Philippians 2:10

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 Hisenthronement; 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. Psalms 62:5 (Heb. 63:4); 1 Kings 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 directsanction from this passage.

every knee should bow An implicit citation of Isaiah 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" (Philippians 2:21; cp. Romans 3:26); "in the Lord shall all the seed of Israel be justified, and shall glory" (Philippians 2:25; cp. Romans 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 Romans 14:11 (where in Philippians 2:10 read, "of Christ").

things in heaven … in earth … under the earth Created existence, in its heights and depths. Cp. Revelation 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 fiatof the exalted Jesus.