John Calvin Commentary Philippians 2:10

"that in the name of Jesus every knee should bow, of [things] in heaven and [things] on earth and [things] under the earth," — Philippians 2:10 (ASV)

Every knee might bow. Though respect is shown to men also by means of this rite, there can nevertheless be no doubt that what is meant here is that adoration which belongs exclusively to God, of which the bending of the knee is a token. As to this, it is important to note that God is to be worshipped not merely with the inward affection of the heart, but also by outward profession, if we would give Him what He is due. Hence, on the other hand, when He would describe His genuine worshippers, He says that they have not bowed the knee to the image of Baal (1 Kings 19:18).

But here a question arises—whether this relates to the divinity of Christ or to His humanity, for either view is not without some difficulty, since nothing new could be given to His divinity, and His humanity in itself, viewed separately, by no means possesses such exaltation that it should be adored as God? I answer that this, like many other things, is affirmed in reference to Christ’s entire person, viewed as God manifested in the flesh (1 Timothy 3:16). For He did not abase Himself either as to His humanity alone, or as to His divinity alone, but because, clothed in our flesh, He concealed Himself under its infirmity. So again, God exalted His own Son in the same flesh in which He had lived in the world abject and despised, to the highest rank of honor, that He may sit at His right hand.

Paul, however, appears to be inconsistent with himself; for in Romans 14:11, he quotes this same passage when he intends to prove that Christ will one day be the judge of the living and the dead. Now, it would not be applicable to that subject if it were already accomplished, as he declares here.

I answer that the kingdom of Christ is of such a nature that it is every day growing and progressing, while at the same time perfection is not yet attained, nor will be until the final day of reckoning. Thus both things hold true—that all things are now subject to Christ, and that this subjection will, nevertheless, not be complete until the day of the resurrection, because that which is now only begun will then be completed.

Hence, it is not without reason that this prophecy is applied in different ways at different times, just as all the other prophecies which speak of the reign of Christ do not restrict it to one particular time but describe it in its entire course. From this, however, we infer that Christ is that eternal God who spoke by Isaiah.

Things in heaven, things on earth, things under the earth. Since Paul represents all things from heaven to hell as subject to Christ, Papists trifle childishly when they draw purgatory from his words.

Their reasoning, however, is this: that devils are so far from bowing the knee to Christ that they are in every way rebellious against Him and stir up others to rebellion, as if it were not at the same time written that they tremble at the simple mention of God (James 2:19). How will it be, then, when they come before the tribunal of Christ?

I confess, indeed, that they are not, and never will be, subject of their own accord and by cheerful submission. But Paul is not speaking here of voluntary obedience.

Furthermore, we may, on the contrary, turn back upon them an argument, by way of retortion (αντιστρέφον), in this manner: “The fire of purgatory, according to them, is temporary and will be abolished at the day of judgment. Hence, this passage cannot be understood as referring to purgatory, because Paul elsewhere declares that this prophecy will not be fulfilled until Christ shall manifest Himself for judgment.”

Who does not see that they are twice children regarding these disgusting frivolities?