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opinion, based upon the misinterpretation of a passage in Herodotus (ii. 77,) has been now abandoned, and, indeed, it ought never to have been maintained, since the historian limits his assertion to the inhabitants of a particular district. Grapes have been actually found in some of the ancient sepulchres of Egypt, and representations of the fruit abound in the sculptures and paintings of that land. Our readers will recollect the repeated allusions made in scripture to the vine as a product of Egypt. The chief butler of Pharaoh is represented as taking grapes and pressing them into the king's cup, ( Gen. xl. 11;) and the Psalmist speaks of the destruction of the vines of Egypt with hail-stones, (Ps. lxxviii. 47.) The vine is associated with the pomegranate, another of the fruits shewn in the picture, in Numbers xx. 5. “Wherefore,” say the murmuring Israelites, “have ye made us to come up out of Egypt to bring us into this evil place: it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink.” The baskets also, conspicuously shewn in the cut, may probably be of the exact kind referred to in the dream of the chief baker, described in our translation as white baskets; but more literally rendered in the margin, “ baskets of open work,” or “ baskets full of holes.” (see Gen. xl. 16.) It may also be worthy of remark, that particular stress appears to be laid upon the contents of the uppermost basket, in the sacred text—" bake-meats for Pharaoh,” or “meat of Pharaoh, the work of a baker, or cook,"—the Egyptians having been accustomed to eat many kinds of fish and fowl, uncooked, and without other preparation than drying in the sun or salting. Ducks so prepared, from the ancient tombs of Egypt, have been brought to this country.


“ The joy set before Him."-St. Paul. The Lord Jesus having finished the work of redemption, ascended on high, as the head and representative of his people, and opened the kingdom of heaven to all believers. In the spirit of prophecy, the psalmist declares his exaltation ; “Thou hast ascended on high ; thou hast led captivity captive; thou hast received gifts for men.” (Ps. lxviii. 18.) His exaltation intimates that his sufferings are ended ; that he has entered into rest-a rest permanent and secure ; for having spoiled principalities and powers, he has no enemies to fear, no warfare to renew, but enjoys the reward set before him, at the right hand of the Majesty on high.

The exaltation of Christ embraces his resurrection from the dead, his ascension into heaven, and his sitting at the right hand of God. Having humbled himself and become obedient to death, even the shameful, lingering, painful death of the cross ; having magnified the law and made it honorable ; having made a complete atonement for sin, and wrought out and brought in an everlasting righteousness for the pardon and justification of all believers, God, according to covenant agreement, (Isa. liii. 10, 12,) highly exalted him, and gave him a name above every name. (Phil. ii. 9.)

The exaltation of Christ is inconceivably glorious; he is exalted in his titles; every tongue shall confess that he is Lord. Supreme dominion belongs eminently to him. To this end Christ both died and rose, and revived, that he might be Lord of the dead and the living.(Rom. xiv. 9.) “ All power is given unto him, both in heaven and on earth.” (Matt xxviii. 18.)

" At the name of Jesus every knee shall bow.(Phil. ii. 9.)

“ Name denotes dignity, authority, and power. The Father, in reward of the work of his Son, highly or exceedingly exalted him ; conferred on him the highest honor and authority, constituted him universal Lord and Judge. The Father's design in thus exalting him was, that every intelligent creature in heaven and earth, should submit to him, and honor him as the Almighty and only Saviour and Lord.” Bowing at the name of Christ is put for subjection, for all must be subdued to him either as sons or captives.

Christ was exalted in his offices. “ Him hath God exalted to be a Prince and a Saviour.” (Acts v. 31.) Moses was a temporal Saviour ; but Christ a Saviour of souls," the horn of salvation." (Luke i. 69.) He saves from sin,” (Matt. i. 24.) and “ from wrath.” (1 Thess. i. 10.) Salvation is in him alone. In heaven they sing hallelujah to Christ the Saviour.

Christ was exalted in his ascension. The Scriptures state that he was received, taken up, or carried into, heaven. He ascended by his own power, in the presence of his adoring disciples, from did fly;

Bethany, a tract or part of Mount Olivet. “The cloud which received and carried him up into heaven, was not intended as a vehicle like the chariot of Elijah, but was a visible symbol of the Divine Majesty." “ Every where,” says Bede, “ the creature does service to the Creator; the stars point out his birth, the heavens veil him when suffering; the clouds receive him ascending, and will accompany him when returning to judgment.” He ascended into heaven. The apostle uses a fine hyperbole in speaking of it; his words are, “Far above all heavens,(Eph. iv.10.,) by which he meant the highest part of the empyrean heaven, or the third heavens. The Jews spoke of three heavens : the first, where the birds fly, and the clouds are suspended; the second, the visible firmament, where the sun, moon, and stars appear ; the last, invisible to us, and denominated the heaven of heavens, considered as the throne of God, and the habitation of the holy angels. Hither Christ ascended in the sight of his apostles, and amidst the plaudits of angels. He rode upon the heavens and

he went up fying upon the wings of the wind. Celestial spirits went before him, and cried, “ Lift up your heads, O ye gates; and be ye lift up ye everlasting doors, and the King of glory shall come in !” To the question, “Who is this King of glory?" an answer is given by the same joyful herald, Lord, strong and mighty; the Lord, mighty in battle ;' and again they make the demand; “Lift up your heads, O ye gates, even lift them up ye everlasting doors, and the King of glory shall come in !"

