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.
_1st_, As to the place from whence he ascended, which was the mount of
Olives, it may be observed, that it was the same place to which he often
retired, when he was at Jerusalem, to converse with God in secret, Luke
xxiii. 39. Here it was that he was in his agony, ver. 44. in which he
sweat great drops of blood, when having a very terrible apprehension of
the wrath of God, which he was to bear, as a punishment due to our sin,
which was the most bitter part of his sufferings; and therefore here he
chose to begin his triumphs, as from hence he ascended into heaven. And
hereby it seems, as it were, to give an intimation to his people, that
they ought to set the glory, which they shall be advanced to, against
the sufferings of this present life, as a ground of encouragement and
support to them. That place, which, at one time, discovered nothing but
what was matter of distress and anguish of spirit; at another time
opened a glorious scene of joy and happiness. This mountain, which
before had been a witness to that horror and amazement, in which our
Saviour was, when in the lowest depths of his humbled state, now
represents him as entering immediately into his glory.
The place in the mountain, from whence he ascended, is not particularly
mentioned; nor is there any mark of sanctity put on it; though the
Papists with a great deal of superstition, pretend to discover the very
spot of ground from whence our Saviour ascended, and impose on those who
will believe them, by shewing them the print of the feet, which, they
suppose, he left behind him upon the mountain; in which place they have
erected a church, open at the top, to signify his ascension into heaven:
but this is little better than a fabulous conjecture. It is an easy
matter to find some hollow place, in any mountain; but to say that any
such small valley was made by our Saviour’s feet, as a memorial of his
ascending from thence, is nothing else but an imposition on the
credulity of ignorant persons, without scripture-warrant.
_2dly_, From what is said concerning Christ’s conversing with his
disciples about the things pertaining to the kingdom of God, we may
observe, that the work he was engaged in, just before his ascension into
heaven, was of such a nature, that it is a very desirable thing for a
person, when called out of the world to be found so doing. Our Saviour’s
whole conversation, while on earth, had some way or other, a reference
to the kingdom of heaven, and had a tendency to bring his people there;
and this was the last subject that he conversed with them about.
_3dly_, What is said concerning his blessing them when he was parted
from them, was agreeable to what is mentioned concerning Elijah, whose
translation into heaven was a type of Christ’s ascension thither,
concerning whom it is said, that he bade Elisha _ask what he should do_
or desire of God _for him, before he was taken from him_, 2 Kings ii. 9.
As the great design of our Saviour’s coming into the world, was to be a
publick blessing to his people; so the last thing he did for them, was
blessing them, and that either by conferring blessedness upon them, as a
divine Person, or else by praying for a blessing for them as man,
whereby he gave them a specimen of the work which he is engaged in, in
heaven, who ever lives to make intercession for them; and it is farther
observed, that _he lift up his hands, and blessed them_. Sometimes when
persons blessed others, they did it by laying their hands upon them:
this Jacob did, when he blessed the sons of Joseph, Gen. xlviii. 14. as
a sign of his faith, which was herein expressed, that blessings should
descend from God upon them. And, when many persons were blessed at the
same time, instead of laying their hands on them, they sometimes lifted
them up; accordingly Aaron is said _to lift up his hands towards the
people, and bless them_, Lev. ix. 22. So Christ lifted up his hands when
he blessed his disciples, as an external sign of his lifting up his
heart to God, while he prayed for the blessings which they stood in need
of. Thus concerning Christ’s ascension into heaven.
There is one thing more mentioned in this answer, which I cannot wholly
pass over, namely, that he did this as our Head. The headship of Christ
is a circumstance often mentioned by the apostle Paul, who supposes him
to stand in this relation to his people, in every thing that he did for
them as Mediator, in which he is considered as a public person, the
Representative of all his elect, who acted in their name, as well as for
their interest; which leads us to consider,
III. That it was necessary that Christ should ascend into heaven after
he had finished his work on earth; for this was an accomplishment of
what was foretold concerning him. This the Psalmist mentions, in a very
beautiful and magnificent way, _Lift up your heads, O ye gates, and be
ye lift up ye everlasting doors, and the King of glory shall come in_,
Psal. xxiv. 9. and elsewhere it is said, _Thou hast ascended on high_,
Psal. lxviii. 18. which the apostle Paul particularly applies to his
ascension into heaven, as a prediction thereof, Eph. iv. 8. and this was
also signified by that eminent type of it, which was equivalent to a
prediction, in the high priest’s entering into the holiest of all, which
the apostle also speaks of, as shadowing forth the same thing, Heb. ix.
