JESUS' EXALTATION
Philippians 2:9-11
“For
this reason also, God highly exalted Him…” (Phil. 2:9). Humility brings
exaltation. “Humble yourselves under the
mighty hand of God, that He may exalt you at the proper time” declares 1
Peter 5:6. Exaltation after humiliation is a common theme in Scripture (cf.
Matthew 23:12).
Jesus
was exalted because of His submission to the Father by self-humiliation in
becoming man, obedient to the point of death. There is no question that
exaltation was the fruit of His humility. “For
this reason” is the Greek preposition dia, and used here in the
sense of a result of an action. It connects the preceding humiliation with the
resulting action of exaltation marking a change of direction and action. Now
there is a shift to God the Father who takes the initiative and become the
source of the action, and Christ becomes the recipient. It centers upon what “God” did. It also speaks of a
consequence which is a natural outcome of Jesus’ humility. The verb “exalted” is the Greek word, hyperphroneo, and is found only here in Scripture. The word is an
indicative aorist in the Greek, which is a mood of certainty and an aorist
which happened in the point of time or is a historical fact. It is a compound
word meaning to super exalt, exalt above, or exalt supremely. The evidence of
exaltation is threefold: (1) The resurrection of Christ. (2) The ascension into
heaven. (3) Being seated at the right hand of God. Christ was exalted in
fulfillment of God’s word: “Behold, my
servant shall prosper, He will be high and lifted up and greatly exalted”
(Isaiah 52:13). This act of exaltation is a response of vindication and
approval.[1]
Hawthorne
How
God exalted Jesus: He “bestowed on Him
the name which is above every name” (Phil 2:9b). The word “bestowed” is the word charizomai, means “to give or bestow a thing willingly.”[3]
The root word is grace. Therefore, this is an act of grace—not merit. He was
graciously given “the name which is above
every name.” Names in Scripture have special significance. A name describes
an essence or person. Pentecost clarifies:
“Name is used here in its Old Testament sense where the name represents the
total person. It bespeaks the office, the rank, and the dignity attached to the
person because of his position.”[4] It is a name “which is above every name.” It points to Christ being given the
highest honor and supreme power. His name is given to distinguish His name from
all others, and given a title that outranks all other titles.
“So that at the name of Jesus every knee will
bow…” (Phil 2:10). This declares the purpose of Jesus’ exaltation. “So that” is a conjunction of purpose and
indicates the result or goal. The purpose and goal is clearly universal
adoration to the Lord Jesus Christ. It is interesting that Paul uses just the
earthly name—Jesus. While Paul usually joins the earthly name of Jesus with a
title, such as Lord or Christ; he does not always do so (cf. 1 Cor 12:3; 2 Cor.
4:1, 1 Thess. 4:14). Paul is careful to
tie the earthly name or Jesus’ humanity with the exalted position. O'Brien notes that the name Jesus, “In such a context… serves to emphasize the reality
of His humanity: it is the real human being”[5]
who is spoken of by Paul. For Paul, He is the man Christ Jesus, now
exalted and at the right hand of God.
Notice
also that this exaltation is a sign of triumph.
This is denoted in the phrases, “every
knee will bow” (Phil. 2:10) and “every
tongue will confess” (Phil. 2:11). He triumphs over his enemies, and they
will acknowledge Him as Lord by an act of reverence and submission. Robertson
notes this will be: “Not perfunctory genuflections, whenever the name of Jesus
is mentioned, but universal acknowledgment of the majesty and power of Jesus
who carries his human name and nature to heaven.”[6]
This will be universal acknowledgement. The word “every” used twice in the text is connected and further defined as “those who are in heaven and on earth and
under the earth.” Revelation 5:13 declares: “And every created thing which is in heaven and on the earth and under
the earth and on the sea, and all things in them, I heard saying, ‘To Him who
sits on the throne, and to the Lamb, be blessing and honor and glory and
dominion forever and ever.’ ” The clear implication is that there will be
no exceptions. All the living, dead, and angelic creatures, will acknowledge
Jesus as Lord. The emphasis is on the universality of the authority and
Lordship of Jesus Christ. However, we must not take it that all will be saved by this
act. In warfare of the time, when Rome
defeated their enemies, many were brought before Caesar and made to confess the
power, authority, and superiority of their captors, but this did not pardon or
make them citizens.[7] “It is the doctrine of Scripture
that Christ in dying for men, and because He did die for them, has won for
Himself eternal renown” observes Eadie.[8]
The
timing of this is not specifically indicated in our text. Various groups will
acknowledge that Jesus is Lord at different times in three key judgments:
First, the church will do so at the Judgment Seat of Christ (1 Cor. 3:11-15).
Second, those living on the earth and Old Testament saints resurrected at the first
resurrection of prophecy will be judged (Rev. 19:11-21). Third, at the end of
the Millennium in the Great White Throne judgment is when everyone on the earth
and all resurrected unbelievers will bow the knee to Jesus Christ (Rev.
20:7-15).
[1] O’Brien, PHILIPPIANS, 234.
[2] Hawthorne, WBC: PHILIPPIANS, 91.
[3] Zodhiates, WORD STUDY DICTIONARY: NT, 1468.
[4] Pentecost, THE JOY OF LIVING, 77.
[5] O’Brien, NIGTC: PHILIPPIANS, 242.
[6] A.T. Robertson, WORD PICTURES, IV, 446.
[7] Baker, Charles, UNDERSTANDING THE BODY OF
CHRIST, 85-86.
[8] Eadie, John, THE EPISTLE OF ST. PAUL TO THE
PHILIPPIANS, electronic media, Google
Books.
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