“Thus did God go up with a shout, and the Lord with the sound of a trumpet.” Attending spirits sang,

“ Rise up, Lord, and let thine enemies be scattered," while the gazing disciples, responsive from below, exclaimed, “ Return, O Lord, now in the power of thy spirit, and hereafter, in the brightness of thy coming, to the many thousands of Israel.” Might it not be said concerning these highly favored persons, who were witnesses of his ascension, “ They have seen thy goings, O God, even the goings of my God, my King in the sanctuary; the singers went before, the players on instruments followed after.” All the joy of the blessed was in full exercise ; all the melody of heaven was at the height, when Jesus was ushered to his throne, and when, as a lamb newly slain, as a God totally victorious, he entered into the most holy place for us.

". The

“Princes to His imperial name
Bend their bright sceptres down,
Dominions, thrones, and powers rejoice,
To see Him wear the crown.
“ Archangels sound his lofty praise
Through every heavenly street;
And lay their highest honors down

Submissive at His feet.” O what rapturous exclamations greeted the triumphant Saviour when he took his seat at the right hand of the Majesty on high ; there was he crowned with glory and honor; there did he receive the approbation of his Father, and there did he view with delight and satisfaction the completion of the great work of redemption, by which the perfections of the Godhead were glorified, the law magnified, the prophecies completed, the enemies of the cross vanquished, and heaven opened to all believers.

“Sitting at God's right hand,” denotes the supreme dignity and dominion of Christ; the figure is borrowed from the customs of kings and great men, who placed at their right hands those to whom they wished to shew distinguished honor. Solomon's mother sat at his right hand, and the mother of Zebedee's children asked, that her sons might sit at the right and left hand of Christ in his kingdom. Suetonius relates, that the emperor Nero placed Piridates, king of Armenia, at his right hand; and in the sanhedrim, the “father of the house of judgment,” sat at the right hand of the chief of the assembly, who communicated every thing to him, so that the phrase was full of meaning to the Jews. “To sit at the right hand of God,” is to reign; and denotes the regal and judicial authority of the Saviour ; as kings and princes are accustomed to sit, when they exercise their authority. As God rested after he had finished the work of creation, so did the Son of God rest from his labors when the work of redemption was completed, and there with him will his saints rest, and enjoy perfect repose, and a fulness of joy when their earthly toils are ended. Thus will the mystical body be complete and glorified, Christ the head, and his people the members.

Christ attested his exaltation by his munificence. As a king at his coronation scatters gifts with a liberal hand, so Christ at his

inauguration to supreme authority in the highest heavens, gave gifts unto men, even to the rebellious. Scarcely had he taken possession of his glory, when, by his intercession, the Holy Spirit descended upon his apostles and disciples on the day of pentecost. Then pardon, peace, and acceptance with God, flowed forth copiously. The hearing ear, and the understanding heart, extraordinary ability to preach the word, and unwonted zeal to spread the gospel, were among the blessings procured by Christ's exaltation. It is at the right hand of the Father that he intercedes for his church in general, and for every believer in particular; hence their prayers are received, and their praises accepted ; their sorrows alleviated, and their joys increased. We have, says the apostle John, an advocate with the Father ; an advocate who pleads his own merits; an advocate always near; an advocate interested in our cause; an advocate whose plea cannot be rejected, whose suit cannot fail.

Lift up your eyes to the heavenly seats
Where your Redeemer stays;
Kind intercessor! there he sits,

And loves, and pleads, and prays. The exaltation of Christ includes his judicial character at the great day. All must appear at his judgment seat, for the Father hath committed all judgment to the Son. In that day shall his glory shine forth as the sun when it shineth in his strength; he will then sit upon the great white throne, surrounded with thousands and ten thousands of angels; men and devils awaiting from his lips their final sentence. He will execute judgment in that nature in which he suffered for us; “He will sit as judge,” says Augustine, “he who once stood before the judge; he who was falsely made guilty, will condemn those who are really guilty." This will tend much to the consolation of the godly, who will have for their judge, their advocate and brother, and to the terror of the ungodly, who will see him reigning whom they persecuted. “ His judgment will be just;" his will supreme; and from his sentence there will be no appeal ; omniscient, all righteous, all powerful. His glory will be resplendent; he will be surrounded with angels; the rule of judgment with all of us will be the word of God. “But they who have sinned without the law, shall be judged without the law.” (Rom. ii. 12.) Christ will pronounce

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