Every Knee Shall Bow

At the name of Jesus every knee will bow, of those who are in heaven and on earth and under the earth, and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father. (Ph. 2:9-11 NAS).

Is this forced worship or one offered genuinely from the heart? I have observed 20 points that have convinced me of the latter. And why is this of particular importance? Because if all human beings will one day genuinely worship God (in spirit and truth), then God’s judgment cannot be endless.

  1. According to W. E. Vine, “bow,” (kamptō per Strong’s 2578, “to bend”) is used especially of bending the knees in religious veneration (Ro 11:4, 14:11; Ep 3:14; Ph 2:10). [In contrast] sunkamptō signifies… to bend down by compulsory force” (Ro 11:10). (1).
  2. The phrase “confess that Jesus Christ is Lord” was used in early baptismal services by which those being baptized expressed their commitment to Christ or declared they had been saved through Christ. (2) Now, since “under the earth” refers to the abode of the dead (or hades), then even in death an opportunity remains to confess Christ unto salvation. This is also confirmed by the New Testament tradition of believers being baptized for the dead (1Co 15:29).
  3. “No one can say that Jesus is Lord except by the Holy Spirit” (1Co 12:3). This is strong evidence it refers to a sincere worship since fear alone could bring about a forced or compelled worship without the need of the Holy Spirit moving the heart.
  4. Only true heart worship can bring a loving and selfless God glory. Can a compelled and forced worship satisfy His heart? Of course not! But if God were a selfish tyrant consumed by the glory of His mere brute power and world conquest, such as Nero and Hitler aspired to, then you could say God receives glory from eternally torturing His conquered subjects. But such is not the sadistic glory Paul is referring to. God does not relish (is glorified) in compelled adulation.
  5. That this is true and genuine heart worship is confirmed in Revelation 5:13 (and its context, 11-14 if they are related). “Every creature in heaven and earth and under the earth…I heard saying: ‘Blessing, honor, glory, power be to Him who sits on the throne and to the Lamb’…” (Re. 5:13). Why would these two contexts not be related? The worship of “Every creature” in Revelation defines the worship of “every tongue” in Philippians. A compelled and forced worship is incompatible with what we see in Revelation.
  6. Paul links mouth confession with salvation. “If you confess with your mouth the Lord Jesus…you will be saved…with the mouth confession is made unto salvation” (Ro 10:9). “Every tongue will confess…” in our passage is an emphasis of this very point!
  7. The word “confess” in this passage is the same Greek word exomologeomai that Christ used in praising His Father in Mt 11:25 and Lu 10:21. It is used 11 times: Mt 3:6; 11:25; Mk 1:5; Lu 10:21; 22:6; Ac 19:18; Ro 14:11; 15:9; Ph 2:11; Ja 5:16; and Re 3:5. None of these can be seen as “forced” praise. They relate to what flows naturally from the heart. For example, Jesus exclaimed, “I heartily praise Thee, Father…that Thou hast hidden these things…” (Mt 11:25 Wey). The NIV and the NAS read, “I praise you Father.” Ro 15:9 RSV states, “I will praise thee among the Gentiles and sing to thy name” (See the NIV, NAS, TEV, Phillips, Jerusalem Bible, RSV, NEB, WEY, and so forth). The Englishman’s Hebrew and Chaldee Concordance of the Old Testament says exomologeomai is the Greek word used in Psalms for “praise” (yadah) and “give thanks” (hoday) in the Septuagint used in Christ’s time. Simply reading Psalms confirms the genuine worship of Ph 2:11. (3)
  8. Ken Eckerty in an article titled, “The Work of the Cross,” said: “I think it’s significant that the bowing of every knee and the confessing of every tongue is done “in” the name of Jesus, not “at” as translated by the KJV. Scholars such as Vincent, Robertson, Young, Rotherham and Bullinger (just to name a few) all say that it is best translated “in.” “For where two or three are gathered in my name, there am I.…” Mt 18:20. “In” Christ’s name implies an “entering into” or an intimacy with His name. Confession “in” His name cannot mean anything but intimacy. (4)
  9. To accurately understand Ph 2:9-11, we must go to the OT from where it is quoted. Let us look closely at Is 45:21-25:

