deduction from this, but rather an additional reason why we should carry on the exaltation of Jesus until this new particular is introduced. This would lead us to infer that the universal prayer is to be to JESUS. And this view is confirmed by the next clause, where every tongue is to confess that Jesus Christ is , when we remember the common expression, , for prayer: Rom 10:12 f.; 1Co 1:2 (2Ti 2:22); Acts (Act 7:59) Act 9:14; Act 9:21; Act 22:16), of those in heaven (angels. Eph 1:20-21. Heb 1:6) and those on earth (men) and those under the earth (the dead: so Hom. Il. . 457, , Pluto; so Thdrt.: , , . Various erroneous interpretations have been given-e.g. Chr., Thl., c., Erasm. understand by ., the devils-and Chr., Thl. give metaphorical meanings, . ),
Fuente: The Greek Testament
Php 2:10. – , every knee-every tongue) A Synecdoche;[21] i.e. that in every way they may worship and acknowledge Him as Lord; comp. Rev 5:13.-) may bow, viz. itself, either with [in token of] applause or with trembling.- [supraclestium], of the beings dwelling in the upper heaven) The heavenly inhabitants bow their knees, for Christ the Lord has taken heaven.-, of things on earth) For He dwelt upon the earth.-, of beings under the earth) See Mar 3:11; Job 26:5 [Eph 4:9; Rev 5:13.-V. g.] Afterwards He also presented Himself to them. This division goes further into the height and depth than that, Exo 20:4.
[21] Bowing the knee, the part put for every kind of worship, the whole.-ED.
Fuente: Gnomon of the New Testament
Php 2:10
Php 2:10
hat in the name of Jesus every knee should bow,-God so highly exalted Jesus above every other being that all things in heaven and on earth and under the earth bow the knee to him. To bow the knee is to worship and implore a divine being.
of things in heaven and things on earth and things under the earth,-Beings in heaven, or angels and spirits of just men made perfect, all the human beings on earth, and the fallen spirits of the universe will do homage to him as Lord of all.
Fuente: Old and New Testaments Restoration Commentary
every: Gen 41:43, Isa 45:23-25, Mat 27:29, Mat 28:18, Rom 11:4, Rom 14:10, Rom 14:11, Eph 3:14, Heb 1:6, Rev 4:10, Rev 5:13, Rev 5:14
under: Mat 12:40, Joh 5:28, Joh 5:29, Eph 4:9, Rev 20:13
Reciprocal: Gen 24:26 – General Gen 37:7 – obeisance Gen 37:10 – Shall I Gen 43:26 – bowed Gen 44:14 – fell Num 24:7 – his king Num 24:19 – Of Jacob 1Ki 19:18 – the knees 2Ch 29:29 – bowed themselves Est 3:2 – bowed Psa 8:1 – thy Psa 22:29 – all they that Psa 45:11 – Lord Psa 72:17 – His name Psa 95:6 – kneel Psa 103:19 – his kingdom Son 1:3 – thy name Isa 40:10 – his arm Isa 49:4 – yet Eze 1:26 – over Eze 21:27 – until Dan 4:35 – and he Mat 10:40 – and he that Mat 11:27 – are Mar 15:19 – and bowing Luk 8:31 – they Joh 17:2 – As 1Co 11:3 – the head of every Eph 1:10 – he Eph 1:21 – above Eph 6:9 – your Master Col 1:16 – in heaven Col 1:20 – things in earth Rev 10:2 – he set
Fuente: The Treasury of Scripture Knowledge
THE NAME OF JESUS
At the name of Jesus every knee should bow.
Php 2:10
We cannot take the old Gospel story as a poetic symbol, as a mystical embodiment of an inner verity, free from the perils of historical inquiry. For what we hold in it is a deed done once for all, by which God forced for Himself an entry upon the drama of our affairs.
I. A deed wrought in power by God!Is not that the Gospel that we need to-day? Would anything short of that be a Gospel at all?
(a) In the world of morals we have found to our cost that mere knowledge is not power.
