Philippians 2:10 · Bible study
Philippians 2:10 Commentary: Worship in Jesus' Exalted Name
Greek · 11 what the commentators say
Meaning in one sentence
Does 'at the name of Jesus' mean bowing when the name is spoken? Explore the Greek, the debate, and the universal worship of Christ.
Research Summary
- Meaning: At the exaltation of Jesus, every created being in heaven, earth, and the underworld will bow in recognition of his authority as Lord.
- Key words: en tō onomati ('in the name', the sphere of his revealed authority); kamptō ('bow', a gesture of homage); katachthoniōn ('under the earth', the realm of the dead).
- Main debate: Whether the verse requires a physical bow whenever the name Jesus is uttered (most commentators say no), and whether the beings under the earth include only departed souls or also demons.
- Theological theme: The universal lordship of Christ, grounded in his incarnation and cross, validates his deity and promises a final day of recognition by all.
- Best use: A defining text for worship theology, it calls believers to honor Christ now, anticipating the day when all creation will join the confession.
Translation Comparison
BSB Berean Standard Bible 2020
that at the name of Jesus every knee should bow, in heaven and on earth and under the earth,
WEB World English Bible 2000
that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth,
KJV King James Version 1769
That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;
ASV American Standard Version 1901
that in the name of Jesus every knee should bow, of things in heaven and things on earth and things under the earth,
YLT Young's Literal Translation 1898
that in the name of Jesus every knee may bow--of heavenlies, and earthlies, and what are under the earth--
Darby Darby Bible 1890
that at the name of Jesus every knee should bow, of heavenly and earthly and infernal [beings],
Douay-Rheims Douay-Rheims Bible 1899
That in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth:
Translations in other languages (10 available)
Para que en el nombre de Jesús se doble toda rodilla de los que están en los cielos, y de los que en la tierra, y de los que debajo de la tierra;
a fim de que no nome de Jesus se dobre todo joelho dos que estão nos céus, na terra, e debaixo da terra,
afin qu’ au nom de Jésus tout genou fléchisse dans les cieux, sur la terre et sous la terre,
daß in dem Namen Jesu sich beugen aller derer Kniee, die im Himmel und auf Erden und unter der Erde sind,
Opdat in de Naam van Jezus zich zou buigen alle knie dergenen, die in den hemel, en die op de aarde, en die onder de aarde zijn.
affinché nel nome di Gesù si pieghi ogni ginocchio nei cieli, sulla terra e sotto la terra,
Aby w imieniu Jezusowem wszelkie się kolano skłaniało, tych, którzy są na niebiesiech i tych, którzy są na ziemi, i tych, którzy są pod ziemią.
дабы пред именем Иисуса преклонилось всякое колено небесных, земных и преисподних,
叫一切 在天上的、 地上的，和 地底下的，因 耶穌 的名 無不屈 膝，
So that at the name of Jesus every knee may be bent, of those in heaven and those on earth and those in the underworld,
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Philippians 2:10
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse draws on Isaiah 45:23 and applies it directly to Jesus, asserting his divine standing. Every knee bending, whether freely or under compulsion, is an act of worship. Calvin calls the gesture "an outward sign and rite" of adoration owed only to God. The three realms (heaven, earth, under the earth) together signify the whole created order. Beyond that, a sharp question emerges: does the text authorize a physical bow whenever the name "Jesus" is pronounced? Barnes, Gill, and the Cambridge Bible all argue that it does not. They point to the Greek preposition en ("in") rather than "at," and stress that the "name" here means the full authority and person of Christ in his exaltation. The bowing is the universal recognition of Jesus as Lord, not a liturgical gesture tied to a syllable.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Physical bowing at the name: Some church traditions read 'at the name' as requiring a bodily gesture whenever the name Jesus is spoken; Barnes, Gill, and the Cambridge Bible argue this is not supported by the Greek.
- Worship within the authority of Christ: The preposition 'en' (in) and the context of exaltation (v.9) indicate that bowing 'in the name' means worship grounded in the reality of Jesus’ lordship; the name stands for the person.
- The identity of 'under the earth' as the dead: Clarke and Jamieson-Fausset-Brown emphasize katachthoniōn refers to departed souls (both righteous and unrighteous), citing parallels like Matthew 12:40.
- The identity of 'under the earth' as all creation: The Cambridge Bible and Vincent argue for a broader reading including inanimate creation (neuter adjective), citing Revelation 5:13 and Romans 8:19-22.