7, 8, 9, 11, 24.
Moreover, this was foretold by our Saviour himself, whilst he was here
on earth, before and after his death, when he tells his disciples, _I go
to prepare a place for you_, John xiv. 2. and, _I ascend to my Father_,
&c. chap. xx. 17. so that there was really an appeal to his ascension
into heaven, as well as to his resurrection, for the proof of his
mission, and his relation to God, as his Father, therefore it was
necessary that he should ascend thither. It was also necessary, as this
was a glory promised him, as the consequence of his sufferings; and
accordingly _it became him, for whom are all things, and by whom are all
things, to make the Captain of our salvation perfect, through_, or after
his _sufferings_, Heb. ii. 10.
It was also necessary that he should ascend visibly into heaven, or that
his apostles, who were to be witnesses thereof, as well as of his
resurrection, should see him go thither: for this was necessary to be
believed, as well as the other, and whatever they were to give their
testimony to, must be the result of the fullest conviction; and
therefore, that they might convince the world that he was ascended into
heaven, they must be qualified to tell them, that they saw him ascend
there.
_Object._ If it be objected, that, since they might give their testimony
that he rose again from the dead, though they did not see him rise, they
might attest the truth of his ascension, though they had not seen him
ascend into heaven.
_Answ._ To this I answer. It is true, their witness that he was risen
from the dead, was sufficient, though they did not see him rise,
inasmuch as they saw him after he was risen, and had undeniable proofs
that he was the same Person that suffered; yet there is a circumstance
attending his ascension into heaven, which renders it necessary that
they should see him ascend there, though it was not necessary that they
should see him rise from the dead, in order to their giving conviction
to the world as to this matter; for he did not design that they should
see him, after his ascension, till his second coming to receive them
into heaven, and then their testimony will be at an end; and therefore
it was necessary that they should see him ascend. The apostle Paul, it
is true, at his conversion, saw him clothed with his heavenly glory in
his exalted state; but this was a singular and extraordinary instance,
which he gave his other disciples no ground to expect; therefore, that
they might want no qualification that was necessary, in order to the
fulfilling their testimony, he ascended into heaven visibly, in the
presence of all his apostles.
IV. There are several great and valuable ends of Christ’s ascension,
mentioned in this answer, some of which were glorious to himself, and
all of them advantageous to his people. Accordingly it is observed,
1. That he triumphed over his enemies; as the apostle says, _When he
ascended up on high, he led captivity captive_, Eph. iv. 8. which is an
allusion to the solemn triumphs of princes, after having obtained some
remarkable and complete victories. Now the empire of Satan was
demolished, his prisoners ransomed, and accordingly delivered from his
power; and the gospel, which was to be preached throughout the world,
was a public _proclamation of liberty to captives, and the opening of
the prison doors to them that were bound_, Isa. lxi. 1. compared with
Luke iv. 18.
2. Christ ascended into heaven, that he might receive gifts for men. The
scripture seems to distinguish between Christ’s purchasing and his
receiving gifts for men; the former was done by his death; the latter
was consequent on his ascension into heaven. There are two expressions
used relating to this matter, namely, that of the Psalmist, _Thou hast
received gifts for men_, Psal. lxviii. 18. and the apostle’s reference
thereunto, when he says, _He gave gifts unto men_, Eph. iv. 8. that is,
he received gifts for men, with a design to give them to them, which he
did, after his ascension into heaven, when there was a very great
effusion of the Spirit on the gospel-church erected, and furnished with
a variety of ministers, such as _Apostles, prophets, pastors, and
teachers, for the perfecting of the saints, for the work of the
ministry, for the edifying of the body of Christ_, ver. 11, 12. which is
a farther allusion to the custom of princes in their triumphs, on which
occasion they extend their royal bounty to their subjects.