(b) We are beset by many social problems for we see no solution. We grope in great darkness, and see no light. But is this blindness not judicial?
(c) In the personal life is not the cry that goes up so plaintively, so deplorably, a cry for power?
II. The great consolation.It is to those stricken with this terror, for society, and for themselves, that the great consolation is given. The Gospel is proclaimed yet once again of a deed of power wrought in our very midst; wrought once for all. Lift up your head, oh! ye that tremble Lift up your hearts, oh! ye that faint. The Breath of God is come from the four winds. It blows over you; it enters in you. Stand up, stand up upon your feet, an exceeding great army. Stand up! Rise! Walk! Move out on your vocation!
III. The name given to Jesus is no record of a frail visionary dream, haunting the stormy story of man, even as the tremulous lustre of a rainbow hovers, suspended and unsubstantial, over the thunder of a cataract. No; the name Jesus, the Deliverer, witnesses to a fact done in grim earnest; to an act of force achieved through sweat of blood, by which Gods will enters to strive with yours, and to prevail. The name of Jesus is a power which energises in you, to shatter bonds, to revive flagging power, to kindle a fire that will purify, and deliver, and redeem. Rise, then, walk; go forward; do not shrink or fear what the dark days may bring for you. Within you you may possess the royalty, the supremacy, the victory of Him Whose Name is above every name, the Name at which every knee shall bow. Trust yourself wholly to the power of that living Name done into you, at work within your being; and you will find yourself swept along in the movement of a mighty force that makes, surely and fearlessly, towards that great hour where every tongue shall confess that Jesus is Lord, to the glory of God the Father.
Rev. Canon H. Scott Holland.
Fuente: Church Pulpit Commentary
(Php 2:10.) -That in the name of Jesus every knee should bow, both of beings heavenly, and earthly, and under the earth. It is foreign to the entire spirit of the passage to render in the name, if it be supposed, with van Hengel and De Wette, that the reference is to mediate homage presented in Christ’s name to God. Nor yet does the formula stand for , as Storr, Heinrichs, and Keil suppose, and thus mean in honour of. The phrase points out the foundation or sphere of the homage, as Meyer remarks. 1Co 6:11; Eph 5:20; Col 3:17; Jam 5:14; 1Pe 4:14. See under Eph 5:20; Col 3:17. In such passages, at least in the majority of them, the same idea is apparent, modified more or less by the context. In the name of Jesus is in recognition of it, or of the authority and majesty of Him who bears it. The dative is usually placed after , to express the object worshipped, but here no object is expressed, as in 2Ch 29:29, and the inference is, that the object is not , as van Hengel supplies. If beings bow in recognition of the name of Jesus, it is to Jesus Himself as bearing such a name, that they offer homage. Act 7:59; Act 9:14; Act 22:16; Rom 10:13; 1Co 1:2. According to Pliny’s testimony, the early Christians sang hymns Christo quasi Deo.It has been remarked, too, that the angels in heaven do not need to bow the knee through a mediator, but they bow to Him as Lord. The church adores Him as its Saviour, and the universe adores Him for having saved His Church. Rev 5:8-13. The phrase expresses homage to Jesus, universal and direct-
– every knee should bow. This posture is one of homage. Psa 95:6; Isa 45:23; Act 21:5; Rom 14:11; Eph 3:14. And this profound adoration is not limited in its sphere; it is the homage-
-of beings in heaven, and on earth, and under the earth. These words are evidently to be taken not in the neuter, but in the masculine. The first term designates the inhabitants of heaven; but why should Meyer, Ellicott, and Alford confine it to angels, when the New Testament declares that saints are in glory too? The second epithet describes the inhabitants of earth. But who are meant by the , a word which occurs only here? A large number suppose it to mean the dead, as Alford and Ellicott, or the inhabitants of Hades, as Theodoret, Grotius, Meyer, De Wette, Rilliet, Rheinwald, etc. Many, on the other hand, understand the phrase of demons, such as Chrysostom, Theophylact, OEcumenius, with not a few of the scholastic interpreters, and also Wiesinger. The may be taken as the population of Hades, or the Underworld, in which Hades is pictured as being-and that population is twofold, devils and lost souls. That both are there, is the doctrine of Scripture. As to the last, see Deu 32:22; Psa 9:17; Pro 23:14; Mat 11:23; Luk 16:23 : and as to the former, Luk 8:31; Rev 20:3; Mat 25:41. There is no doubt, however, that Hades is sometimes a general term for the spirit – world of the departed, without reference to character. As the result of death, it is personified. 1Co 15:55; Rev 20:13-14. At the same time, it is the doctrine of the apostle and of the New Testament, that the souls of the blessed are with Christ in heaven. Perhaps, however, the three terms are not to be too strongly pressed. The apostle, by the use of them, seems to designate all ranks of beings in the universe-that is, every form of rational existence in it. For the apostle dwells on the idea of universality-a name above every name-every knee shall bow-every tongue confess. Isa 45:23. The name above every name demands universal submission. No sphere is exempted, no rank of creatures is beyond its jurisdiction, all shall bend the knee; angels, and happy human spirits; all who have lived, or shall live upon earth; the souls of even the finally impenitent; nay, Satan and all his fiends. Jam 2:19. It is scarcely worth while to refer to some other interpretations, such as the fancy of Lakemacher, who supposes the heathen gods, heavenly, earthly, and subterranean, to be represented by the three terms. That idea is far from the apostle’s thoughts. As grotesque is the folly of Stolz, that the term denotes the dead, the living, and the unborn, there being supposed an allusion in the last term to Psa 139:15; or that of those who suppose that the apostle so designates Christians, Jews, and Gentiles; or that of Teller, who takes the triple classification to be one of rank-homines sortis nobilioris, mediae, et infimae. Estius and Bisping suppose the allusion to be to purgatory. Pudet has nugas.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Php 2:10. The preceding verse gives a general declaration of the authority vested in the name of Christ; this one names the three regions in whi^h that authority is to be recognized. The three regions include all intelligent creatures that are in existence, namely, heaven, earth and under the earth which means Hades or place of departed spirits and demons. For a full explanation of the last place, see the comments at Mat 5:30, in first volume of the New Testament Commentary. A foretaste of the recognition of His authority by creatures from these three regions was accorded him when on the earth. Mat 4:11 shows the angels (things in heaven) paying their respects and serving Him. The instances of things in earth (men) are too numerous to need special citation. Things under the earth (demons) acknowledge Him (Mar 5:1-6).
Fuente: Combined Bible Commentary
Php 2:10. that in the name of Jesus. The literal rendering keeps up for us, as is so often the case, the connection between Old Testament and New Testament phraseology. So we have (1Ch 14:10) to glory in the name of the Lord, and (Psa 63:4) to lift up the bands in His name, and (Mic 4:5) to walk, and (Zep 3:12) to trust in the name of the Lord. Jesus is henceforth to be the glory, the way, the confidence, and the adoration of His people.
every knee should bow. Thus to Christ does the Father assign the worship which He solemnly (Isa 45:23) under the old covenant claimed as specially His own. Thus Gods stamp is put upon what Christ had said of Himself, I and my Father are one.
of things in heaven. Of course the application is only to be made to such beings as can render worship; these in heaven are the angels, of whom it was said (Heb 1:6), when he bringeth in the first begotten into the world he saith: And let all the angels of God worship Him.
and things in earth. The human race, of whom Christ is to be owned for Lord, when all things are put under Him, and before He gives up the kingdom to the Father.
and of things under the earth. These are the spirits of the dead in the unseen world. That they were made conscious of the redemption wrought by Christ is to be inferred from many parts of the New Testament (cf. Col 4:9), and from such passages is drawn the teaching concerning Christs descent into Hades after His death. The sacrifice was for all those who by faith had rejoiced to see the day of Christ, and so we may not doubt that they were made sharers in the knowledge when the work of redemption was finished.
