Commenting on ὑπερυψόω, the verb meaning "to exalt beyond measure" (alt. "to superexalt") and its being used of the Father's "highly exalting" Jesus post-ascension in Phil 2:9 and elsewhere, Georg Bertram, in TDNT, wrote the following which should be of interest to those interested in Christology:
Within the framework of a pre-Pauline confession of Christ Phil. 2:9 presents a statement about Christ’s exaltation ὑπερύψωσεν. Obedience to the death of the cross is viewed in terms of the antithesis “humiliation” (→ 18, 10 ff.) as this is presented in the LXX (→ 6, 1 ff.). Raising up from death is also institution as the Lord before whom every knee shall bow in worship. The use of the compound here is independent of the liking of Hellenistic Greek for composites; it is a genuine strengthening. By the conferring of the title Jesus receives the highest position, that of cosmocrator. The fact that God Himself gives Him this position indicates the natural restriction of His dominion, 1 C. 15:27. The point of the humiliation and exaltation is not, as exegesis has commonly assumed, an ethical understanding of the conduct of Jesus along the lines of attainment and reward. It is rather an eschatological, soteriological explanation in the sense of the anthropos myth.
Faith in the exalted Lord is expressed by Paul in other ways as well. He preaches the Crucified as the Lord of glory (1 C. 2:2, 8) who has revealed Himself to him as the Exalted One in conversion and calling, in visions and auditions. The apostle himself stands, then, in the same tension between abasement and exaltation, between his human weakness and the power at work in him, i.e., the grace of the Lord, 2 C. 12:8–10.
3. As concerns the antithesis between exaltation and the earthly sufferings and temptations, the statements in Hb. about ὑψηλός (1:3; 7:26) correspond to the confession of Phil. 2:5–11. Christ has sat down at the right hand of the majesty on high. This ἐν ὑψηλοῖς is the place of God’s throne, higher than heaven, and thus separated from sinners and from the sufferings and trials through which Christ had to pass, 7:26. Since there are no ref. to the burial, resurrection and resurrection appearances in Hb., the concept of the denouement here is that of the exaltation of Jesus from the cross to heaven, i.e., to God’s throne.
4. In Ac. (2:33; 5:31) exaltation stands immediately alongside the common formula of the resurrection or awakening of Jesus (→ II, 39, 5 ff.; V, 356, 5 ff.; 524, 17 ff.). In 2:33 it denotes institution at the right hand of God and the inauguration of rule. It is also the presupposition of the outpouring of the Spirit and the expressions of the Spirit in the Pentecost community seen and heard by those addressed. Along with the eye-witness, Scripture proof for the exaltation is adduced from Ps. 110:1, which sheds light on the rising up of Jesus (not David, 2:34a) into heaven. 5:31 lays stress on the soteriological aspect. Exaltation to be Prince and Deliverer as the Author of salvation takes place in order to grant repentance and the remission of sins to Israel. There is no antithesis between humiliation and exaltation as in Phil. 2:5–11. The resurrection and ascension, which the author could equate with the exaltation, are seen as a necessary consequence. (Georg Bertram, “Ὕψος, Ὑψόω, Ὑπερυψόω, Ὕψωμα, Ὕψιστος,” ed. Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, Theological Dictionary of the New Testament [Grand Rapids, MI: Eerdmans, 1964–], 8:608–610)
