Abstract The second stanza (v.9–11) of the Christ-hymn in Phil 2.5–11 has led to two main difficulties of interpretation: first, it is disputed to whom exactly the triad in v.10b refers and what implications this has for understanding the scope of Phil 2.10–11. Second, Otfried Hofius has prominently argued that the scene in v.10–11 must be understood as universalism in the sense of salvation for all at the end of times. According to his interpretation, everyone, whether they have already put their faith in Christ, will worship Christ as Lord in the eschaton as a salvific event. A precise exegesis of the background of Phil 2.9–11 (i.e. Ps 148 and Isa 45.20–5) reveals a clear picture contrary to Hofius. The minority opinion that the triad ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων (v.10b) is to be understood as neuter nouns and encompasses the whole of creation has been neglected in the history of interpretation, but is plausible. Ignatius, Trall. 9.1, conversely, cannot be used as a meaningful parallel because its exact meaning remains vague. Moreover, Hofius’ idea of the eschatological salvific worship of all creatures is not tenable in Isa 45.20–5 and thus highly implausible in Phil 2.9–11. The expectation of universal judgement in the eschaton is also present in Rom 14.11, the only other instance in the NT where Isa 45.23 is directly alluded to (or even quoted). All three texts disagree with a notion of universalism. Rather, Paul expects an eschatological homage of the entire cosmos before Christ as Lord, willingly or unwillingly.
Magnus Rabel (Wed,) studied this question.
Synapse has enriched 5 closely related papers on similar clinical questions. Consider them for comparative context: