The Ascension and Dominion of Christ

Edward Griffin (1770—1837)
 

Luke 24:50, 51
"When he had led them out to the vicinity of Bethany, he lifted up his hands and blessed them. While he was blessing them, he left them and was taken up into Heaven!"

We have often, when assembled round the sacramental table, remembered him who died; let us now remember him who rose again, who "ascended on high" leading "captivity captive," who sat down on the right hand of God, who lives and reigns in Heaven. This sacred institution was intended to make us more intimately acquainted with our blessed Savior in his whole character; to awaken a stronger faith in him, not only as a Priest, but as a Prophet and King! No time is more proper than the present to enter deeply into the glorious plan of salvation, and to search the wonders which fill it in all its infinite length and breadth.

When one has labored long to obtain a clear conception of the priesthood of Christ, and is filled with the subject, it is sometimes difficult to apprehend the propriety of his kingly office; that one whose business it is to stand as an intercessor between God and sinners, should hold the reigns of government; that one whom the mind has delighted to contemplate as a high priest, standing on earth to make atonement, standing in Heaven to introduce our persons and prayers to God—should also be the king of Heaven and earth! Viewed solely as a high priest, the mind may easily apprehend him and his work; but when that atoning interceding priest is stated to be the sovereign of the universe, some confusion is apt to arise.

What is the connection between Christ's priestly office and his regal government? What necessity that the work of governing or of instructing should be committed to the high priest? No such absolute necessity as there was for the atonement. Justice would not have complained if the Father had acted as prophet and king; but wisdom saw fit to invest the same person with the three offices, and to commit the whole redemption and management of a ruined world to the hands of the Mediator.

The world had lost the knowledge of God and sunk into ignorance gross enough to worship stocks and stones: one thing to be done was to teach them the knowledge of God. This was the business of a prophet.

They had fallen under the curse of the law: another part of the work of their redemption consisted in atonement and intercession. This was the business of a priest.

Still their redemption was not complete. Instruction might have been given and atonement made; but if nothing more was done, not a human soul would have been saved. The hearts of sinners must be subdued by the power of a king. And even then, no less than a divine king must continue to defend them from the world, the flesh, and the devil. As Christ undertook to rescue a world from the tyranny of Satan, it was proper that he should be invested with the authority of a king, that he might subdue and bind his enemy and have the glory of an illustrious triumph.

Immediately after the fall he entered upon these three offices. As a prophet he instructed the world by his revelations, his ordinances, his servants, his providence, and his Spirit.

By anticipating the results of his obedience and death, he procured the salvation of the saints under the Old Testament; presenting to the eye of their faith his priestly office under the shadow of a typical priesthood and typical sacrifices.

By anticipating the reward of his obedience, he entered upon his kingly government, and exercised dominion over the Church and the world from the beginning.

But now the time had come when he was to be a prophet, priest, and king in his own proper person and in a more visible manner. He appeared on earth to instruct the world by his own lips, by apostles and ministers holding commissions stamped with his hand and seal, and by the Spirit which he avowedly sent forth. He came to offer, in his own person and in open view of Heaven and earth, a sacrifice to atone for sins, and then to enter into Heaven, "to appear in the presence of God for us." He came to earn and more manifestly to receive the kingdom and the inheritance.

His three offices had never before been understood by men or angels. Not a person on earth, not even the eleven disciples, had any proper idea of these things before the day of Pentecost. And long after that day the angels were bending to look into this newly discovered method of grace. The apostle speaks of "the revelation of the mystery which was kept secret since the world began, but now is made manifest, and by the Scriptures of the prophets—made known to all nations;" "to make all men see what is the fellowship of the mystery which from the beginning of the world has been hid in God, who created all things by Jesus Christ, to the intent that now unto the principalities and powers in heavenly places, might be known by the church the manifold wisdom of God;" even the mystery which has been hid from ages and from generations, but now is made manifest to the saints;" "of which salvation," says another apostle, "the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you; searching what or what manner of time the Spirit of Christ who was in them did signify when he testified beforehand the sufferings of Christ and the glory that should follow; unto whom it was revealed that, not unto themselves but unto us, they did minister the things which are now reported unto you by them that have preached the gospel unto you with the Holy Spirit sent down from Heaven; which things the angels desire to look into."

To make this new and great display, the second person in the Trinity united himself with the infant of Bethlehem. Angels announced his birth, and a new star guided the wise men from the east to lay their homage at his feet. For thirty years he lived in obscurity, the hope of his parents, increasing "in wisdom and in favor with God and man," laboring in a humble trade; his divine dignity concealed, or shining only in the spotless purity of his life.

