What does it mean that Jesus has the name above all names?

The second step is "He bestowed on Him the Name, the (Name) supreme-above every name. "Bestowed" is used as a translation of a Greek word formed from the word always used for Grace." One would like to say, God "graced Him with the Name," but that might convey more the thought of graceful, than gracious, or free-giving. It is the same word used in Chapter 1:29, when God bestowed on us not only the privilege of believing in Him, but also to suffer for His sake. (And let us remember if we suffer we shall also reign). The better reading is not "given him a name," but, "the Name." It is a special Name, "the (Name) supreme-above every name." The word here translated "supreme-above" is again huper, that was joined to "exalted" in that first step upwards. We may ask, What is "the Name"? Some think it to be the mystic Name JEHOVAH: others, that it may be "My new Name" in Rev. 3:12. But from what follows, "That in the Name JESUS every knee should bow", I cannot but think that JESUS is "the Name, the (Name) supreme above every name." Let us remember that the Name JESUS means JEHOVAH-the-SAVIOUR. And let us remember also Jesus Christ is the same yesterday, today and for ever. Mr. Kelly writes: "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." It may be "In the name of JESUS," or, it may be, "In the Name Jesus;" I confess I like the latter translation: but it might be either.

"Every knee should bow." I write in a Moslem land, where all around are those who put the name "Mehommed" above the Name JESUS: nor will they bow to that worthy Name, for they will not acknowledge Him as GOD. But the day is coming when every one of them shall in virtue of the Name JESUS bow his knees. And the Communists, who hate that precious Name, whether dead or living, each one of them will also bow. And those knees that have only bowed to idols will, in the coming day, bow to that Name supreme-above every name. Yes, and the infidels and the scoffers, it matters not how bold they are now: and "the fearful", those who do not now bow for fear of the laugh of a fellow-mortal: each one of these shall surely bow. Notice, it does not bunch them together, and say "all the knees shall bow." It looks at them each individually, "every knee shall bow."

The three verses which detail His humiliation are now followed by three which declare His exaltation according to the decree of God the Father. Still He takes everything from the Father's hand, and is granted a Name which is absolutely supreme. In this passage "name" is used, we judge, in the same way as it is used in Hebrews 1:4. No particular name is referred to, whether Lord, or Jesus, or Christ, or any other, but it refers rather to His fame or reputation. The once despised and rejected Jesus has such fame and renown that ultimately every created being will have to bow before Him and confess His Lordship. And when an assembled universe does Him homage, whether they do it with glad willingness or with grief under compulsion, all will be to the glory of God the Father.

Returning to our Scripture, we learn that "the name which is above every name" is given Him as a part of His exaltation: nay, that it is God's own estimate of what was due to the One who had humbled Himself and become obedient unto death, even the death of the cross. It is thus the worthiness of Christ shown out by the place which God has given Him to occupy. We say, "given Him to occupy," because the presentation here is that of His exaltation as Man, as the consequence of His perfect obedience and entire devotedness to the glory of God through the whole of His pathway on earth up to, and including, death. What "the name" is, or whether it is the name of Jesus, it has already been remarked, cannot be decided; and, indeed, it is the thing signified to which the Spirit of God would direct our attention. The significance, let it be repeated, is that, whatever exalted beings may surround the heavenly throne, the glorified Jesus is above, and beyond, them all. The name accorded to Him, in virtue of His humiliation, bespeaks a dignity which far transcends the most exalted ranks of the celestial host, and tells, moreover, that He is supreme in all the worlds which constitute the universe of God. If then this position which He now fills is expressive of God's delight in the once humbled Christ, will it not also awaken the delight of God's people, as they contemplate Him in that state and glory? It is in the grace of our God we are called to share in His own delight in His beloved Son; and the enjoyment of this, however feeble. its measure, is really the foretaste — the commencement — of heavenly joys, which, filling the, heart, even while treading the sands of the wilderness, can only find an outlet through the channel of worship and song.

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."

Sometimes the question is raised as to what this name is; but whether it be the name of Jesus - as seems probable, if the amended reading be adopted - or not, its significance is very apparent. A passage from the epistle to the Ephesians will explain this. In connection with the display of the exceeding greatness of God's power "to usward who believe, according to … His mighty power, which He wrought in Christ, when He raised Him from the dead," the apostle proceeds, "and set Him at His own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come." (Chap. 1:19-21.) Here the meaning evidently is that, whatever the exaltation or dignity of any of the heavenly hierarchies or intelligences, Christ as the glorified Man has been set above them all. Among the vast number of celestial beings He is absolutely supreme. The rendering "far above" may not be exactly justified by the word used; but we cannot doubt that our translators seized its spirit in seeking to express that there was no second to the glorified Christ, that His exaltation is so unspeakable that all the highest gradations of angelic existences are far beneath His feet. Similarly in Philippians "the name which is above every name" will betoken the absolute supremacy in the whole universe of the glorified Christ as Lord. Nothing short of this will satisfy the terms of this scripture.

