Humiliation to Exaltation

From Gospel Translations

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-	{{info|De la umilinta la exaltare}} 	+	{{info}}It just hangs there. It dangles as if it were simply an afterthought attached to the second chapter of Genesis. But we know there are no afterthoughts in the mind and inspiration of the Holy Ghost. Thus, we look at this passage to give us a clue about our condition prior to the misery of sin. Chapter 2, verse 25, reads, “They were both naked, the man and his wife, and were not ashamed.” This tells us that before sin came into the world, there was no shame. There was no embarrassment. The experience of humiliation was completely unknown and foreign to the human race. However, along with the first experience of sin came the awful burden of the weight of personal shame and embarrassment. Shame and embarrassment are feelings and experiences that occur to us in various degrees. The worst kind of shame, the most dreadful form of embarrassment, is that which results in utter and complete humiliation. Humiliation brings with it not merely the reddened face of embarrassment but also the sense of despair as we lose our dignity and our reputations are cast into ruin.
-	<br>	+	Yet it was precisely into this domain of shame and humiliation that our Savior came voluntarily in the incarnation. The popular hymn, “Ivory Palaces,” depicts this descent from glory — the Son of Man’s voluntary departure from the ivory palace that is His eternal dwelling place. He chose willingly to make Himself of no reputation, to become a man and a servant, obedient even unto death. It is this humiliation that Christ willingly accepted for Himself, which stands at the beginning of the entire progress that He travels on His road to glory and to His final exaltation. The progress, as the New Testament traces it, is one that moves from humiliation in the birth of Jesus to His exaltation in His resurrection, ascension, and return.
-	Este chiar acolo. Se leagana ca si cum ar fi un simplu gand ulterior atasat capitolului II din Geneza. Dar noi stim ca nu exista ganduri ulterioare in mintea si inspiratia Sfantului Duh. Astfel, cautam in acest pasaj sa gasim cheia referitoare la conditia noastra inainte de mizeria pacatului. Capitolul 2, versetul 25, spune “Erau amandoi goi, barbatul si sotia lui, si nu le era rusine.” Acest lucru ne spune ca inainte ca pacatul sa vina in lume, nu exista rusine.Nu exista jena. Experienta umilintei era complet necunoscuta si straina rasei umane. In orice caz, odata cu prima experienta a pacatului a aparut si puternica apasare legata de rusinea si jena personala. Rusinea si jena sunt sentimente si experiente ce apar in noi in proportii variate.Cea mai rea forma de rusine, cea mai ingrozitoare forma de jena, este cea care rezulta in umilinta completa si categorica. Umilinta aduce cu ea nu doar partea rusinoasa a jenei, dar si sensul disperarii noastre atunci cand ne pierdem demnitatea, si reputatia noastra cade in ruina.	+	The quality of exaltation is the exact opposite, a strong antithesis, to the quality of humiliation. In exaltation, dignity is not only restored, but it is crowned with the glory that only God can bestow. And so when we look at the biblical theme of the exaltation of Jesus, we look at the way in which the Father rewards His Son and declares His glory to the whole creation.
