02.27. Mediatorial Kingship of Christ.
Chapter 27 Mediatorial Kingship of Christ.
1. How does sovereignty of Christ as Mediator differ from his sovereignty as God? His sovereignty as God is essential to his nature, underived, absolute, eternal, and unchangeable. His sovereignty as mediatorial King is derived, given to him by his Father as the reward of his obedience and suffering; it is special, having respect to the salvation of his own people and the administration of the provisions of the covenant of grace; and it attaches, not to his divine nature as such, but to his person as God–man, occupying the office of Mediator. His kingdom is a very prominent subject in Scripture.—Daniel 2:44; Matthew 13:1-58; Matthew 20:20-29; Luke 13:23-30; Luke 17:20-21; Romans 14:17; 1 Peter 3:22; Ephesians 1:10; Ephesians 1:21-22.
2. What is the extent of Christ’s mediatorial kingdom, and what are the different aspects which it presents?
Christ’s mediatorial authority embraces the universe.—Matthew 28:18; Php 2:9-11; Ephesians 1:17-23. It presents two great aspects.
1st. In its general administration as embracing the universe as a whole.
2nd. In its special administration as embracing the church.
It has been distinguished as—
(1.) His kingdom of power, which embraces the entire universe in his providential and judicial administration. The end of this is the subjection of his enemies (Hebrews 10:12-13; 1 Corinthians 15:25), the vindication of divine righteousness (John 5:22-27; John 9:39), and the perfecting of his church.
(2.) His kingdom of grace which is spiritual alike as to its subjects, laws, modes of administration, and instrumentalities.
(3.) His kingdom of glory is the consummation of his providential and gracious administration, and will continue forever.
3. What are the objects of his mediatorial authority over the universe, and how is it administered? Its object is to accomplish the salvation of his church in the execution of all the provisions of the covenant of grace, which devolves upon him as Mediator.—Ephesians 1:23. As the universe constitutes one physical and moral system, it was necessary that his headship as Mediator should extend to the whole, in order to cause all things to work together for good to his people, Romans 8:28; to establish a kingdom for them, Luke 22:29; John 14:2; to reduce to subjection all his enemies, 1 Corinthians 15:25; Hebrews 10:13; and in order that all should worship him.—Hebrews 1:6; Revelation 5:9-13. His general mediatorial government of the universe is administered, 1st, providentially; 2d, judicially.—John 5:22; John 5:27; John 9:39; 2 Corinthians 5:10.
Ephesians 1:10, and Colossians 1:20, seem to indicate that Christ’s mediatorial headship sustains very comprehensive relations to the moral universe in general, which otherwise are entirely unrevealed.
4. When did Christ formally assume his mediatorial kingdom?
1st. The advocates of the premillennial advent, and personal reign of Christ on earth, admit that Christ now reigns at his Father’s right hand, on his Father’s throne, and in his Father’s right, but maintain that he will not enter properly upon his own kingdom and sit upon his own throne as Mediator, until his second advent, when he will assume the literal throne of David, and constitute the kingdom from Jerusalem its capital.
2nd. The truth as held by all branches of the historical church is, that while Christ has been virtually mediatorial King as well as Prophet and Priest from the fall of Adam, vet his public and formal assumption of his throne and inauguration of his spiritual kingdom dates from his ascension and session at the right hand of his Father. This is proved because the Old Testament predictions of his kingdom (Psalms 2:6; Jeremiah 23:5; Isaiah 9:6; Daniel 2:44) are in the New Testament applied to the first advent. John the Baptist declared that the kingdom of heaven was at hand. Christ declared “the kingdom of God is come unto you,” and likens it to the field with wheat and tares growing together, etc.—Matthew 4:23; Acts 2:29-36.
5. What are the different titles applied in Scripture to this kingdom, and what are the senses in which these titles of the kingdom are used?
It is called—
(1.) The “kingdom of God,”Luke 4:43, because it is pre–eminently of divine origin, and the authority of God is with peculiar directness and fullness exercised in its administration.
(2.) “The kingdom of Christ” and of “God’s dear Son,”Matthew 16:28; Colossians 1:13, because he is in person the immediate sovereign.
(3.) “The kingdom of heaven,”Matthew 11:12, because its origin and characteristics are from heaven, and its consummation is to be in heaven.
