027. Chapter 23: The State of Christ's Exaltation
------------ CHAPTER TWENTY-THREE ------------ The State of Christ’s Exaltation
Having considered the state of Christ’s humiliation in which He merited salvation for the elect, we shall now proceed to discuss the state of exaltation in which He applies salvation to His elect, making them partakers of it. This state is referred to either as a state of exaltation, as we read in Php 2:9, “Wherefore God also hath highly exalted him,” or a state of glory as in Luke 24:26, “Ought not Christ ... to enter into His glory?” Since Christ, being a divine Person, did not suffer according to His divine nature but according to His human nature, exaltation as such did not occur according to His divine nature. In this nature He remained the Most High, the most glorious One, and the unchangeable One. This divine nature, however, which was generally concealed in the state of His humiliation, manifested itself very clearly in His exaltation. He is nevertheless exalted according to His human nature. As Christ performed and suffered everything as Surety and Mediator in the state of His humiliation, He was also exalted as Surety and Mediator. Though He had merited glory for Himself according to the covenant of redemption, it was all to the benefit of the elect and all of this descended from Him upon them.
Four steps are generally distinguished in Christ’s state of exaltation: His resurrection from the dead, His ascension, His sitting at the right hand of God, and His return to judgment. The Resurrection from the Dead The first step is the resurrection of Christ from the dead. This is the cardinal doctrine of our Christian religion, as salvation hinges upon faith in and confession of this truth. “And if Christ be not risen, then is our preaching vain, and your faith is also vain” (1 Corinthians 15:14); “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shalt be saved” (Romans 10:9). This truth is therefore abundantly and clearly presented in God’s Word. It is referred to as rising (Matthew 28:6), being raised (Romans 4:24); and to be alive (Revelation 2:8). We must take note of the veracity, necessity, and benefit of it. The Veracity of Christ’s Resurrection The veracity of Christ’s resurrection from the dead is first of all evident from the history of the resurrection recorded in Matthew 28:1-20, Mark 16:1-20, Luke 24:1-53, and John 20:1-31.
Secondly, it is confirmed by the testimony (1) of the angels (Matthew 28:11; Luke 24:7), (2) of the enemies who guarded the grave (Matthew 28:11), and (3) of the apostles, “This Jesus hath God raised up, whereof we all are witnesses” (Acts 2:32); “And with great power gave the apostles witness of the resurrection of the Lord Jesus” (Acts 4:33); “Remember that Jesus Christ of the seed of David was raised from the dead” (2 Timothy 2:8).
Thirdly, it is confirmed by the appearances of Christ to believers after His resurrection. “To whom also He showed himself alive after His passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God” (Acts 1:3). He appeared to:
(1) Mary Magdalene (John 20:14
Christ thus appeared to His people, deeming the ungodly who had so contemptuously rejected Him unworthy of His appearance to them. Concerning Christ’s resurrection, several matters need to be noted:
(1) Christ’s resurrection was accompanied by an earthquake. When He died, the earth shook and the veil of the temple was rent. The earth shook again at His resurrection, which was not only a proof of His divinity, but also of the wrath of God against the Jews and their land which would be destroyed and left destitute. The inhabitants would perish miserably and their religion would be taken from them and be transferred to the Gentiles. It also indicated that all temporal ceremonies were now terminated and that an unchangeable religion had taken their place.
(2) Christ’s resurrection was also magnified by the descent of an angel in heavenly glory, whose countenance was like lightning and his raiment white as snow. This angel removed the stone from the door of the grave in view of the watchmen, who were terrified and became as dead men. But to the women he said, “Fear not ye ... Jesus ... is not here: for he is risen, as he said,” which was subsequently confirmed by two angels in white, this being indicative not only of their holiness but also of the joy and triumph of Christ’s resurrection.
(3) As far as the time of year is concerned, Christ’s resurrection occurred during the spring, at the time when day and night were of equal length. As far as the day is concerned, His resurrection occurred on the third day after His death. He did not spend three twenty-four-hour periods in the grave, for then He would have arisen on the fourth day. Instead, He was in the grave on three successive days: on Friday before sundown (which terminates the Jewish day), from sundown on Friday to sundown on Saturday, which was the second day, and from sundown on Saturday to sunrise on Sunday, which was the third day. In deeming part of the day to be the whole, Christ was thus three days in the grave and arose at sunrise on the third day. Therefore in order to find three days, one need not begin with the suffering of Christ in the garden nor with the three hours of darkness at the cross. He who is the Morning Star (Revelation 22:16), the Sun of Righteousness (Malachi 4:2), the dayspring from on high (Luke 1:78), and the Light to lighten the Gentiles, became alive again at the breaking of the day. Christ arose no sooner, so that men would be fully convinced that he had truly died; He did not arise any later so that His body would not be subject to corruption, according to Psalms 16:10. His entire body would thus remain fit to receive the soul again:
Christ was in the grave during the Jewish Sabbath. The Sabbath, however, did not typify Christ’s lying in the grave.
[1] This is nowhere to be found in Scripture.
[2] Christ was also in the grave on Friday and on Sunday.
[3] The Sabbath was a day of joy, and Christ’s residing in the grave was a matter of utmost sorrow.
[4] The burial was a step of Christ’s humiliation and not of His exaltation. It belonged to the suffering of Christ, soul and body being separated from each other, and thus His residing in the grave was not a time of rest for Christ. When His flesh is said to rest in hope in Acts 2:26, this does not imply that Christ was at rest in this state, finding His delight in it, but rather that He rested in the hope of His resurrection of which He was assured.
[5] If the Sabbath were typical of Christ’s burial, we no longer would have a Sabbath, as it would then have been terminated along with all the ceremonies. The commandment concerning the Sabbath, however, is of eternal duration; this will be demonstrated comprehensively in a subsequent chapter. It therefore was not typical. Christ arose on the first day of the week, and since the entire ceremonial worship was terminated, it was necessary that the day on which the ministry of shadows and types was especially performed would be changed and that from that moment on the Sabbath be observed on the day of Christ’s resurrection -- which John called the Lord’s Day (Revelation 1:10), and since that time it has been observed on this day.
(4) Christ arose quietly and with wise design. As someone who awakens from sleep, removes his night clothing, and dresses himself, so Christ left His burial garment in the grave, and the napkin which covered His face. They were wrapped together and put in a specific place (John 20:7).
Christ Himself is the cause of His resurrection. The human nature consists of body and soul. These were separated by death, but both elements remained united to the divine nature. They were and remained the soul and body of the Son of God. At His resurrection the divine Person sent forth His soul again from Paradise, the third heaven, and by renewal united it with His body. He thus made His own assumed humanity alive again by His divine power, so that Christ was not resurrected by the power of another, such as is true for ordinary men. Christ, however, actively and truly arose and was made alive by His own power. The divine nature resurrected the human nature. This is evident from the following texts:
First, we read in John 2:19, “Destroy this temple, and in three days I will raise it up.” The temple of which Christ spoke was His body (vs. 21). This temple, that is, His body, the Jews would destroy, that is, kill, and then the Lord Jesus Himself, and not someone else, would raise it up again. “I will raise it up.”
Secondly, we read in John 10:17-18, “I lay down My life, that I might take it again. No man taketh it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again.” By the same power which enabled Him to lay His life down, He would be able to take it again. By this power He did the one as well as the other.
Thirdly, we read in Romans 1:4, “And declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead.” The apostle presents the resurrection as a powerful proof that Christ is truly God. However, to be merely made alive and to arise from the dead is no proof of divinity, for this has occurred with others and will occur with all men. Thus, His resurrection, which proves Him to be the Son of God, occurred by His own power; no one can resurrect the dead, much less man himself. Only God can do so. It is also evident from the fact that the natures of Christ are contrasted in Romans 1:3-4 and are clearly distinguished from each other. Christ is presented there according to the flesh, and kata sarka according to the Spirit, that is, according to His divinity (Hebrews 9:14). As He died according to His flesh, that is, according to His human nature, He was made alive by His eternal Spirit, that is, His divinity. It is thus evident that He resurrected Himself.
Fourthly, it was necessary that He would resurrect Himself, for the Surety who took this suffering upon Himself would also have to triumph over it. If someone else had resurrected Him, He would neither have triumphed over death, nor delivered Himself, and consequently would also not be able to deliver others.
Objection: The Father is frequently said to have raised up Christ, and thus He did not resurrect Himself.
Answer: Since Father and Son are one and the same God, their power is likewise one and the same. Whatever the Father does, the Son does also (John 5:19). When the resurrection is ascribed to the Father, this indicates that He was satisfied with and took delight in the resurrection of the Surety.
Since Christ by His own power has truly arisen under extraordinary and illustrious circumstances, He arose with the identical body which was put to death on the cross. It was identical in every detail and retained all characteristics of a body. It remained visible, tangible, and local. It retained the scars of the nails in His hands and feet as well as of the spear in His side. “Behold My hands and My feet, that it is I Myself: handle Me” (Luke 24:39); “Reach hither thy finger, and behold My hands; and reach hither thy hand, and thrust it into My side” (John 20:27) -- this in response to the condition stated by Thomas in verse 25.
Upon His resurrection, this same body, while retaining all bodily characteristics, is immortal. “Now no more to return to corruption” (Acts 13:34); “Knowing that Christ being raised from the dead dieth no more;” (Romans 6:9); “I am alive for evermore” (Revelation 1:18). It is also a glorified body, “... like unto His glorious body” (Php 3:21). It has not been recorded, and thus is unknown, to what degree He was glorified; that is, whether at His ascension His body was glorified internally to a greater degree than during the previous forty days. He may possibly have held back His full glory while interacting with His disciples. He ate with His disciples (Luke 24:43) to further assure them of His resurrection, not because He was in need of nourishment. His stomach also did not digest this nourishment, since this would be inconsistent with a glorified body. Rather, by His omnipotence He caused the food to disappear. So much concerning the veracity of His resurrection. The Necessity of Christ’s Resurrection
Secondly, we need to consider the necessity of Christ’s resurrection. We do so for the following reasons: First, it was necessary in order that the prophecies be fulfilled, as Christ Himself states, “Ought not Christ ... to enter into His glory? And beginning at Moses and all the prophets, He expounded unto them in all the Scriptures the things concerning Himself” (Luke 24:26-27). Paul speaks likewise, “And that He rose again the third day according to the Scriptures” (1 Corinthians 15:4). It is certain that the Old Testament contains more prophecies concerning the resurrection than we can discern. Those texts concerning which we have little light we cannot use as infallible proof. The following texts are clear, however. “For Thou wilt not leave My soul in hell; neither wilt Thou suffer Thine Holy One to see corruption” (Psalms 16:10). According to Peter these words are a prophecy concerning Christ’s resurrection (Acts 2:31). “He shall drink of the brook in the way (a reference to Christ’s humiliation): therefore shall He lift up the head” (a reference to Christ’s exaltation) (Psalms 110:7). Hebrews 1:13 confirms that this psalm speaks of Christ. In Isaiah 53:8-12 we find the following expressions concerning His humiliation: grief, judgment, to be bruised, to make His soul an offering for sin, and to pour out His soul unto death. Concerning His resurrection we find the following expressions: Who shall declare His generation; He shall see His seed; He shall prolong His days; He shall be satisfied; a portion shall be divided to Him with the great, and He shall divide the spoil with the strong. Acts 8:32
Secondly, the types had to be fulfilled. Many things can be presented which in some way are congruent with the resurrection of Christ and which can be applied to it.
(1) Such is the case with Isaac, concerning whom Paul states that he was received “even from the dead; from whence also he received him in a figure” (Hebrews 11:19).
(2) Consider also Joseph, who was delivered from the pit, after this from prison, and subsequently was highly exalted (Genesis 41:1-57).
(3) Consider Samson who carried away the gates of Gaza, and delivered himself out of the hands of his enemies (Judges 16:1-31).
(4) Consider the scapegoat Azazel (Leviticus 16:1-34), and
(5) the two birds, one of which was killed above running water, and the other flew away after having been dipped in the blood of the dead bird (Leviticus 14:4-7).
(6) Consider also Daniel who was delivered from the lions’ den, and his companions who came out of the fiery oven unharmed (Daniel 6:23
Thirdly, the necessity of His resurrection is also evident from the office of the Mediator itself. The Mediator (1) had to conquer death (Hosea 13:14), (2) had to be an eternal King (Psalms 45:6), (3) as High priest had to enter into the Holy of Holies (Hebrews 9:24), and (4) had to send forth the Holy Spirit from heaven to His elect (John 16:7). All this He could not do unless He had arisen from the dead. So much for the necessity of His resurrection. The Efficacy and Benefit of Christ’s Resurrection In the third place we must consider the efficacy and benefits of the resurrection of Christ. This is most extraordinary, and therefore Paul was so desirous and continually occupied in reflecting upon the resurrection of Christ. “That I may know Him, and the power of His resurrection” (Php 3:10). The first fruit is justification. “But for us also, to whom it shall be imputed, if we believe on Him that raised up Jesus our Lord from the dead, who was delivered for our offences, and was raised again for our justification” (Romans 4:24-25). As long as the Surety still suffered and death had power over Him, the final penny had not as yet been paid. His conquering of the last enemy, death, and His triumphant appearance as being alive, were evidences that sin had been fully atoned for, the ransom had been paid, God’s justice had been satisfied (being satisfied with this atonement), and that thus the Surety was justified (1 Timothy 3:16). Consequently all God’s children have been reconciled in Him. There is not one sin, not even the least part thereof, for which satisfaction has not been made, and therefore they are free from all guilt and punishment. If someone senses the dreadfulness of guilt and punishment, views God as being provoked by sin so that there is no peace but only terror within the conscience (to such justification is most desirable), let him then turn about and by faith behold this Surety as having risen from the dead, which is the evidence of perfect satisfaction. Receive Him by faith who calls you and offers His fullness without price. Let such a person go to God and ask the Lord, while pleading upon the resurrection of Christ from the dead (1 Peter 3:21), “Are not my sins punished? Has not my guilt been atoned for? Has not my Surety risen from the dead and thus entered into rest? Art not Thou my reconciled God and Father? Am I not at peace with Thee?” May such a person thus wrestle to apply all this to himself on the basis of the promises made to all who receive Christ by faith, until he experiences the power of Christ’s resurrection unto his justification and being at peace with God. The second fruit is sanctification. The apostle demonstrates this in Romans 6:4-5, “Therefore we are buried with Him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life, for if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection” (Romans 6:5). The apostle emphasizes this also when he states, “And you, being dead in your sins and the uncircumcision of your flesh, hath He quickened together with Him, having forgiven you all trespasses” (Colossians 2:13); “If ye then be risen with Christ, seek those things which are above” (Colossians 3:1). Even if believers may know themselves to be justified, they cannot find satisfaction in this. Their whole desire and life is to discern the image of God within themselves, to be conformed to that image, to thus be united to Him and to live in Him -- that is their salvation. They cannot but find delight in knowing God, in loving Him, in fearing Him, in being subject to Him, and thus in thoughts, words, and deeds be in a spiritual frame which is fully and entirely in agreement with His will. Sin is therefore despicable to them: they abhor themselves: they are ashamed before God and inwardly sorrow over their deeds. How it would be their delight to be delivered from the sins which so grieve them! How this causes them to long for heaven, knowing that they will there behold God’s face in righteousness, being satisfied with His likeness when they awake (Psalms 17:15)! Oh, yield to this heartfelt desire and let it motivate you to be engaged in the way of holiness, for it is the Lord’s way to cause His children, while thus engaged in battle, to increase and proceed with joy in sanctification.
(1) View Christ’s resurrection as an example and a pattern. Christ arose in the morning. Accustom yourself to meditate upon Christ’s resurrection as you awake. Let every occurrence of waking up and arising out of bed stir you up to arise with Christ. Christ arose on the first day of the week. Therefore commemorate the resurrection of Christ on each Sabbath day and, uniting yourself with Him in the resurrection, let it be a renewed revival of your spiritual life. Christ departed from the grave, the place of the dead. You likewise must avoid (as much as your profession will suffer you to do so) familiar interaction with worldly and ungodly men. They are dead, they stink, and their stench is contagious. Christ left His burial garment behind in the grave. You likewise ought to hate the garment which has been polluted by the flesh. Leave all that is sinful behind in Sodom and Egypt, that is, in the grave, and depart from honor, goods, entertainment, and whatever belongs to the world. Christ appeared alive. Let your light therefore also shine and let everyone perceive that there is much distance between you and sinners. Show by your actions that you denounce whatever the world cleaves to. Manifest your love, humility, and heavenly-minded [Note: Dutch: “Uw verheven leven,” that is, “your elevated life.”] life in the love and fear of God. Let the image of God and the likeness of Christ within you be manifested, doing all this not to be perceived by others as such, but to the glory of Christ, the conviction of the world, and the encouragement of the godly. The purpose of Christ’s association with men was only to convince His own of the veracity of His resurrection and to strengthen them. He also did so to the benefit of His church unto the end of the world, even though this lasted but forty days, after which He ascended into heaven. Let it likewise be the objective of your life to walk godly upon the earth in order that those who are acquainted with you may be convinced and encouraged. Let it also be a preparation for going to heaven itself.
(2) Let Christ’s resurrection motivate you to live a holy life. This is taught by the apostle, “Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord, for if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection” (Romans 6:11
First of all we will consider the veracity of the ascension. Sometimes it is expressed in the active voice, as being the work of Christ Himself. Such is true for the verb “ascend.” “I ascend unto My Father” (John 20:17). The following words are also used:
(1) go, “And if I go” (John 14:3);
(2) go away, “Nevertheless I tell you the truth; it is expedient for you that I go away” (John 16:7);
(3) enter, “Whither the forerunner is for us entered” (Hebrews 6:20);
(4) pass into the heavens, “... that is passed into the heavens” (Hebrews 4:14).
Sometimes it is expressed in the passive voice, as the work of the Father towards Him. It is referred to as being:
(1) carried up, or taken up, “... carried up into heaven” (Luke 24:51); “... this same Jesus, which is taken up from you into heaven” (Acts 1:11);
(2) as being exalted, “Therefore being by the right hand of God exalted” (Acts 2:33); (3) the pleasure of the Father in giving Him His promised glory, “Wherefore God also hath highly exalted Him” (Php 2:9). In reference to all this we must say something about the Person, the act, the time, the location, and the manner of occurrence. Concerning the Person, the same Person -- being God and man, who has suffered, died, and has risen from the dead as a Mediator -- also ascended to heaven as Mediator. This act is the work of the Person, but does not properly belong to the divine nature. Prior to this moment He was already in heaven in His divine nature (John 6:62), and had glory with the Father before the world was (John 17:5). As He concealed His divine nature behind His humanity in His descension, He revealed it all the more clearly at His ascension. Since this nature is infinite and without dimensions, however, it can neither change location nor in actuality descend or ascend. Rather, this properly relates to the Person according to His human nature, in which He also suffered. It was not an act of His human nature, it not being a Person but rather the work of the Person according to His human nature. “Now that He ascended, what is it but that He also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens” (Ephesians 4:9-10). The Person is named here, and to Him the work is attributed, this properly belonging to one or the other nature. The act itself is the act of ascending. This word is indicative of a change of location. When a body changes location, it departs from the place where it was, and in traversing through either space or other localities arrives at a locality at which it was previously not present. Likewise Christ, ascending according to the body, left the lower parts of the earth where He had resided for such a long time. He traversed through the atmosphere and the universe until He arrived in the third heaven, the paradise of God and the house of His Father. The time of its occurrence was forty days after His resurrection. The number “forty” frequently occurs in God’s Word. Moses was forty days upon the mountain with God (Exodus 34:28); Israel was forty years in the wilderness (Deuteronomy 8:2); Elijah went forty days without food until he came to Horeb, the mountain of God (1 Kings 19:5-8); after forty days a man-child had to be presented to the Lord (Leviticus 12:2-4); on the fortieth day the child Jesus was brought to the temple and presented before the face of the Lord (Luke 2:22); after forty days of fasting in the wilderness, the Lord Jesus began His public ministry (Matthew 4:1-25); after having had communication with His disciples, He ascended to heaven forty days after His resurrection (Acts 1:1-26). His ascent did not take place earlier so that His disciples would be fully assured of His resurrection, being instructed concerning the things of the kingdom of heaven. Prior to this they could not have endured this event due to their weakness (John 16:12). His ascent was not at a later date. They were thus kept from cleaving too much to His bodily presence while being delivered from the notion that the kingdom of Israel would be established at that time. The general location from which He departed was the earth. “Again, I leave the world” (John 16:28), and particularly the Mount of Olives (Acts 1:12); it was Bethany, a place on the mountain (Luke 24:50). The space through which he traversed consisted of the visible heavens, the atmosphere, and the universe: “... that is passed into the heavens” (Hebrews 4:14). His destiny was the third heaven, the place where the holy angels reside together with the elect who are presently rejoicing in eternal bliss. Heaven here must neither be understood as God Himself nor as familiar communion with God or heavenly joy. Rather, it is a location above the visible heavens (Hebrews 7:26), far above all the heavens (Ephesians 4:10), which is the third heaven, the paradise of God (2 Corinthians 12:2
(1) Christ ascended into heaven while He was blessing (Luke 24:52). He spoke with them, and in a familiar and friendly manner bade them farewell. He pronounced blessings upon them which He immediately applied, for they “returned to Jerusalem with great joy” (Luke 24:52).
(2) He ascended to heaven visibly. The apostles were in His presence, spoke with Him and He with them and “while they beheld, He was taken up” (Acts 1:9). Just as Elisha gazed upon Elijah upon his ascent into heaven, the apostles also gazed upon the ascending Jesus until a cloud came between the ascending Jesus and the standing apostles, thus removing Him from their sight. This does not mean that the cloud ascended straight up towards heaven, carrying Christ heavenward as in a chariot. The glorified body of Christ had no need of this, and it also would be contrary to the text which states that the cloud received Him away out of their sight, so that they could no longer gaze upon Him.
(3) He ascended into heaven in a glorious manner, triumphing over death, devil, and hell, being accompanied by many thousands of holy angels; and thus He entered into the third heaven before the throne of God. “God is gone up with a shout, the Lord with the sound of a trumpet” (Psalms 47:5). From all this it is evident that Christ essentially, truly, locally, and visibly ascended into heaven. This we wish to prove more extensively against the Lutherans with the following proofs:
First, as Christ was not omnipresent in His human nature prior to His ascension, He likewise was not so afterwards. When He was at one location, He was not elsewhere. “And I am glad for your sakes that I was not there” (John 11:15). It is therefore clearly stated about Him that after His ascension He was neither upon earth nor in the world. “... again, I leave the world” (John 16:28); “For ye have the poor always with you; but Me ye have not always” (Matthew 26:11).
Objection: Such texts are applicable to His visible presence, but not to His bodily presence.
Answer: Such an argument is without foundation. God’s Word knows of no such distinction and it is contrary to nature, as all bodies are visible. Elijah, in speaking with Christ upon the mountain, was visible even though he had a glorified body.
Secondly, the angels confirm this. “While they beheld, He was taken up” (Acts 1:11. The fact that they could no longer see Christ was not due to Him becoming invisible, but the result of a cloud coming between them which received Him out of their sight. In response to this the angels said, “This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven” (Acts 1:11). Visibly He ascended into heaven, and on the day of judgment He will come again upon the clouds of heaven and will be seen of all men (Matthew 24:30). Whenever the reference is to a body, the words “taken up” and “ascend” are always indicative of a change of locality. The apostles give abundant witness to this (cf. Mark 16:19; Luke 24:50-51; 1 Timothy 3:16). If one were to use such expressions as “to ascend,” “to go away,” “to leave the world,” and “to be taken up,” in reference to a person, and yet insist that he was nevertheless at the same place where he had just been seen, such a person would rightfully be laughed at by both children and fools. If this manner of speech is indicative of a change of locality as far as men are concerned, this is likewise true for Christ, since He also is very man and has a true body as others.
Thirdly, it is also confirmed by those texts in which Christ is said to have been seen in heaven. Stephen saw Jesus “standing on the right hand of God” (Acts 7:55); “And last of all he was seen of me also” (1 Corinthians 15:8). Thus Christ remained visible while being in heaven.
