The Exalted Servant (Phil. 2:9-11)

These verses in Philippians contain the second half of Paul’s description of the person and work of Christ. While the previous verses concerned the humiliation of Jesus (vv. 6-8), these verses are concerned with his exaltation (vv. 9-11). The previous verses were also concerned with what Jesus did in order to humble himself whereas these verses are concerned with what the Father did in exalting Jesus.

As we think of these verses, we can see that are an example of his own teaching regarding the path to exaltation. In Matthew 23:12, he said: ‘And whoever exalts himself will be humbled, and he who humbles himself will be exalted.’ Jesus had not exalted himself, instead he humbled himself and then experienced exaltation by his Father.

Paul, in these verses, is referring to the exaltation of the humanity of Jesus. Prior to the ascension, the feet of Jesus had never walked the streets of heaven, the eyes of Jesus had never gazed on its splendour, the ears of Jesus had not heard its language, the hands of Jesus had not touched any of its contents. At his exaltation, the humanity of Jesus entered into a new world, one to which he had looked forward, indeed prayed for.

There are several ways in which we can consider the glory of Jesus and one way is to consider them in a linear way. So we can begin with the divine glory he always has as a member of the Trinity before anything else existed. We can add to his essential glory the glory that comes with him being the Creator of the universe. Then we can add to his essential glory the glory that is his as the Redeemer. Ahead of him is the glory that he will have as the judge of all. 

Although Paul says here that the exaltation of Jesus involved two factors, there are many other features of his exaltation. In this passage Paul says that Jesus was given a new name and is promised universal recognition of his authority. The first aspect took place when he ascended and so took place almost two thousand years ago; the second aspect has yet to occur, so the glorified Saviour is still waiting for this aspect of his exaltation to take place. Other aspects of his exaltation include the ongoing success of the gospel at present and the resurrection of all humans when he returns the second time.

The new name

Paul states in verse 9 that the Father has given to Jesus a new name. From the context, more than one suggestion has been made as to what this name is. Some interpreters regard it as the name ‘Jesus’ itself because Paul goes on to say that ‘at the name of Jesus every knee will bow’. They argue that God has so dignified the name Jesus that it has become a name that indicates great splendour. Now it is true that the name Jesus is very precious to God’s people and it is their intense desire that it be honoured. They are very grieved whenever they hear it used in a flippant or blasphemous manner. Yet this name was not given to Jesus when he ascended, it was given to him when he was born.

Other suggestions have been made as to what title Paul had in mind, such as the Son of God. Although these alternatives have been suggested, Paul himself is clear about what this new title is. The name that was given to Jesus at his ascension was the title, Lord.

This does not mean that he was not the Lord before he ascended. His situation when he was on earth was similar to a king who has not yet been crowned, but who is waiting for his enthronement. Obviously Jesus was regarded as Lord by his disciples. In John 13:13, he said to them, ‘You call me Teacher and Lord, and you say well, for so I am.’ But although they used the terminology, they did not really understand his greatness.

It is also the case that Jesus, on several occasions, did not want his disciples and others to announce who he really was. For example, when some of his disciples saw his glory on the Mount of Transfiguration, ‘he commanded them that they should tell no one the things they had seen, till the Son of Man had risen from the dead. So they kept this word to themselves, questioning what the rising from the dead meant’ (Mark 9:9-10). Although they did not understand much about Jesus, his words indicate that they would after his resurrection. It is likely that Jesus’ command not to reveal these details was also given because people, including his disciples, had a wrong understanding of what it meant for Jesus to be Lord. They imagined that he was going to be a ruler in Jerusalem over a restored Israel. But that was to change.

On the Day of Pentecost, Peter when explaining what took place at that time refers to the exaltation of Jesus and says in Acts 2:36: ‘Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Lord and Christ.’ He, who had been Lord in his person, now became Lord as to his place and position. They, who had assumed that his Lordship and Messiahship would be limited to the nation of Israel, and through it ruling the world, now recognised that there were cosmic dimensions to the Lordship of Christ.

Why was Jesus given this place? The answer is that it was given to him as a reward for his obedience. To understand this reason, we have to see his exaltation through what was agreed in the eternal covenant made between the Father and the Son before the universe was made. Obviously, the concept of such a covenant is difficult for us to grasp because part of it involved the predestination by God of all events in time and space. As far as the exaltation of Jesus is concerned, the Father and the Son made an agreement: the Son’s role was to humble himself and work out eternal salvation for his people by his obedient life and atoning death; the Father’s role included appointing his Son to that mission, upholding him in it, and rewarding him for a successful completion of it by raising him from the dead and exalting him to the right hand of God. So the exaltation was the Father’s glad reward given to his beloved Son on completion of his finished work.

A picture of the exaltation of Jesus is given in Revelation 4 and 5. In these chapters, there is concern in John’s heart because there does not appear to be anyone worthy to open the seven-sealed book that God holds in his hand. But he is told to stop weeping by a heavenly being, who informs him that One has triumphed and is worthy to take the position of sitting on God’s throne and unloosing the seals and opening the scroll (later, in Revelation 6 and 7, we discover that the seals on the scroll describe events in human history that are under the control of whoever holds the scroll, and the scroll itself is probably the book of life that contains the names of God’s people). On looking, John discovers that the One who has triumphed is Jesus, depicted as both a royal ruler (the Lion of the tribe of Judah) and a wounded person (the Lamb that was slain). John watches as Jesus ascends the divine throne and takes the scroll, indicating that all power is in his hands, that he has become Lord of all. Further, John hears the gathered assembly begin to celebrate the reign of Christ, a celebration that extends to include the whole universe.

