p. 1 | THE TWO THRONES:

Publishing Committee · Battle Creek, Mich. · May 12, 1859

THE TWO THRONES:

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

(Concluded.)

THE THRONE OF CHRIST—OR, HIS OWN THRONE.

That there is such a throne to be hereafter occupied by Jesus, the Christ, we shall now endeavor to show.

1. God in addressing David, [1 Chron. xvii,] makes use of this language: verses 11-14; "And it shall come to pass when thy days be expired that thou must go to be with thy fathers, that I will raise up thy seed after thee, which shall be of thy sons; and I will establish his kingdom. He shall build me an house, and I will establish his throne for ever. I will be his father, and he shall be my son: and I will not take my mercy away from him, as I took it from him that was before thee; but I will settle him in mine house and in my kingdom for ever; and his throne shall be established for evermore." That this language reaches beyond Solomon seems clear.

2. "The Lord hath sworn in truth unto David, he will not turn from it, Of the fruit of thy body will I set upon thy throne." Ps. cxxxii, 11. This is but an announcement of the Spirit by David, of the truth contained in the previously quoted text.

3. The prophecy of Isaiah, however, settles this point. "For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this." Isa. ix, 6, 7. Here it is clearly stated that the "child born"—"The Prince of Peace"—is to have "the government upon his shoulder;" and that "government" is to be the "throne of David, and upon his kingdom, to re-establish it, and to support it:" so reads the Septuagint. Here then the point is settled as to what throne is Christ's own. It is that which David occupied, and which was "overturned," as recorded [Eze. xxi, 27,] and which the "Lord God" said should remain subverted "till he come whose right it is, and I will give it him."

4. Accordingly prior to the "child" being "born" Gabriel was sent to Mary with the following announcement [Luke i, 32, 33] concerning "Jesus:" "He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David; and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end."

Here all is plain: the long expected child is about to be born, and the promise of God to David is now confirmed. This child Jesus is designated as the heir to David's throne; which from henceforth is Jesus' own throne.

5. We will now contemplate Ps. ii, in relation to this point. This Psalm opens with the inquiry "Why the kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his Anointed"—his Christ! &c. This relates to the treatment the Anointed would meet at his first advent, and during the period that he would occupy his Father's throne, i. e., during the present age. Up to this hour, this description of the character and conduct of the rulers of the earth has been exemplified in their ungodly rule, and general disregard of the authority of God and his Anointed; even in those governments that have professed respect for that authority. They constantly outrage the great principles of the "Prince of Peace." This Psalm next contemplates (verse 4) Christ in his exaltation to his Father's throne in heaven: "He that sitteth in the heavens shall laugh." The rulers of the earth cast him out and slew him, and resolved that they would "not have this man to rule over them;" but God's choice opposed theirs; and he raised up his Anointed from the dead and gave him a throne in heaven; where he now mocks at all the "rage" of his enemies on earth, however high or exalted the stations they may occupy: they rage in vain; and in vain oppose the will of God concerning his Son's reign on earth; for "Jehovah shall have them in derision: then shall he speak unto them in his wrath," when, according to his promise to his Son, on seating him at his right hand, he shall make his enemies his footstool: for, notwithstanding, all the rage and counsel of wicked men, and wicked rulers, God says (verse 6) "Yet have I set my King"—the King of his choice—"upon my holy hill of Zion;" the seat of David's empire, and place of David's throne.

Next the Anointed speaks himself, (verse 7,) "I will declare the decree: Jehovah said unto me, Thou art my Son; this day have I begotten thee"—by raising him up from the dead. See Acts xiii, 33. Having thus raised him up from the dead and set him at his own right hand, on his Father's throne, Jehovah addresses him, (verse 8,) "Ask of me, and I will give thee the nations for thine inheritance, and the utmost parts of the earth for thy possession." Verse 9. Jehovah speaks of what his Son shall do to the kings and rulers of the earth who oppose the establishment of his reign on the "holy hill of Sion," and the extension of his authority over the earth, viz., "dash them to pieces," &c. That this is the true meaning of verse 9, is evident from the language which follows: "Be wise now," in the present time—"O ye kings; be instructed, ye judges of the earth: serve Jehovah with fear . . . kiss the Son, lest ye perish from the way, when his anger suddenly blazeth forth." Septuagint. The whole Psalm shows that it is the kings, rulers and judges of the earth who use their power and authority in opposition to God and his Anointed who are to be the subjects of this wrath and be broken "with a rod of iron:" and this is to take place when Christ comes to take his own throne—"the throne of his father David."

6. One text more demands attention under this general head, viz., Dan. vii, 13, 14, "I saw in the night visions, and behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and a kingdom, that all people, nations and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed."