These phrases are sometimes used to express—
(1.) Christ’s mediatorial authority, or its administration, and the power and glory which belong to it, as when we ascribe to him the “kingdom and the power and the glory,” or affirm that of “his kingdom there shall be no end.”
(2.) The blessings and advantages of all kinds, inward and outward, which are characteristic of this administration, as when we say the “kingdom is righteousness and peace and joy in the Holy Ghost.” Thus Napoleon III. said, “The Empire is peace.”
(3.) The subjects of the kingdom collectively, as when we are said to “enter the kingdom,” and speak of “the keys of the kingdom,” which admit to or exclude from this community. In this latter sense the phrase “kingdom of God,” or “of heaven,” is synonymous with the word “Church.” The word
6. What is the nature of Christ’s kingly administration of the affairs of his own people, i. e., of his kingdom as distinct from the universe?
1st. It is providential. He administers his providential government over the universe with the design of accomplishing thereby the support, defense, enrichment, and glorification of his people.
2nd. It is accomplished by the dispensation of:his Spirit effectually calling, sanctifying, comforting, preserving, raising, and glorifying his people.—John 15:26; Acts 2:33-36.
3rd. It is accomplished by his prescribing the form, and order, and functions of his church, the officers who are to act as the organs of those functions, and the laws which they are to administer.—Matthew 28:18-20; Ephesians 4:8; Ephesians 4:11.
4th. By designating the persons who are successively to assume those offices, by means of a spiritual car], expressed in the witness of the Spirit, the leadings of providence, and the call of the brethren.—Acts 1:23-24; Acts 6:5; Acts 13:2-3; Acts 20:28; 1 Timothy 1:12; 1 Timothy 4:14.
Under this administration this kingdom presents two aspects, 1st, as militant, Ephesians 6:11-16; Ephesians 2:1-22 d, as glorified.—Revelation 3:21. And accordingly Christ presents himself as fulfilling, in his administration of the affairs of his kingdom, the functions of a great Captain, Revelation 19:11; Revelation 19:16, and of a sovereign Prince reigning from a throne.—Revelation 21:5; Revelation 21:22-23. The throne upon which he sits and from which he reigns is presented in three different aspects, corresponding to the different relations he sustains to his people and the world; as a throne of grace, Hebrews 4:16; a throne of judgment, Revelation 20:11-15; and a throne of glory.—Compare Revelation 4:2-5 with Revelation 5:6.
7. In what sense is Christ’s kingdom spiritual?
1st. The King is a spiritual and not an earthly sovereign. Matthew 20:28; John 18:36.
2nd. His throne is at the right hand of God.—Acts 2:33.
3rd. His scepter is spiritual.—Isaiah 53:1; Psalms 110:2.
4th. The citizens of his kingdom are spiritual men.—Php 3:20; Ephesians 2:19.
5th. The mode in which he administers his government is spiritual.—Zechariah 4:6-7.
6th. His laws are spiritual.—John 4:24.
7th. The blessings and the penalties of his kingdom are spiritual.—1 Corinthians 5:4-11; 2 Corinthians 10:4; Ephesians 1:3-8; 2 Timothy 4:2; Titus 2:15.
8. What is the extent of the powers which Christ has vested in his visible church? In respect to the civil magistrate the church is absolutely independent. In subjection to the supreme authority of Christ her head the powers of the church are solely, 1st, declarative, i. e., to expound the Scriptures, which are the perfect rule of faith and practice, and thus to witness to and promulgate the truth in creeds and confessions, by the pulpit and the press. And, 2d, ministerial, i. e., to organize herself according to the pattern furnished in the Word. Then to administer, through the proper officers, the sacraments, and those laws and that discipline prescribed by the Master, and to make provision for the proclamation of the gospel of the kingdom to every creature.—Isaiah 8:20; Deuteronomy 4:2; Matthew 28:18-20; Hebrews 13:17; 1 Peter 2:4.
9. What are the conditions of admission into Christ’s kingdom?
Simply practical recognition of the authority of the sovereign. As the sovereign and the entire method of his administration are spiritual, it is plain that his authority must be understood and embraced practically, according to its spiritual nature. This is that spiritual faith which involves spiritual illumination.—John 3:3; John 3:5; John 1:12; 1 Corinthians 12:3.
10. What is the Romish doctrine of the relation of the church to the state?
According to the strictly logical Romish doctrine, the state is only one phase of the church. The whole nation being in all its members a portion of the church universal, the civil organization is comprehended within the church for special subordinate ends, and is responsible to the church for the exercise of all the authority delegated to it.
