Lecture 3 — Exaltation of Christ

^2:9^ For which cause, God also has exalted him and has given him a name which is above all names: [n. 67]

^2:10^ That in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth: [n. 72]

^2:11^ And that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father. [n. 73]

^2:12^ Wherefore, my dearly beloved, (as you have always obeyed, not as in my presence only but much more now in my absence) with fear and trembling work out your salvation. [n. 74]

^2:13^ For it is God who works in you, both to will and to accomplish, according to his good will. [n. 77]

67. Above he praised Christ’s humility; here he cites its reward, which is exaltation and glory: every one who exalts himself will be humbled, and he who humbles himself will be exalted (Luke 14:11 and 18:14); for he that has been humbled, shall be in glory (Job 22:29).

Note the threefold exaltation of Christ. First, as to the glory of the resurrection, at for which cause;

second, as to the manifestation of his divinity, at and has given him;

third, as to the reverence shown by every creature, at that in the name.

68. He says, for which cause God also has exalted him, namely, that he should rise from the dead and pass from mortality to immortality: Christ being raised from the dead will never die again; death no longer has dominion over him (Rom 6:9); the right hand of the Lord does valiantly! I shall not die, but I shall live (Ps 118:16). He also exalted him by setting him on his right hand: he raised him from the dead and made him sit at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in that which is to come (Eph 1:20).

69. But while it is true that others are raised to glory and immortality, he is more so, because God has given him a name which is above all names. Now a name is imposed to signify some thing, and the loftier the thing signified by a name, the loftier is the name: hence the name of the divinity is highest: O Lord, our Lord, how majestic is your name in all the earth! (Ps 8:1). Therefore, this name, that he should be called and should be God, the Father gave to him, i.e., to Christ, as to the true God.

70. But Photinus says that this is mentioned here as a reward for Christ’s humility and that it does not mean he is true God, but merely that he received a certain pre-eminence over the creature and a likeness of the godhead. This however, is not true, because it was stated that he was** in the form of God **(Phil 2:6).

Therefore, one must answer that there are two natures and one hypostasis in Christ: for this person is God and man. Therefore, this can be explained in two ways: in one way, that the Father gave him this name inasmuch as he is the Son of God; and this from all eternity by an eternal engendering, so that this giving is no more than his eternal generation: for as the Father has life in himself, so he has granted the Son also to have life in himself (John 5:26).

In another way it can refer to Christ as man; and then the Father gave that man the name of being God not by nature, because God’s nature is distinct from the nature of man, but to be God by the grace, not of adoption, but of union, by which he is at once God and man: designated Son of God in power, he, namely, who was descended from David according to the flesh (Rom 1:4).

This second way is Augustine’s explanation in keeping with the Apostle’s intention. Similarly, it is stated in Acts: let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified (Acts 2:36). The first is Ambrose’s.

71. But you might object to both explanations and ask why he says, he humbled himself, becoming obedient unto death (Phil 2:8) and follows with, for which cause, God also has exalted him, since the reward does not precede the merit. Therefore, neither the eternal engendering nor the Incarnation is the reward of Christ’s passion, because they precede it.

The answer is that in Sacred Scripture a thing is said to occur when it is known. Therefore, God** has given**, i.e., made manifest to the world, that he has this name.

This was manifested in the resurrection, because prior to it the divinity of Christ was not that well known. This is supported by the text which follows: it implies that he did not give him a name he did not already have, but that all should venerate it.

72. And he mentions two types of veneration, namely, subjecting the body and confessing with the mouth:** every tongue should confess**.

He says therefore: he has given him a name which is above all names, even as man; hence he adds, that in the name of Jesus, which is the name of the man, every knee should bow; to me every knee shall bow, every tongue shall swear (Isa 45:23).

But here is where Origen erred, because when he heard that every knee should bow, which is a sign of subjection, he believed that at some future time every rational creature, whether angels or men or devils, would be subjected to Christ by the allegiance of charity.

But this is contrary to Matthew: depart from me, you cursed, into the eternal fire prepared for the devil and his angels (Matt 25:41).