This text clearly establishes the fact of a throne to be given to the Son of man at the close of the present age, or after the judgment on the fourth beast which symbolizes the fourth body of tyrannical rulers, or rulers and kings on the territory of the old Roman empire. When the judgment is in process of accomplishment, on that symbolized power, is the time for the Son of man to have given to him in possession of his own throne, to rule over the nations, in person, associated with him the saints of the Most High. See verses 22 and 27.

CHRIST RELINQUISHES HIS FATHER'S THRONE.

4. We come now to the most important text to be examined under this head. It is 1 Cor. xv, 24-28. The general subject of this chapter is the resurrection of the dead. The Apostle had affirmed that "every man" is to be made alive "in his own order" [Gr. tagmati] band, or cohort. Clearly indicating that men will come up in the resurrection in classes, companies or bands—not all at once. He then says, "Christ the first fruits; afterward they that are Christ's at his coming;" they who are his at the time of his coming, and are then asleep in the dust of the earth; these constitute one band, and now have their resurrection, because they are the associate rulers; to prepare whom for the partners of Christ's throne this present age has been allotted. "Then"—after the resurrection of them that are Christ's at his coming—"THEN cometh the end." "End" of what? This is an important question. Various have been the interpretations given this text and context; but we confess nearly all we have ever seen are entirely unsatisfactory; and

our own mind has been much perplexed with the subject; but if our previous positions, in this discourse, are correct, we think we have now the key which unlocks the Apostle's argument. Christ has, up to this time, occupied his Father's throne, and ordered the affairs of heaven and earth to prepare a body of rulers to sit with him on his own throne. The time allotted to that object now ends—this body of rulers are raised from the dead, or changed if alive at his coming. The time he was to occupy his Father's throne—or sit at his right hand now ends. His work on that throne of putting "down all rule" of his enemies, "and all authority"—that stood in opposition to his authority on earth,—"and" all "power"—that was exerted against his right to David's throne—or his dominion over all nations: this work is ended. Hence, the purpose for which he was seated on the throne of God is accomplished; and the time which the Father said he should sit at his right hand is at an end. So then the period of his reign on that throne has found its termination, and Christ now delivers up that throne—that "kingdom—to God, even the Father," from whom he had received it after his death and resurrection. "For he must reign"—upon his Father's throne—"till he hath put all enemies under his feet. The last enemy"—that stands in Christ's way of taking possession of his own throne, with his associate rulers—"shall be destroyed," and that enemy is "death." To this end, that Jesus, the Anointed King might remove every obstacle in the way of the peaceable possession of his own throne, the Father exalted him to his throne in heaven, when he had been rejected by men on earth: that end is now accomplished, and Jesus who, by the pleasure of the Father, had occupied the Father's throne as co-ordinate ruler thereon, now delivers up the kingdom—or throne—that he had been entrusted with, and the Father gives him his own proper throne; viz., the throne of David, which men had refused him. In taking his own throne he delivers up or surrenders his co-ordinate relation and becomes subordinate, or, is, henceforth, and forever, "subject unto him that put all things under him," to the end "that God may be all in all," as Christ had been while he sat upon his Father's throne. This, with present light, we believe to be the true interpretation of this portion of scripture. "The end," we think, is no other than the end of the present age, and the co-ordinate rule of Christ on his Father's throne.

The view we have taken of the kingdom delivered up to the Father, and the time when it is delivered up, is further confirmed from the fact that,

THE KINGDOM AND THRONE OF CHRIST ARE ETERNAL.

His own proper kingdom is never to be surrendered or delivered up. He takes the subordinate relation to his Father on receiving his own throne; and the kingdom of God is resumed by the Father at the same time that his Christ takes possession of his own kingdom. Hence,

1. At the sounding of the seventh trumpet, [Rev. xi, 15,] "great voices are heard in heaven, saying, The kingdoms of this world are become of our Lord, AND of his Anointed—his Christ; and he [the Christ] shall reign for ever and ever." The kingdom, or throne, then possessed by the Anointed—the Christ—is eternal; no delivering it up; but at the same time, the elders are heard saying "We give thee thanks, O Lord God Almighty * because thou hast taken [or assum'd, as the original also signifies] to thee thy great power and hast reigned." God Almighty assumes again to himself the "all power in heaven and in earth" with which he invested Jesus when he set him at his right hand, and which Christ now delivers up to take his subordinate throne in the companionship of his people. Thus "the kingdom of God comes," or returns to himself in all its strength and glory, at the same time that the kingdom of Christ comes, and his undisturbed rule on his own throne, and over all nations.

