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.