But we are not occupied here with man's mind; God's mind about Him is the great and only thought here. Jesus is the name in heaven. God has granted Him the name that is above every name, that at the name of Jesus every knee should bow, of heavenly, and earthly, and infernal beings. This is God's present answer to the rejecters of His holy Servant Jesus. So, when His authority and Messiahship were disowned, the apostle tells them that "God has made this same Jesus, whom ye have crucified, both Lord and Christ." The kings of the earth were there, and the rulers were gathered together against the Lord and against His Christ; indeed they did imagine a vain thing when they stood against His Anointed, for what is the present result? God has invested Him in glory with these very titles, Lord and Christ, and granted Him the great name that is above every name, that every knee should bow and every tongue confess that Jesus Christ is Lord, to God the Father's glory. This is God's present answer to rejecters of "Jesus."

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.

(Vv. 9-11). If, however, our hearts are drawn out to Christ as we see the lowly grace in His down-stooping from the glory to the cross, we also see in Him the most perfect example of the truth that, "He that humbles himself shall be exalted" (Luke 14:11). "He humbled Himself," but "God also has highly exalted Him." If, with the lowly mind, He went down below all, God has given Him "a Name which is above every name," and a place of exaltation above all. In Scripture "name" sets forth the fame of a person. There have been others famous in the history of the world, and amongst the saints of God, but the fame of Christ, as a Man, exceeds them all. On the Mount of Transfiguration the disciples, in their ignorance, would have put Moses and Elias on a level with Jesus. But these great men of God fade from the vision, and "Jesus was found alone", and the Father's voice is heard saying, "This is My beloved Son."

The epistle to the Ephesians, though of course owning Jesus as the eternal Son, looks at Him generally in another character. We read in Phil. 2:6-11 that He, though "in the form of God, thought it not an object of rapine [a thing to be grasped at] to be equal with God: but made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, He humbled Himself, and became obedient unto death, even, the death of the cross. 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." Now here we have glory conferred upon Jesus, not in consequence of His being equal with God, but in consequence of His humbling Himself, being found in fashion as a man, and becoming obedient unto death. As God, all dominion and glory were His own; nor could anything be given Him. But as man, He had voluntarily emptied Himself, taking the lowest place, and bowing even to the power of death, in order to carry out God's purposes of grace. God's righteous response, then, to this obedience and devotedness was to exalt Him in the same character in which He had humbled Himself, giving to the man "Jesus" a name at which every knee should bow, and making every tongue to confess that He is Lord.

"Wherefore" is the word with which His exaltation begins. It reminds us of our Lord's own words, repeated twice: "He that humbleth himself, shall be exalted." (Luke 14:11 & 18:14). And none ever humbled Himself as the Lord of Glory: well is it indeed that He should be supremely-exalted! "HE humbled Himself," but, not, you will note, "He exalted Himself." No, "GOD supremely-exalted Him." Nor may we pass by that little word "also." "Wherefore God also supremely-exalted Him." In the Greek it is placed in a very emphatic position: as if to contrast God's thoughts of His Son with man's treatment of Him.

"Supremely-exalted" is one word in the Greek. The Spirit of God through Paul loves to add to many words the little word "huper," (which corresponds to our word "super"), and we have translated it here, "supremely." Examples of other words to which "huper" is added are: "supremely-above" in Ephesians 1:21 & 4:10; "super-intercede", Rom. 8:26; "super-conqueror," Rom. 8:37; and there are a number of others. How well this word of "supreme-exaltation" fits the position due to such supreme-humiliation! It is the only place in the New Testament where it is found; as though the Spirit of God had reserved it for this special passage.

Philippians 2 is the full statement of this great truth — this blessed truth (having all its value from His being truly and essentially God), that He humbled Himself, that, as a man for our sakes, and as obedient to death, He might, as man, be exalted to the place of Lord, due to Him in glory. As my subject is the presence of the Holy Ghost, I do not remark farther on this passage, than that it seems to me a special contrast with the first Adam, who, being man, sought to exalt himself, and became disobedient unto death, or under death by disobedience: whereas the history of the Second Man is, that He made Himself of no reputation in becoming a man; and death to Him was the highest, fullest act of obedience and confidence then, as man, in His Father. And therefore God highly exalted Him; as sinful man was by his disobedience cast down, who sought to exalt himself and to be as Elohim. In this, then, we have the great doctrine of the exaltation of Jesus as the new man, the Second Adam, the Head of a new race — the depositary of power; in whom man was, according to Psalm 8, "set over all things."