Fourthly, as the earth is a place below, heaven is a place above. Enoch and Elijah are locally in heaven, which is also true for the souls of believers, as well as for any who are there bodily; they are locally in heaven, that is, at a specific location. After the resurrection all the elect will be in heaven, a specific place; thus heaven is a place. Christ refers to heaven as “Paradise” (Luke 23:43); Paul called it the third heaven (2 Corinthians 12:2); Christ calls it His Father’s house (John 14:2-3) where He prepares a place for His elect, where He will take them to Himself to be where He is, and where they will always be with the Lord (1 Thessalonians 4:17). It is certain that Christ at His ascension has entered into this place (Hebrews 6:20). Thus, Christ has essentially, truly, visibly, and locally ascended into heaven, and His ascension is neither a disappearance nor a transformation to omnipresence.
Fifthly, it is contrary to the nature of a true body. This we will demonstrate extensively when we deal with the papal mass in chapter 40.
Objection #1: Christ’s human nature is united to His divine nature, and therefore His human nature is present wherever the divine nature is, and thus is omnipresent.
Answer: (1) This argument refutes itself, for it is as if one said that the sun is united with the universe and therefore the sun must be where the universe is; that is, at the same hour, and thus always surrounding the atmosphere and the globe.
(2) Then Christ, having been conceived within the body, would already have been omnipresent prior to His birth, and the body lying in the crib would not only have been there but everywhere in heaven and upon earth. This reasoning contradicts Scripture as well as nature, for it is evident that one body cannot be at the same location where another body is. Otherwise, all men would exist within the body of Christ and all bodies would be in the same place where His body is.
Objection #2: The following argument has a similar thrust: Christ sits at the right hand of God; since the right hand of God is everywhere, the body of Christ is also everywhere.
Answer: (1) It is never written that the body of Christ is at the right hand of God. (2) This is stated concerning the Person according to His human nature. Even if this were so, the sitting at the right hand does not occur locally, for God is a Spirit and therefore neither local nor corporal. It rather refers to being exalted to a position of honor and glory.
(3) If Christ is omnipresent according to the body, being at the right hand of the omnipresent One, then also all believers will be omnipresent in the day of judgment; for they will stand at the right hand of Christ who is omnipresent according to His Godhead. If the conclusion by way of such reasoning were correct, they would also be omnipresent according to the body, since He is at the right hand of God and they are at His. Since the latter statement is clearly false, the first statement is likewise false.
(4) The syllogism is incorrect in forma.
Objection #3: “He that descended is the same also that ascended up far above all heavens, that He might fill all things” (Ephesians 4:10). Since being “far above all heavens” (which includes the third heaven), is not a location, Christ’s ascension is therefore not a change in location, but rather results in being omnipresent. Since He fills all things, He is therefore omnipresent.
Answer: (1) “All heavens” refers to the visible heavens, the atmosphere, and the universe with all its galaxies -- beyond which is the third heaven. Christ in going into the heavens (Hebrews 4:14) has entered the third heaven, of which the Word frequently states that He resides there where His children will be with Him.
(2) To fill all things is not the same as filling all places corporally, for then several bodies would have to occupy the same place simultaneously. Furthermore, neither in Scripture nor in secular writers does the word “things” refer to places. Rather, the filling of all things refers to the pouring out of the Holy Spirit whom He has poured out upon His church by virtue of the efficacy of His ascension (John 16:7). This is pointed out in Ephesians 4:11, “And He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers.”
(3) The reference here is to the Personhood of Christ, and that which properly belongs to His divine nature. He did not descend from heaven in His human nature, but rather in His Godhead. Thus “He that descended is the same also that ascended.”
Objection #4: The descent into hell cannot be taken literally; therefore His ascension into heaven cannot be taken literally.
Answer: (1) One cannot argue that because one thing is stated figuratively concerning Christ that therefore all things stated concerning Him must be viewed figuratively.
(2) The statement “descended into hell,” found in the articles of faith, is meant to be understood literally, for it means as much as being laid in a “hollow,” that is, to be buried in the grave.
(3) If Christ is said to have descended from heaven according to His divine nature, this is a metaphor, not as far as location is concerned but as far as the act itself. Thus, when He is said to have ascended, this is figuratively true for His divine nature. One cannot, however, draw the conclusion from the Godhead that this is likewise true for His human nature and His body, for a body can literally descend and ascend.
Objection #5: While being in heaven, Christ is nevertheless present with His own upon earth, and thus He is omnipresent. “And, lo, I am with you alway, even unto the end of the world” (Matthew 28:20); “For where two or three are gathered together in My Name, there am I in the midst of them” (Matthew 18:20).
Answer: Christ is both God and man, and therefore whatever can be said of the one nature cannot be said of the other nature, and whatever can be said of the Person, cannot be said of both natures. It is said for example that Christ is from eternity, and that Christ died; Christ is infinite, and Christ is locally in heaven; Christ is always present with His own, and Christ is not always with His own (Matthew 16:11). When Christ promises His presence to His own, this is stated of His Person according to His divine nature and not according to His human nature. The cited texts do not speak so much of the presence of His Person, however, but rather of His assistance, help, comfort, and blessings for all who seek Him, as well as of the power which would accompany His Word. So much as far as the veracity of His ascension is concerned. The Necessity of Christ’s Ascension
There was also a necessity for Christ’s ascension into heaven. “Ought not Christ ... to enter into His glory” (Luke 24:26).
First, it was necessary in order that the prophecies and the types would be fulfilled:
(1) It was prophesied, “Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in” (Psalms 24:9); “Thou hast ascended on high” (Psalms 68:18-19). The apostle clearly applies this to Christ’s ascension (Ephesians 4:8).
(2) It was also typified for instance in the ascension of Enoch (Genesis 5:24) and Elijah (2 Kings 2:11). The bringing of the ark of the covenant to Mount Zion also applies to this, of which David said, “God is gone up with a shout, the Lord with the sound of a trumpet” (Psalms 47:5). The most eminent type of Christ’s ascension is to be observed in the entering of the High Priest into the Holy of Holies (Leviticus 16:1-34), which the apostle applies to the ascension of Christ (Hebrews 9:24
Secondly, the high-priestly office of Christ also demanded His ascension. In the Old Testament it was not sufficient for the High Priest to kill the animal. His office required that he would enter into the Holy of Holies with the blood. It was likewise not sufficient that Christ suffered and died without the gate and that He died to atone for the sins of the people, but with His blood, that is, with the efficacy of His suffering, “Christ ... entered ... into heaven itself, now to appear in the presence of God for us” (Hebrews 9:24). These two elements of His high-priestly ministry cannot be separated, “for if He were on earth (that is, if Christ had not entered) He should not be a priest” (Hebrews 8:4). The Benefits of Christ’s Ascension The benefits of Christ’s ascension are exceedingly great and many. First, in reference to Christ, this event is a cause of extraordinary joy for believers. He who for our sake became poor, was a man of sorrows, and endured the contempt of men, has conquered all and triumphantly ascended into heaven. It was a day of extraordinary joy for all of Israel when David, accompanied by all his people, removed the ark from the house of Obed-edom and brought it to Mount Zion; all Israel rejoiced, and David, being filled with the Holy Ghost, danced before the ark (1 Chronicles 15:1-29). The psalmist sings of this, “They have seen Thy goings, O God; even the goings of my God, my King, in the sanctuary. The singers went before, the players on instruments followed after; among them were the damsels playing with timbrels. Bless ye God in the congregations, even the Lord, from the fountain of Israel” (Psalms 68:24-26). When Solomon was anointed to be king, and was placed upon the throne of Israel, the whole nation came behind Solomon with such rejoicing that the earth shook and rent (1 Kings 1:40). With how much more glory and joy the Lord Jesus made His entry into heaven! With what joy the heavenly legions must have accompanied Him upon His entry! With what joy the glorified saints must have beheld Him! With what delight the Father must have received Him! How fitting it therefore is that we also would follow Him and exclaim with joy, “Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing!” (Revelation 5:12).
Secondly, the ascension of Christ is also of great benefit to believers as far as they themselves are concerned. By His ascension all that He has merited for them by His suffering and death is to them. Particularly David (Psalms 68:18) and Paul (Ephesians 4:8) conjoin these two matters to the ascension of Christ: He has led captivity captive, and He has received gifts for men.