There is no other God beside Me, a just God and a Savior; there is none beside me. 22. Look to Me and be saved, all you ends of the earth! For I am God, and there is no other. 23. I have sworn by Myself; the word has gone out of My mouth in righteousness, and shall not return, that to Me every knee shall bow, every tongue shall take an oath. 24. He shall say, ‘Surely in the LORD I have righteousness and strength. To Him men shall come, and all shall be ashamed who are incensed against Him. 25. In the LORD all the descendents of Israel shall be justified, and shall glory.’

“Surely in the LORD I have righteousness” (v. 24). Only a genuine believer could say this. Note that this is stated as an oath (v. 23), making it especially pertinent.

  1. Those who are incensed against Him shall be ashamed (v. 24). Being ashamed is usually a positive thing and often a sign of genuine repentance. See 2Ch 30:15; Ezra 9:5-7; Job 19:3; Jer 6:13-15, 8:12, 12:13, 31:18-20, Ez 16:60-63, 36:31-33; 2Th 3:14-15.
  2. “All the descendants of Israel (with Rom 11:26) shall be justified and shall glory” (v. 25). Justification and glory are undeniable evidences of genuine repentance.
  3. “…Because He delights in mercy. He will again have compassion on us and will subdue our iniquities. You will cast all our sins into the depths of the sea (Mic 7:18-19).” Subduing our iniquity in the context of God’s mercy and compassion refutes the thought that this is compelled submission forcing insincere worship.
  4. He is able even to subdue all “things” to Himself (Ph 3:21; See Eph 3:20).” “Things” certainly includes people.* Note that this is said in the very same letter as our passage! If Paul is merely referring to God’s brute force in compelling submission and adulation, what’s the big deal? Why would he feel the need to stress this commonly known fact? But, He is able even to subdue all to Himself… means He is able even to change and transform the wills and hearts of sinners (transform us into saints)! Now that’s truly amazing and worthy of great emphasis! Is this not confirmed in the very context of our passage?

Therefore… work out your salvation … for it is God who works in you both to will and to do for His good pleasure (Ph 2:12-13). We are His “workmanship (Ep 2:10).”

The context of Ph 2:12-13; 3:21 with Ep 2:10, 3:20 affirms true worship; God is transforming us.

  1. How awesome are Your works! Through the greatness of Your power Your enemies shall submit themselves to You. All the earth shall worship You and sing praises to You; they shall sing praises to Your name. Selah. Come and see the works of God; He is awesome in His doing toward the sons of men (Ps. 66:3-5).

Certainly these passages together with Ph 2:11 all point to the same glorious worship (Re 5:13)!

In Ps. 66:3-5 God is described twice as “awesome” in the very context of “enemies submitting themselves” through His “great” power. And this, mind you, is all in the context of “all the earth” worshiping and singing praises to God! David then invites us to come and see how awesome is His doing toward humanity! Where is “forced” worship here? As well, they are “submitting themselves” not “being” submitted. Again, relative to Mic 7:18-19, how can a “compassionate subduing” from a God “delighting in mercy” (in the very context of sins cast away) possibly coincide with a forced worship of those eternally being tormented? And as said in #13 in the very same letter as our text: Ph 3:21 is particularly pertinent. It affirms that God’s power is “even able” to do something extraordinarily impressive. A compelled submission by mere force is not particularly impressive. But a God winning the hearts of His enemies through His sacrificial love on the cross—that is impressive! That’s what makes Him truly a most “awesome” and all powerful God, worthy of all Creations’ worship!

  1. “He humbled Himself…even the death of the cross. Therefore God also has highly exalted Him…that at the name of Jesus every knee will bow” (Ph. 2:8-9). Every knee bows because of the cross. The word “therefore” links the cross with worship. To deny genuine worship at the foot of the cross is to strip this passage of all its meaning. Worse, it strips the cross of its power to melt hardened and selfish hearts and insults the Spirit of grace (He 10:29).

