The Exaltation of Jesus (Philippians 2:8-11)

There are many passages that we could have used as the basis for thinking about the theme of the exaltation of Jesus. We will refer to some of them as we proceed. The Creed describes his exaltation when it says that he ‘sits at the right hand of God the Father Almighty’. So it connects his exaltation with his ascension. The ascension describes his journey from earth to heaven and his exaltation describes what happened once he reached heaven. Of course, others correctly view the exaltation as beginning with his resurrection, continuing with his ascension to heaven, which is followed by his reign on God’s throne, and including his future activity as the universal judge.

Yet there is a sense in which the resurrection and ascension occur prior to the exaltation. Paul in this passage from Philippians places the exaltation at the moment when God the Father gave to Jesus ‘the name that is above every name’, with that name being the title ‘Lord’. No doubt, we have often heard of how Paul seems to have coined a new word when he says that Jesus was hyper-exalted. In other words, there has never been or ever will be an exaltation that is its equal. The greatest promotion that a human ruler has ever achieved is like an individual who has climbed on to an anthill in comparison to Jesus who has reached a height that far transcends Mount Everest.

It is worth noting that Jesus did not exalt himself to this high position. Paul makes this very clear in Philippians 2:6-11. The descent of Jesus, his positions of humiliation, were chosen by himself both when he became a human and when he became the Sufferer on the cross. In contrast, the exaltation was performed by the Father who gave to Jesus the highest possible name and position.

Invitation

The first aspect of the exaltation that we can consider is that Jesus sits on the right hand of God the Father by invitation. The invitation was prophesied in Psalm 110, a Messianic psalm. In that psalm, David begins with one divine person speaking to another, and we know from the New Testament that it is the Father addressing his Son: ‘The Lord says to my Lord: “Sit at my right hand, until I make your enemies your footstool.”’

The ‘right hand’ of a monarch was the place of supreme honour, only given to someone who deserved to be there. As far as the ascended Jesus was concerned, the invitation concerns his right to sit on the throne of God. The invitation is given to him as the Mediator, because as far as his divine person is concerned he had never left the divine throne. As Mediator, he is not only divine, he is also human, and it as the Mediator he is given this invitation. In Jesus, humanity was to go where it could not have gone before, to the very throne of God. We have heard many times the statement by Rabbi Duncan about the dust of earth seated on the throne of God.

Of course, it is important to remember that there is only one throne in heaven. The right hand of God is not beside the throne; instead it is a place on the throne. Sometimes Christians imagine that there are two thrones.  But there is only one, and Jesus sits on it highly exalted.

How could he be given this wonderful invitation? The answer to this question is found in the agreement made by the persons of the Trinity concerning our salvation. In this agreement or covenant, the Father sent the Son to die on the cross for sinners and assured him that he would be raised from the dead and given the place of greatest honour. The work of Jesus on the cross was such a magnificent achievement that the only proper response could be this invitation to come and sit on the divine throne. After all, the work on the cross could only be accomplished by one who was divine as well as human. So Jesus received this invitation because he had merited it. And the Father was delighted to express his love for his Son in this way.

No one else will ever receive this invitation, not even from among the illustrious inhabitants of heaven. As Bishop Pearson commented, ‘This was an honour never given, never promised, to any man but the Messiah: the glorious spirits stand about the throne of God, but never any of them sat down at the right hand of God.’

Implementation

What would be the consequences of Jesus’ exaltation? One of them is that he sits there for the implementation of God’s purpose of mercy. We read a marvellous description of this in Revelation 4 and 5. In that vision given to John, he sees a scroll in God’s hand that has to be opened and discovers that the only one who can open it is the Lamb who had been slain. Several commentators say that the scroll contains the book of God’s decrees, which may be right, although I suspect it is a reference to the book of life in which are written the names of God’s people who are to be rescued by the exalted Lion.

In any case, the intention concerns the rescue of his people from the state of sin. For this to happen, the exalted Saviour received from the Father the promised Holy Spirit, with the first evidence of this having occurred being the events on the Day of Pentecost. When we read the sermon of Peter preached at that occasion, recorded in Acts 2, we see how he connects the working of the Spirit with the exaltation of Jesus to the throne of God (2:33-36). Jesus had sent him to bring a message of mercy to sinners in Jerusalem.

This is a reminder that those that Jesus has to overpower are his spiritual enemies. Yet he has been given all authority in heaven and earth in order that his church will bring them into his kingdom (Matt. 28:18-20). He is present with his servants by the Spirit as they spread his message throughout the world and down through time. And he wins them to himself through the message of the gospel. They throw down the arms of rebellion and volunteer to serve him (Psalm 110:2).

