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. Php 2:9-11
The Exaltation of Christ

There are eternal meditations, and truths regarding the resurrected Christ, which are inexhaustible. Some that will be listed here, will give the reader some examples to begin with, that can lead to off-branches of many more.

I. Was a divine act.—“Wherefore God also hath highly exalted Him” Php_2:9). As a recognition of the humiliation and obedience of Christ, God exalted Him to the throne of mediatorial sovereignty. As Bengel puts it, “Christ emptied Christ; God exalted Christ as man to equality with God” (Compare Psa_8:5-6; Psa_110:1; Psa_110:7; Mat_28:18; Luk_24:26; Joh_5:27; Joh_10:17; Rom_14:9; Eph_1:20-22; Heb_2:9).

II. Was the acquisition of a name of pre-eminent dignity and significance.—“And given Him a name which is above every name, that at the name of Jesus” (Php_2:9-10). Jesus is the same as Joshua, or Jehoshua, only framed to the Greek pronunciation and termination. Joshua, who brought the hosts of Israel into the rest of Canaan, was originally called Hoshea, but it was changed into Joshua or Jehoshua, by an addition of the first syllable in the divine name Jehovah, perhaps to intimate that not Joshua of himself, but Jehovah by him, would complete the deliverance and rest of Israel. The name Jesus means Jehovah-Saviour, or Jehovah-Salvation, and Jesus is so called because He saves His people from their sins. The name cannot be given to any other being; it belongs solely and absolutely to the one Jesus. “Here we should probably look,” says Lightfoot, “to a common Hebrew sense of name, not meaning a definite appellation, but denoting office, rank, dignity. In this case the use of the name of God in the Old Testament to denote the divine Presence or the divine Majesty, more especially as the object of adoration and praise, will suggest the true meaning; since the context dwells on the honour and worship henceforth offered to Him on whom the name has been conferred. To praise the name, to bless the name, to fear the name of God, are frequent expressions in the Old Testament.” The name of Jesus marks the pre-eminence of Jesus—it is the “name above every name.” That name wields the mightiest power in the world to-day. A modern writer of reputation has said: “There is a wave—I believe it is only a wave—passing over the cultivated thought of Europe at present, which will make short work of all belief in a God that does not grip fast to Jesus Christ. As far as I can read the signs of the times and the tendency of modern thinking, it is this—either an absolute silence, a heaven stretching above us, blue and clear and cold, and far away and dumb; or else a Christ that speaks—He or none. The theism that has shaken itself loose from Him will be crushed, I am sure, in the encounter with the agnosticism and materialism of this day.” The name of the exalted Jesus is the salvation of the world in more senses than one.

III. Entitles him to universal homage.—“Every knee shall bow … and every tongue confess that Jesus Christ is Lord” (Php_2:10-11). Beings above, below, and on the earth shall acknowledge the supremacy and deity of Jesus, and unite in a universal and consentaneous act of praise and worship of His divine majesty. On the door of the old mosque in Damascus, once a Christian church, but now ranked among the holiest of the Mahometan sanctuaries, are inscribed these remarkable words: “Thy kingdom, O Christ, is an everlasting kingdom, and thy dominion endureth throughout all generations.” For more than twelve hundred years the inscription has remained unimpaired by time and undisturbed by man. What is it waiting for? Already a Christian Church has been founded in that ancient city, and the gospel is preached there every Sabbath. The world’s submission to Jesus is drawing near.

Lessons.—The name of Jesus—1. Is unique in its reputation. 2. In its moral influence among the nations. 3. In its saving power. 4. In the homage Paid to it.

GOING ON FURTHER-GERM NOTES ON THE VERSES:

Php_2:9-11. The Name of Jesus: its Exaltation and Power.
I. The Savior’s exaltation (Php_2:9).—He was exalted by His resurrection from the dead, His ascension into heaven, and His glorious session at the right hand of God, whence He now discharges the high functions of Prophet, Priest, and King.
II. The Savior’s name.—“That at the name of Jesus” (Php_2:10). Jehovah, the Savior. 1. The supreme eminence of the name.—“A name which is above every name.” 2. Pre-eminent because no other being could receive the title. 3. Pre-eminent because there is no other name that has the mysterious virtue of saving as this.
III. The power of the Savior’s name.—1. In saving the sinner. 2. In commanding the homage and worship of all, and in eliciting the universal acknowledgment of His deity (Php_2:10-11).
We learn a lesson of humility.—1. Because Christ humbled Himself for us. 2. We should humble ourselves on account of past sins. 3. Humility leads to exaltation.

Christ Worthy of Universal Homage.—1. The Lord Christ, having abased Himself for our redemption, was exalted by the Father to the highest pitch of glory. 2. The name which is above every name is said to be given to Christ, because His divine majesty, before hid, was now manifested and the human nature so highly honored that that person who is man is true God, and is to be acknowledged as such. 3. However small a part of the world acknowledge Christ to be the Lord, His glory will grow till all reasonable creatures in heaven, earth, and hell subject themselves to Him, and the giving of divine honor to Him does in no way impair the glory of God the Father. [Fergusson]

​"In all Scripture-indeed, in all literature-there is no passage which combines such extraordinary extremes as this. The Apostle opens the golden compasses of his faith, placing one jeweled point on the throne of divine glory and the other at the edge of the pit, where the Cross stood; and then he asks us to measure the vast descent of the Son of God as He came down to help us. Mark the seven steps: He was in the form of God, that is, as much God as He was afterward a servant; being in the form of God… took the form of a servant. He was certainly the latter and equally so the former. He did not grasp at equality with God, for it was already His. He emptied Himself, that is, refused to avail Himself of the use of His divine attributes, that He might teach the meaning of absolute dependence on the Father. He obeyed as a servant the laws which had their source in Himself. He became man-a humble man, a dying man, a crucified man. He lay in the grave. But the meaning of His descent was that of His ascent, and to all His illustrious names is now added that of Jesus-Savior. This must be our model. This mind must be in us. In proportion as we become humbled and crucified, we, in our small measure, shall attain the power of blessing and saving men."  [F.B. Meyer]

In the former verses the Sun of Righteousness is eclipsed; here He shines forth in all His strength and splendor. The doctrine of Christ’s humiliation leads you to Mount Calvary; but this doctrine leads you to Mount Olivet. There you may see Christ standing at the bar; here you see Him sitting on the throne.

I. The doctrine of Christ’s exaltation.
1. It pleased God that He who humbled Himself should be “made higher than the heavens,” that He who appeared as a servant should now appear as the Lord of Glory.
The word “highly exalted” is emphatic and singular; His exaltation was super superlative. Jesus Christ in His resurrection was exalted; in His ascension “highly exalted;” in His sitting at the right hand of God “very highly exalted above all exaltation.” In His resurrection, He was exalted above the grave; in His ascension, above the earth; in His session, above the highest heavens. The steps of Christ’s exaltation answered the steps of His humiliation.

​(1) His incarnation is answerable to His resurrection, for by the first He was “manifest in the flesh” the Son of Man; by the second “declared to be the Son of God with power” (Rom_1:3-4).
(2) His poor, painful, and shameful life, and His painful and cursed death, is answerable to His ascension and sitting at the right hand of God. In the one He was disparaged, in the second honoured. In the disparagement He was lower than the angels; in the honour, far above them (Heb_1:5-13; Eph_1:20-22).
(3) His coming to judge the world answers His being judged by the world. The former is the completion of His exaltation as the latter was of His degradation (Isa_53:1-12; Joh_5:22-23). Jesus by His resurrection overcame His enemies (Heb_2:14); by His ascension triumphed over them (Corinthians 2:15); by His Judgeship He tries and condemns them. For the further demonstration of His exaltation note--

2. That God hath given Him a name that is above every name.
(1) What is to be understood by this name—the power, dignity, and authority with which Christ was invested.
(a) Sometimes name is put for glory and renown (Gen_6:4; 1Ch_5:24, Hebrews); thus Christ is invested with the glory of the only begotten of the Father
(b) for the power and sovereignty by which Christ is King of nations and of saints (Joh_10:25; Act_3:6; Act_4:7). Of this He spake at the ascension (Mat_28:18). And the glory of Christ’s name is such that shall be celebrated through all ages (Luk_2:10-14; Heb_1:6; Rev_5:12).

(2) How hath Christ obtained a name above every name. This name is a demonstration of Christ’s super-exaltation, and notes four things.
(a) That Jesus should be the only Saviour of the world (Act_4:11-12).
(b) In that He is exalted to sit at the right hand of God, which is a name or honour angels never had (Heb_1:3-4; Heb_1:13).
(c) Because it is through this name that the name of God becomes a comfort to us. The attributes of God are the “name of God.” To a Christless sinner all the attributes of God are against Him: wisdom (Jer_17:10; 1Jn_3:20); holiness (Hab_1:13); justice; omnipotence. But the name of Christ makes the name of God a sanctuary (Pro_18:10), and a comfort: wisdom (Psa_73:24; Mat_6:32); holiness (1Co_1:10); justice (Rom_3:25-26; Rom_8:1); omnipotence (Rom_8:31).
(d) Because His name should be most precious and powerful in His Church through all generations (Mat_18:20; Joh_14:13; 1Co_5:4; Mat_28:19).

(3) How are we to understand that God hath given Him a name? As Mediator; for so only was He capable of exaltation. Not as God, for that cannot be, nor in the sense of the manifestation of His glory, for the sun is not exalted when the cloud is removed; nor as mere man, for humanity is incapable of such exaltation and worship; but as God-man.

3. That at the name of Jesus every knee should bow.
(1) What is meant by bowing the knee. Some understand this literally, but if “name” stands for power then kneeling must mean submission (Gen_41:43; Joh_5:22-23).
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(2) Who shall bow?
(a) All knees in heaven voluntarily.
(i) The good angels who always obeyed and honored Christ (Dan_9:24-25; Luk_1:30-31; Luk_2:13-14; Mat_2:13; Mat_4:11; Luk_22:43; Mat_28:6; Act_1:11; Heb_1:6; Mat_25:31). All this service was performed unto Christ, not only as Creator (Col_1:16), but as Governor (Col_2:10; Eph_1:21-22).
(ii) The spirits of just men made perfect (Rev_5:9-10; Rev_4:8; Rev_4:10).
(b) On earth
(i) good men willingly (Psa_110:3). By nature they are children of disobedience (Col_3:6-7; Col_3:1; Col_3:21; Rom_8:7). But the grace of God removes that “iron sinew” (Isa_48:4).
(ii) Evil men under compulsion; because they do not willingly bear Christ’s yoke they shall become His footstool (Psa_110:1).
(c) In hell (Luk_10:17; Luk_8:28-32; Jas_2:19; Col_2:15; Heb_2:14).

4. That every tongue shall confess.
(1) What is meant by every tongue? Not simply every nation but every person.
(2) What is meant by Jesus is Lord? (1Co_2:8).
(a) As Creator (1Co_8:6; Rom_11:36).
(b) As Son of God (Heb_1:2-4).
(c) As such He is a Lord to command us and to save us.
(3) As every knee must bow to Christ’s dominion so every tongue must confess Him Lord.
(a) Devils and wicked men (Rev_6:14).
(b) Saints and angels (Rev_5:12-13).

II. The end of Christ’s exaltation. As God had no motive without Himself, so He had no end beyond Himself in giving Christ (Eph_1:6). For this Christ prayed (Joh_12:28).

III. Application.
1. Use of information. As Christ first suffered and entered into His glory (Luk_24:26), even so must we (Act_14:22; 2Ti_2:11).
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2. Use of exhortation. Is Christ exalted? Then let us, our tongues, knees, hearts, lives, acknowledge Him to be our Lord.
(1) What Jews, Pilate, and Herod did in scorn, let us do in sincerity.
(2) Let us take heed that we do not violate our allegiance to Him (Exo_5:2; Psa_12:4 : Luk_19:27).
(a) Christ is only a Saviour to those who submit to Him (Heb_5:9; Tit_2:11-12.
(b) Every knee must one day bow to Him.
(c) The sins of Christians are far greater than those of the Jews against Christ who sinned against Him in His state of humiliation (Heb_6:6). They did it in ignorance (Act_3:17; 1Co_2:1).
(d) Christ at last will be too hard for the hardest-hearted sinner.

3. Use of comfort to believers.
(1) Is Christ exalted? then we may comfortably believe that He hath perfectly satisfied God’s justice for us.
(2) Christ though exalted is still mindful of us (Heb_2:15-18).
(3) Christ is exalted to heaven, and so shall all believers be in due time (Joh_17:24; Col_3:4). (W. Taylor, A. B.)

That at the name of Jesus every knee should bow:
I. To what period does the assertion refer.
1. Not the present, which would not be the fact, and besides the text is a prophecy. Many objects are now worshipped: riches, pleasure, etc.
2. At the judgment, when every usurper will be dethroned, and every rebel crushed.

II. The persons alluded to.
1. His willing and devoted servants.
2. Others will bow unwillingly.

III. The consequences of this event. Jesus will reign with undisputed sway.
1. Sin will be banished from His dominions.
2. There will be no more contention.
3. There will be no more weakness or sorrow.
4. There will be no more fear of death. (W. H. Davison.)

The supremacy of Christ:
I. Is universal.
1. In heaven and on earth.
2. In the control of providence and grace.
3. In the administration of mercy and judgment.
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II. Must be universally acknowledged.
1. By His enemies as by His friends.
2. To this end He is exalted at the right hand of God.

III. Secures the glory of God.
1. In the accomplishment of His purpose.
2. The revelation of His character.
3. The completion of His kingdom. (J. Lyth, D. D.)

Christ’s claims:
I. The claims of Christ upon our faith; submission; obedience; love.
II. His power to enforce them. He is exalted; as Lord of all.
III. The certainty of their final acknowledgment. Every knee shall bow, etc.; to the glory of God the Father. (J. Lyth, D. D.)

And things under the earth - Beings under the earth. The whole universe shall confess that he is Lord. This embraces, doubtless, those who have departed from this life, and perhaps includes also fallen angels. The meaning is, that riley shall all acknowledge him as universal Lord; all how to his sovereign will; all be subject to his control; all recognize him as divine. The fallen and the lost will do this; for they will be constrained to yield an unwilling homage to him by submitting to the sentence from his lips that shall consign them to woe; and thus the whole universe shall acknowledge the exalted dignity of the Son of God. But this does not mean that they will all be saved, for the guilty and the lost may be compelled to acknowledge his power, and submit to his decree as the sovereign of the universe. There is the free and cheerful homage of the heart which they who worship him in heaven will render; and there is the constrained homage which they must yield who are compelled to acknowledge his authority.
[Albert Barnes]

The triumphs of Christ:
"Before many a Popish shrine on the continent one sees exhibited a great variety of crutches, together with wax models of arms, legs, and other limbs. These are supposed to represent the cures wrought by devotion at that altar; the memorials of the healing power of the saint. Poor miserable superstition all of it, and yet what a reminder to the believer in Jesus as to his duty and his privilege! Having pleaded at the feet of Jesus, we have found salvation; have we remembered to record this wonder of His hand? If we hung up memorials of all His matchless grace, what crutches, and bandages, and trophies of every sort should we pile together!" (C. H. Spurgeon.)

​"Wherefore - Because of his voluntary humiliation and obedience. He humbled himself; but God hath exalted him - So recompensing his humiliation. And hath given him - So recompensing his emptying himself. A name which is above every name - Dignity and majesty superior to every creature.
​That every knee - That divine honor might be paid in every possible manner by every creature. Might bow - Either with love or trembling. Of those in heaven, earth, under the earth - That is, through the whole universe."   [John Wesley]

And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity; And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings
and prayers night and day.  Luke 2:36-37

Focused on Eternity

Our text presents us with the picture of a lonely woman, old, and a widow. Could a less attractive subject be chosen? There is something interesting in a young widow; but who cares to look at an old one, whose charms have long since faded, whose eyes are dim, whose hair is white, whose face is wrinkled, and whose hands are tremulous? But there is a beauty that does not depend upon youth, a loveliness that wears well, and cannot be washed out even by tears, a charm that comes in answer to the prayer, “Let the beauty of the Lord our God be upon us,” Of this beauty Anna, the prophetess, had a full share; and the story of her life, briefly as it is told, is not devoid of interest. Anna, “the gracious,” as her name signifies, was the daughter of Phanuel, evidently a man who lived as one who saw the face of God. While still very young the maiden was wedded, and for seven happy years youth and love filled her heart with gladness. But at the end of that time the shadow of death passed over the Jewish home and hid the light, and stilled the song, and filled the house with mourning. What was she to do, that young widow with her life before her? She had surely some excuse for joining that innumerable company of disappointed women who talk of blighted lives, and are themselves a blight upon everything that comes near them. But she let “the useful trouble” of her life soften and sanctify her. She put her trust in the God of Israel, and received with meekness the chastening of His hand. She took herself and her sorrow to the Temple. And there a new longing and a new love took possession of her; for were they not all looking for the Messiah, and might not the time of His coming be near? She would consecrate herself to God and to His service in the Temple. Other women could not do it; the sweet clamour of the children, and the wishes of their husbands kept them at home; but she would have her pleasures too, and the joy of the Lord should be her strength. And so the young widow took her place, and day by day, and year by year, returned to it. The sun touched Olivet with golden beams and left it again in shadow more times than she could count. The fig trees blossomed and shed their fruit, the valleys drank up the early and the latter rain, the tender grapes became ripe and were gathered, the corn showed first the green blade, and then the full ears; the feasts came round with their joyous assemblings; and, year after year, Anna was in the Temple, neither wretched nor useless. God gave to her the gift of prophecy. She saw what some eyes could not see, and she had power to utter the Divine revelations which were made to her. Complacently and tranquilly she saw the years pass away until eighty-four had seamed her face, and bent her form. But He whom she had served with such fidelity and devotion had a wonderful joy in reserve for her yet. Coming into the Temple one day, as usual, she heard an unusual sound. Simeon, with tremulous voice, was singing that new song, which has been continued by the Church ever since. In his arms he held the Child Jesus; and, seeing Him, what could Anna do but take up the strain of thanksgiving, and pour out her soul in praise? And then she found that, after all, her work was not over. She had known what it was to wait long, and others were waiting still. She could not keep the good news to herself. She became the first evangelist of His advent in the city of her King, and “spoke of Him to all them”. We are taught at least three things by the brief biography which Luke has written of Anna.

1. What is the best cure for loneliness?—Something to do, and the determination to do it.
2. What is woman’s work in the Church, and who are the women to do it? More and more every year it is coming to be understood that there are departments which women can excellently fill. There are thousands of devoted women scattered about in different parts of our country who, in quiet places, and by womanly methods, are doing an immense amount of good. More Annas to spend their days in God’s Temple, and speak a kindly word to those who are in darkness: women who have a ready hand to take up any duty which would not otherwise be done—these are the women that are needed. But it is lonely women especially who are called to Christ’s work. The work goes on unseen by the world, but, carefully observed by angels, and the Omniscient God, who records all, nothing is overlooked.
3. God will most richly reward the services of the faithful. No one knows exactly what the reward will be, for He delights to give us surprises of joy. (Marianne Farningham)

It's certainly expected that she was dutiful in assisting in the upkeep and maintaining cleanliness within the temple, but, her main functions of employment were:
Fastings and prayers - Constant religious service. pending her time in prayer, and in all the ordinances of religion.
Night and day - Continually - that is, at the usual times of public worship and in private. When it is said that she departed not from the temple, it is meant that she was “constant” and “regular” in all the public services at the temple, or was never absent from those services. God blesses those who wait at his temple gates.
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Note: As a watchman, in the same service for 40+ years, I can say assuredly, that the more she engrossed herself in this employment, the deeper, and more intense the fellowship, and dialogue between her and God became. I can only surmise the depth of her walk with the Lord-I look forward to meeting her one day in heaven, and letting her share some of the ways He revealed Himself to her, during those years.

Let me recommend to all persons advanced in life her spirit of holy abstraction—an abstraction, not from duty, but from the sins, and cares, and vanities of the world. It is difficult to conceive a more unbecoming, or more pitiable object, than a person, whether male or female, far advanced in years, but still engrossed with the trifles of time. It will not be supposed that it is meant to say that aged believers should not be truly happy and cheerful; but very different is the joy of God from the gaiety of the world; very different is the rational and devout placidity from the unreflecting and ill-timed mirth. The vain attempt to go on as formerly, in defiance of the ravages of time, and the failing of nature; the affectation of the dress, manners, and enjoyments of youth, in the midst of the infirmities of age; the haunt of giddy amusement resorted to with feeble and tottering steps; the wreathy garland on the withered brow; the world still predominant at threescore and ten, or fourscore; the heart barricaded against the admission of serious thoughts, and full of the things of sense, when a very short space of time must shut the scene, and dispel every dream, and fix the destiny for ever’;—alas! alas! let who will admire this and call it pleasant, every wise man must feel disposed to exclaim, How incongruous, how absurd, how melancholy, how sinful. But an aged Christian, justly estimating the circumstances in which he is placed, contented, thankful, grave, pious, and consistent—how becoming, how engaging, and how venerable! A very little reflection, too, must suffice to show the impropriety of the aged spending the small remainder of their time in unprofitable amusements, and also the impropriety of others encouraging them to do so. If it be so that some who are far advanced into the vale of tears, spend some hours of almost every lawful clay in any such manner as merely kills the time, it is truly to be much lamented. If indeed their mind be in such a state of dotage as to unfit them for anything useful, there may be some excuse for the habit; but it must be criminal and very hurtful, as long as they are in possession of ability to distinguish right from wrong, and to make any preparation for the unseen world on which they are verging. Far other employments ought to engage them. It was not thus that aged Anna sought her amusement and solace. Let the aged get interested, deeply interested, about the things of God, and they will not then stand in need of any expedients which are, to say the least, of doubtful propriety. Let them, like Anna, as far as strength permits, regularly and devoutly frequent the temple of God. Let them be much in religious exercises at home. Let them speak to others on the subject of religion. Let their lips, which must soon be closed, speak for Christ while they can. Advices from persons of their experience may be well taken, when those from persons of less standing may be despised. Let them study in all things to adorn the doctrine of God their Saviour, that their hoary heads may be crowns of glory, being found in the way of righteousness. Thus, that God who hath taught, guided, and blessed them from their youth, will not forsake them when they are old; they shall safely and happily come to their grave in their full age, like a shock of corn in its season. (James Foote, M. A.)

CONCLUSION:
PIETY IN THE AGED FURNISHES A BEAUTIFUL ILLUSTRATION OF THE MATURITY AND RIPENESS OF CHRISTIAN CHARACTER. Concluding inferences:
1. We should imitate the pious aged.
2. How thankful should the children of pious and aged parents be.
3. The departure of aged Christians from our midst reminds us who remain that the ranks before us are thinning out, and that we are pressing up to the forefront of the line. We should see to it, then, that we have their piety, and can honor their place. (Preachers’ Treasury)