Professor Thomas Talbott asks:

Now just what is the power of the Cross, according to Paul? Is it the power of a conquering hero to compel His enemies to obey Him against their will? If that had been Paul’s doctrine, it would have been strange indeed, for God had no need of a crucifixion to compel obedience. He was quite capable of doing that all along. God sent His Son into the world, not as a conquering hero, but as a suffering servant; and the power that Jesus unleashed as He bled on the Cross was precisely the power of self-giving love, the power to overcome evil by transforming the wills and renewing the minds of the evil ones themselves. (5)

The cross of Christ is the greatest power in the universe because it alone can melt the hearts of God’s enemies, and make them His friends. As John Milton, the famous 17th century English author wrote, “Who overcomes by force hath overcome but half his foe.”(6)

  1. Salvation is directly mentioned here. “Every tongue will confess that Jesus Christ is Lord, to the glory of God the Father. Therefore…work out your own salvation…for God works in you both to will and to do for His good pleasure” (Ph. 2:11-13). The word “therefore” is very significant and to me conclusive. It associates the confession that “Jesus is Lord” directly with salvation.
  2. God Himself works in us “to will” of His good pleasure, who’s pleasure and will certainly includes salvation which He wills for all (1Ti 2:3; 1Pe 3:9). Does God, working in the hearts of His children to will to do His good pleasure, mean merely a forced submission to the Lordship of Christ? The question is its own refutation.
  3. When all (things*) are made subject to Him, then the Son Himself will also be subject to Him who put all (things*) under Him that God may be all in all” (1Co 15:28). The Greek word for “subject” here is hupotasso (Strong’s #5293). It is the same word applied to Christ. Can it be questioned that Christ’s submission to God is not freely given but compelled? Of course not! Moreover could God be “all in all” in subjects forcefully subjugated? God “all in all” intimates only a glorious and God honoring state with no negative implications. “Every knee” bowing and “every tongue” confessing “Jesus is Lord” is in perfect harmony with all being made subject to Christ resulting in God becoming all in all.
  4. God highly exalted Him and bestowed on Him the name which is above every name, so that at the name of Jesus every knee will bow… (Ph. 2:9-10 NAS). What kind of worship (sincere or compelled) can do justice to the Name above all names? What kind of worship can highly exalt Christ who died for the sins of the whole world (1Jn 2:2)? Only a true and sincere worship from every tongue could exalt Him who gave His life for the whole world (Jn 1:29; 12:47; 1Jn 4:14; etc). Nothing less could suffice.
  5. Finally, some will say, “Of course they will confess then, it will all be too obvious. There will be no merit to confessing then.” But are we saved by merit? Where is boasting? It is excluded (Ro 3:27). We, as the Church, have stripped this passage of its full glory. The bottom line is this: the incomprehensible love of God will do what His brute power alone could never do—conquer the hearts of His enemies and make them His friends. Did He not die for His enemies? (Ro 5:10)

Why did I go into such detail over this one passage? Because this passage is very well known, frequently quoted, and the basis of some of our most loved worship songs. Sadly, it is not fully appreciated for its most glorious meaning. I think any honest reflection of these 20 points will see it can only refer to a sincere and heartfelt worship, which as a result, affirms hope for all.

Summary of Points:

  1. The Greek “bow” signifies religious veneration, not compulsory force
  2. To declare “Jesus is Lord” was part of the early Church’s baptismal service
  3. No one can say “Jesus is Lord” except by the Holy Spirit” (1Co 12:3)
  4. Only true heart worship glorifies God
  5. True worship harmonizes with Re 5:13 where every creature everywhere worships God
  6. Mouth confession is made unto salvation” (Ro 10:9)
  7. The word “confess” is the same Greek word Christ used in praising His Father
  8. Some scholars believe this worship is “in” Jesus name not “at” implying intimacy and sincere worship
  9. The OT source confirms sincere worship as it is accompanied by righteousness, declared as an oath
  10. Those incensed against Him shall be ashamed is shown as a positive sign of true repentance
  11. This is accompanied with justification and glory, undeniable evidence of genuine repentance
  12. Micah 7:18-19 also points to sincere worship here
  13. The context of Ph 2:12-13; 3:21 with Ep 2:10 affirms true worship; God is transforming us
  14. Ps 66:3-5 likewise points to sincere worship here
  15. “Therefore” directly links worship to the cross; what can inspire true worship more than the cross?
  16. “Therefore” also links worship to salvation; which attest to true, heart-felt worship
  17. God works in us “to will” His pleasure (Ph 2:13). His pleasure is compatible only with true worship
  18. Christ’s submission (in Greek) is the same as ours (1Co 15:28) which confirms true worship here too
  19. Only sincere, true worship highly exalts Christ who died for the sins of the whole world (1Jn 2:2)
  20. Some say there is no merit to confessing Christ after death. But salvation is not based on merit!

