What does "in heaven, on earth, and under the earth" mean (Philippians 2:10)?

IF God gives Christ the place of universal and absolute supremacy, He will have it owned, and in every circle of His dominions. Hence it says, after stating the fact that He has given Him the 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." The language here employed must be carefully considered, if its precise significance is to be apprehended. And, first of all, the force of the words "at the name of Jesus" must be explained, inasmuch as much discussion has been raised upon this point. The phrase in the original is ἐν τῳ ὀνόματι Ἰησου; and this, it is freely conceded, might be accurately rendered, "in the name of Jesus" instead of "at His name," as in our translation. The question then is, Can this rendering be accepted? If "at the name of Jesus" were an incorrect presentation of the original words, the other, whatever its attendant difficulties, would have to be adopted; but it is as exact as "in the name of Jesus"; and on this account we must be governed by other considerations. It is then submitted, that to bow before God in the name of Jesus, and to confess Him as Lord, is to appear there in virtue of what He is, in all the value of what He is through His death and resurrection (see, for example, John 14:13-14), and consequently it would imply salvation for all the classes named. In other words, if "in the name of Jesus" were insisted upon, it would make this scripture teach universalism, and a universalism, as will be seen later on, which would include demons as well as men and angels. Such a meaning would thus land us in direct contradiction to many other scriptures; and hence we are compelled to adopt the alternative rendering, "at the name of Jesus."

By this is meant, that it is God's will that every creature in the universe shall sooner or later acknowledge the supremacy and lordship of the exalted and glorified Jesus. If the heart go with the acknowledgement, and the confession of the mouth proceed from a real and living faith in Christ, it will be salvation for all who make it. (See Romans 10:8-13.) All therefore who, in this day of grace, receive the gospel, God's testimony to the death and resurrection of Christ, and confess Christ as their Lord as well as Saviour, will be everlastingly saved. But the point of the scripture is, that all outside of this blessed class, all unrepentant and unregenerate men, all the angels who have ever stood, or rather, who have been preserved, in their created perfection, all the angels who have fallen and have been "cast down to hell, and delivered into chains of darkness, to be reserved unto judgment," and all demons and infernal beings, will own, or be compelled by power to own, the authority and lordship of the glorified Jesus. God will not suffer, according to the teaching of this scripture, a single sentient creature to be contumacious or outwardly rebellious towards His beloved Son. They may hate Him in their hearts, as many of them will; but whether they do, or not, they will be made to bow the knee to the once humbled, and now glorified Jesus, and their lips will have to confess that He, Jesus Christ, is Lord, to the glory of God the Father. And this is His due, as it is well expressed in the familiar lines — "Worthy, O Lamb of God, art Thou That every knee to Thee should bow."

It may be necessary, however, to explain this with a little more detail, as some may not have hitherto entered into the subject. Let us then examine the actual words of this scripture. It says, "that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth." Things in heaven, as before said, will include all celestial existences — all the heavenly hosts — and things on earth will, as plainly, indicate men; so that the only difficulty lies in the phrase "under the earth." The word itself (for it is actually but one word) points admittedly to that which is, subterranean. Conceding this, it is yet contended by some that only the dead are intended. But even in classical usage, it went further and comprised evil spirits, and when it is recalled that, during the sojourn of our blessed Lord in this world, demons were compelled to own His authority and even to confess His name, and that, as James teaches, they "believe, and tremble," there is a strong assurance that they are in view in this scripture. There is another scripture which, though apparently of the same significance, is yet quite different. In Revelation 5 we read, "And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever." The term "under the earth" here is not the same as in Philippians; and it means — as the addition of the words," and such as are in the sea," etc., shows — every animate thing under the surface of the earth. It thus looks onward to the fulfilment of the last verse of Psalm 150, "Let every thing that hath breath praise the Lord," and anticipates the praise of the whole of creation.

Assuming then the correctness of our interpretation, it may now be asked, When will this universal acknowledgement of the authority of Christ, together with the confession of His lordship, take place? It is God acting from His own heart, let it be remembered, and also in righteousness, who has given to Christ this exalted place as Man. It is not a question here of His Deity, although this is never to, be forgotten, but rather of the place which God has accorded to Him as the Man who once humbled Himself here, and became obedient unto death, even the death of the cross. And together with His exaltation in this character the decree has been issued that all created intelligences must bow to, and own, His sovereignty. Where, then, the question returns, will obedience to this decree be exhibited? In seeking to answer it, we may take the three circles of beings in their order; and, first, therefore, that of things in heaven. There are two scriptures especially touching this subject to which reference may be made. In Hebrews 1, in a citation from the Psalms, we read, "Let all the angels of God worship Him"; and this is in connection with the introduction of the First-begotten into the world. In Rev. 5 we are permitted to hear ten thousand times ten thousand, and thousands of thousands of angels, When the Lamb takes the book out of the right hand of Him that sits upon the throne, "saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing." When, moreover, the Son of Man comes in His glory, all the holy angels are with Him, as the executors of His throne; and we thus learn that their acknowledgement of His supremacy will be constant and perpetual — that, commencing with the moment of His exaltation, it will go on for ever.

It may be necessary, however, to explain this with a little more detail, as some may not have hitherto entered into the subject. Let us then examine the actual words of this scripture. It says then, "that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth." Things in heaven, as before said, will include all celestial existences, all the heavenly hosts, and things on earth will, as plainly, indicate men; so that the only difficulty lies in the phrase "under the earth." The word itself (for it is actually but one word) points admittedly to that which is subterranean. Conceding this, it is yet contended by some that only the dead are intended. But even in classical usage, it went further and comprised evil spirits, and when it is recalled that, during the sojourn of our blessed Lord in this world, demons were compelled to own His authority and even to confess His name, and that, as James teaches, they "believe, and tremble," there is a strong assurance that they are in view in this scripture. There is another scripture which, though apparently of the same significance, is yet quite different. In Revelation 5 we read, "And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever." The term "under the earth" here is not the same as in Philippians; and it means, as the addition of the words, "and such as are in the sea," etc., shows, every animate thing under the surface of the earth, and it thus looks onward to the fulfilment of the last verse of Psalm el., "Let every thing that hath breath praise the Lord." It anticipates the praise of the whole of creation.

Assuming then the correctness of our interpretation, it may now be asked, When will this universal acknowledgment of the authority of Christ, together with the confession of His lordship, take place? It is God acting from His own heart, let it be remembered, and also in righteousness, who has given to Christ this exalted place as Man. It is not a question here of His deity, although this is never to be forgotten, but rather of the place which God has accorded to Him as the Man who once humbled Himself here, and became obedient unto death, even the death of the cross. And together with His exaltation in this character the decree has been issued that all created intelligences must bow to, and own, His sovereignty. Where, then, the question returns, will obedience to this decree be exhibited? In seeking to answer it, we may take the three circles of beings in their order; and, first, therefore, that of things in heaven. There are two scriptures especially touching this subject to which reference may be made. In Hebrews 1, in a citation from the Psalms, we read, "And let all the angels of God worship Him"; and this is in connection with the introduction of the First-begotten into the world. In Rev. 5 we are permitted to hear ten thousand times ten thousand, and thousands of thousands of angels, when the Lamb takes the book out of the right hand of Him that sat upon the throne, "saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing." When, moreover, the Son of Man comes in His glory, all the holy angels are with Him, as the executors of His throne; and we thus learn that their acknowledgment of His supremacy will be constant and perpetual - that, commencing with the moment of His exaltation, it will go on for ever.

It is not merely a question of saints or of Israel, but "every knee shall bow," etc. This takes in angels and saints, and even those who are forever under the judgment of God, for to "under the earth" attaches the worst possible sense. Thus the infernal beings, the lost, come in here; the verse includes those that have rejected salvation, no less than those who confess the Saviour. It is the universal subjection of all to Christ. Jesus has won the title even as man. If unbelievers despised Him as man, as Son of man He will judge them. As man they must bow to Him. The lowly name that was His as Nazarene on the earth must be honoured everywhere; God's glory is concerned in it. In the name of Jesus or in virtue of His name, "every knee shall bow, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father." v. 11.