Erasmus had two misconceptions concerning this verse; he accepted the first clause as though it meant that at every mention of the name of Jesus the knees should bow, which, however reverent in act, is not the sense of the verse, but ascribes to the spoken word Jesus (as Calvin says) a magical effect, as though the power were in the sound. Erasmus also wrongly held that by beings under the earth the demons were intended. Another equally false interpretation is that which applies the expression to the souls in purgatory.
Fuente: A Popular Commentary on the New Testament
ARGUMENT 5
GENUFLECTION AND CONFESSION
10. In order that, at the name of Jesus, every knee shall bow, of things in heaven, and things upon earth, and things beneath the earth;
11. And every tongue shall confess. While the Bible is a great spiritual book, it has an exceedingly prominent literal signification, which we dare not ignore. Feeble knees (Heb 12:14) is paralyzed knee, in the language of the Holy Ghost.
How fearfully Satans paralysis disqualified the popular Churches to bend the knees! O how the stiff-kneed, starchy congregations insult God to his face, committing sins enough in their miserable, diabolical, so-called worship, to send them to hell. The angels in heaven not only bow the knee, but fall prostrate before God, not reluctantly, but with the greatest delight. The heathen and Roman Catholics all bow the knee. The Mohammedans pray five times a day, bowing the knee and even the head until it touches the earth. The downright insult and blasphemy of the stiff- kneed, starchy, popular Churches is alarming in the extreme. God Almighty says Every knee shall bow of things in heaven, in earth, and beneath the earth. Rest assured, his Word will never fail. Hence, it follows, as an irresistible sequence, that those that do not bow here, will all bow in hell. When I was a sinner, I bowed on my knees in public worship. Penitent sinners are always ready to bow the knee. The trouble with the proud, fashionable Churches is, that they are filled up with impenitent sinners. No wonder they are opposed to holiness! They are equally opposed to all the work of the Holy Ghost. If they would yield to his conviction, whole congregations would be seen bowing the knee to God. Where the Holy Ghost is obeyed, the people bow the knee in prayer, and stand up testifying to the work of God in their hearts. Thus prayer and testimony are the normal differentia of worshipping congregations.
Fuente: William Godbey’s Commentary on the New Testament
2:10 That at the name of Jesus {k} every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth;
(k) All creatures will at length be subject to Christ.
Fuente: Geneva Bible Notes
The purpose of the Father’s having given the Son great exaltation and a name suitable to such a position is that every person will bow in submission to His authority (cf. Isa 45:23 where all bow before Yahweh).
"Residents of first-century Philippi felt strongly compelled to proclaim their social location publicly in the pecking order of this highly stratified Roman colony." [Note: Idem, "The Humiliation of Christ in the Social World of Roman Philippi, Part 1," Bibliotheca Sacra 160:639 (July-September 2003):336.]
Thus Paul’s contrast between the humiliation and exaltation of Christ to the Philippians would have had unusual impact on these readers.
The beings in heaven that Paul referred to evidently are believers who have died and whose spirits have gone into the Lord’s presence. Those on earth are people still alive on the earth. Those under the earth are unbelievers awaiting resurrection. Hades (the same as Sheol, the Old Testament term) is the place where the spirits of the unbelieving dead go until God resurrects them and judges them. The ancients thought of Sheol or Hades as being under the surface of the earth, probably because that is where their bodies went in burial. All angelic beings will acknowledge Jesus’ lordship too (1Co 15:27).
Various groups will acknowledge that Jesus is Lord at different times. Christians do so at conversion, and we will do so when we see the Lord following the Rapture (cf. Revelation 4-5). Those living on the earth and Old Testament saints resurrected at the Second Coming will do so then (Rev 19:11-21). Most of those living on the earth during the millennial reign of Christ will submit to Him then (Psalms 2). At the end of the Millennium everyone on the earth and all resurrected unbelievers will bow the knee to Jesus Christ (Rev 20:7-15).