At the age of thirty he was inducted into his public ministry, perhaps I may say, into his visible priesthood, by the baptism of John; in imitation of the Jewish custom of inducting their priests to office at the age of thirty by washing them with water.

At the same time he was anointed with the Holy Spirit, as the Jewish priests were with oil. The Holy Spirit descended upon him "in a bodily shape like a dove," conveying, no doubt, a vast increase of light and wisdom to his human soul.

From that time he began to speak as "never any man spoke," and to display supernatural wisdom and power. For about three years and a half he executed this public office, proclaiming himself as the long-expected Messiah, reproving the corruptions of the church, "preaching the things concerning the kingdom of God," healing the sick, raising the dead, and casting out demons.

At length the time approached for which all time was made. On the evening of Thursday, the fourteenth day of the first month, answering to our March, he ate the Passover with his disciples, and at the close instituted the supper which we are about to celebrate. The same evening he retired to the garden of Gethsemane, at the foot of the Mount of Olives, where he endured his agony and bloody sweat. On Friday he expired upon the cross. On Saturday, which was the Jewish Sabbath, the first sheaf of the barley harvest was waved. After this, seven weeks were allowed to reap their barley and wheat harvest, and to return to Jerusalem to hold a thanksgiving for the fruits of the earth. This thanksgiving was called Pentecost, because it was held on the fiftieth day after the first sheaf was waved. This, therefore, must have fallen on the first day of the week.

In the meantime the Lord of life and glory lay in the sepulcher from Friday evening until Sunday morning. All this time the disciples were confounded and knew not what to think; for they had never dreamed that he was to die. Early on the first day of the week he burst the bands of death and appeared to some of his disciples. They were filled with amazement and joy; for when they saw him die, they had no idea that he would rise again. As they were Galileans, and lived towards a hundred miles from Jerusalem, he directed them to return home, and appointed a certain mountain in Galilee where he would meet them. As they were about to leave their families to carry the gospel through the world, he graciously allowed them to be at home, gathering their harvest, and setting their affairs in order, while he was giving them the necessary instructions respecting the religion they were to teach and the churches they were to establish. They were very ignorant; and during the four or five weeks that they spent in Galilee, he repeatedly conversed with them and unfolded divine truth as they could bear it.

Their harvest being ended, they returned to Jerusalem more than a week before Pentecost. There Jesus met them, and "commanded them" not to "depart from Jerusalem, but wait for the promise" of the Holy Spirit, with which, he assured them, they would soon be baptized. After all the instructions which they had received, they returned to Jerusalem with minds still filled with hopes of an earthly kingdom. "When they therefore were come together, they asked of him, saying: Lord, will you at this time restore again the kingdom to Israel?" They had no idea that he was to ascend into Heaven, but expected him to reign in Jerusalem over all nations.

During the forty days he had appeared to them in an immortal body, of the same structure with the bodies of the saints at the resurrection, but with no external luster; for they could not have borne the dazzling splendor. He appeared to them just as he had done before his death, with the same countenance, with a real body having flesh and bones, yet immortal.

At length on Friday, just six weeks after his crucifixion, and nine days before Pentecost, "he led them out as far as to Bethany," (they not suspecting what was about to happen,) "and he lifted up his hands and blessed them. And it came to pass, while he blessed them, he was parted from them and carried up into Heaven;" and "while they beheld—a cloud received him out of their sight. And while they looked steadfastly toward Heaven as he went up, behold two men stood by them in white apparel; who said, You men of Galilee, why stand you gazing up into Heaven? This same Jesus which is taken up from you into Heaven, shall so come in like manner as you have seen him go into Heaven."

"And they worshiped him," (now more than ever convinced that he was the Son of God,) "and returned to Jerusalem with great joy." "And when they were come in, they went up into an upper room," probably the same that they had eaten the Passover and the supper in. Here the eleven abode, and "continued with one accord in prayer and supplication with the women, and Mary the mother of Jesus, and with his brethren." That continued prayer was a prelude to the glorious descent of the Holy Spirit on the day of Pentecost. And they "were continually in the temple," (at the hours of prayer,) "praising and blessing God." As soon as they had leisure for reflection, they proceeded to choose Matthias by lot to fill the place of Judas. This is all that is recorded of their transactions during the nine days which preceded Pentecost.

Let us now return to the ascending Savior. At the moment that he was parted from his disciples on Mount Olivet, his body was surrounded with no visible luster. But having completed his work on earth, he was now to enter on his glorified state. Perhaps the cloud which received him out of their sight, contained the habiliments of glory with which he was ever afterwards to be arrayed. There he decked himself in his royal robes and began his triumphant march; returning in state like a glorious conqueror to his royal heavenly city. I see him attended with "thousands of angels" and with "twenty thousand chariots of God," leading "captivity captive," with death and Hell chained to his chariot wheels. That was the most glorious display that Heaven had ever seen.