First Dogmatic Constitution on the Church, Council of the Vatican, 1870, Ch. 4:, declares that the judgments of the Pope, pronounced ex cathedra(“From the chair,” carries weight of infallable authority) as pastor and doctor of all Christians upon any question of faith or morals is infallible and irreformable. This infallibility is personal, independent, separate, and absolute. This comprehends all matter of fact and doctrine revealed, and all such further matters of fact or truth unrevealed yet involved in the defense of that which is revealed. In the third chapter the supreme authority of the infallible Pope is extended “to the supreme and full power of jurisdiction over the universal church, not only in things which belong to faith and morals, but also in those which relate to the discipline and government thereof.” In the “Papal Syllabus of Errors,” 1864, sent to all the bishops by the authority of the Pope, the right of religious liberty is condemned, the right to enforce the decrees of the church by force is asserted, and the marriage of those who refuse to accept the Romish Sacrament of matrimony declared void (see the affirmative propositions published by Von P. Clemens Schrader, with the approbation of the Pope).
Pope Pius himself; in his reply to the Address from the Academia of the Catholic Religion (July 21, 1873), declares that the Pope possesses the right, which he properly uses, under favorable circumstances, “to pass judgment even in civil affairs, on the acts of princes and of nations.”
Archbishop Manning, in “Caesarism and Ultramontanism,” p. 35, says, “If, then, the civil power be not competent to decide the limits of the spiritual power, and if the spiritual power can define, with a divine certainty, its own limits, it is evidently supreme. Or in other words, the spiritual power knows with divine certainty the limits of its own jurisdiction; and it knows therefore the limits and competence of the civil power.”“Any power which is independent, and can alone fix the limits of its own jurisdiction, and can thereby fix the limits of all other jurisdiction, is ipso facto supreme.”—See Hon. Wm. E. Gladstone, “The Vatican Decrees in their bearing on Civil Allegiance,” and his “Answer to Reproofs and Replies.”
11. What is the Erastian doctrine as to the relation of the church to the state? This doctrine, named from Erastus, a physician resident in Heidelberg in the sixteenth century, is precisely contrary to that of the Romanists, i. e., it regards the church as only one phase of the state. The state, being a divine institution, designed to provide for all the wants of men, spiritual as well as temporal, is consequently charged with the duty of providing for the dissemination of pure doctrine, and for the proper administration of the sacraments, and of discipline. It is the duty of the state, therefore, to support the church, to appoint its officers, to define its laws, and to superintend its administration.
12. What is the common doctrine of the Reformed Church on this point? That the church and the state are both divine institutions, having different objects, and in every respect independent of each other. The members and officers of the Church are, as men, members of the state, and ought to be good citizens; and the members and officers of the state, if Christians, are members of the church, and as such subject to her laws. But neither the officers nor the laws of either have any authority within the sphere of the other.
13. What is the idea and design of the State?
Civil government is a divine institution, designed to protect men in the enjoyment of their civil rights. 1t has, therefore, derived from God authority to define those rights touching all questions of person and property, and to provide for their vindication, to regulate intercourse, and to provide all means necessary for its own preservation.
14. What is the design of the visible Church?
It is a divine institution designed to secure instrumentally the salvation of men. To that end it is specially designed—
1st. To bring men to a knowledge of the truth.
2nd. To secure their obedience to the truth, and to exercise their graces by the public confession of Christ, the fellowship of the brethren, and the administration of the ordinances and discipline.
3rd. To constitute the visible witness and prophetic type of the church invisible and spiritual.
15. What are the duties of the officers of the State with regard to the Church? The state is a divine institution, and the officers thereof are God’s ministers, Romans 13:1-4, Christ the Mediator is, as a revealed fact, “Ruler among the Nations,” King of kings, and Lord of lords, Revelation 19:16; Matthew 28:18; Php 2:9-11; Ephesians 1:17-23, and the Sacred Scriptures are an infallible rule of faith and practice to all men under all conditions.
It follows therefore—
1st. That every nation should explicitly acknowledge the Christ of God to be the Supreme Governor, and his revealed will the supreme fundamental law of the land, to the general principles of which all special legislation should be conformed.
2nd. That all civil officers should make the glory of God their end, and his revealed will their guide.