It is not, again, a question of His being Son (which of course He was from all eternity), but Lord also. We know that the spirit of this is true for the believer now. Every soul that is now born of God bows his knee in virtue of the name of Jesus, and to Jesus. The Christian now confesses by the Holy Ghost that Jesus Christ is Lord; but this homage will be made good to an incomparably larger extent by and by. But then it will be too late for salvation. It is now received by faith which finds blessedness and eternal life in the knowledge of God and of Jesus Christ whom He has sent. Neither is there any man that confesses Him to be the Lord by the Holy Ghost but a saved person. But there will be more than this by and by. When the day of grace is past and God is not merely gathering out an elect body, the Church, but putting down all opposing authority, then the name of Jesus will be throughout the universe owned even by those who do it by compulsion, and who by that very acknowledgment confess their own eternal misery.

Nor will it be only earth that lies blessed beneath Him, for the "all things" is said to include both those "which are in heaven, and which are on earth." The "all things" then evidently means all things which exist in every sphere of blessing, whether heavenly or earthly, to the utmost bounds. One sphere is excluded — the sphere of judgment. Yet even this — "the things under the earth" — is to bow at the name of Jesus according to Philippians 2:10. It must acknowledge Him, though severed from Him and under the frown of God. All things, that then shall lie in the sunlight of God's favour, will find their Head and supreme glory in Christ.

The Lord Jesus not only comes down into the place of servant in love among men, but goes down into the last fortress of the enemy's power. He breaks it completely, becomes conqueror for ever, wins the title for God's grace to deliver righteously every creature, save only those who, far from receiving Christ, dare to reject Him because of that very nature which He took on Him, and that infinite work on the cross which had caused Him suffering to the utmost in working all out for the glory of God. Oh, is it not awful to think, that the best proof of the love of Christ and of His glory is the very ground which the base heart of man turns into a reason for denying both His love and His glory? But so it is; and thus the food of faith becomes the poison of unbelief. But the day is coming when every knee shall bow, of things in heaven, and things in earth, and things under the earth." Not that all shall be delivered and centred in Him, but that all must bow. All who believe shall surely shine in His glory; and the universal creation, which, belonging to Him as His inheritance, He will share with His own, shall be reconciled and delivered in due time. But there are the things, or if you will, the persons under the earth which can never be delivered. Yet these shall bow, no less than those in heaven, or on earth. In His name all must bow. Thus the difference between reconciliation and subjection is manifest. The lost must bow; the devils must bow; the lake of fire must own the glory of Him who has power to cast them there, as it is said, "unto the glory of God the Father." But all in heaven and on earth shall be in reconciliation with God and headed up in Christ, with whom the Church shall share the unbounded inheritance. (Compare Eph. 1 and Col. 1) But all, even these in hell, must confess that Jesus Christ is Lord, to the glory of God the Father.

If God gives Christ the place of universal and absolute supremacy, He will have it owned, and in every circle of His dominions. Hence it says, after stating the fact that He has given Him the 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." The language here employed must be carefully considered if its precise significance is to be apprehended. And, first of all, the force of the words "at the name of Jesus" must be explained, inasmuch as much discussion has been raised upon this point. The phrase in the original is en to onomati Iesou; and this, it is freely conceded, might be accurately rendered, "in the name of Jesus" instead of "at His name," as in our translation. The question then is, Can this rendering be accepted? If "at the name of Jesus" were an incorrect presentation of the original words, the other, whatever its attendant difficulties, would have to be adopted; but it is as exact as "in the name of Jesus"; and on this account we must be governed by other considerations. It is then submitted, that to bow before God in the name of Jesus, and to confess Him as Lord, is to appear there in virtue of what He is, in all the value of what He is through His death and resurrection (see, for example, John 14:13-14), and consequently it would imply salvation for all the classes named. In other words, if "in the name of Jesus" were insisted upon, it would make this scripture teach universalism, and a universalism, as will be seen later on, which would include demons as well as men and angels. such a meaning would thus land us in direct contradiction to many other scriptures; and hence we are compelled to adopt the alternative rendering, "at the name of Jesus."