Methinks I hear the voice of myriads of angels shouting his triumph. Methinks I see the saints of the Old Testament, who had been saved by his death, but never before had fully understood the way, coming out to lay their honors at his feet and to welcome the Conqueror home. There is Enoch and Noah and Abraham and David and Isaiah and Daniel pressing forward to hail their Deliverer. Now I hear them sing, "Lift up your heads, O gates, and be lifted up, 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. Lift up your heads, O gates, even lift them up, everlasting doors, and the King of glory shall come in. Who is this King of glory? The Lord Almighty, he is the King of glory."

With these shouts they introduce him to the heavenly city and see him seated on the highest visible throne in glory, a throne surrounded with indescribable splendor. There for the first time the inhabitants of Heaven beheld a created nature on the throne of the universe. There for the first time did the God-man-Mediator appear visibly as King of Zion and King of the whole creation.

The glory to which his human nature was now advanced, consisted, not only in the dignity of being united with his divinity in the government of the universe, but in the outward splendor with which it was arrayed. The best idea that we can form of this splendor is drawn from his transfiguration on Mount Tabor and his appearance in Patmos. In the former case "the fashion of his countenance was altered," "and his face did shine as the sun," "and his clothing became shining, exceeding white as snow, so as no fuller on earth" could "whiten them." In the latter instance he was not so changed but that John knew him; nevertheless "his head and his hair were white like wool, as white as snow, and his eyes were as a flame of fire, and his feet like unto fine brass as if they burned in a furnace, and his voice was as the sound of many waters—and his countenance was as the sun shines in his strength."

Similar will be the glorified bodies of the saints in the resurrection, when they shall "shine forth as the sun in the kingdom of their Father;" for they shall "be fashioned like unto his glorious body." Such bodies did Moses and Elijah probably exhibit on the mount of transfiguration; for it is said, they "appeared in glory."

The exalted Savior now openly took upon himself the government of the Church, with power to quicken whom he would. He was "exalted—to be a Prince and a Savior, to give repentance to Israel and forgiveness of sins." He was openly declared "Heir of all things," and received the inheritance as "the First-born among many brethren," who are constituted "joint heirs" with him.

In the most public manner he received the government of the whole universe, that he might manage all things in Heaven, earth, and Hell for the good of his people. Thus God "put all things under his feet and gave him to be Head over all things to the Church."

He received the empire over devils, that he might bind them continually and finally subdue and judge and punish them.

He received the empire over angels, that he might employ them as "ministering spirits" to those who would "be heirs of salvation;" and he sends them forth to watch and defend his people by night and by day.

He received the empire over wicked men, that he might subdue his elect by sanctifying grace and break the rest in pieces like a potter's vessel. He was appointed to reign until he should make all his enemies his footstool.

He received the empire over winds and waves, over seed time and harvest, over storms and tempests, pestilence and famine, that he might manage all things in the natural world for the good of his people, and that they might have nothing to hope or to fear but from Jesus their Savior.

He received the empire over his elect, that he might sanctify, comfort, and defend them, and complete their salvation. His people are wholly in his hands, with all their interests and trials. Everything in the government of the world goes through the head and heart of the Mediator, from the falling of a sparrow to the revolutions of empires! This is a new proof of his proper divinity: for the head which contrives and the heart which decrees everything in the universe, must be divine.

Let us turn again to his disciples from whom he had parted on Mount Olivet. Not all the glories of Heaven could divert his thoughts from the beloved family which he had left on earth. He had promised to send them the Holy Spirit. This was the great instrument of instruction which he as a prophet was to employ, the great blessing which by his obedient offering as a priest he had procured, and the great treasure which as a king he was to bestow.

Nine days were sufficient for his journey from Mount Olivet to the third Heaven and for all the subsequent preparations on earth; and nine days elapsed between the time of his leaving the earth and the arrival of the Comforter. "When the day of Pentecost was fully come," the disciples "were all with one accord in one place;" probably in the same "upper room" into which they had entered on their return from Bethany, and where they had probably before eaten the Passover and the supper. This remarkable day was the first day of the week, which, being distinguished both by the resurrection of Christ and the descent of the Holy Spirit, obtained the appellation of the Lord's day, and has ever since been observed as the Christian Sabbath.

While they were all assembled "with one accord in one place," suddenly there came a sound from Heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, [an emblem of the gift of tongues which they then received,] and it sat upon each of them. And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit gave them utterance."

Instantly their understandings were enlightened; the whole plan of the Gospel opened to their view; the prophecies of the Old Testament were brought to their remembrance and explained; and Peter, standing up, was able for the first time to unfold to the astonished thousands, the Gospel and kingdom of God.