God conquers the hearts of His enemies by making them His friends!

 

REFERENCES

1 Vine, W.E. An Expository Dictionary of Biblical Words. New York: Nelson, 1985. 75.

2 Fristad, Kalen. Destined for Salvation. Kearney, NE: Morris, 1997. 14-15. Original source: The Interpreter’s Bible: A commentary in 12 Volumes. Vol. 11. Nashville: Abingdon, 1955. 51.

3 Wigram, George W. The Englishman’s Hebrew and Chaldee Concordance of the Old Testament. n.p. n.p. n.d. 499-500.

4 Eckerty, Ken. “The Work of the Cross.” http://www.savior-of-all.com/cross.html.

5 Talbott, Thomas. The Inescapable Love of God. Salem, Oregon: Universal, 1999. 65.

6 Milton, John. Quoted by Ken Eckerty in “The Work of the Cross.” http://www.savior-of-all.com/cross.html.

* Adding “things” often muddies the water when people are the focal point of redemption. Bible translator, J. Mitchell says “all things” in Acts 3:21, is plural as both a masculine and a neuter—panton. It can be rendered “all humans.” The CLT says “all” in both Col 1:19 and Acts 3:21. Paul wrote, “Let no one boast in men. For all things are yours: whether Paul or Apollos or Cephas, or the world” (1 Cor 3:21-22). The first three “things” are persons! In Hebrews: “We do not yet see all things put under Him. But we see Jesus [a person]” (Heb 2:8-9). The word “But” means persons are in view! Paul says “all things” are put under Christ’ feet, except God [a person]” (1 Cor 15:27). “Except” means persons are in view! “All things” are subjected to Christ—then the Son (a person) is also subjected to God (1 Cor 15:28). “Is also” means persons are in view! “He is able even to subdue all things [ta panta] to Himself.” Mitchell says, “Ta panta in no way excludes humanity; it excludes nothing!

Paul said, “In… the fullness of the times He might gather together in one all things… also we have obtained an inheritance… who works all things… that we… should be to the praise of His glory” (Eph 1:10-12).” “Also we” and “that we” assumes persons are included. The introduction of the JMT states: “The Greek word pas (all G3956), is both masculine and neuter in some of its forms. With many translations you will only find the neuter rendered, for example with a plural, ‘all things.’” The JMT gives renderings of both the neuter and the masculine, when such is the case, translating the masculine as “all people; all humanity; or all mankind.” This is the case with Acts 3:21, which is plural as both a masculine and a neuter—panton. It can be rendered “all humans.” (See Jonathan Mitchell Translation, 2014 Edition. Introduction page 2.

The JMT reads: “…until the periods… moving all mankind forward.” “All things” is based on the single Greek word pas G3956 in its various forms. In the KJV it is translated: “all” 748 times, “all things” 170 times, “every” 117 times, “all men” 41 times, “whosoever” 31 times, “everyone” 28 times, etc. See blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G3956&t=NKJV)

The range of forms of pas are: panta (masc. sing., neut. pl.); pantas (masc. pl.); pantes (masc. pl., neut. pl.); panti (masc. sing., neut. sing.); pantos (masc. sing., neut. sing.); panton (masc. pl., neut. pl.); pas (masc. sing.); pasa, pasais, pasan, pasas, pase, pases (fem.); pasi (masc.pl., neut. pl.); pason (fem. pl.).