Part 60

(1.) Their justification is owing hereunto. And we are said sometimes to be justified by his death, or _by his blood_, Rom. v. 9. so elsewhere we are said to be justified, both by his death and resurrection, in different respects, _Who is he that condemneth? it is Christ that died, yea, rather that is risen again_, chap. viii. 34. by which some understand, that Christ, by his death paid the debt, which we had contracted, to the justice of God; and, by his resurrection, he received a discharge, or acquittance, in their behalf, for whom he died, and rose again; so that when he was discharged, his people might be said to be discharged in him, as their public Head and Representative. This is well expressed in our large English Annotations,[234] _viz._ that “our justification, which was begun in his death, was perfected in his resurrection. Christ did meritoriously work our justification and salvation, by his death and passion; but the efficacy and perfection thereof, with respect to us, dependeth on his resurrection. By his death, he paid our debt; in his resurrection, he received our acquittance, Isa. liii. 8. _Being taken from prison, and from judgment_. When he was discharged, we, in him, and together with him, received our discharge from the guilt and punishment of all our sins;” which is very agreeable to what is said in this answer, that he did all this as a public Person, the Head of his church. Nevertheless, there is another notion of our justification, which consists in our apprehending, receiving, or applying his righteousness by faith, which, as will be observed in its proper place,[235] cannot, from the nature of the thing, be said to be before we believe.

(2.) Another effect of Christ’s resurrection, is our quickening in grace; as it is said, _When we were dead in sins, he hath quickened us together with Christ_, Eph. ii. 5. This implies either that his death, being the procuring cause of all inherent grace begun in regeneration, and carried on in sanctification; his was the first step taken in order to his applying what he had purchased; and that afterwards we are raised, as the consequence thereof, from the death of sin, to a spiritual life of holiness; or else it denotes that communion which believers have with Christ in his resurrection, as well as his death, as he is the Head and they the members; which is agreeable to that peculiar mode of speaking, often used by the apostle Paul, who, in several places of his epistles, speaks of believers, as crucified, dead, and buried, risen, and ascended into heaven, and sitting at God’s right hand, in heavenly places, in, or with Christ.[236]

(3.) This is also a means for our support against our enemies, whose utmost rage can extend itself no farther than the grave. They, for whom Christ died, and rose again, shall obtain a glorious resurrection and eternal life with him; and therefore he advises his people not _to be afraid of them that kill the body, and, after that have no more power that they can do_, Luke xii. 4. which will farther appear, if we consider another effect of Christ’s resurrection, _viz._

(4.) That they are hereby assured of their resurrection from the dead at the last day. Christ’s resurrection is, as it were, the exemplar and pledge of their’s; as hereby he conquered death in his own Person, so he gives them ground to conclude, that this _last enemy_, which stands in the way of their complete blessedness, _shall be destroyed_, 1 Cor. xv. 26. accordingly it is said, that he is _risen from the dead, and become the first fruits of them that slept_, ver. 20. But this will be farther considered, under a following answer.[237]

Footnote 230:

_This observation is of use for the explaining the sense of several scriptures, which contain a seeming contradiction between them: thus, in Luke_ ix. _28. it is said_, About eight days after these sayings, Jesus took Peter and John and James, and went up into a mountain to pray; _whereas Mark says, in chap._ ix. _2. that this was done_ after six days, _Luke speaks of the eight days, inclusive of the first and last. Mark speaks of eight days, exclusive of them both, which is but six days_.

Footnote 231:

_This they call_ νυχθημερον.

Footnote 232:

_Eph._ i. _19, 20._ υπερβαλλον μεγεθος της δυναμεως αυτου, _power that is great, even to an hyperbole._

Footnote 233:

_See Quest. IX, XI._

Footnote 234:

_See the notes on Rom._ iv. _25._

Footnote 235:

_See Quest. LXX, LXXII._

Footnote 236:

_See Page 182, ante._

Footnote 237:

_See Quest. LXXXVII._

Quest. LIII., LIV.

QUEST. LIII. _How was Christ exalted in his ascension?_

ANSW. Christ was exalted in his ascension, in that having, after his resurrection, often appeared unto, and conversed with his apostles, speaking to them of those things pertaining to the kingdom of God, and giving them commission to preach the gospel to all nations; forty days after his resurrection, he, in our nature, and as our Head, triumphing over enemies, visibly went up into the highest heavens, there to receive gifts for men, to raise up our affections thither, and to prepare a place for us, where himself is, and shall continue, till his second coming at the end of the world.

QUEST. LIV. _How is Christ exalted in his sitting at the right hand of God?_

ANSW. Christ is exalted in his sitting at the right hand of God, in that, as God-man, he is advanced to the highest favour with God the Father, with all fulness of joy, glory, and power over all things in heaven and earth, and doth gather and defend his church, and subdue their enemies, furnish his ministers and people with gifts and graces, and maketh intercession for them.

In the former of these answers, we have an account of Christ’s ascension into heaven; in the latter, of his sitting at the right hand of God, which contains a circumstance of glory, that was immediately consequent hereupon. And accordingly we are led,

_First_, To consider Christ’s ascension into heaven. Here we may observe,

1. The distance of time between his resurrection and ascension, and what he did during that interval. It is expressly said, that _he shewed himself alive after his passion, by many infallible proofs, being seen of them_, viz. the apostles, _forty days, and speaking of the things pertaining to the kingdom of God_, Acts i. 3. Some of the evangelists are more particular on this subject than others: but if we compare them together, we may observe,

1. That our Saviour, during this interval, did not converse freely and familiarly with the world, as he had done before his death, during the exercise of his public ministry; and, indeed, we cannot learn, from any account given by the evangelists of this matter, that he appeared, so as to make himself known, to any but his friends and followers. He might, it is true, have appeared to the Jews, and thereby confuted that lie, which they so studiously propagated, that his disciples came by night and stole him away, and consequently that he was not risen from the dead: but he thought, as he might well do, that he had given them sufficient proof, before his death, that he was the Messiah; and, since he designed that his resurrection should be undeniably attested, by those who were appointed to be the witnesses thereof, it was needless for him to give any farther proof of it. And, besides, his enemies being wilfully blind, obstinate, and prejudiced against him, he denied them any farther means of conviction, as a punishment of their unbelief; therefore he would not appear to them after his resurrection. And, indeed, had he done it, it is probable, considering the malicious obstinacy and rage which appeared in their temper, that they would have persecuted him again, which it was not convenient that he should submit to, his state of humiliation being at an end.

2. He did not continue all the forty days with his apostles; nor have we ground to conclude that he abode with them in their houses, as he did before his death, nor did he eat and drink with them, excepting in two or three particular instances, mentioned by the evangelist, Luke xxiv. 41-43. John xxi. 13. the design of which was to prove, that, after his resurrection, he had as true an human body, with all the essential properties thereof, as he had before his death; and therefore was not, as they supposed him to be, when first they saw him, a spectrum.

All the account we have of his appearing to his friends and followers, is, that it was only occasionally, at such times as they did not expect to see him. At one time, he appeared to the two disciples going to Emmaus, and made himself known to them, when they came to their journey’s end, and then withdrew himself in an instant; afterwards, we read of his appearing to the apostles, when they were engaged in social worship, on the day of his resurrection; and also, that he appeared to them again on the first day of the following week, John xx. 19. compared with ver. 26. and another time at the sea of Tiberias, chap. xxi. 1. and it is expressly said, after this, that _this was now the third time that Jesus shewed himself to his disciples, after that he was risen from the dead_, ver. 14. And, besides this, we read elsewhere of his being _seen of above five hundred brethren at once_, 1 Cor. xv. 6. which was probably in Galilee, where his followers generally lived, which was the country in which he mostly exercised his public ministry before his death. This seems to have been appointed as a place of general rendezvous, if we may so express it, as he says, _After I am risen, I will go before you into Galilee_, Mark xiv. 28. and the angel gives the same intimation, _Go your way, tell his disciples that he goeth before you into Galilee; there shall ye see him, as he said unto you_, chap. xvi. 7. Now this intimation being, as is more than probable, transmitted to his followers, five hundred of them waited for him there, and accordingly he appeared to them. All these appearances were only occasional; he principally designing thereby to convince them of the truth of his resurrection, and to give his apostles, in particular, instruction concerning some things, which they were unapprised of before. Thus concerning the time which Christ continued here on earth, in which he sometimes appeared to his disciples.

We now proceed to consider what he imparted to them, during his stay with, or at those particular times when he appeared to them. Here we cannot certainly determine any thing farther than the account we have thereof in scripture, in which, as was before observed, it is said, that _he spake of the things pertaining to the kingdom of God_. By the _kingdom of God_, I humbly conceive, is meant either that glorious state and place to which he was to ascend, where they should, at last, be with him, which was a very useful and entertaining subject, and they could not but be happy in hearing those things from him; or else, we are hereby to understand the gospel-state, which, in the New Testament, is often called _the kingdom of God_, or _the kingdom of heaven_. And accordingly, as he designed they should be his ministers, whom he would employ in preaching the gospel, and thereby promoting the affairs of his kingdom; it was necessary that they should receive instructions concerning this matter, without which they could do nothing for the promoting his interest in the world; or, at least, they must have a particular direction from the Holy Spirit relating thereunto, or else, they would have had no warrant to give instructions to the church concerning this new dispensation. We have no ground to doubt but that they had the Spirit’s direction in every thing that they laid down for the church, as a rule of faith, or practice, afterwards: this they seem not to have had, while our Saviour was with them; however, it is more than probable it was a part of what he discoursed with them about, as he ordered them to teach those, to whom they were sent, to _observe all things whatsoever he had commanded them_, Matt. xxviii. 20.

