THE TWO THRONES:

Publishing Committee · Battle Creek, Mich. · May 5, 1859

Or, the Throne of God and the Throne of Christ.

TEXT. "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne." Rev. iii, 21.

These words are addressed by our Lord to his followers after his exaltation from suffering and death. They clearly recognize two thrones, viz., the throne of the Father and the throne of Him who "is the beginning of the creation of God." Verse 14.

The position that our Lord Jesus Christ occupies during the present age, we apprehend, is but very imperfectly understood; or, is too generally overlooked. He now occupies a position that may be illustrated by the case of Joseph after his captivity and suffering in Egypt. Gen. xli, 40–44. "Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou. And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck. And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot, in all the land of Egypt."

Here it is seen that Pharaoh invested Joseph with supreme and unlimited authority, reserving only the right to resume that authority when the end is accomplished for which this investment was made. During the period that this authority was in Joseph's hands, all Pharaoh's kingdom was to be ruled by Joseph's word, and without his authority "no man should lift up his hand or foot in all the land of Egypt." It was only in the throne that Pharaoh reserved a superiority to Joseph; all other authority was made subject to him; even to the right to make and "seal" laws, as the king's seal was put upon Joseph's hand by Pharaoh's own act. Thus God, the Father, exalted Jesus, after his sufferings and death, to his throne in heaven.

THE THRONE OF GOD.

This is that on which Jesus our Lord sits during this present age, and which he will continue to occupy till his enemies are subdued, and he has given to him his own throne: on this throne he is now invested with "all power in heaven and in earth." That this is his present position we shall now attempt to show from the Scriptures.

1. The text asserts that our Lord now sits on his Father's throne, and that prior to his actual session there, he overcame; which imports that it was after his sufferings and death that he was exalted to that high honor and dignity.

2. The present exalted position of our Lord was a matter of promise, as we find recorded, Ps. cx, 1. "The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool."

The meaning of this text the Pharisees could not comprehend when our Lord propounded to them the question how David in spirit called the Christ Lord, if he was David's son, as they affirmed. Truly, the Pharisees were not able to answer that question, nor was any other man prior to our Lord's ascension to the throne of God, after his resurrection from the dead. God had determined to give him the throne of his father David; but the spirit of prophecy foresaw that when he should come into the world the nation would reject him as a King and put him to death. Thus he would be denied his own throne, by men, at that time; but "the Lord Jehovah—said unto" him, in promise, I will raise you from the dead, and "sit thou at my right hand"—be seated on my throne; though denied your own, viz., the throne of your father, David, you shall nevertheless have a throne and be exalted to rule, till by the authority and power I will invest thee with, "thine enemies" shall be made "thy footstool." Such is the position to which Jehovah promised to exalt his Son, when rejected of men; for though "disallowed of men" he was "chosen of God and precious." In view of this exaltation—or, "for the joy that was set before him," he "endured the cross, despising the shame, and is set down at the right hand of God."

3. Peter took the same view of the present exaltation of Jesus, on the day of Pentecost, when the Holy Spirit had been so copiously shed on the disciples. After having spoken of his death and resurrection, he adds, "This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. For David is not ascended into the heavens: but he saith himself, the Lord said unto my Lord, Sit thou on my right hand, until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ."

Here it will be seen that Peter refers to Ps. cx, 1 as having its fulfillment in Jesus' present exaltation. It should also be observed, that the Spirit of God in Peter marks emphatically the two thrones—"God hath made that same Jesus whom ye have crucified, both Lord and Christ." Christ signifies anointed, and refers to his kingship on David's throne; as all the kings of Israel were anointed to that office; so was David by Samuel, as God directed. Peter, then, speaks of Jesus as the anointed king for David's throne, which was on earth; but he also recognizes, and wishes "all the house of Israel to know assuredly, that God hath made" Jesus "Lord;" or had seated him at his right hand, according to the promise of Ps. cx; and the evidence of this fact was manifest in that remarkable effusion of the Holy Spirit on that day. He does not lose sight, in the glory to which Christ is now exalted, of the fact that he is the anointed who is to sit on David's throne—or Messiah's own proper throne—an event then future, but made certain by his present exaltation, now invested with power and authority to make his enemies his footstool.

4. Paul calls attention to the present exaltation of our Lord, in speaking of "the working of God's mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: and hath put all things under his feet, and gave him to be the head over all things to the church." Eph. i, 19–22.

Here his authority on the Father's throne is fully stated: and is seen to be universal and unlimited: there is no principality, power, might, or dominion, in any part of the empire of Jehovah, excepted. All this is done with special reference to the sanctification and final exaltation of Christ's church, "which is his body:" and is also to constitute the body of his rulers, on his throne, when he shall be put in possession of it.

5. In Heb. viii, 1, the Apostle uses this language: "Now of the things which we have spoken this is the sum: we have such an High Priest, who is set on the right hand of the throne of the Majesty in the heavens."

Here not only is his exaltation to his Father's throne noted, but that while there he executes the office, also, of high priest. How glorious the thought, that while invested with "all power in heaven and in the earth," he also appears on that throne in behalf of all who trust in him, or may come to God by him.

6. Peter, in another place, expresses the idea of Christ's exaltation, and supreme authority on the throne of God. 1 Pet. iii, 22. "Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him." Here all is clear; there is a perfect subjection to his rule fully stated.