It should be noted that there are two kinds of subjection: one is voluntary and the other involuntary. In the future it will come about that all the holy angels will be subject to Christ voluntarily; hence he says, every knee should bow, where he mentions the sign for the thing signified: adore him all his angels (Ps 96:8). Likewise, holy and just and beatified men will be subject in this way: all the nations you have made shall come and bow down before you, O Lord, and shall glorify your name (Ps 86:9); but not the devils and the damned, for they will be subject involuntarily: even the demons believe—and shudder (Jas 2:19).

73. Then when he says,** every tongue should confess**, he touches on the reverence shown by confessing with the mouth: every tongue, namely, in heaven, on earth, and under the earth. This does not refer to a confession of praise from those under the earth, but to a forced confession, which is made by recognizing God: and the glory of the Lord shall be revealed, and all flesh shall see it together (Isa 40:5); let them praise your great and terrible name! Holy is he! (Ps 99:3).

And this confession will recognize that the Lord Jesus Christ, namely, the man, is in the glory of God the Father. He does not say in a similar glory, because it is the same glory: that all may honor the Son, even as they honor the Father (John 5:23).

It should be noted that earlier he had said that he was in the form of God (Phil 2:6), but here he says in the glory, because it would come to pass that what he had from all eternity would be known by all: Father, glorify me in your own presence with the glory which I had with you before the world was made (John 17:5).

74. Then when he says, wherefore, my dearly beloved, the exhortation is brought to an end.

In regard to this he does three things:

first, he exhorts them to act well;

second, how to do so, at and do all things (Phil 2:14);

third, with what fruit, at that you may be blameless (Phil 2:15).

The first part is divided into three.

First, he recalls their past obedience;

second, he shows what they should do, at not as in my presence;

third, he gives them confidence in accomplishing this, at for it is God.

75. He says, therefore: since Christ thus humbled himself and was exalted for it, you ought to realize that if you are humbled, you shall also be exalted; and you should do this as you have always obeyed.

He recalls their obedience to show its relevance to good works, because every virtue is included under obedience. For a man is just inasmuch as he keeps God’s commandments: do you not know that if you yield yourself to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? (Rom 6:16). Furthermore, every good work, no matter how good it is of itself, is made better by obedience: the obedient man shall speak of victories (Prov 21:28). Finally, obedience is one of the greatest of the virtues: for to offer something from one’s external things is great; to offer something from the body is greater; but the greatest is to offer something from your soul and will: and this is done by obedience: to obey is better than sacrifice, and to hearken than the fat of rams (1 Sam 15:22). If you have acted thus, I urge you to continue doing the same.

76. Then when he says, not as in my presence only, he shows what they should do. First, he urges them to act faithfully, because an unfaithful servant serves only when the master is looking, because he seeks only to please; but a faithful servant always works well. Hence he says, not as in my presence only, for then it would appear that you are not acting from the instinct of good will: not in the way of eye-service, as men-pleasers, but as servants of Christ, doing the will of God from the heart (Eph 6:6).

Second, that they act humbly, when he says, with fear and trembling, for the proud man does not fear, but the humble does: let anyone who thinks that he stands take heed lest he fall (1 Cor 10:12); blessed is the man who fears the Lord always (Prov 28:14); serve the Lord with fear, with trembling kiss his feet (Ps 2:11).

Third, that they act with an eye toward salvation: work out your salvation: he who endures to the end will be saved (Matt 24:13).

77. Then when he says, for it is God who works in you, he strengthens their confidence, and he excludes four false opinions.

The first is the opinion of those who believe that man can be saved by his own free will without God’s help. Against this he says: for it is God who works in you,** both to will and to accomplish**: the Father who dwells in me does his works (John 14:10); apart from me you can do nothing (John 15:5).

The second is the opinion of those who deny free will altogether and say that man is necessitated by fate or by divine providence. He excludes this when he says, in you, because he moves the will from within to act well: you have wrought for us all our works (Isa 26:12).

The third, like the first, is that of the Pelagians who say that choices are in us, but the performing of works in God, because willing comes from us, but accomplishing comes from God. He excludes this when he says, both to will and to accomplish: it depends not upon man’s will, i.e., without God’s help, or exertion, but upon God’s mercy (Rom 9:16).

The fourth is the opinion that God accomplishes every good in us and does this through our merits. He excludes this when he says according to his good will, and not our merits, because before we get God’s grace there is no good merit in us: do good to Zion in your good pleasure (Ps 51:18).