(1) He has led captivity captive. The elect, and also you who may read or hear this, were by nature captive to the devil, and consequently to the world and the lusts of the flesh. Christ, however, having conquered these enemies by His death, triumphed openly over them in His ascension. The Romans, after conquering their enemies, made a triumphant entry into Rome, at which time they triumphantly led their captives with them. Christ did likewise in His ascension; those who held His children captive have been taken captive themselves by Him, manifesting this in His ascension. You therefore, who are partakers of the Lord Jesus, view the devil, the world, and your flesh as captured and shackled enemies, and yourselves as having been delivered from their violence and dominion. Rejoice over this in faith and jubilate, “O death, where is thy sting? O grave, where is thy victory” (1 Corinthians 15:55). They will no longer have dominion over you. It is true that they often assault you fiercely, inflict many wounds, and cause you much grief. They can only go as far as the Conqueror allows the chain with which they are bound to extend; and He knows how far He can let this chain go without incurring danger. He wishes to demonstrate to His children from what dreadful lions and bears He has delivered them, so that they would be all the more thankful. He wishes to exercise them in this battle and make them conquerors over their enemies, that they may triumph with Him. Be therefore encouraged in this battle, knowing that the enemies of Christ will not rob one sheep, but that he who has the least strength will yet overcome and be crowned as conqueror.
(2) From the ascension of Christ also proceed gifts for men. One who loves Christ will be very desirous to honor His Lord and to bring others to Christ. For this they are in need of various gifts, such as knowledge, wisdom, boldness, aptness to teach, etc. The Lord Jesus has merited these by His death, and by virtue of His ascension He has received power to give them to His elect, giving them to everyone as they have need of them in his task, and as their desire for these gifts is directed unto Him. If anyone therefore desires with heartfelt love to make Christ known in His beauty and to be instrumental in bringing others into fellowship with Christ, he ought to believe that Christ, who now is in heaven, has received gifts for the purpose of distribution, and that these will be given to him who humbly requests them to this end. “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him” (James 1:5).
Thirdly, the outpouring of the Holy Spirit is also a fruit of Christ’s ascension. Also prior to Christ’s ascension believers received the Holy Spirit by virtue of His future ascension. They would otherwise neither have been Christ’s property, nor could have been regenerated, have lived, believed, or prayed. They prayed for this Spirit. “Take not Thy Holy Spirit from me” (Psalms 51:11); “Thy spirit is good; lead me into the land of uprightness” (Psalms 143:10); “The Spirit of Christ which was in them” (1 Peter 1:11). His presence, however, as far as both His Person and the measure are concerned, was not as abundant and evident. After Christ was glorified, however, He poured out the Holy Spirit in abundant measure, which was according to prophecy. “I will pour My Spirit upon thy seed” (Isaiah 44:3); “... for I have poured out My Spirit upon the house of Israel” (Ezekiel 39:29); “And it shall come to pass afterward, that I will pour out My Spirit upon all flesh” (Joel 2:28). The fulfillment of this can be observed in Acts 2:16-18. The Lord Jesus promised this on several occasions. “But this spake He of the Spirit, which they that believe on Him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.” (John 7:39). Consider also John 16:7, “For if I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you.”
Believers know that inner spiritual motions must be wrought in them by the Holy Ghost. They are very desirous for communion with the Spirit as well as for His indwelling in them. They continually pray for this and are grieved if they neither perceive Him, nor sense His efficacious operation. They must always hold on to the truth, however, that He Himself remains within them and will remain within them to all eternity. As certainly as they know that Christ has ascended into heaven, so certain is this fruit: they will enjoy the indwelling of the Holy Spirit. Therefore always consider the ascension as a basis of perseverance in prayer for the increase of the operation of this indwelling Spirit. A fourth fruit of Christ’s ascension is His administration of the second element of His high-priestly office, namely, intercession, which we have discussed in the previous chapter. Hereby He prepares a place for them (John 14:3). There He functions as their Head and there they sit together with Christ in heavenly places (Ephesians 2:6). He is there as a forerunner (Hebrews 6:20), having paved the way whereby believers may continually approach unto the throne of God. The apostle urgently exhorts us to do so. “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; and having an high priest over the house of God; let us draw near with a true heart in full assurance of faith” (Hebrews 10:19-22). Therefore, exercise your faith and come to the throne by way of Christ’s ascension, where you will find and see your Jesus, and then request whatever your soul desires, as if you were there yourself. Rejoice over the fact that Jesus is there on your behalf, prepares a place for you, and at last will take you to Himself to be there eternally. The ascension of Christ is also efficacious unto sanctification. Since the Head is already in heaven, all His members must also become heavenlyminded, and by way of the ascension must continually stir themselves up to holiness of life. This the apostle urges us to do when he says, “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth” (Colossians 3:1-2).
Children of God, what is there upon earth that would keep you there?
(1) Christ is not there, for He left the earth and has ascended into heaven.
(2) In addition to this, you know by much experience that all is vanity and cannot satisfy; or else you do not obtain that which you desire, as it eludes you as quickly as you pursue it. Thus, this vain desire and unrest makes you tired and worn-out. Even if you obtain what you desire, you experience that it is not what you had in mind. It is often nothing more than a thorny bush, and by embracing it, you find that you have harmed yourself. Yes, it was nothing but pollution by which you defiled yourself. How frequently you have discovered that it has dismayed the soul, affected your peace of conscience, taken away your spiritual liberty, disturbed your fellowship with God, caused you to continually live in unrest, and pricked your conscience! Oh, how the soul is anesthetized by earthly things! How lethargically, restlessly, and without freedom one engages in prayer! How it prevents the familiar enlargement and perseverance in prayer, causing one to come away empty from the exercise of prayer!
(3) Moreover, how readily the desire for tangible things will increase in strength, and how quickly spiritual life is ill-affected by this. Oh, how long it sometimes lasts before one is freed from these snares and before the head is brought above water again!
(4) Since you also have been called out of the world as Abraham was called out of Ur of the Chaldees and as Israel was called out of Egypt, you ought neither to remain in it any longer, return to it, nor look back to Sodom as did Lot’s wife. Rather, lift yourself above the things of time and sense, and let your walk henceforth be in heaven as Paul said concerning himself and believers (Php 3:20).
First of all, Christ is there. Does your heart not will to be where your treasure is? Is not Christ your treasure, desire, life, and love? He is in heaven and it is the comfort of believers in this world that they will once be with the Lord (1 Thessalonians 4:17-18). Therefore let your thoughts, conversation, and exercise of love be such as is consistent with your citizenship, and let them thus be where Jesus is.
Secondly, heaven is truly your native country. Acknowledge yourself then to be but guests and “strangers and pilgrims on the earth,” and seek this country looking “for a city which hath foundations, whose Builder and Maker is God” (Hebrews 11:13-16
Thirdly, heaven alone is truly delightful. The small rays which may be enjoyed upon earth yield unspeakable joy to the soul. How Jacob rejoiced when something of this was revealed to him! He said, “surely the Lord is in this place ... how dreadful is this place! this is none other but the house of God, and this is the gate of heaven” (Genesis 28:16-17). Moses’ desire was, “show me Thy glory” (Exodus 33:18); David’s comfort was, “As for me, I will behold Thy face in righteousness: I shall be satisfied, when I awake, with Thy likeness” (Psalms 17:14); Asaph’s delight was: “It is good for me to draw near to God” (Psalms 73:28). Since we are permitted not only to seek this in some degree and measure, but also to enjoy it as our delight, let us engage ourselves to seek this delight and to continually rejoice in it.
Fourthly, by maintaining our walk in heaven with Christ, our soul without being conscious of it will also shine as Moses’ face shone after he communed with God for forty days upon the mountain. “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord” (2 Corinthians 3:18).