7. In Rom. xiv, 9, the Apostle tells us, "for to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living." He attained to his present exaltation and authority by submitting to death and being raised up from the dead. Through this means he attained to

the honor of being Lord both of the dead and living; or the possession of unlimited power.

8. We now come to another text in which this point is fully brought out. It is Phil. ii, 7–11. "But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father."

Here we see that Christ first subjected himself, voluntarily, to humiliation and a most shameful death. For this cause—on this account—or, because of this—"God hath highly exalted him—that at the name of Jesus every knee should bow"—as Pharaoh required all to do before Joseph. And this subjection to Jesus was of all in heaven, in earth, and under the earth; that is, it was universal and unlimited. This is more fully expressed when it is added "Every tongue should confess that Jesus ["the man"] Christ ["the anointed" king for David's throne] is Lord [ruler on the throne of God] to the glory of God the Father," who hath given him exaltation, and now requires all beings to pay Jesus homage in that state. He that refuses to do it is a rebel against God, and does not glorify the Father. Here then comes the test; Jesus has been rejected of men as king on David's throne; but God hath placed him on his own throne, and now requires all, as the sine qua non—the indispensable condition—to confess Jesus as the supreme ruler on the throne of God, by God's own appointment. The penalty of rejecting the requirement is death—the reward for complying with it is life eternal, and to be a partner with Christ on his own throne when he shall take possession of it. The condition specified in this test is mortifying to the proud hearts of men; but that pride is the very thing that unfits them live forever, or to have part with Christ on his own throne; and hence must be overcome or we perish. Like Joseph's brethren let us make haste to humble ourselves before him, whom, by our sins, we have crucified afresh. He is "highly exalted," and we are required to honor him with great honor; and he deserves it well who has loved us unto death. Let all make haste to honor Jesus—the exalted Jesus—Jesus on the throne of God—Jesus invested with supreme authority and universal sway—let us make haste to honor him as "Lord of all." The humiliation must be deep and unfeigned—no hypocritical pretensions of submission will pass here—it must be sincere and unreserved.

9. In this state of exaltation Stephen saw Jesus just before his martyrdom, as recorded, Acts vii, 55, 56. "But he, being full of the Holy Ghost looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold, I see the heavens opened and the Son of man standing on the right hand of God." The testimony of Stephen, on that occasion, enraged the enemies of Christ, and they rushed upon the holy man of God with stones, stopped their ears, and slew him. Still, Jesus sits on the throne of God, notwithstanding the hatred of the human heart to this great truth, on the reception or rejection of which, where proclaimed, hangs life or death to men.

God has chosen to place Jesus there; and requires all men to do him homage in that position; and tests their disposition of mind towards himself by their acknowledgement or rejection of Jesus on the throne of God.

10. Our Lord himself, after his resurrection from the dead, announced this truth for the reception of his followers. "All power is given unto me in heaven and in earth." Matt. xxviii, 19. On this truth was based the commission to "Go teach all nations," on the reception of this truth depended the action of the disciples in their work—on the belief of this truth must depend the action of sinners to whom the proclamation should come—on the belief of this truth and a correspondent action hangs our eternal destiny. He who rejects this truth, when clearly presented to his mind, must experience the judgment of God unto condemnation to the second death.

11. We may here notice that at the last interview of our Lord with his disciples, after having announced this great and all-important truth, it is recorded [Mark xvi, 19] "So then, after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God." Thus taking his position for the present age, on the throne of God.

12. Paul informs us that it was after Jesus' sufferings that he was exalted to his high station. He says [Heb. i, 3] "Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power when he had by himself purged our sins, sat down on the right hand of the Majesty on high." And again, [Heb. x, 12, 13] he says, "But this man, after he had offered one sacrifice for sins, for ever sat down on the right hand of God; from henceforth expecting till his enemies be made his footstool." Here the Apostle intimates not only that it was after his sufferings that he was exalted, but that the exaltation is to continue till his enemies shall be made his footstool, leaving no hope of escape to such as continue to refuse submission to God's requirement as expressed in Phil. ii, 9–11; which we have contemplated. Submit and live; continue to rebel and die; one or the other we all must do.

13. But, for the comfort of those who do submit, we record one more text on this point, [Rom. viii, 34.] "Who is he that condemneth? It is Christ that died, yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us."

How full of consolation to the humble soul who credits God's testimony of his Son, and who has complied with God's demand to yield him homage in the exalted throne to which he is raised. Four particulars are here stated, all full of consolation. 1. "Christ died." What then if we are called to suffering and sorrow for his name? 2. He "is risen again." Then he is alive; and because he lives his followers shall live also. 3. He "is even at the right hand of God." Then he has the power to execute all his love designs for his followers. 4. "Who also maketh intercession for us." Then our cause is safe in his hands; for, the intercessor has in his hands all power in heaven and earth. What an intercessor—what a mediator—what a Saviour! O, that men could see the bliss—the joy—the honor—the inexpressible value of an entire, constant, and eternal consecration to Jesus, God's exalted Son.

Our Lord's seat on his Father's throne is not an unmeaning matter. He sits there in the administration of authority and power till the number of his associate rulers shall be completed; then he will leave his Father's throne to take his own.

(To be Continued)