What is clear: That every created being, in every realm, will acknowledge Jesus Christ as Lord to the glory of God the Father—this is the certain heart of the passage.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The meaning of 'at/in the name of Jesus' | The phrase refers to worship given within the sphere of Jesus' authority and person, not merely to the utterance of the word 'Jesus'. | Some traditions (e.g., certain Anglican and Catholic customs) historically understood the phrase as commanding a physical bow when the name is spoken, while most Protestant commentators (Barnes, Gill, Cambridge Bible) argue the text supports no such practice. |
| Identity of beings 'under the earth' | The phrase refers to beings in the realm beneath the earth, which in ancient cosmology included the dead and the underworld. | Some (Clarke, Jamieson-Fausset-Brown) see only departed humans; others (Gill, Chrysostom via Cambridge) include fallen angels and lost spirits; still others (Cambridge, Vincent) interpret it as the whole inanimate creation, since 'things' (neuter) is a possible reading. |
| The nature of the bowing | The bowing is an act of homage and recognition of Jesus as Lord. | Whether this bowing is always voluntary worship or includes forced submission by those under judgment (e.g., demons) is debated. Calvin and Wesley imply both love and trembling, while Barnes emphasizes willing worship. |
| The relationship to Isaiah 45:23 | Paul directly quotes the prophet and applies the oath to Jesus, showing the early church’s high Christology. | Some argue this proves Jesus is Yahweh himself; others say it demonstrates delegated authority (the Father gives the Son the honor due to God). The passage is central in debates over Arianism. |
Historical & Cultural Context
The letter to the Philippians was written from prison, probably in Rome around AD 62. Paul is urging the church to live in humility and unity, using the self-emptying of Christ as the supreme model. Philippians 2:6-11 is almost certainly an early Christian hymn, quoted and adapted by Paul. In that context, verse 10 is the hinge: after the humiliation comes the exaltation. God has given Jesus "the name which is above every name" (v.9). The phrase "every knee should bow" echoes Isaiah 45:23, where God swears that every knee will bow to him. Paul applies that oath to Jesus, claiming for him nothing less than the worship reserved for Yahweh. Early readers familiar with the Septuagint would catch the force: the unique honour due to the Creator is now shown to the crucified and risen Son.
The three groups, heaven, earth, under the earth, reflect a common ancient cosmology. Heaven houses angels and the presence of God; earth is the realm of living humans; the underworld (Greek katachthonios) was the place of the dead, including both the righteous and the unrighteous. The dominion of the exalted Christ extends to every region of existence. Nothing is outside his authority.
Textual Notes
The consulted sources note no significant textual variants for Philippians 2:10. The manuscript tradition is stable. The only minor variation is the preposition: some witnesses read en ("in") consistently, and no early manuscript suggests a different reading such as "at." The meaning of en as "in" or "by" is well-attested.
Reception History
From the early church onward, this verse has been a cornerstone of Christian worship and Christology. The Nicene Creed’s affirmation that Jesus is "very God of very God" echoes the logic of Philippians 2:6-11. In the medieval period, the practice of bowing at the name "Jesus" emerged in Western liturgy, especially under the influence of the Franciscans and the Council of Lyons (1274). During the Reformation, figures like Calvin and the Geneva Bible questioned the practice, insisting that the text demands worship of the person, not a mechanical gesture. The verse has also been a battleground in debates about the extent of Christ’s atonement: if every knee bows, does that imply universal salvation? Most traditions answer no, the bowing can be either in love or in terror. Hymnody has never tired of this passage; "At the Name of Jesus" by Caroline Noel (19th century) remains a beloved paraphrase.
Preaching This Verse
Three-point outline
- The position of the exalted Lord. Jesus received a name above every name, not a new title but the full reality of who he is as God-with-us. His authority is comprehensive.
- The posture of creation. Every knee bows, some in joyful worship, some in terrified submission. The passive verb "should bow" indicates divine purpose; this is not optional.
- The perimeter of the kingdom. Heaven, earth, and under the earth: no space, no dimension, no power remains outside Christ’s rule. The early church confessed him as Lord over all dominions.
Five-point outline
- God exalts the humble servant. (v.9) The Father’s response to Jesus’ obedience.
- Jesus held the supreme name. (v.9) A name not earned but bestowed as recognition.
- All beings acknowledge him. (v.10a) The knee bends before Jesus, not in the abstract but in the sphere of his authority.
- Three realms, one confession. (v.10b) The whole universe, seen and unseen, gives homage.
- Confession brings glory to the Father. (v.11) The goal is not Christ’s self-promotion but the Father’s honour. Unity in worship mirrors the divine communion.
Illustration hooks
- A courtroom scene: the gavel falls, the judge speaks, and every person in the room stands or kneels in recognition of the court’s authority. The name of Jesus carries that weight for every soul.
- An international treaty signed by all nations: the document’s authority reaches across borders. Jesus’ exaltation is the ultimate signature, no region is exempt.
- The silence of a hospital waiting room when a doctor calls a name. Attention snaps to that person. At the name of Jesus, all created attention turns.
Questions your congregation is asking
- Do I have to bow physically every time I hear the name Jesus? Does this verse command that practice?
- Are the beings "under the earth" demons, dead people, or both? Does everyone eventually bow, even those who reject Christ?