2. The seventh chapter of Daniel is equally clear as to the reign of Christ on his own throne, with his associates, being endless. They shall "possess the kingdom for ever, even for ever and ever." Verse 18. Again, verse 27; "And the kingdom and the dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom and all dominions shall serve and obey him." Here the same truth is re-affirmed of the endless reign of the saints—holy ones—of whom Christ is the head.

3. Once more, Heb. i, 9 affirms the same truth. "Unto the Son he saith, Thy THRONE, O God, is FOR EVER AND EVER." This is a quotation from Ps. xlv, 6, 7; "Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre. Thou lovest righteousness, and hatest wickedness; therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows." These texts must suffice in proof that it is not the proper throne of Christ, or his kingdom, that is to be delivered up; for that throne and kingdom is settled endlessly on Christ and his associates.

CHRIST'S THRONE SHARED WITH HIS FOLLOWERS.

What a thought is this! It is indeed overwhelming! What! worms of the dust, who have sinned against God, and who are deserving of death, be raised to the high honor of sitting with Christ upon his throne! Such an exaltation who shall dare aspire to! And who would dare believe it possible if He, who is "THE TRUTH," as well as "the Way and the Life," had not promised it? If we can believe this, we surely need not stagger at any thing God or his Son have spoken! But is it so? Let us see.

1. Our text positively affirms it; or rather Christ, now on his Father's throne, and speaking with that authority with which he is there invested, promises "To him that overcometh will I grant to sit with me in my throne, even as I overcame and am set down with my Father in his throne." If we had no other testimony, this must be sufficient to settle the question. But we are not left to this alone:

2. Daniel vii, 27 confirms the same truth, as we have already seen. But

3. Paul clearly asserts this 2 Tim. ii, 10-12. "Therefore I endure all things for the elect's sake, that they may also obtain the salvation which is in Christ Jesus with eternal glory. It is a faithful saying; for if we be dead with him, we shall also live with him: if we suffer, we shall also reign with him."

4. Our Lord said to his disciples, [Luke xii, 32,] "Fear not little flock, for it is your Father's good pleasure to give you the kingdom."

5. Again our Lord said to his followers, [Luke xxii, 28-30,] "Ye are they which have continued with me in my temptations; and I appoint unto you a kingdom, as my Father hath appointed unto me; that ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel." This language is clear and explicit, at least, so far as his disciples are concerned.

6. Paul gives us his view of all the sons of God, [Rom. viii, 14-17,] "For as many as are led by the Spirit of God, they are the sons of God; and if children, then heirs: heirs of God, and joint heirs with Christ; if so be that we suffer with him, that we may also be glorified together."

7. Finally, Jesus when he sits upon the throne of his glory, [Matt. xxv, 31,] says to his friends, [verse 37,] "Come ye blessed of my Father, inherit the kingdom," &c. Surely, to inherit means something more than merely being subjects—it can signify nothing less than partnership in the throne and government of the kingdom. Let it be remembered that this honor is

TO HIM THAT OVERCOMETH.

It is not then to the indolent, the thoughtless, the worldly-minded; it is not to those who wait to be dragged along. It is to him who marches to the conflict in the spirit of self-sacrifice such as characterized our Lord in his conflicts, and in which he overcame.

To help us achieve this victory, and be overcomers, the first act of Christ, after his exaltation to his Father's throne, was to send the Holy Spirit on his followers, and to give it ever after to all "them that obey him." He told his followers, while here on earth, [John xvi, 7,] "I tell you the truth: it is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you." Not unmindful of his promise, after he was exalted he shed down the Holy Spirit according to his word. See Acts ii, 1-4, 32, 33. "This Jesus hath God raised up, whereof we 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." The gift of the Spirit is not confined to those who are of one class, but it is the blessing promised to all who obey Christ; and it is a gift without which we never can "overcome." It would be easy to enlarge on this point; and to show that this promise is not restricted, but is a blessing to be expected and sought for by all who would sit down on Christ's throne, or who would ever achieve the victory which shall entitle them to that exaltation. Surely the encouragement to go forward in the struggle for victory is abundant; and the help offered ample. The certainty of a seat on Christ's throne, if we overcome, should be enough to arouse every soul, and to urge us on in the christian course without fainting. To do so, however, we must have in exercise that faith which keeps the high honor before our minds, and which never lets us lose sight of the throne of Christ's glory presented for our consideration and our inheritance. Let all earth's allurements—the suggestions of the flesh—and the temptations of the wicked one, disappear in our minds before the immortal prize which Jesus, our Lord, holds up to the eyes of our faith: thus "looking unto Jesus, the author and finisher of our faith; who," while on earth, "for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God," we shall be able always to triumph in Christ, through the word of truth and the power of the Holy Spirit; and "in due time we shall reap if we faint not."