3rd. That, while no distinction should be made between the various Christian denominations, and perfect liberty of conscience and worship be allowed to all men, nevertheless the Christian magistrate should seek to promote piety as well as civil order (“Confession Faith,” ch. 23, § 2). This they are to do, not by assuming ecclesiastical functions, nor by attempting to patronize or control the church, but by their personal example, by giving impartial protection to church property and facility to church work, by the enactment and enforcement of laws conceived in the true spirit of the Gospel, and especially in maintaining inviolate the Christian Sabbath, and Christian marriage, and in providing for Christian instruction in the public schools.
16. What relation does the civil law in the United States sustain to Church polity, discipline, and property?
I. HISTORY.—
1st. In England the established Church is a corporation created and controlled by the State.
2nd. In most of the American Colonies, the State, at first undertook the absolute control of ecclesiastical affairs, and limited rights of citizenship by religious tests.
II. PRESENT FACTS.—
1st. The Constitution of the United States provides that “No religious test shall ever be required as a qualification to any office or public trust under the United States, and that Congress shall make no law respecting an establishment of religion or prohibiting the free exercise thereof.” The constitutions of the several states provide to the same effect.
2nd. Christianity in a general sense is, as an historical fact, an essential element of the common law of England, and therefore that of the United States (except Louisiana, Texas, New Mexico, California, etc.), incorporated in our customs, principles, precedents, etc.10
3rd. It is recognized by the civil law as the historical and actual religion of the vast majority of the citizens of the United States. The Christian faith and the institutions in which it finds expression, are, therefore, to be reverenced and protected by the civil law.
4th. The civil law, therefore, recognizes the church, as having an historic character, and as being an important element of society. It recognizes and protects its right to exist and enjoy the possession of:its legitimate privileges and powers. Thus the civil law recognizes and protects (1.) the autonomy of the church as to (a) its general polity and (b) its discipline of persons.
(2.) The rights of each church as an organized whole to its property.
5th. The civil courts recognize as final the decisions of church courts as to (1) who are members of the church, and (2) who are the spiritual officers of the church. The civil court will not presume to go back of the decision of the church court in order to determine (1) whether it was rightly constituted (i. e., if the church court in question be recognized by the highest authority in the church), or (2) whether subsequently to its constitution the church court has acted consistently with its own rules.
Judge Rogers, of the Supreme Court of Penna., in the case of the German Reformed Church of Lebanon Co., Pa., said “The decisions of ecclesiastical courts, like every other judicial tribunal, are final, as they are the best judges of what constitutes an offence against the word of God and the constitution of the church.” The Supreme Court of the United States, in the case of the Walnut Street Church, Louisville, Ky., 1872, decided—
(1.) Where the subject matter of dispute is strictly and purely ecclesiastical in its character a matter which concerns theological controversy, church discipline, ecclesiastical government, or the conformity of the members of the church to the standard of morals required of them, and the ecclesiastical courts claim jurisdiction, the civil courts will not assume jurisdiction—they will not even inquire into the right of the jurisdiction of the ecclesiastical court.
(2.) A spiritual court is the exclusive judge of its own
Jurisdiction:its decision of that question is binding on the secular courts (see “Presbyterian Digest,” Dr. Wm. E. Moore, p. 251).
6th. The civil law recognizes the right of the church to discipline its members. Even the public declaration made pursuant of the rules of order of a church from which a member has been excommunicated, because of his commission of an offense regarded as infamous by the law, is justified, and no action of slander can be maintained for such a publication.
7th. The church proper, or “ecclesiastical society,” is distinguished from the incorporated “religious society” created to hold property for the use of the former. These incorporated religious societies are governed by their charters, and by the by–laws made in pursuance thereof; they hold property by means of trustees, and are virtually civil societies as much as any bank or railroad company. It is governed by the law precisely as other corporations are. It is subject to visitation. Intrusion into its offices may be remedied, and it will be restrained from a maladministration, or a misappropriation of the property. Its articles of association, and by–laws under its charter, providing for meetings, elections, and conduct of temporal affairs, may be changed according to the terms provided by the charter, but are binding while they exist. Substantial conformity to them is essential to the valid transaction of business, and may be reviewed by the civil court.