(1.) We have sufficient ground to conclude, that he gave them direction concerning the observation of the first day of the week, as the Christian Sabbath. He had told them, before his death, that he was _Lord of the Sabbath_, Mark ii. 28. and now we may suppose that he more eminently discovered himself to be so, by changing the day from the seventh to the first day of the week. That they had this intimation from him, concerning the Christian Sabbath, seems probable, because it was observed by them, in the interval between his resurrection and ascension; and, we read, more than once, of his giving countenance to their observance of it, by his presence with them; whereas, at this time, the Holy Ghost was not poured forth upon them; therefore their practice herein seems to be founded on some intimation given them by our Saviour, during his continuance with them forty days; though perhaps this might be confirmed to them afterwards, by extraordinary revelation from the Holy Ghost.

(2.) It was in this interval that our Saviour gave them a commission to preach the gospel to all nations, and instituted the ordinance of baptism, Matt. xxviii. 19. which differs very much from the commission he had before given to his twelve disciples, when he ordered them _not to go in the way of the Gentiles, nor to enter into any city of the Samaritans, but rather to go to the lost sheep of the house of Israel_, chap. x. 5, 6. whereas now none are excluded, but their commission must be exercised throughout the whole world, wherever they came; and, together with this, he promised _to be with them_, so as to assist and succeed them in their ministry, _to the end of the world_. Moreover, he enjoined them _to tarry in the city of Jerusalem, until they were endued with power from on high, waiting there for the promise of the Father_, or for their being baptized by the Holy Ghost, which privilege they should soon after receive, Luke xxiv. 49. compared with Acts i. 4, 5. This was a very necessary advice which our Saviour gave them; for, though they had a commission to preach the gospel, they wanted those qualifications for it, which they were to receive from the Holy Ghost. They were also to tarry at Jerusalem, after they had received extraordinary gifts from the Holy Ghost till they had an intimation given, in what parts of the world they should begin the exercise of their public ministry.

(3.) Though it be not particularly mentioned in the evangelical history, yet it is not improbable, that our Saviour spake to his disciples concerning the nature of the gospel-church, and its government, and how they were to exercise their ministry therein; what doctrines they should preach, and what success should attend them; and also what they should suffer for his sake. Why may we not suppose that he spake of these things to all his apostles, when he condescended to tell Peter, _by what death he should glorify God?_ John xxi. 19. And their knowledge of many of these things was necessary for the right discharge of their ministry, which they were to begin at Jerusalem, where the first church was to be planted; and it can hardly be supposed that he would only give them a commission to preach the gospel, without some instructions relating thereunto: but, since this is only a probable argument, let me farther add, that it is certain they afterwards had particular direction from the Holy Ghost, relating hereunto, who was given, after Christ’s ascension into heaven, to lead them into all truth, or to impart, by them, to the gospel-church, an infallible and standing rule of faith and practice.

II. After our Saviour had continued forty days on earth from his resurrection, and, in that time, conversed with his apostles of the things pertaining to the kingdom of God; it is observed, that he ascended into heaven, or, as it is here expressed, visibly went up into the highest heavens. There are two phrases, in scripture, whereby this is set forth: thus it is said, _He was taken up_, and _he went up_, Acts i. 9, 10. which variation of expression is used by the Holy Ghost, as some think, to denote two different respects, or circumstances, attending his ascension. _His going up_, signifies, that he ascended into heaven by his own power, pursuant to that right which he had to that glory; as he says elsewhere, _Ought not Christ to suffer, and to enter into his glory?_ Luke xxiv. 26. And when it is said, he was _taken up_ into heaven, that signifies the Father’s act in exalting him. As he sent him into the world, so he took him out of it, into a better, when he had finished his work upon earth. This variety of expression we find used in several other scriptures: thus it is said, that _he ascended up on high_, Eph. iv. 8. _entered into heaven_, Heb. ix. 24. and so put in his claim to the heavenly glory; and, on the other hand, it is said, that _he was received up into heaven_, Mark xvi. 19. and consequently his claim to it admitted of, and accordingly he was _exalted_ to this honour _by God’s right hand_, Acts ii. 33. as what was due to him, as the consequence of his sufferings.