-	<br>Este sigur ca Salvatorul nostru s-a incarnat de buna voie in acest domeniu al rusinii si umilintei. Imnul popular “Palatele de fildes”, infatiseaza coborarea Lui din glorie – plecarea voluntara a Fiului Omului din palatul de fildes care este salasul Lui vesnic.<br>A ales de buna voie sa nu fie renumit, sa devina om si sluga, supus chiar si dincolo de moarte. Hristos a acceptat aceasta umilinta de buna voie, umilinta care sta la inceputul intregului sau parcurs prin care El calatoreste pe drumul Lui catre glorie si catre preamarirea Sa finala.Parcursul, asa cum este descris in Noul Testament, trece de la umilinta nasterii lui Hristos la preamarirea rastingnirii Lui, inaltarii si reinvierii Lui.	+	We are told that no one ascends into heaven except the One who descends from heaven, and we are also told that in baptism, we are given the mark and the sign of our participation with Jesus in both His humiliation and His exaltation. The promise of participating in the exaltation of Christ is given to every believer — but there is a catch. There is a warning, and that warning is clear: unless we are willing to participate in the humiliation of Jesus, we would have no reason to expect ever to participate in His exaltation. But that is the crown that is set before us, that we, who have no right to everlasting glory and honor, will nevertheless receive it because of what has been achieved in our stead by our perfect Redeemer.
-	<br>Calitatea preamaririi este exact opusul calitatii umilintei, fiind o antiteza puternica intre cele doua. In preamarire, demnitatea nu este doar recastigata, ci si incoronata cu gloria pe care doar Dumnezeu o poate darui. Cand analizam tema biblica a preamaririi lui Isus, suntem atenti la modul in care Tatal isi rasplateste Fiul Sau si isi inchina gloria Sa intregii creatii.	+	In 1990, I wrote a book entitled ''The Glory of Christ''. The writing of that book was one of the most thrilling experiences I’ve ever had in writing. My task on that occasion was to demonstrate that while there is a general progression from humiliation to exaltation in the life and ministry of Jesus, this progression does not run in an unbroken line that moves uninterrupted from humiliation to exaltation. Rather, the book explains that even in Jesus’ general progress from humiliation to exaltation, in His worst moments of humiliation, there are interjections by the grace of God, wherein the Son’s glory is also manifest.
-	<br>Ni s-a spus ca nimeni nu ajunge in rai decat Cel care coboara din rai, si ni s-a spus de asemenea ca in baptism, ni se da nota si semnul pentru participarea alaturi de Isus atat in umilinta cat si in preamarirea Lui. Promisiunea participarii la preamarirea lui Hristos este data fiecarui credincios – dar aici este o capcana.	+	For example, when we consider the nativity of Jesus, it is easy to focus our attention on the sheer impoverishment that went with His being born in a stable and in a place where He was unwelcome in the resident hotel or inn. There was an overwhelming sense of debasement in the lowliness of His birth. Yet, at the very moment that our Lord entered humanity in these debasing circumstances, just a short distance away the heavens broke out with the glory of God shining before the eyes of the shepherds with the announcement of His birth as the King.
-	<br>Exista o avertizare si aceasta avertizare este clara: in cazul in care dorim sa participam la umilinta lui Isus, nu am avea nici un motiv sa asteptam vreodata sa participam la preamarirea Lui. Dar aceasta este coroana asezata in fata noastra pe care o vom primi oricum, noi cei care nu avem nici un drept la gloria si onoarea eterna, pentru ceea ce a fost acumulat in mod constant prin Mantuitorul nostru.	+	Even when He goes to the cross, in the worst moments of His humiliation, there still remains a hint of His triumph over evil, where His body is not thrown into the garbage dump outside of Jerusalem; rather, following the prophetic prediction of Isaiah, chapter 53, Jesus’ body was tenderly laid to rest in the tomb of a wealthy man. His death was ignominious, but His burial was one that was a great honor in ancient terms. His body was adorned with the sweetest spices and most costly perfumes, and He was given the burial plot of honor. Therefore, God, in the midst of the suffering of His obedient servant, would not allow His holy One to see corruption.