8th. When the “Will” or “Deed of Gift” or “Terms of Subscription” of the original donors of the property, or the charter of the church, prescribes neither (1) any specific doctrine, nor (2) any particular form of church government, nor connection with any definite religious denomination, then the majority of the members of the church in question control the property, and in case of change of doctrines, or discipline, or of denominational relation, may carry the property with them. But whenever either the doctrine or the form of government or ecclesiastical connection is defined, either by the original donors or by the charter of the church, the civil courts will protect and enforce the trust. In such case, if any change is made by the majority in either of these essential points, the majority, however large, forfeits the property, and the minority, however small, will be maintained in possession. And the civil court will in all such cases receive and act on the decisions of the superior ecclesiastical courts as final (see Lectures by Hon. Wm. Strong, LL.D., Justice of Supreme Court of U. S., 1875).
17. What is the relative jurisdictions of the “Boards of Trustees,” and of the “Sessions” of our Presbyterian Churches, over the houses of worship pertaining to their respective Congregations? The “Session” is the only body of congregational officers known to our ecclesiastical constitution. The “Board of Trustees” is a creature of the civil courts for the purpose of holding the congregational property in trust. As to their respective jurisdictions the decisions of the courts and of the general assembly are in harmony with each other The legal title to the property is vested in the trustees, and they have the custody of it “for the uses and purposes for which they hold it in trust,” namely, the worship of God, etc., according to the order of the church to which it appertains, including business meetings relating to the congregation. The session is charged with the supervision of the spiritual interests of the congregation, including the right to direct and control the use of the building for such purposes. In the Supreme Court of the United States, in the Louisville Walnut Street case, the following principles were enunciated:“1. By the act of the legislature creating the trustees of a church, a body corporate, and by the acknowledged rules of the Presbyterian Church, the trustees are the mere nominal title–holders and custodians of the church property. 2. That in the use of the property for all religious services, or ecclesiastical purposes, the trustees are under the control of the church session.” In a difference between trustees and the session of a church in Philadelphia respecting an organist, the question was carried to the Supreme Court of that state, who decided that the worship of the congregation was under the charge of the session, and that the service of song was a part of the worship, and hence the appointment of the organist was in the session. The civil courts are very firm in maintaining the rights and privileges of religious worship, and of churches, and in requiring the observance of the trust.
18. What are the duties of the Church with regard to the State?
1st. The church owes obedience to the state in the exercise of her lawful authority over the public property of the church.
2nd. She is bound to use all the lawful means in her possession for carrying the gospel to all the members of the state. Beyond this the church owes no duty to the state whatever.
19. In what sense is Christ to return his kingdom to his Father, and in what sense will his mediatorial headship continue forever? The sum of what is revealed to us upon this subject appears to be, that after the complete glorification of his people, and the destruction of his enemies, Christ will demit his mediatorial authority over the universe, which he has administered as God–man, in order that the Godhead absolute may be immediately all in all to the creature.—1 Corinthians 15:24-28. But his mediatorial headship over his own people, including the offices of prophet, priest, and king, shall continue forever. This is certain—
1st. Because he is a priest forever, and of his kingdom there is no end.—Psalms 110:4; Daniel 7:14; Luke 1:33.
2nd. The personal union between his divine and human nature is to continue forever.
3rd. As Mediator he is the head of the church, which is his fullness, and the consummation of the marriage of the Lamb is the beginning of heaven.—Revelation 19:7; Revelation 21:2; Revelation 21:9.
4th. As “a Lamb that had been slain,” he is represented in heaven on the throne as ever more the temple and the light of the city, and as feeding his people, and leading them to fountains of living waters.—Revelation 5:6; Revelation 7:17; Revelation 21:22-23.
CHRIST EXECUTED HIS OFFICE OF MEDIATOR BOTH IN HIS ESTATE OF HUMILIATION AND EXALTATION 20. Wherein does Christ’s humiliation consist?
See “Larger Catechism,” Questions 46–50; “Shorter Catechism,” Question 27.
21. In what sense was Christ made under the law, and how was that subjection an act of humiliation? In his incarnation Christ was born precisely into the law place of his people, and sustained to the law precisely that relation which they did. He was born under the law, then, 1st. as a rule of duty;
2nd. as a covenant of life;
3rd. as a broken covenant, whose curse was already incurred. His voluntary assumption of such a position was pre–eminently an act of humiliation:
1st. His assumption of a human nature was voluntary.
2nd. After his incarnation his person remained divine, and the claims of law terminating upon persons, and not upon natures, his submission to those claims was purely gratuitous.