By this is meant, that it is God's will that every creature in the universe shall sooner or later acknowledge the supremacy and lordship of the exalted and glorified Jesus. If the heart go with the acknowledgment, and the confession of the mouth proceed from a real and living faith in Christ, it will be salvation for all who make it. (See Romans 10:8-13.) All therefore who, in this day of grace, receive the gospel, God's testimony to the death and resurrection of Christ, and confess Christ as their Lord as well as Saviour, will be everlastingly saved. But the point of the scripture is, that all outside of this blessed class, all unrepentant and unregenerate men, all the angels who have ever stood, or rather, who have been preserved, in their created perfection, all the angels who have fallen and have been "cast down to hell, and delivered into chains of darkness, to be reserved unto judgment," and all demons and infernal beings, will be compelled by power to own the authority and lordship of the glorified Jesus. God will not suffer, according to the teaching of this scripture, a single sentient creature to be contumacious or outwardly rebellious towards His beloved Son. They may hate Him in their hearts, as many of them will; but, whether they do or not, they will be made to bow the knee to the once humbled, and now glorified, Jesus, and their lips will have to confess that He, Jesus Christ, is Lord, to the glory of God the Father. And this is His due, as it is well expressed in the familiar lines:

"'at' is 'in the name of Jesus,' and that St. Paul is teaching the Philippians precisely what he taught the Colossians, though in different language. He declares that all the intelligent universe shall ultimately 'bow' to 'God the Father,' that is, worship God in the name of Jesus.' 'J. M. C.' appears to think that 'under the earth' means Gehenna. But no one has been cast into Gehenna yet; and it appears to St. John as on the surface of the earth. If he will once more refer to the original, he will see that the word is one commonly used in Greek for the dead. When speaking of the 'all things,' St. Paul divides them into this planet, with everything belonging to it, and all the rest of creation. When speaking — not of all 'things,' as erroneously translated in Phil, 2, but — of all intelligent creatures, he divides that portion of creation which is subject to death into the living and the dead, probably to convey an assurance of resurrection from the dead… There will not be left in the whole universe one single knee which does not bow to God the Father in the name of Jesus. It is 'subjection' no doubt; but it is the willing subjection of the heart, not a 'paralysis' or an enforced 'harmony of power.'"

Looking now at these verses in their more immediate application, it is evident that as yet faith only views as in a glass the glory of the Lord, and that of the three classes of worshippers here mentioned the first is alone complete. In heaven already all knees bow, angels and principalities and powers being made subject to Him to whom God has given glory.2 By 'things in earth' a partial worship only is at present rendered to Him, who is hereafter to be known and honoured universally as 'the God of the whole earth,' and of these bowing knees and confessing tongues there is a yet more limited companionship of believing and adoring hearts. In the mention made of 'things under the earth'3 there is a reference, first, to the dead as distinguished from the living, and that in the most comprehensive sense;4 and secondly, to the angels now in Tartarus.5 The Apostle's words are intended to remind us that the Man Christ Jesus is the ruler of all depths as well as of all heights; of the place of penal banishment as well as of the abodes of beatific rest. The devils, as we know, already tremble through their hostile faith, believing a certainty that brings no joy to them.6

I remember being horrified some years ago in reading a book by one who has lately passed away from his sins, wherein he criticised one of your philosophers — the critic himself, I am sorry to say, a native of this part of the country. That man dared to say, "If the being that is called God should sentence me to that place which they call hell, there is one thing I will never do — I will never worship Him." I think I never read anything so frantically blasphemous. Alas! beloved friends, that is exactly what he must do. Every knee shall bow and every tongue confess; and that, too, not merely of things in heaven (though it is not "things," things having neither knees nor tongues, but beings) — "beings" in heaven and on earth and under the earth. Think of that. "Under the earth" means the lost; but whether they are lost men or lost spirits, they shall all confess Him Lord to the glory of God the Father.

*Every creature "under the earth," ὑποκάτω τῆς γῆς, must be carefully distinguished, notwithstanding Bengel, from the καταχθονίων in Phil. 2:10. The former, I suppose, means the things, animate or inanimate, beneath the earth's surface which anticipate in the vision, their deliverance from corruption into the liberty of the glory of the children of God. They cannot of course share the liberty of grace which we enjoy; but when we are in the glory, it will be the pledge of their glorious change speedily to follow. The latter in Philippians means the infernal beings, who must bow with every knee elsewhere at (or in) the name of Jesus. I am aware that Dean Alford, with Theodoret, etc., takes καταχ. as the dead; but this, though a classical usage of the word, seems to be far from the scope of the passage.