-	<br>In 1990, am scris o carte intitulata “Gloria lui Hristos”. Redactarea acestei carti a fost cea mai emotionanta experienta pe care am avut-o. Rolul meu a fost acela de a demonstra ca in timp ce exista o evolutie generala de la umilinta la exaltare in viata si comunitatea lui Isus, acesta evolutie nu curge pe o linie nemarcata, care se muta neintrerupt de la umilinta la exaltare.Mai mult, cartea explica faptul ca evolutia generala a lui Isus de la umilinta la exaltare, in momentele cele mai groaznice ale umilintei Lui, exista interjectii pentru maretia lui Dumnezeu, in care este exprimata si maretia pentru Fiului Sau.	+	And throughout the pages of Scripture, we see these glimpses here and there, breaking through the veil and the cloak of Jesus’ humanity, piercing the armor of the humiliation and debasement that was His lot during His earthly sojourn. These moments, or glimpses, of glory should be for the Christian a foretaste of what lies ahead, not only for the ultimate exaltation of Jesus in the consummation of His kingdom, but also a taste for us of heaven itself, as we become the heirs and joint-heirs of Jesus. Jesus’ final lot, His destiny, His legacy, promised and guaranteed by the Father, is glory, and that glory He shares with all who put their trust in Him.
-	<br>De exemplu, cand ne referim la nativitatea lui Isus, este usor sa ne concentram atentia asupra stancii saracite care a mers cu el cand s-a nascut in acel loc unde El nu a fost bine venit in salasul sau innascut.A fost un sentiment coplesitor de degradare în umilinta naşterii Lui. La fiecare moment de cand Domnul a venit pe lume in aceste circumstante injositoare, intr-un timp scurt raiurile s-au spart de gloria lui Dumnezeu care stralucea in fata ochilor pastorilor anuntand nasterea lui ca Rege.<br>Chiar si cand a fost la rascruce, in cele mai crunte momente ale umilinteui Lui, inca se mai pastreaza urma triumfului Sau asupra raului, trupul sau nefiind aruncat ca pe gunoi in afara Ierusalimului; mai mult, urmand predictia profetica a lui Isaia, capitolul 53, trupul lui Isus a fost intins ca sa se odihneasca in mormantul unui om bogat. Moartea Sa a fost modesta, insa inmormantarea Sa a fost in onoarea celui mai mare om in termeni istorici.<br>Trupul sau a fost imbalsamat cu cele mai dulci mirodenii si cele mai scumpe parfumuri, si a primit la inmormantare titlu onorific. Asadar, Dumnezeu, de-a lungul suferintei umilului Sau supus, nu va permite celui Sfant sa vada coruptia.	+	In common language, the terms ''exaltation'' and ''humiliation'' stand as polar opposites. One of the most magnificent glories of God’s revealed truth and most poignant ironies is that in the cross of Christ these two polar opposites merge and are reconciled. In His humiliation, we find our exaltation. Our shame is replaced by His glory. The songwriter had it right when he wrote, “My sinful self, my only shame, my glory, all the cross.”
-	<br>In paginile Scripturii, observam sclipiri ici si colo, trecand de voal si de masca umanitatii lui Isus, trecand de armura umilintei si injosirii pe care a suportat-o in timpul vietii sale pamantesti.Aceste momente, sau sclipiri, ale gloriei ar trebui sa fie pentru Crestini o presimtire a ceea ce va urma , nu doar pentru ultima exaltare a lui Isus in desavarsirea regatului Sau, ci si gustul raiului insasi pentru noi , pe masura ce noi am devenit mostenitorii lui Isus. Sfarsitul mare a lui Isus, destinul Sau, mostenirea Sa, promise si garantate de catre Tatal, este glorie, si aceasta glorie El o imparte cu toti cei care au incredere in El.	+	[[Category:Top_priority]]
-		+
-	<br>In limbaj comun, termenii exaltare si umilinta sunt opusi. Una dintre cele mai mari maretii a lui Dumnezeu arata adevarul si cea mai acida ironie este aceea ca la rascrucea lui Hristos, acesti poli opusi emerg si sunt reconciliati. In umilinta Sa, ne regasim exaltarea. Rusinea noastra este inlocuita de Gloria Lui. Compozitorul a avut dreptate cand a scris “Pacatul meu, rusinea mea, slava mea, toate s-au rastignit”<br>	+