3rd. This condescension is immeasurably heightened by the fact that he accepted the curse of the law as of a covenant of life already broken—Galatians 3:10-13; Galatians 4:4-5.
22. In what sense did Christ undergo the curse of the law, and how was that possible for God’s well–beloved Son? In his own person, absolutely considered, Christ is often declared by the father to be his “beloved Son, with whom he was well pleased,”Matthew 3:17; 2 Peter 1:17; and he always did that which pleased God.—John 8:29. But in his office as mediator he had assumed our place, and undertaken to bear the guilt of our sin. The wrath of God, then, which Christ bore, was the infinite displeasure of God against our sins, which displeasure terminated upon Christ’s person vicariously, because of the iniquity of us all which was laid upon him.—Matthew 26:38; Matthew 27:46; Luke 22:44.
23. What are the different interpretations of the phrase in the apostles’ creed, “he descended into hell,” or Hades? The phrase,
1st. The Catholic Church, on the basis of ancient tradition, interpret this phrase to mean that Christ after his death went in his entire person as God–man, to the Limbus Patrum, that department of Hades in which the Old Testament saints remained waiting for the revelation and application to them of his salvation. Here he preached the gospel, and brought them out to heaven. See below the “Cat. Council of Trent.”
2nd. The Lutherans hold that Christ’s death was the last stage in his humiliation, and his descent to Hades the first stage of his exaltation, since he went to reveal and consummate his victory over Satan and the powers of darkness, and to pronounce their sentence of condemnation.
3rd. The Church of England affirms in the
4th. Article—“As Christ died for us and was buried, so also it is to be believed that he went down into hell.” In the first book of Edward VI. it is stated more fully—“The body of Christ lay in the sepulchre until his resurrection, but his ghost departing from him, was with the ghosts which were in prison, or in hell, and did preach to the same, as the place of St. Peter doth testify.” Bishop Pearson, in his “Exposition of the Creed,” teaches that Christ really went to the place of the damned to consummate the expiation of human sin, and to destroy the power of hell over his redeemed.
5th. Calvin (“Institutes,” Bk. 2, ch. 16., § 10) interprets this phrase metaphorically, as expressing the penal sufferings of Christ on the cross. Our “Confession Faith” affixes to the Creed the explanatory clause, “continued in the state of the dead,” and the American Episcopal Church affixes the equivalent clause, “he went into the place of departed spirits.” That is, Christ was a real man, consisting of soul and body, and his death was a real death, his soul leaving the body and going into the invisible world of spirits, where it continued a separate conscious existence until his resurrection.
24. What is the true meaning of 1 Peter 3:19-21? This passage is very obscure. The Romish interpretation is shown in the answer to the preceding question, i. e., that Christ went to the Limbus Patrum and preached the gospel to those imprisoned spirits that were awaiting his advent. The common Protestant interpretation is that Christ was put to death in the body, but quickened, or restored to life by the Spirit, by which Spirit, inspiring Noah as a preacher of righteousness, Christ many centuries previously had descended from heaven, and preached to the men of that generation, who in their sin and unbelief were the “spirits in prison.” Only eight persons believed and were saved; therefore, Christian professors and teachers ought not to faint because of the unbelief of mankind now.
Another interpretation, suggested by Archbishop Leighton in a note, as his last opinion, is, that Christ dying in the body as a vicarious sacrifice is quickened in the spirit, i. e., spiritually quickened, manifested as a complete Savior in a higher degree than was possible before. As a grain of wheat dying he began to bear much fruit. Thus quickened, he now, through the inspiration of his Spirit, preached to “spirits in prison,” i. e., prisoners of sin and Satan, just as he had before done, though with less power, through Noah and all the prophets when the spirits were disobedient; under the ministry of Noah only eight souls being saved; but since Christ was quickened in spirit, i. e., manifested as a complete Saviour, multitudes believed.
25. Wherein does Christ’s exaltation consist?
“Shorter Cat.,” Question 28, “Larger Cat.,” Questions 51–54.
26. In what sense was it possible for the co–equal Son of God to be exalted? As the co–equal Son of God this was impossible, yet his person as God–man was capable of exaltation in several respects.
1st. Through the union of the divine and human natures, the outward manifestations of the glory of his person had been veiled from the eyes of creatures.