Fifthly, take note of the drawing power of the Lord Jesus. He is now in heaven, and He foretold that when He would be lifted up on the cross, on the basis of which He would enter heaven, that He would draw all men to Himself (John 12:32). Believer, you experience this drawing whenever you lift your heart heavenward, looking for light, life, and communion, and praying, “Draw me, we will run after Thee” (Song of Solomon 1:4). Therefore do not allow Christ to draw in vain. As you perceive this drawing, yield to it willingly and you will experience that you will more readily have your conversation in heaven. To that end continually reflect upon what is recorded in God’s Word concerning heaven. Take special notice of the accounts of others who have been led into the Lord’s inner chambers and have received foretastes of heaven. Frequently seek to recall what the Lord has revealed to your own soul, and how sweet this frame was. Be much engaged in prayer and as you pray, reflect upon Christ as being in heaven, and upon the joy of the angels and of the glorified saints. Consider how they bow before the Lord Jesus, the nature of the light with which they are illuminated, the love with which they look upon Jesus, and how they jubilate, “Blessing, and honour, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb forever” (Revelation 5:13).
Christ’s Session at the Right Hand of God The third step of Christ’s exaltation is His session at the right hand of God. We will consider both the veracity and benefit of this step. The Veracity of Christ’s Session at the Right Hand of God
Let us first of all consider its veracity. The session at the right hand of God is frequently confirmed in God’s Word. This was promised in the Old Testament. “The Lord said unto my Lord, Sit thou at My right hand” (Psalms 110:1). Acts 2:34 and Hebrews 1:13 confirm that this is said concerning Christ. In the New Testament it is stated that this has actually occurred. “He was received up into heaven, and sat on the right hand of God” (Mark 16:19); “... where Christ sitteth on the right hand of God” (Colossians 3:1); “sat down on the right hand of the Majesty on high” (Hebrews 1:3). This is a figure of speech, for God is a Spirit and has nothing in common with a body nor with anything resembling it. Thus God has no right hand, but it is a figure of speech derived from human language. Men are generally strongest in their right hand, and primarily carry out their tasks with this hand. Therefore God’s right hand is symbolic of strength and powerful execution. “And the vineyard which Thy right hand hath planted” (Psalms 80:15); “The Son of man sitting on the right hand of power” (Matthew 26:64). Since men consider their right hand to be the most worthy, they will place those whom they wish to honor at their right hand. Solomon did this with his mother (1 Kings 2:19). Therefore Christ’s session at the right hand of God conveys that He is exalted to the highest degree of glory. “He ... sat down on the right hand of the Majesty on high” (Hebrews 1:3); “... on the right hand of the throne of the Majesty in the heavens” (Hebrews 8:1). In view of this Christ is said to be crowned with glory and honor (Hebrews 2:9). The sitting at the right hand is not indicative of superiority over him at whose right hand one is, for the bride, the church of Christ, is also presented as standing at Christ’s right hand. “Upon thy right hand did stand the queen in gold of Ophir” (Psalms 45:9). Nevertheless she is and remains subordinate to Christ. Such is also the case here. It only conveys the supreme glory of Christ, and thus it is without any reference to the glory of the Father in regard to greater or lesser. Without controversy, God is and remains the Most High, and no one can be above Him. It is senseless to imagine His having a right, middle, and left hand. His sitting at the right hand is of no special significance, for sometimes Christ is said to stand at the right hand (Acts 7:55), and sometimes that He is there (Romans 8:34). One may, however, distill sweet meditations from this “sitting”:
(1) it renders Him more honor, since it is proper for servants to stand;
(2) it conveys the actual engagement and execution of His mediatorial office, for kings who are seated upon their throne or judgment seat are engaged in the execution of their government;
(3) it conveys the sweet rest which Christ enjoys after His labors;
(4) it is indicative of His permanent residence in glory. Such considerations are both true and sweet, but whether this is implied by the “sitting” is not so certain. However, the sitting, standing, and being at God’s right hand are indicative of the very greatest glory which can be bestowed upon a creature. To this glory only the Mediator, Christ, according to His human nature, has been exalted, far above the holy angels. Concerning this the apostle states, “But to which of the angels said He at any time, Sit on my right hand” (Hebrews 1:13). It is something different when God is said to be at someone’s right hand, that is, when one may experience His mighty help; and it is another thing to be at God’s right hand, which is indicative of the highest honor and glory, and thus properly belongs to Christ alone. Believers are indeed promised that they will sit with Christ upon His throne (Revelation 3:21), which refers to the communication of His benefits and glory which Christ has merited for them in His humiliation and exaltation; however, they are never said to sit at the right hand of God. The Lord Jesus, as Mediator, sat down at the right hand of the Father. According to His Godhead, He is coessential with the Father and eternally coequal with Him, so in this respect He cannot receive more glory. His session at the right hand reveals, however, that He, the Mediator, is the only glorious God, a fact which in His humiliation He nearly always concealed behind His humanity. He refers to this when He says, “And now, O Father, glorify Thou Me with Thine own self with the glory which I had with Thee before the world was” (John 17:5). In His human nature He is glorified far beyond our comprehension, and the measure of light, love, and enjoyment of God He receives according to His soul are the ultimate of what a creature can absorb. In His bodily glory, He excels all who are roundabout Him. Paul, speaking of this, says, “Who shall change our vile body, that it may be fashioned like unto His glorious body” (Php 3:21).
Christ’s Execution of His Offices at the Right Hand of God His session at the right hand of God as Mediator pertains to His three offices. First of all it pertains to His office as High Priest. His priestly office is foundational to the execution of His kingly and prophetical office. It had been promised that, upon execution of the established conditions which He had to perform as High Priest (Isaiah 53:10), He would be King and Prophet for the protection and instruction of His people. His session as High Priest at the right hand of the Father is evident from Hebrews 1:3, “... when He had by Himself purged our sins, sat down on the right hand of the Majesty on high.” The act of purging sin belongs to the priestly office, and is here conjoined to sitting at the right hand, and thus to the high- priestly office itself. Therefore it is as Priest that He is at the right hand of God. This same combination is also demonstrated in Hebrews 10:12, “But this man, after He had offered one sacrifice for sins for ever, sat down on the right hand of God.” Add to this the following clear text, “We have such an High Priest, who is set on the right hand of the throne of the Majesty in the heavens” (Hebrews 8:1).
Secondly, He also sits at God’s right hand as Prophet, He being said to send forth His Holy Spirit from there in order to instruct His people. “Therefore being by the right hand of God exalted ... He hath shed forth this, which ye now see and hear. ... He saith Himself, The Lord said unto My Lord, Sit thou on My right hand” (Acts 2:33-34).
Thirdly, He also sits as King at the right hand of God: “... and hath set Him at His own right hand in the heavenly places, far above all principality, and power, and might, and dominion” (Ephesians 1:20-21); “Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto Him” (1 Peter 3:22). Sometimes this session at the right hand is called a work of Christ, “... He was received up into heaven, and sat on the right hand of God” (Mark 16:19; cf. Hebrews 8:1). He had accomplished all His work upon earth, but still had to accomplish much work in heaven; however, not in a state of humiliation as upon earth, but in glory. After having merited this glory for Himself and for the benefit of His children, He took possession of this, consistent with the covenant established with Him. This session at the right hand is also frequently attributed to the Father. “Therefore being by the right hand of God exalted ...” (Acts 2:33); “Thou crownedst Him with glory and honour” (Hebrews 2:7). Since He had fulfilled the condition, the Father justly granted Him that glory in accordance with the covenant. “Therefore will I divide Him a portion with the great ... because He hath poured out His soul unto death” (Isaiah 53:12). When it is said in Php 2:9 that the Father has given Him a Name in His favor (the Greek rendering), this does not have Christ in view as if He had not merited this, but rather it is mentioned in reference to the Father who, upon His requirements having been fulfilled, in full favor and love has given Christ this Name above every name. It can also be understood as a reference to the elect, to whom and for whose sake Christ has been given in divine favor, in order to execute everything that was needful for their salvation. So much concerning the veracity of this doctrine. The Benefits of Christ’s Session at the Right Hand of God In a general sense, the benefit of Christ’s session at the right hand of God, is the efficacious execution of His offices.
First, since He is seated as High Priest at the right hand of the throne of Majesty, how efficacious His intercession is! How could the Father deny Him anything when He Himself said to Him, “Ask of Me, and I shall give Thee” (Psalms 2:8)? How efficacious is the intercession of Him who stands at the right hand of the Father and pleads such a righteous cause!
Secondly, since He is Prophet at the right hand of His Father, He will provide His church and children with sufficient gifts and graces. “Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, He hath shed forth this, which ye now see and hear” (Acts 2:33).