This was the first day that the plan of salvation was ever understood on earth. Though prophets had sung of Messiah's reign, and the saints of the Old Testament had died in the faith of a Savior to come; though Christ had taught his disciples during his public ministry, and for forty days after his resurrection; and though they had seen him ascend from Olivet; yet until that day, the plan of salvation and the nature of the kingdom of Christ had never been understood on earth.

On that day too, commenced the glorious triumphs of the cross; for the Holy Spirit had come. Three thousand were converted to the Christian faith at once and added to the Church. From that day a great revival of religion commenced, which spread into all parts of the known world, and suddenly gave to the king of Zion, who had obtained a throne in Heaven, an extended kingdom on earth.

Once more he triumphed over principalities and powers. Satan was driven from vast regions of the heathen world; his throne and temples were overturned; and the Conqueror received, as the reward of his obedience "unto death," a glorious kingdom upon earth, such as he never had enjoyed before.

This dominion at present is the dominion, not of God, but of the Mediator. In this subordinate office the second Person acknowledges the first as his superior, and administers the government, not by original right, but as his reward. But while the supreme right of the Father is acknowledged, no agency but that of the Son, the Mediator, is known to the inhabitants of Heaven or to the Church on earth. Thus will Christ continue to administer the government until he has gathered in all the elect and brought the great plan of redemption to a glorious outcome.

The last act of his universal mediatorial government will be to judge the world. "Then comes the end, when he shall have delivered up the kingdom to God, even the Father. Then shall the Son—himself be subject unto him that put all things under him, that God may be all in all."

From that time to eternity the general government will be administered by God in his own proper character. But the Savior will still sit on the throne of Zion, and continue to be the medium of all communications to the redeemed Church, and of all the praises which will ascend from them. It will be Jesus of Nazareth still—the same countenance, the same compassionate eyes, the same hands and feet, bearing still the prints of the nails. O how will they surround his throne and gaze upon him, and look down to Hell and see from what he delivered them, and look up to his scars, and then cast their crowns at his feet and shout and sing, "You were slain and have redeemed us to God by your blood, out of every kindred and tongue and people and nation. Worthy is the Lamb who was slain to receive power and riches and wisdom and strength and honor and glory and blessing. Blessing and honor and glory and power be unto him who sits upon the throne and unto the Lamb forever and ever." His name will be the sweetest music to their ears. They will hang upon his lips, and gaze upon his eyes, and dwell upon his lovely name, and adore and praise and love as the ages of eternity go round!

This is the dear and blessed name which we are to commemorate in the sacrament to day. When we shall stand around his throne we shall not need such a remembrancer; we shall have him always present to our view. Then we shall see him face to face, but now we must view him through the glass of ordinances. Come, gather around his table, and remember him who was born in Bethlehem, who died on Calvary, who ascended from Olivet, and now lives and reigns in glory. Come and remember him who is made king of angels, and sends them forth daily to minister to you, to preserve your dwellings from fire, to fan the pestilence from your door, to drive away the evil spirits, and to preserve your persons and possessions from every evil.

What has Jesus done for you? He not only died for you, but has sent his holy angels to attend you. Have you considered, when engaged in your daily occupations, how honorably you are attended? When kings go forth they are accompanied by a band of soldiers, but you by a band of angels. And it is because Jesus loves you. Come and remember him who has spread all the beautiful scenery around you, who gives you food and clothing, and under whose mediatorial government you hourly repose.

O did you know, when you murmured against providence, that it was the providence of Jesus? Come to his table and rejoice that the world is under the government of your Savior, that all your friends and interests are in his hands, that it is his province to manage all your spiritual concerns—to carry on and complete your salvation. Everything is fixed precisely as infinite wisdom and love would have it, for all things are under the management of Jesus.

What could you wish for more? What change can you desire? In what single circumstance would you move for an alteration? Our blessed Jesus governs all. Would you take the government of a single event out of his hands? To whom then would you commit it?

To angels? They never loved like Jesus.

To chance? There is no such love in chance.

To men? Men never died to save your lives.

To yourselves? Jesus loves you better than you love yourselves, and knows infinitely better what is for your good. Come then to his table and rejoice that this redeemed world is governed by the matchless love of him who died to deliver it from Satan's oppression. Come and give up your souls to this dear exalted Savior. And O may that Spirit which on Pentecost descended, like "a rushing mighty wind," into the room where this feast of love was first ordained, descend where it is kept today. Make this a little Pentecost to us, O risen Savior, and breathe upon us as you did upon the disciples in the upper chamber, for your name's sake. Amen.