2nd. As Mediator he occupied officially a position inferior to the Father, condescending to occupy the place of sinners. He had been inconceivably humbled, and, as a reward consequent upon his voluntary self–humiliation, the Father highly exalted him.—Php 2:8-9; Hebrews 12:2; Revelation 5:6.
3rd. His human soul and body were inconceivably exalted.—Matthew 17:2; Revelation 1:12-16; Revelation 20:11.
27. What are the various sources proof by which the resurrection of Christ is established?
1st. The Old Testament predicted it. Compare Psalms 16:10, and Acts 2:24-31. All the other predictions concerning the Messiah were fulfilled in Christ, therefore this.
2nd. Christ predicted it, and therefore, if he was a true prophet, he must have risen.—Matthew 20:19; John 10:18.
3rd. The event, his extraordinary origin and character considered, is not antecedently improbable.
4th. The testimony of the eleven apostles. These men are proved by their writings to have been good, intelligent, and serious, and they each had every opportunity of ascertaining the fact, and they sealed their sincerity with their blood.—Acts 1:3.
5th. The separate testimony of Paul, who, as one born out of due time, saw his risen Lord, and derived his revelation and commission from him in person.—1 Corinthians 15:8; Galatians 1:12, Acts 9:3-8.
6th. He was seen by five hundred brethren at once, to whom Paul appeals.—1 Corinthians 15:6.
7th. The change of the `Sabbath, from the last to the first day of the week, is a monument of the concurrent testimony of the whole of the first generation of Christians, to the fact that they believed that Christ rose from the dead.
8th. The miracles wrought by the apostles were God’s seals to their testimony that he had raised Christ.—Hebrews 2:4.
9th. The accompanying witness of the Holy Ghost, honoring the apostles’ doctrine and ministry not merely by miraculous gifts, but by his sanctifying, elevating, and consoling power.—Acts 5:32. Dr. Hodge.
28. By whose power did Christ rise from the dead? The Scriptures ascribe his resurrection—
1st. To himself.—John 2:19; John 10:17 2nd. To the Father.—Acts 13:33; Romans 10:9; Ephesians 1:20. This is reconciled upon the principle that all acts of divine power, terminating upon objects external to the Godhead, may be attributed to either of the divine persons, or to the Godhead absolutely.—John 5:17-19.
29. On what ground does the apostle declare that our faith is vain if Christ be not risen(1 Corinthians 15:14)?
1st. If Christ be risen indeed, then he is the true Messiah, and all the prophecies of both dispensations have in that fact a pledge of their fulfillment. If he has not risen, then are they all false.
2nd. The resurrection proved him to be the Son of God, Romans 1:4, for (1) he rose by his own power, (2) it authenticated all his claims with respect to himself.
3rd. In the resurrection of Christ the Father publicly declared his approbation and acceptance of Christ’s work as surety of his people.—Romans 4:25.
4th. If Christ has risen, we have an advocate with the Father.—Romans 8:34; Hebrews 9:11-12; Hebrews 9:24.
5th. If Christ be raised, we have assurance of eternal life; if he lives, we shall live also.—John 14:19; 1 Peter 1:3-5.
6th. Owing to the union between Christ and his members, which is both federal and spiritual, his resurrection secures ours, (1) because, as we died in Adam, so we must live in Christ, 1 Corinthians 15:21-22; (2) because of his Spirit, that dwelleth in us.—Romans 8:11; 1 Corinthians 6:15; 1 Thessalonians 4:14.
7th. Christ’s resurrection illustrates and determines the nature of our resurrection as well as secures it.—1 Corinthians 15:49; Php 3:21; 1 John 3:2. Dr. Hodge.
30. When, at what place, and in whose presence did Christ ascend?
He ascended forty days after his resurrection, from a portion of the Mount of Olives, near to the village of Bethany, in the presence of the eleven apostles, and possibly of other disciples, while he was in the act of blessing them, and while they beheld him, and were looking steadfastly. Luke says, moreover, that there were two glorified men present, who are conjectured by Professor J. A. Alexander to have been Moses and Elijah. He was attended also with angels celebrating his victory over sin, and his exaltation to his mediatorial throne.—Luke 24:50-51; Mark 16:19; Acts 1:9-11; Ephesians 4:8; Colossians 2:13-15; Psalms 24:7-10; Psalms 68:18.
