EXALTATION OF CHRIST. The term “exalt” is used with reference to Christ in Acts 2:33; 5:31, and Philippians 2:9, to which may be added Isaiah 52:13, where the servant of the prophecy may well be identified with Christ. (The same Gr. term is tr. “lift up” in John 3:14; 8:28; 12:32, 34, where the reference is to the sufferings of Christ.)

The terms “humiliation” (q.v.) and “exaltation” are commonly used in theology to denote the two states of Christ the mediator; the former extending from Christ’s conception to His burial, and marking the period of His incarnation where the “form of the servant” was the dominant feature of His life on earth; the latter starting with the resurrection and including His ascension, His session at the right hand of the Father and His glorious second coming.

While some have attempted to interpret humiliation and exaltation as applying either to the divine or to the human nature of Christ, it appears wisest to view both in reference to Christ in the performance of His mediatorial office. It is along this line that Philippians 2:5-11 can receive the most natural interpretation.

There has been some question whether Christ’s “descent into hell” belongs to the exaltation of Christ, as commonly asserted in the Roman Catholic, the Eastern Orthodox and the Lutheran traditions. The major support for this approach—and for the view that the statement of the Apostles’ creed “He descended into hell” refers to a specific transaction performed by Christ between death and resurrection—is found in 1 Peter 3:19, 20. But to build such a heavy inferential superstructure of doctrine upon a passage so manifestly obscure and of which no one appears to be able to give a truly satisfactory interpretation (cf. Bo Reicke, The Disobedient Spirits and Christian Baptism [1946], 276 pp.) seems precarious in the extreme. Those who view the “descent” as a stage of Christ’s exaltation frequently assume that He went to proclaim His victory to OT believers, so that they might share in the full benefits of His redemption (cf. Eph 4:8-10). But this picture does not fit well with the “spirits in prison, who formerly did not obey...in the days of Noah,” about whom Peter is speaking. One may perhaps conclude that the “descent into hell” is resting on a fragile basis and that it is not of primary importance to determine whether it belongs to the humiliation or the exaltation of Christ. (Cf. F. Pieper, Christian Dogmatics. English tr. II [1951], 314-320. H. Bavinck, Gereformeerde Dogmatiek, 3d ed, III [1917], 459-469.)

The resurrection of Christ (q. v.) is the first notable stage of His exaltation (Acts 2:32; Rom 1:4). By the resurrection not only was Christ’s body re-animated (as had been the case, e.g., for Lazarus), but His whole human nature was constituted incorruptible, glorious, powerful, and spiritual; that is to say, adapted to the purpose of the spirit (1 Cor 15:42-45).

In the ascension of Christ (q. v.) we see a perfecting of the glory inaugurated by the resurrection. In entering heaven Christ, the mediator, initiates a new form of relationship with His people, and prepares their ultimate reunion with Him (John 14:2, 3).

In the session at the right hand of God (Ps 110:1; Matt 22:44; and parallels in Mark 12:36 and Luke 20:42; Matt 26:64 and parallels in Mark 14:62 and Luke 22:69, if genuine; Acts 2:33-36; 5:31; 7:55, 56; Rom 8:34; Eph 1:20; Col 3:1; Heb 1:3, 13; 8:1; 10:12; 12:2; 1 Peter 3:22; Rev 3:21; 22:1) Christ exercises His kingly rule (Eph 1:20-22), sends the Holy Spirit to His own (John 14:26; 16:7), and pursues the ministry of intercession (Rom 8:34; Heb 7:25; 9:24; 1 John 2:1, etc.). (Cf. the article Offices of Christ II. 2.)

At the Second Coming of Christ (q. v.) the ascended Lord will return to bring to completion His redemptive work, raise the dead, judge mankind and the angels, fulfill His union with His Church as the heavenly bridegroom, and inaugurate His eternal reign.