But, that we may more particularly consider what it was for Christ to ascend into heaven,

1. We are not to understand hereby that his divine nature was translated from earth to heaven, or changed the place of its residence; for that is contrary to the omnipresence thereof. Whenever a change of place is ascribed to it, it respects not his essential, but his manifestative presence. Though it was united to the human nature, yet it was not confined to it, or limited by it; and though it displayed its glory therein, in one way, whilst he was here on earth, and in another, when he ascended into heaven; yet, considered as to its essential glory, it fills all places; in which respect it is said, that he was in heaven whilst here on earth.[238]

2. When we say, that Christ ascended into heaven in his human nature, this is not to be understood in a metaphorical sense, as though it denoted only his being advanced to a more glorious state, than he was in before his death; since heaven signifies a glorious place, as well as state. Were it only to be taken in the former sense, it might, for the same reason, be said, that there are no saints, or angels, locally in heaven, since the metaphor might as well be applied to them, as to our Saviour, which is directly contrary to the known acceptation of the word in scripture. Moreover, that his ascending into heaven denotes a change of place, as well as state, is evident, inasmuch as, though his state of humiliation was over immediately after his resurrection; yet he says, concerning his human nature, that, during his abode forty days here on earth, though raised from the dead, _I am not yet ascended to my Father_, John xx. 17. therefore,

3. His ascension into heaven is to be understood, in the most proper and known sense of the word, inferring a change of place, as well as state, denoting his being carried from this lower to the upper world, in his human nature, and so entering into that glorious place, as well as triumphant state. This is called, _The heaven of heavens_, Psal. cxlviii. 4. which gives us ground to conclude, that the word _heaven_ is taken in various senses in scripture: thus it is sometimes taken for the air; and accordingly _the fowls_, that fly in it, are said to _fly in the midst of heaven_, Rev. xix. 17. and sometimes it is taken for the clouds, and so we read of the _rain_, Deut. xi. 11. or _dew of heaven_, Gen. xxvii. 28. as coming down from thence; and sometimes it is taken for the stars, as we read of the _stars of heaven_, chap. xxii. 17. but, besides all these senses of the word, it is taken for the seat of the blessed, the throne of God, where he manifests himself, in a glorious manner, to his saints and angels. To this place Christ ascended; and, in this respect, it is not only said that he _went_ into heaven, but that _he was made higher than the heavens_, Heb. vii. 26. or that _he ascended far above all heavens_, Eph. iv. 10. Thus it is said, in this answer, that he went up into the highest heaven.

Now that Christ ascended into heaven, and that in a visible and glorious manner is evident from the account we have hereof in scripture: which, together with the circumstances that went immediately before it, is what is next to be considered. Accordingly we read, in scripture,

That when the eleven disciples were assembled together, he came with a design to take his leave of them; and, after having _opened their understandings that they might understand the scriptures_, and had farther confirmed their faith, by applying them to himself, and had concluded all those necessary instructions, which he gave them, _he led them as far as Bethany_; and then it is said, in Luke xxiv. 50-53. _He lift up his hands and blessed them; and, while he blessed them, he was parted from them, and carried into heaven_. But, inasmuch as this relation seems somewhat different from the account given of it by the same inspired writer, in Acts i. 12. who observes, that, when Christ had ascended into heaven, in the sight of his disciples, _they returned to Jerusalem, from the mount called Olivet, which is from Jerusalem a Sabbath day’s journey_; and therefore it is plain that he ascended into heaven from that mountain; how then could he ascend thither from Bethany? It is observed, that Bethany, John xi. 18. was about fifteen furlongs from Jerusalem, and the mount of Olives a Sabbath-day’s journey; so that Bethany and the mount of Olives seem to be almost a mile distant from each other: if Christ ascended from one of these places into heaven, how could he then be said to ascend from the other.

The answer that may be given to this seeming inconsistency, between these two accounts of the place from whence Christ ascended into heaven, is, that the town of Bethany was situate at the foot of the mount of Olives; therefore that part of the mountain that was nearest to it, might have two names, to wit, Olivet, which was the name of the whole mountain, or Bethany, which denomination it might take from the adjoining village.

Or, if this be not sufficient to account for the difficulty before mentioned, we may suppose, that when the evangelist says, in one of these places, that our Saviour _led them out as far as Bethany_, he does not say he was taken up into heaven from thence; but, after he led them there, _he blessed them, and, while he blessed them, he was parted from them_; therefore it is probable, that, when he was come to Bethany he gave them an intimation that he should soon be received into heaven; and, while he was going from thence, or going up the mount of Olives, he continued blessing them; and, when he was come up to that part of the mount from whence he ascended, he _lifts up his hands_, and conferred his last benediction on them, upon which he _was parted from them, and a cloud received_ and conveyed him to heaven; so that there is no inconsistency between the two scriptures, as to the place from whence he ascended. It is farther observed, that his ascension was visible; _they looked stedfastly towards heaven as he went up_, Acts i. 10.

From this account of Christ’s ascension into heaven, we may make two or three remarks.