- If every knee will bow, why does it matter whether I choose to worship him now?
Leading a Discussion
Paul’s hymn in Philippians 2:6-11 is the theological engine of the letter. By verse 10, the descent of Christ (v.6-8) has become his cosmic ascent (v.9-11). The question for the group is simple and searching: what does it mean to live as people whose knees have already bowed?
Discussion questions
- Read verses 6-11 together. What contrast do you see between the self-emptying of Christ and the exaltation described in verses 9-11?
- The Greek preposition en ("in the name") is ambiguous. Some early English translations read "at the name." Why does this matter for how we understand worship?
- When Paul quotes Isaiah 45:23, a passage about God, and applies it to Jesus, what does that tell us about the early church’s view of Jesus’ identity?
- Who do you think the beings "under the earth" are? Read Matthew 12:40 and Revelation 5:13 for comparison. Does it change how you see the scope of Christ’s lordship?
- Barnes and Gill strongly reject the idea that this verse commands bowing when the name "Jesus" is spoken. What would be the problem with making that a requirement?
- Is there a difference between bowing in joyful adoration (as in heaven) and bowing in fearful submission (as some under the earth might)? Does the text distinguish these?
- How does knowing that every knee will bow shape your prayers for people who do not yet follow Jesus?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 41:43 | He made him ride in the second chariot which he had. They cried before him, “Bow the knee!” He set him over all the land of Egypt. |
| Isaiah 45:23 | I have sworn by myself. The word has gone out of my mouth in righteousness, and will not be revoked, that to me every knee shall bow, every tongue shall take an oath. |
| Isaiah 45:25 | All the offspring of Israel will be justified in Yahweh, and will rejoice! |
| Matthew 12:40 | For as Jonah was three days and three nights in the belly of the huge fish, so will the Son of Man be three days and three nights in the heart of the earth. |
| Matthew 27:29 | They braided a crown of thorns and put it on his head, and a reed in his right hand; and they kneeled down before him and mocked him, saying, “Hail, King of the Jews!” |
| Matthew 28:18 | Jesus came to them and spoke to them, saying, “All authority has been given to me in heaven and on earth. |
| John 5:28 | Don’t marvel at this, for the hour comes in which all who are in the tombs will hear his voice |
| John 5:29 | and will come out; those who have done good, to the resurrection of life; and those who have done evil, to the resurrection of judgment. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Adam Clarke interprets the three groups as all human beings in different states: the perfected righteous in heaven, living people still on probation, and even those who died without receiving salvation. All must bow and acknowledge Jesus as the author of their redemption.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that bowing at the name of Jesus is not a physical command but a misinterpretation of the passage. He insists the verse means all beings in heaven, on earth, and under the earth will acknowledge Christ's divine lordship—including the lost, who will offer constrained, unwilling homage.
Calvin's Commentaries Reformed 1564
Calvin insists the bending of the knee belongs to Christ's entire person as God manifested in the flesh, not to his divinity or humanity considered separately. He also stresses that God requires outward profession of worship, not merely inward affection, as part of rendering him his due.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary argues that "at the name of Jesus" means all creation should adore the glorified Christ Himself, not simply worship through Him. The phrase "every knee should bow" includes not just conscious beings but all created existence, animate and inanimate, owning Jesus' exaltation. The traditional practice of bowing at His name has no direct scriptural sanction here.
Geneva Bible Notes Reformed 1599
That at the Name of Iesus shoulde euery knee bowe, both of things in heauen, and things in earth, and things vnder the earth,
Gill's Exposition of the Bible Baptist 1748
Gill insists this bowing does not mean a physical act upon hearing the name Jesus spoken. He argues the Greek means "in the name," referring to Christ's authority and exaltation. Not all creatures have knees, so it symbolizes universal submission to Christ, willingly or by compulsion.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB stresses that worship "in the name of Jesus" means worshiping Jesus Himself as the ascended God-man. The three realms—heaven (angels), earth (living people), and under the earth (the dead)—all bow to Him, and even demons give fearful homage.
Lange's Commentary Reformed 1857
Lange distinguishes between Christ's eternal divine form and the full sovereign equality he later received as a reward. He argues
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry presents the command to love one another as the defining law of Christ's kingdom, binding Christians together. He stresses that unity lies in a common affection, not in complete agreement of opinion, and points to Christ's own condescension as the supreme pattern for this humility and love.
Vincent's Word Studies Evangelical 1887
Vincent clarifies that the Greek phrase means "in the name" rather than "at the name," describing the spiritual sphere where all worship takes place. He also argues that "things in heaven" refers to all creation, not only intelligent beings, consistent with other passages where nature praises God.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley sees the bowing of every knee as a universal act of divine honor, offered either in love or in trembling. He interprets the phrase "in heaven, earth, under the earth" to mean the entire universe, emphasizing that every creature will render worship in some way.