Another way by which Jesus implements the will of the Father is by giving special gifts to his church (Ephesians 4:7-12). He gives at least one spiritual gift to each believer. Yet although each may have a different gift they have been given in order to produce united growth (Rom. 12:4-6). Jesus decides which gift each of his people should have and the choice is an expression of his wisdom. It is through them using their gifts that he often brings comfort to believers that need it and challenge to unbelievers who observe them and wonder why they can do what they do.

Sometimes Christians focus on certain passages of the Bible that are regarded as very profound such as Isaiah 53 and John 17. There is nothing wrong with them doing so, yet they may forget to note what other verses say. I have often been struck by the repetition in Paul’s greeting to his readers where he says ‘Grace to you and peace from God the Father and the Lord Jesus Christ’ or similar. In that simple greeting he is reminding us that Jesus is implementing the will of God for our spiritual growth.

Intervention

A second feature of his reign is what we can describe as his intervention in the affairs of this world. Paul refers to this in Ephesians 1:22: ‘And he put all things under his feet and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all.’ Jesus has complete control of everything. Sometimes he initiates events, at other times he frustrates events. The affairs of providence are in his hands.

We have to remember that his exaltation has not caused his enemies to refrain from attempting to defeat him. Ranged against him are the powers of darkness as well as the world of sinners. Satan and his hordes are determined to fight against the kingdom of Jesus and they do so by a variety of means such as temptations and persecution. The members of the kingdom have no access to such designs in order to avoid them, but none of the plans are hidden from the knowledge of the King and he uses his wisdom to deal with them.

Jesus does this constantly and he never acts inappropriately and he never makes a mistake. There is never a meeting in heaven to review an action that was taken by Jesus. Instead all he does excites the admiration of the heavenly inhabitants as they see his wisdom. Sometimes he acts in judgement against those who spurn his offer of mercy, but often this judgement takes the form of the withdrawing the gospel from a community or area. At other times, he opens a door of opportunity and no one is able to close it (Rev. 3:8).

An important aspect of his interventions throughout history is the part played in his decisions by the prayers of his people. It is not that their prayers provide him with ideas. Rather it is that by his Spirit he prompts them to pray about certain matters and he chooses to answer those prayers in certain ways. But it is his delight to work in response to their petitions.

Of course, he rules in providence aware of all the decisions taken with the Trinity before the creation appeared. Just as not one blade of grass was overlooked in the activities of the first creation, but appeared as it was designed to do, so Jesus overlooks nothing as he governs the universe. This ability is beyond us to take in and understand how he does it, but we should hold on to it firmly.

Intercession

A further feature of his reign is what is called his intercession, which is part of his office as a priest. This does not mean that Jesus implores the Father to do something, that he has to entreat for a divine action to be performed. Whatever his intercession involves, he does it from the throne of God and is always in line with the contents of God’s decrees. Unlike us, Jesus does not have a prayer list which he has to recite in the Father’s ear.

Exactly what his intercession includes is hard to understand. It is true that his presence in heaven in itself is intercession because it is the proof that he offered a sacrifice for their sins. This is not to say that the Saviour at any time will not speak audibly about a matter or about many matters. Yet the church, twenty fours a day and scattered all over the world and numbering in the millions, each of whom have numerous constant needs, requires his ongoing intercession simultaneously for each of them. And his presence in heaven guarantees that they will receive what he has purchased for them by his death.

One answer to the difficulty is found in considering his two natures. Jesus is both fully divine and fully human. So at the divine level he knows everything continually and always has a definite and correct attitude towards each individual aspect, and this attitude is continually known by the Father. From that point of view, Jesus’ desires can be regarded as intercession that is always recognised and responded to by the Father. And at the human level, it is possible that particular matters call for his attention, as seems to be the case, for example, when Stephen was martyred. The description of Jesus in heaven at that moment is of one totally focussed on what was happening to his servant.

The important detail of his intercession is that it is continually effective. This is of great comfort because it assures us that we as his people will always receive what he knows is best for us to get at any given moment.

Intensity

The fifth and final aspect of his reign that we can consider in this sermon is the energy with which Jesus engages in it. We are familiar with monarchs and presidents growing old and losing many of their personal powers. In contrast to them, Psalm 110 assures us that Jesus will possess what the psalmist calls ‘the dew of his youth’ throughout the day of his power (the period in which he shall rule). When we think of intensity in this regard our minds should go to the strength of his love for his Father and for his people, the concentration he exercises on every detail of the Father’s plan for his people, the fullness of the joy with which he performs his role, and the passion with which he looks ahead to the time when all his people will be with him for ever. That future will involve the resurrection and the creation of the new heavens and new earth and we will think about them in later sermons.