The great day

There are many details of the Lordship of Christ that Paul could have chosen to mention, such as his reception of the Spirit for the extending of his kingdom or the way that the exalted Jesus will fulfil his offices of prophet, priest and king or whether Jesus continues to be the Lord’s Servant but in a different place. Instead he focuses on one particular day, a day that is yet to come when Jesus will be publicly acknowledged as Lord. This acknowledgement will be given by the angels in heaven, the humans on earth, and the inhabitant of the underworld (the devil and his angels). Some discussion has taken place as to whether or not the redeemed who have died are also part of those in heaven who will confess Christ’s Lordship, but it seems to be that such questions are obscuring the obvious, which is that Jesus will be proclaimed as Lord in the three spheres of created existence: heaven, earth and hell.

The confession on the final day is not necessarily a saving confession. This is clear from the fact that the fallen angels will acknowledge that Jesus is Lord. Their confession will not be a glad one. Instead it will be like the surrender of enemy forces to a victorious general. Yet they will not be the only enemies that will make this confession. Joining the fallen angels will be unredeemed humans, some of whom refused the gospel offer. The fact is, every intelligent creature will bow the knee and confess the supremacy of Christ.

This confession is also a simple confession. In our language it is only three words. Yet it summarises what the Christian church believes about her Master. It is the claim that she has made for centuries, and for which she was treated with contempt by many of the empires and leaders of the world. She made the claim because she knows that it is true. Further, she made the claim because she wanted to be loyal to the One who had redeemed her. Now, on this great day, she makes the claim knowing that none dare dispute the facts.

Paul’s words are obvious in their meaning: the day will yet come when every person will physically bow to Jesus Christ and verbally confess that he is Lord. As we have noted on previous occasions, the reason why Paul wrote this description of Jesus in his letter was because he wanted those in Philippi who were squabbling with one another to copy the example of Jesus. Therefore, there are lessons to be taken from these verses.

One lesson can be deduced from who is active in verses 6-8 and who is active in verses 9-11. Jesus is active in verses 6-8, and he humbled himself; the Father is active in verses 9-11, and he exalted Jesus. The obvious deduction is that we should allow the Father to exalt us and not try to exalt ourselves. We will face many situations in life where we will be tempted to promote ourselves instead of humbling ourselves. This can happen in a wide variety of ways. For example, we may be deprived of something that is legitimately ours. God will put it right, if we wait for him. Or a person may wrong us. It is appropriate to point out the wrongdoing to the individual, and even to tell the church about it (Matt. 18:15-17). Yet even then the individual may not listen. But God will put it right.

A second lesson is that we should honour Christ with our bodies and with our mouths. On that great day, our bodies will bow and our tongues will confess. We can ask ourselves, ‘What am I doing with my body which will one day bow to Jesus?’ What am I doing with my eyes, my hands, my feet? They should all be used in his service. And we can ask ourselves, ‘What am I doing with my tongue?’ Each of our tongues will one day confess the lordship of Jesus. Surely we cannot use it for another purpose in this life. Our tongues should not be used for gossip, for backbiting, for arguments. If we have misused our bodies or our tongues today, we should confess these sins to the Lord and ask his blessing.

A third lesson is to note who will be confessing the Lordship of Jesus on that great day. The good angels will do so: they have delighted to serve him throughout their existence and they will rejoice as they participate in praising him, as they join with the believers they guarded and helped in this world. That will be an expression of unity. The redeemed also will confess that Jesus is Lord. What marks each of them is that they have been forgiven many things by Jesus; they have been pardoned by the King. This is what will unite them on that day, and it is what should unite them now. If you have a problem with another believer, you should forgive them, because that is what Jesus wants you to do.

These two groups of angels and the redeemed will confess Jesus gladly. The remaining group, who will comprise fallen angels and impenitent sinners, will confess Jesus with regret. They will know that he has accomplished the purpose of his exaltation, and that their doom of a lost eternity is certain. How sad to be able to say the right words and not have the right heart!

A fourth lesson is that all things should be done for the glory of God. Paul concludes by saying that the purpose of Christ’s exaltation is the glory of the Father. I suspect he is alluding to the role that Jesus fulfils as Lord, which is to restore the universe to God. Paul describes what will take place when Jesus finishes that task: ‘Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power. For He must reign till He has put all enemies under His feet. The last enemy that will be destroyed is death. For “He has put all things under His feet.” But when He says “all things are put under Him, ” it is evident that He who put all things under Him is excepted. Now when all things are made subject to Him, then the Son Himself will also be subject to Him who put all things under Him, that God may be all in all’ (1 Cor. 15:24-28). And we can note that even on that day when the whole universe confesses that he is Lord, Jesus the Mediator, having achieved this momentous accomplishment, will humbly subject himself so that the Father will be glorified. If the exalted Son is going to behave in this way, how much should we live for the glory of the Father.