31. What are the different opinions as to the nature of Christ’s ascension?
Those who, as the Lutherans, believe that Christ’s body is omnipresent to his church, of course, maintain that his ascension consisted not in any local change, but in the withdrawal of his former sensible intercourse with his disciples.
It is certain, however, that his human soul and body did actually pass up from earth to the abode of the blessed, and that his entire person, as the God–man, was gloriously exalted. He ascended as Mediator, triumphing over his enemies, and giving gifts to his friends, Ephesians 4:8-12; to complete his mediatorial John 14:2-3; as the Forerunner of his people, Hebrews 6:20; and to fill the universe with the manifestations of his. glory and power.—Ephesians 4:10.
32. What is included in Christ’s sitting at the right hand of the Father?
See Psalms 110:1; Mark 16:19; Romans 8:34; Ephesians 1:20; Ephesians 1:22; Colossians 3:1; Hebrews 1:3-4; Hebrews 10:12; 1 Peter 3:22. This language is evidently figurative, yet it very expressively sets forth the supreme glorification of Christ in heaven. It presents him as the God–man, and in his office as Mediator exalted to supreme and universal glory, felicity, and power over all principalities and powers, and every name that is named.—Hebrews 2:9; Psalms 16:11; Matthew 26:64; Daniel 7:13-14; Php 2:9; Php 2:11; John 5:22; Revelation 5:6. Thus publicly assuming his throne as mediatorial Priest and King over the universe for the benefit of his church.
SEATED UPON THAT THRONE HE, DURING THE PRESENT DISPENSATION, AS MEDIATOR, EFFECTUALLY APPLIES TO HIS PEOPLE, THROUGH HIS SPIRIT, THAT SALVATION WHICH HE HAD PREVIOUSLY ACHIEVED FOB THEM IN HIS ESTATE OF HUMILIATION.
AUTHORITATIVE STATEMENTS OF DOCTRINES.
ROMAN DOCTRINE.—“Cat. Conc. Trent,” Pt. 1, ch. 6.— “Therefore we profess that, immediately Christ was dead, his soul descended into hell. . . But in these words we at the same time confess, that the same person of Christ was at the same time, in hell and in the sepulchre, for . . . although his soul departed from his body, his divinity was never separated either from soul or body. . . The word “hell” signifies those hidden abodes in which are detained souls that have not attained heavenly bliss. . . These abodes were not all of the same kind. . . A third sort of receptacle is that in which were received the souls of the saints who died before the coming of Christ our Lord; and where, without any sense of pain, sustained by the blessed hope of redemption, they enjoyed a tranquil abode. The souls, then, of these pious men, who in the bosom of Abraham were expecting the Saviour; Christ the Lord liberated, descending into hell. . . . He descended not to suffer aught but to liberate from the miserable weariness of that captivity the holy and the just, and to impart to them the fruit of his passion.”
LUTHERAN DOCTRINE. “Formula Concordiae”(Hase), p. 788.—“Therefore we believe simply, that the entire person, God and man, after burial descended to the lower regions, overcame Satan, overthrew the infernal powers, and took away from the devil all force and authority.” Pp. 767, 768.—“ By virtue of this personal union and communion, he produced all his miracles, and manifested his divine majesty, according to a most free will, when and in what manner seemed good to him, not only after his resurrection and ascension to heaven, but even in his state of humiliation. Indeed he had this majesty immediately upon his conception, even in the womb of his mother; but as the apostle speaks (Php 2:8), he emptied himself; and as Dr. Luther teaches, he had this majesty secretly in the state of his humiliation, nor did he use it always, but as often as seemed to him good. But now, after he has, not in a common manner like any other holy person, ascended into the heavens; but, as the Apostle testifies (Ephesians 4:10), has ascended above all heavens, and truly fills all things, and everywhere present, not only as God, but also as man, rules and reigns from sea to sea, and even to the ends of the earth. . . . These things, however, were not done in an earthly manner, but, as Dr. Luther was accustomed to say, in the way and manner of the right hand of God ( pro modo et ratione dexteroe Dei), which is not any fixed and limited place in heaven, but signifies nothing else than the omnipotent power of God which fills heaven and earth—into possession of which Christ really and truly comes as to his humanity without any confusion or equalizing of his natures (divine and human), either as to their essences or essential attributes.”
10 Case of Updegraff 5. The Commonwealth of Penna., 11 S. and R. 400 before Supreme Court, Justices Duncan, Tilghman, and Gibson, 1824.