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Revision as of 19:32, 12 February 2009

It just hangs there. It dangles as if it were simply an afterthought attached to the second chapter of Genesis. But we know there are no afterthoughts in the mind and inspiration of the Holy Ghost. Thus, we look at this passage to give us a clue about our condition prior to the misery of sin. Chapter 2, verse 25, reads, “They were both naked, the man and his wife, and were not ashamed.” This tells us that before sin came into the world, there was no shame. There was no embarrassment. The experience of humiliation was completely unknown and foreign to the human race. However, along with the first experience of sin came the awful burden of the weight of personal shame and embarrassment. Shame and embarrassment are feelings and experiences that occur to us in various degrees. The worst kind of shame, the most dreadful form of embarrassment, is that which results in utter and complete humiliation. Humiliation brings with it not merely the reddened face of embarrassment but also the sense of despair as we lose our dignity and our reputations are cast into ruin.

Yet it was precisely into this domain of shame and humiliation that our Savior came voluntarily in the incarnation. The popular hymn, “Ivory Palaces,” depicts this descent from glory — the Son of Man’s voluntary departure from the ivory palace that is His eternal dwelling place. He chose willingly to make Himself of no reputation, to become a man and a servant, obedient even unto death. It is this humiliation that Christ willingly accepted for Himself, which stands at the beginning of the entire progress that He travels on His road to glory and to His final exaltation. The progress, as the New Testament traces it, is one that moves from humiliation in the birth of Jesus to His exaltation in His resurrection, ascension, and return.

The quality of exaltation is the exact opposite, a strong antithesis, to the quality of humiliation. In exaltation, dignity is not only restored, but it is crowned with the glory that only God can bestow. And so when we look at the biblical theme of the exaltation of Jesus, we look at the way in which the Father rewards His Son and declares His glory to the whole creation.

We are told that no one ascends into heaven except the One who descends from heaven, and we are also told that in baptism, we are given the mark and the sign of our participation with Jesus in both His humiliation and His exaltation. The promise of participating in the exaltation of Christ is given to every believer — but there is a catch. There is a warning, and that warning is clear: unless we are willing to participate in the humiliation of Jesus, we would have no reason to expect ever to participate in His exaltation. But that is the crown that is set before us, that we, who have no right to everlasting glory and honor, will nevertheless receive it because of what has been achieved in our stead by our perfect Redeemer.

In 1990, I wrote a book entitled The Glory of Christ. The writing of that book was one of the most thrilling experiences I’ve ever had in writing. My task on that occasion was to demonstrate that while there is a general progression from humiliation to exaltation in the life and ministry of Jesus, this progression does not run in an unbroken line that moves uninterrupted from humiliation to exaltation. Rather, the book explains that even in Jesus’ general progress from humiliation to exaltation, in His worst moments of humiliation, there are interjections by the grace of God, wherein the Son’s glory is also manifest.

For example, when we consider the nativity of Jesus, it is easy to focus our attention on the sheer impoverishment that went with His being born in a stable and in a place where He was unwelcome in the resident hotel or inn. There was an overwhelming sense of debasement in the lowliness of His birth. Yet, at the very moment that our Lord entered humanity in these debasing circumstances, just a short distance away the heavens broke out with the glory of God shining before the eyes of the shepherds with the announcement of His birth as the King.

Even when He goes to the cross, in the worst moments of His humiliation, there still remains a hint of His triumph over evil, where His body is not thrown into the garbage dump outside of Jerusalem; rather, following the prophetic prediction of Isaiah, chapter 53, Jesus’ body was tenderly laid to rest in the tomb of a wealthy man. His death was ignominious, but His burial was one that was a great honor in ancient terms. His body was adorned with the sweetest spices and most costly perfumes, and He was given the burial plot of honor. Therefore, God, in the midst of the suffering of His obedient servant, would not allow His holy One to see corruption.

And throughout the pages of Scripture, we see these glimpses here and there, breaking through the veil and the cloak of Jesus’ humanity, piercing the armor of the humiliation and debasement that was His lot during His earthly sojourn. These moments, or glimpses, of glory should be for the Christian a foretaste of what lies ahead, not only for the ultimate exaltation of Jesus in the consummation of His kingdom, but also a taste for us of heaven itself, as we become the heirs and joint-heirs of Jesus. Jesus’ final lot, His destiny, His legacy, promised and guaranteed by the Father, is glory, and that glory He shares with all who put their trust in Him.

In common language, the terms exaltation and humiliation stand as polar opposites. One of the most magnificent glories of God’s revealed truth and most poignant ironies is that in the cross of Christ these two polar opposites merge and are reconciled. In His humiliation, we find our exaltation. Our shame is replaced by His glory. The songwriter had it right when he wrote, “My sinful self, my only shame, my glory, all the cross.”