3. Christ’s ascension into heaven to _prepare a place_ for his people,
as he told them he would do, after his death, John xiv. 2. and
accordingly he is said to _have entered there as the Fore-runner_, Heb.
vi. 20. and so he took possession of those heavenly mansions in their
name, to which he designs, at last, to bring them.
4. It is farther observed, that he ascended into heaven, to raise up
their affections thither, and to induce them to _set their affections on
things above_, Colos. iii. 2. That place is always most dear to us,
which is our home, our rest, where our best friends reside; our thoughts
are most conversant about it, and we are inclined to desire to be with
them there; therefore Christ’s being in heaven, together with all his
saints, is a motive to all believers to have their _conversation in
heaven_, which is the character given of them by the apostle, Phil. iii.
20.
5. The last thing observed in this answer is, that Christ designed to
continue in heaven till his second coming at the end of the world; as it
is said, _Whom the heavens must receive, till the time of the
restitution of all things_, Acts iii. 21. and then he will come again in
this lower world, not to reside or fix his abode here, but to receive
his people into heaven, where they shall be with him to all eternity, as
it is said, _So shall we ever be with the Lord_, 1 Thes. iv. 17. Thus
concerning Christ’s exaltation in his ascension into heaven; we now
proceed to consider him,
_Secondly_, As exalted in sitting at the right hand of God, which is a
glory that was conferred upon him after his ascension into heaven. This
is a figurative way of speaking, which the Holy Ghost condescends to
make use of; and it cannot be understood in any other sense, since God
being a Spirit, is without body, or bodily parts; and, being immense,
_the heaven and heaven of heavens cannot contain him_, 1 Kings viii. 27.
therefore it does not denote the situation of Christ’s human nature in
some particular part of heaven, but his being advanced to the highest
honour there. As the _right hand_, amongst men, is used to signify some
peculiar marks of honour conferred on them who are seated there; thus
when Bathsheba went in unto king Solomon, he caused a seat to be set for
her, and she sat at his _right hand_, chap. ii. 19. So when Christ is
said to _sit on the right hand of the throne of the Majesty in the
heavens_, Heb. viii. 1. it denotes the highest degree of honour
conferred on him, as Mediator; and particularly his sitting there
denotes,
1. That glorious rest which he enjoys, after having sustained many
labours and afflictions in this world; a sweet repose, and perfect
deliverance from all those things which formerly tended to make him
uneasy, while in his way to it.
2. It also implies that honour and supreme authority which he is
invested with. Others are represented as servants standing in the
presence of God; accordingly it is said, _Thousand thousands ministered
unto him, and ten thousand times ten thousand stood before him_, Dan.
vii. 10. but Christ is distinguished from them all by this mark of regal
dignity, in that he _sits and rules upon his throne_, Zech. vi. 13. Thus
the apostle says, concerning him, that, having _purged our sins, he sat
down on the right hand of the Majesty on high_, intimating, that he was
_made so much better than the angels, as he hath, by inheritance,
obtained a more excellent name than they_, Heb. i. 3, 4. which he
farther proves, when he says, _To which of the angels, said he, at any
time, sit on my right hand till I make thine enemies thy footstool_,
ver. 13.
3. It also signifies the perpetuity, or eternal duration of his
Mediatorial glory and authority, as to _sit_, in scripture, often
signifies, to abide: but this has been before considered, when we spake
concerning the eternity of Christ’s kingdom[239]. There are other
things, mentioned in this answer, which are the fruits and effects of
Christ’s sitting at the right hand of God, to wit, the exercise of his
power over all things in heaven and earth; and, as the consequence
thereof, gathering and defending his church, subduing their enemies, and
furnishing his ministers with gifts and graces: but these will be more
particularly insisted on, under a following answer, in which we shall be
led to speak concerning the special privileges of the visible
church[240]. Therefore what we are next to consider is, that Christ, as
sitting at the right hand of God, makes intercession for his people.
Footnote 238:
_See Vol. I. page 347._
Footnote 239:
_See Page 393._
Footnote 240:
_See Quest._ lxii, lxiii.
Quest. LV.