Christ, the Exaltation of
From Humiliation to Glory
The classic biblical passage on Christ's exaltation is Philippians 2:5-11, where Paul describes the downward trajectory of the incarnation followed by the upward movement of exaltation. Christ, who existed in the form of God, emptied Himself, took the form of a servant, and became obedient to the point of death on a cross. "Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth" (Philippians 2:9-10).
The word Paul uses for "exalted" is huperupsoo, meaning "to raise to the highest position," a term found only here in the New Testament. The exaltation is presented as God's response to Christ's voluntary humiliation. It is both a vindication of the Son's obedience and a restoration, indeed a surpassing, of the glory He willingly set aside. As Jesus prayed before His crucifixion: "And now, Father, glorify me in your presence with the glory I had with you before the world began" (John 17:5).
The Resurrection
The resurrection of Jesus from the dead is the first and foundational element of His exaltation. It demonstrated His power over death (Romans 6:9; Revelation 1:18), confirmed His identity as the Son of God (Romans 1:4), and vindicated His atoning sacrifice (Romans 4:25). The resurrection was not merely the resuscitation of a dead body but a transformation into a glorified state. The risen Christ bore the marks of His crucifixion yet passed through locked doors and appeared and disappeared at will (Luke 24:31, 36; John 20:19, 26-27).
Paul describes the resurrection body as imperishable, glorious, and powerful (1 Corinthians 15:42-44). Christ's resurrection body is the prototype of what all believers will receive: "Just as we have borne the image of the earthly man, so shall we bear the image of the heavenly man" (1 Corinthians 15:49). The resurrection thus inaugurates the new creation, the beginning of God's renewal of all things (Colossians 1:18; Revelation 1:5).
The Ascension
Forty days after His resurrection, Jesus ascended visibly into heaven from the Mount of Olives (Acts 1:9-11). The ascension marks the transition from Christ's visible, localized presence on earth to His invisible, universal reign from heaven. Luke records it twice: briefly at the end of his Gospel (Luke 24:50-51) and more fully at the beginning of Acts.
The ascension fulfills several important purposes. It completed Christ's earthly mission and marked His return to the Father (John 16:28; 20:17). It was necessary for the sending of the Holy Spirit: "Unless I go away, the Advocate will not come to you; but if I go, I will send him to you" (John 16:7). It also established Christ as the exalted High Priest who has entered the heavenly sanctuary on behalf of His people (Hebrews 4:14-16; 9:24).
The angels' promise at the ascension provides the link to Christ's return: "This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven" (Acts 1:11).
Session at the Right Hand of God
Following His ascension, Christ sat down at the right hand of God, a position of supreme authority and honor. This "session" (from the Latin sessio, sitting) fulfills Psalm 110:1, the most frequently quoted Old Testament passage in the New Testament: "The LORD says to my lord: 'Sit at my right hand until I make your enemies a footstool for your feet.'"
From this position, Christ exercises universal sovereignty. "All authority in heaven and on earth has been given to me" (Matthew 28:18). Paul describes this authority in cosmic terms: God "seated him at his right hand in the heavenly realms, far above all rule and authority, power and dominion, and every name that is invoked" (Ephesians 1:20-21). Peter affirms that Christ "has gone into heaven and is at God's right hand, with angels, authorities and powers in submission to him" (1 Peter 3:22).
Christ's session is not passive. He actively intercedes for His people (Romans 8:34; Hebrews 7:25), governs the church as its head (Ephesians 1:22-23), and directs the course of history toward its appointed consummation. The Book of Revelation portrays the exalted Christ as the Lamb on the throne who opens the seals of history and receives the worship of all creation (Revelation 5:6-14).
The Second Coming
The exaltation of Christ reaches its completion at His second advent, when He will return visibly, personally, and gloriously to judge the living and the dead and to bring God's redemptive plan to its fulfillment. Jesus promised, "They will see the Son of Man coming on the clouds of heaven, with power and great glory" (Matthew 24:30). Paul described the return: "The Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God" (1 Thessalonians 4:16).
At His return, Christ will raise the dead (John 5:28-29), transform the living (1 Corinthians 15:51-52), judge all humanity (Matthew 25:31-46; 2 Corinthians 5:10), defeat every remaining enemy including death itself (1 Corinthians 15:25-26), and establish the new heavens and new earth (Revelation 21:1-5). The second coming is the consummation of the exaltation: the glory that was vindicated in the resurrection, displayed in the ascension, and exercised in the heavenly session will be made manifest to all creation.
Biblical Context
Christ's exaltation is taught throughout the New Testament. The key passage is Philippians 2:5-11. The resurrection is central to the preaching in Acts (2:24, 32; 3:15; 4:10; 10:40; 13:30). The ascension is narrated in Luke 24:50-51 and Acts 1:9-11. The session at God's right hand draws on Psalm 110:1 and is affirmed in Romans 8:34, Ephesians 1:20-21, Colossians 3:1, Hebrews 1:3, 8:1, 10:12, and 1 Peter 3:22. The second coming is promised throughout the Gospels, Acts, the Epistles, and Revelation.
Theological Significance
The exaltation of Christ is essential to the gospel. The resurrection validates Christ's atoning death and guarantees the believer's justification and future resurrection. The ascension ensures Christ's ongoing heavenly ministry as intercessor and high priest. The session at God's right hand affirms His present lordship over all creation. The promised return gives the church its hope and motivation for faithfulness. Together, these four aspects of exaltation demonstrate that the crucified Messiah is the reigning Lord of the universe.
Historical Background
The exaltation of Christ was central to the earliest Christian preaching. The sermons in Acts repeatedly proclaim that God raised and exalted the crucified Jesus (Acts 2:32-36; 5:30-31). Early Christian hymns, creeds, and confessions affirmed the pattern of humiliation followed by exaltation. The Apostles' Creed confesses that Christ 'ascended into heaven and sits at the right hand of God the Father almighty, from thence he shall come to judge the living and the dead.' The Nicene Creed and subsequent ecumenical formulations elaborated on the nature and implications of Christ's glorified state. Debates about the nature of Christ's resurrection body, the manner of His heavenly presence, and the timing of His return have engaged theologians throughout church history.