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Exaltation (2)

Hastings' Dictionary of the New Testament

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EXALTATION.—1. The general sentiment that the lowly in heart alone receive the true exaltation, is exceedingly prominent in both the Old and New Testaments. The life of Christ was throughout one of self-humbling, but He knew prophetically that it would end in the highest exaltation. In the Song of Mary at the Annunciation this principle of Divine procedure is stated: ‘He hath put down the mighty from their seats, and exalted them of low degree’ (Luke 1:52). In Christ’s parable of the Wedding Feast He insists on this principle, as against the self-seeking and pride of the scribes and Pharisees, who love the chief seats in the synagogue, and the foremost places at feasts. It is better to take the lowest room, and wait till the host shall give their proper place to one’s virtue and dignity, by saying, ‘Friend, come up higher’ (Luke 14:10). The behaviour of a Christian among his fellows should have regard to this principle. He is not to be forward to lay claim to that which may even be his right (cf. Matthew 23:12 || Luke 14:11; Luke 18:14).

2. One of the clearest words of Jesus in regard to His own exaltation is John 12:32. Some Greeks came desiring to see Him. Our Lord seeing in this desire of theirs something prophetic of the future ingathering of the Gentiles into His kingdom, opened up His heart to His disciples as to the way in which He hoped to conquer the hearts of men. He made somewhat enigmatic reference to His death. He knew that the hour had almost come for the suffering of the lowly Son of Man. But it is necessary that the seed which is to produce a great harvest must first die. So it is a law of the Kingdom of God that life in this world must be sacrificed, if need be, that life eternal may be gained as a permanent possession. After the Saviour’s life of service, the due reward will be honour from God. When the heavenly voice spoke, the Saviour was consoled and uplifted by the thought that He would cast out the prince of this world, and be lifted up (ὑψωθῶ) as a victorious conqueror. It was a prediction of His final triumph over evil, and His eternal reign over all men. The outwardly shameful death of the cross would be His true exaltation as the world’s Saviour. By the identification of outward events with their inward meaning, He advances men’s thoughts to the idea of His exaltation to heaven as the victorious One. This anticipation of Jesus is the starting-point for the Church’s fully developed doctrine of the Exaltation. ‘He rose again from the dead on the third day, He ascended up into heaven, He sitteth on the right hand of God the Father, He shall come to judge the world at the last day.’ See artt. Ascension, Judgment, Session.

After the predictions of His suffering, He always spoke of His future glory. He would rise again from the dead (Matthew 16:21). ‘In the regeneration the Son of man shall sit on the throne of His glory’ (Matthew 19:28). ‘The Son of man shall come in the glory of his Father with his angels, and then shall he render unto every man according to his deeds’ (Matthew 16:27). In the sayings in the Gospel of John there are many lofty statements as to His heavenly glory (cf. Matthew 14:3, Matthew 17:24 etc.).

David M. W. Laird.