Thirdly, since Christ is King at the right hand of God, He will efficaciously gather His elect together as one Church. “Him hath God exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel” (Acts 5:31). He will thus powerfully preserve His church, so that not a single one of His elect will perish, nor will the gates of hell prevail over them (Matthew 16:18). He will therefore punish and destroy the enemies of the church. “sit Thou at My right hand, until I make Thine enemies Thy footstool” (Psalms 110:5). The Lord at thy right hand shall strike through kings in the day of his wrath. He shall wound the heads over many countries (Psalms 110:5-6).
Christ’s Return to Judgment The last step of Christ’s exaltation is His return to judgment. The previous steps of Christ’s exaltation were invisible to the world; believers only can behold them by faith. This step, however, even though it is embraced by faith as a certain future event, will be visible to the eyes of all men, none excepted. The certainty that Christ as Judge will come to judgment and that this is a step of Christ’s exaltation are evident in the following texts: And then shall all the tribes of the earth ... see the Son of man coming in the clouds of heaven with power and great glory (Matthew 24:30); “When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory” (Matthew 25:31); “And (the Father) hath given Him authority to execute judgment also, because He is the Son of man” (John 5:27). The word “because” has reference to His suffering and death as a fulfillment of the condition of the covenant of redemption by which He is authorized and empowered to be Judge. More we shall not say at this time, since we shall discuss this in volume three.
Christ’s Exaltation Applied
Having concluded the state of Christ’s humiliation by way of general application, we shall likewise consider the steps of Christ’s exaltation all together, and make application. May faith make the previously discussed matters a present reality. Frequently join Mary Magdalene in visiting the grave and remain there in quiet meditation. Behold, as it were, Jesus dead in the grave, the glorious descent of the angel who removes the stone from the grave, and the glorious and triumphant manner in which the Lord Jesus, being alive again, exited from the grave. Focus upon the appearance of the angels and all the appearances of Christ. Listen to all His conversations with the women and the disciples, and thus allow yourself to be quietly led into the truth and glory of Christ’s resurrection, considering how all has been finished and conquered by Him. Accompany the disciples to the Mount of Olives; listen to the last blessings of Christ and behold Him ascending into heaven, taking His place upon His Father’s command at the right hand of God, surrounded with incomprehensible glory. Hearken to the jubilation of the inhabitants of heaven, “God is gone up with a shout, the Lord with the sound of a trumpet” (Psalms 47:5). How the glorious angels did rejoice, who also rejoiced when the Lord founded the earth (Job 38:7), and who magnified the Lord when the Messiah was born, exclaiming, “Glory to God in the highest, and on earth peace, good will toward men” (Luke 2:14)! How innumerable must have been the multitude which in orderly arrangement reached from earth to heaven! How large was the multitude which preceded Him and followed Him! How they must have rejoiced and bowed themselves before the King of glory at His triumphant entry! And how they must have trumpeted forth His honor and glory! How the glorified saints must have yearned to see Him! How they rejoiced in beholding Him, bidding their Surety and Lord welcome, and bowing down before Him jubilating, Hallelujah! Therefore fix your eye at once upon this King of glory and behold this King in His beauty. As He with deep-felt sorrow truly tasted all bitterness, anxiety and shame in His human nature, He has likewise, as man, truly rejoiced; this day was for Him a “day of the gladness of His heart” (Song of Solomon 3:11). How He must have rejoiced over the glory which God His Father received, by bringing to Himself His Son whom He had sent forth to perform so great a task which He had so faithfully performed! How He must have rejoiced in the redemption of His brethren, and in the fact that He would now prepare a place for them! With what delight the Father has received Him and placed Him at His right hand, crowning Him with glory and honor! In one word, all of heaven was filled with joy, and all its inhabitants would sing in turn, “Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord strong and mighty, the Lord mighty in battle. Who is this King of glory? The Lord of hosts, He is the King of glory” (Psalms 24:7-8
Exhortation to Meditate upon a Glorified Christ
Even though we are not permitted to see the heavens opened in such an extraordinary manner as Stephen, and thus behold the Son of Man standing at the right hand of God (Acts 7:56), and are not permitted with Paul to enter the third heaven to behold Him there in close proximity (which, however, we shall be permitted to do after death), we may and must by faith behold “Jesus ... crowned with glory and honour” (Hebrews 2:9). Let faith therefore be for you the substance of things hoped for, the evidence of things not seen; and occupy yourself in beholding the glorified Jesus. It is not sufficient merely to observe the truths which are presented in Scripture by considering the letter of the Word, but one must penetratingly reflect upon the matters themselves. To only focus upon oneself, surrender by faith to God, do battle against sin, mortify the flesh, deny yourself, and seek for a quiet and peaceful conscience in the blood of Christ, are not sufficient in and of themselves. It is not sufficient to reflect only upon Christ’s humiliation, seeking and beholding in His humiliation the atonement. To reflect only on these matters is the cause of much deadness, unbelief, and instability, and it also prevents spiritual growth as well as the proper glorification of Jesus. However, the consideration of Christ’s humiliation in conjunction with His exaltation will yield much growth, comfort, and strength. That is the beginning of heaven, where the beholding of Christ in His glory will be the eternal joy and occupation of the elect according to the prayer of Christ, “Father, I will that they also, whom Thou hast given Me, be with Me where I am; that they may behold My glory, which Thou hast given Me” (John 17:24). To facilitate our engagement in this here below, He also reveals Himself as such here upon earth, according to His promise, to those who love Him. “He that loveth Me shall be loved of My Father, and I will love him, and will manifest Myself to him” (John 14:21). The promise will motivate one to seek; such revelations will stir up love; love will cause one to think upon Him; and meditation upon Him is rewarded by ever clearer revelations. Thus the one brings forth the other. Accustom yourselves to reflect upon this glorified Jesus, and let your meditation upon Him be enlarged in various respects.
First, view the glorified Jesus as God. Jesus our Mediator is not only a glorious and eminent man, but He is, “over all, God blessed for ever” (Romans 9:5), “the true God” (1 John 5:20), “the brightness of His glory, and the express image of His person” (Hebrews 1:3), “in the form of God,” and “... equal with God” (Php 2:6). This presents an infinite dimension for reflection. When the soul is permitted to behold Jesus as the only and eternal God and may behold Him in His perfections, doing so one by one, becoming aware of His all-sufficiency, sovereign majesty, omnipotence, righteousness, glory, love, and mercy, beholding in each of them an infinity which cannot be perceived, much less comprehended by the insignificant intellect of a creature, the soul will lose itself. If one may do so, not by mere intellectual reflection, nor gathering it from hearsay, but rather with experiential vision, presently experiencing and tasting the efficacy and sweetness of these incomprehensible perfections; if one considers Him as Mediator in all this and that He manifests Himself as such, considering that “in Him dwelleth all the fullness of the Godhead bodily” (Colossians 2:9), that is, truly and evidently; and if one may behold “His glory, the glory as of the only begotten of the Father” (John 1:14); then, I repeat, the soul will lose itself. Then, then is the soul fit and wholeheartedly inclined to give Him honor and glory and, while bowing before Him, to “speak of the glorious honour of His majesty” (Psalms 145:5).
Secondly, proceed and behold Jesus, crowned with honor and majesty, as Mediator amidst the glory bestowed upon Him. Paul speaks of this when he writes, “Wherefore God also hath highly exalted Him, and given Him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Php 2:9-11); “Being made so much better than the angels, as He hath by inheritance obtained a more excellent name than they” (Hebrews 1:4). Of this glory Peter, James, and John saw but a small glimpse upon the holy mount, as is to be observed in Matthew 17:2-5. How much more glory has He now received, having conquered all, and being set down with His Father in His throne (Revelation 3:21)! There He is as conqueror, honored as the Savior of all His elect as being the One by whom the manifold wisdom, grace, righteousness, truth, etc., is revealed to angels and men. There He is declared to be and is “appointed heir of all things” (Hebrews 1:2). Without exception He is heir of all things in heaven and upon earth, thus also of sun, moon, and stars, of rain, wind, hail, and snow, and of all animals upon earth, from the greatest animal to the very smallest ant. Yes, He is heir of all the ungodly and even of the devils, using them according to His will to the benefit of His fellowheirs and to the glory of His Father. He does not merely bear the title of heir, but is heir in very deed. He has been appointed to possess, use, and govern this His inheritance. “All power is given unto Me in heaven and in earth” (Matthew 28:18); “I shall give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession” (Psalms 2:8); “He shall have dominion also from sea to sea, and from the river unto the ends of the earth” (Psalms 72:8); “For He must reign, till He hath put all enemies under His feet” (1 Corinthians 15:25); He is the great High Priest at the throne of grace (Hebrews 4:14-16); He, as the only great Prophet “gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ” (Ephesians 4:11-12). Acknowledge Him to be such and give Him glory.
Thirdly, proceed by considering how all behave themselves towards Him. “All the angels of God worship Him” (Hebrews 1:6). They are ready at His bidding, and He sends them forth to execute His commands (Revelation 1:1). Upon receiving a singular command from Him, they execute it as “a flaming fire” (Psalms 104:4). Take note also how the devils tremble before His glory. He has conquered them, having bruised their head, and in their opposition they are so under His control that they cannot even enter into the swine without His permission. Reflect upon the fact that all believers throughout the world look to Him only and meet in Him as the focal point in whom their view of faith culminates. Consider how they all flee to Him as their salvation, how they trust under His wings and humbly bow themselves before Him, exclaiming, “Glory and honor, and blessing, and power, be with the Lamb for ever and ever.” When a believer may attentively reflect upon all these matters, how frequently His heart will then be ignited in love! He will rejoice over Christ’s glory, and as it were hear the doxologies of the angels, the glorified saints, and believers upon earth. He will find his heart ready to join this singing multitude, jubilating with them, “sing praises to God, sing praises: sing praises unto our King, sing praises. For God is the King of all the earth: sing ye praises with understanding. God reigneth over the heathen: God sitteth upon the throne of His holiness. The princes of the people are gathered together, even the people of the God of Abraham: for the shields of the earth belong unto God: He is greatly exalted” (Psalms 47:6-9). In order to further stir up our souls to engage in this holy reflection, consider the following motives: First, your mind cannot be void of thoughts, and the more glorious the object is upon which it reflects, the more the mind will delight itself in this and increase in perfection. Our understanding cannot focus on a more glorious object, however, than the glorified Jesus, “in whom are hid all the treasures of wisdom and knowledge” (Colossians 2:3). That which is of the world is too base, unrefined, and defiled for your mind to be occupied with. Why would you focus your eye upon that which is nothing, that is, upon that which, if God is not to be observed in it, is not more than a shadow and a transitory vanity that harms, oppresses, and corrupts your soul? This glorified Jesus is beyond the reach of the children of this world, and therefore they gravitate towards occupying their minds with earthly objects and find some delight in doing so, there being nothing else for them. But believers, you who know and love Jesus, with what else should the eye of your understanding be occupied than in beholding the King in His beauty (Isaiah 33:17)? If one begins to get a view of Him, all that is here below will of itself lose its luster and glory and it will be a light task to withdraw your love and attachment from the earth. Be ashamed that your eye so frequently turns away from Jesus. You will experience daily that this prevents your soul from being joyful and in a heavenlyminded frame, and that it will cause much darkness. It will cause the soul gradually to gravitate towards earthly things. Frequently much time and labor are required to be loosened once again from all these earthly affairs in order to have fellowship with Jesus in solitude and detachment from the world, and to view Him with the eyes of a dove.
Secondly, there is nothing more delightful for a child of God than to behold Jesus. It is God’s desire that His children be joyful, for He frequently exhorts them to this, promising that He will meet “him that rejoiceth” (Isaiah 64:5). There is nothing in which they find more inward and consistent joy, than in beholding the glorified Jesus. Therefore let your meditations of Him be sweet. After having sweet communion with the Lord, Moses had liberty to express the desire found in His soul, saying, “I beseech thee, show me Thy glory” (Exodus 33:18). The Lord was so good that He did not entirely deny him this request. He said to Moses that he was too weak to endure the luster of His glory. He would nevertheless show him His glory by causing His Name to pass by his countenance and by proclaiming that Name -- which indeed occurred (Exodus 34:6).
Reflect upon this and judge whether there be anything more desirable and delightful for you than the following: Suppose that the Lord Jesus were to take you by the hand and lead you into His inner chamber, revealing to you all the heavenly mysteries pertaining to the work of redemption, revealing Himself to you in His divine perfections and in all the glory He has received as Mediator. Let us suppose furthermore that He would assure you with love that all His glory and fullness is for you and to your benefit, that the Father, Son, and Holy Spirit have been mutually engaged to exalt you to incomprehensible and unspeakable felicity, and to satisfy and encompass you both now and hereafter in eternity with His love and all-sufficiency. In your opinion, can there be anything more delightful than this? It was with this promise that the Lord Jesus comforted and gladdened His disciples. “I will love him, and will manifest Myself to him. We will come unto him, and make Our abode with him” (John 14:21
Thirdly, it is not only wonderful and delightful to behold Jesus crowned with honor and glory, but such beholding also has a sanctifying and soul-transforming effect. “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord” (2 Corinthians 3:18). As Moses’ countenance shone after forty days of fellowship with the Lord on the mountain, those who may behold the glory of Christ will likewise shine forth with such a holy luster. This is indeed that which you long, pray, and sigh for. This you may attain to, however, by beholding Jesus’ glory, for:
(1) The soul which is privileged to behold Him as such, will be so filled with sanctification and joy, that it neither desires nor thinks of any other delight. Therefore all that is desirous to the eye, all earthly beauty, and all that is sweet and delightful does not affect such a soul. These things have lost all their glory, effect, and sweetness, and there is no longer any love for them. The soul only delights in being near to the Lord.
(2) The soul, finding such delight and felicity in this beholding of Jesus, would not willingly lose this view. Since he knows that sin would cause this view to be obscured as by a cloud, he will be most careful to refrain from sin. In view of the promise, “Blessed are the pure in heart: for they shall see God” (Matthew 5:8), he will painstakingly take heed of his heart, seeking to keep it pure and undefiled, and thus always be in a frame in which to see God.
(3) He who beholds Jesus in His glory will behold in Him a worthiness of honor, service, and obedience. Such a view will cause the soul, without much argument or contemplation, to oblige itself with all willingness and readiness to be all for Him, and to do whatever is pleasing to Him.
(4) In viewing the perfections of the glorified Jesus, the soul will behold His holiness in all its eminence; not as at Horeb, where it instilled fear and pronounced a curse upon transgressors, but in its essential nature and delightful beauty. Such a view will at once stir up all the affections of a lover of Jesus, causing a desire to be holy as He is holy.
(5) The soul who may behold the glorified Jesus will become aware of the eternal and perfect love of Jesus towards him, as well as of the preciousness of Jesus Himself. It cannot be otherwise but that the soul will thereby be excited to love Him in return. “We love Him, because He first loved us” (1 John 4:19). The nature of love is such that it will do all in its power to please the one who is loved, while at the same time attempting to be conformed to this beloved one. Behold, thus the one who may behold Jesus in His glory will be set aflame with love, which is the fountain, heart, and very essence of holiness.
(6) Beholding Him as such will cause the soul to be more intimately united with Jesus; and hence, the more virtue will go out from Him. The more the soul may receive the strength and influence of the Spirit, the less strength sin will have within him, and the more zealous he will be to be pleasing unto the Lord. From all this it may therefore convincingly be concluded that beholding the glorified Jesus has a sanctifying influence.
I know quite well that not everyone of the godly is privileged, with the three disciples, to behold Jesus in His glory on the mount, or with Paul, to be drawn into the third heaven. I also know that some who read this will become distressed, and sink down in discouragement, thinking, “How dark it is within me, how inferior is my spiritual life; never during my lifetime shall I attain to such a view of Jesus in His glory!” Know, however, that to be acquainted with these matters mentioned, to perceive a stirring of love, a desire, and a yearning for these things within as you hear or read concerning them, and to be distressed and sorrowful because you are so far from all this, are evidences of the principles of grace. Therefore such motions ought to stir us up to actively strive for this. If we persevere in prayer, waiting, hoping, and believing, we shall discover that the Lord will reveal Himself to such. Therefore, “Be of good courage, and He shall strengthen your heart” (Psalms 31:24).