Salmos 24:7-10

DISCOURSE: 529
THE ASCENSION OF CHRIST TYPIFIED

Salmos 24:7. Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of Glory shall come in. Who is this King of glory? The Lord strong and mighty, the Lord mighty in battle. Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord of Hosts, he is the King of glory.

THE various rites and ceremonies of the Mosaic law were extremely useful to the Jews, not merely as means whereby they were to serve their God, but as vehicles of instruction to their minds. It is true indeed that the instruction which would be conveyed by them was very imperfect; but still it was such as best suited their infant minds, and such as was well calculated to stir up in them a desire after a fuller comprehension of the things contained in them: they were to the nation at large what the parables of our Lord were to the Scribes and Pharisees of his clay; they were means of fixing the attention of the people, and of stimulating them to inquiry. But to us, who have the true light reflected on those things, they are of far greater value: for, seeing them in connexion with the things typified by them, we behold a fitness and a beauty in them, which the people of God under the Jewish dispensation could have no idea of. Let us illustrate this from the psalm before us. This psalm was written on the occasion of carrying up the ark from the house of Obed-edom to Mount Zion. The ark was the symbol of the Divine presence: and the carrying it up in so solemn and triumphant a way conveyed to the spectators this important truth, that to have God nigh unto them, where he might be sought and consulted at all times, even in the very midst of them, was an inestimable privilege. But we behold in that ceremony the ascension of our blessed Lord to the heavenly Zion, whither he is gone for the benefit of all his waiting people. The character by which he is described is infinitely more intelligible to us than it could be to those who lived before his advent, and the benefit to be derived from his elevation is proportionably more clear. This will appear whilst we consider,

I. The character here given of our ascended Lord—

His ascension, as we have already said, was here represented—
[The priests, with the Levites who bare the ark, demanded, in elevated strains, admission for it within the tabernacle that had been reared for its reception. The terms used, though not strictly applicable to the tabernacle, were proper to it in a figurative sense, as representing the heaven of heavens, the peculiar residence of the Deity. In this view it is said, “Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors!” The Levites within the tabernacle, on hearing this demand, are represented as inquiring in whose behalf it is made, and who this King of glory is. The reply being satisfactory to those who had the charge of the tabernacle, the ark is borne in, and deposited in the place prepared for it.
Agreeably to this representation we may conceive of Jesus at his ascension, attended by a host of ministering angels, who, on their arrival at the portals of heaven, demand admission for their Divine Master. The angels within inquire who that man can be in whose behalf such a claim is made. Twice is the inquiry made, and twice the answer is returned; and on the entrance of the Lord into those heavenly mansions we may conceive that the whole celestial choir unite in one exulting acclamation, “The King of glory! the King of glory!”]

But the character here given of him deserves more attentive consideration—
[The essential dignity of our Lord is that first mentioned. As “the King of glory,” and “the Lord of glory,” he could claim heaven as his own. There he had from all eternity been “in the bosom of the Father:” there he had “had a glory with the Father before the worlds were made.” “From thence he had descended,” for the purpose of executing the Father’s will. Though he had assumed our nature, and “was found in fashion as a man,” yet was he from all eternity “in the form of God, and thought it no robbery to be equal with God.” He was “the brightness of his Father’s glory, and the express image of his person.” He was “one with God,” in glory equal, in majesty co-eternal: in a word, he was “the mighty God,” “the great God and our Saviour,” “God over all, blessed for evermore.” Well therefore might his attendant angels call on the hosts of heaven to open wide the portals of those glorious mansions for his admission; since the heaven of heavens were from all eternity his proper, his peculiar residence.
But he is further described as “the Lord strong and mighty, the Lord mighty in battle.” The reason of his descent from heaven had been to rescue a ruined world from the dominion of sin and Satan, death and hell. “The god of this world” had his vassals in complete subjection: as “a strong man armed he kept his house, and all his goods were in peace.” But Jesus entered into conflict with him, and “bound him and spoiled his goods;” or, in other words, delivered from his sway millions of the human race, who had not only been “led captive by him at his will,” but would ultimately have been “bound with him in chains of everlasting darkness.” True indeed, he himself received a wound in the engagement; (“his heel was bruised:”) but he inflicted a deadly wound on “the head” of his enemy [Note: Gênesis 3:15.], and vanquished him for ever. It may be said indeed that he himself died in the conflict: he did so, and appeared to be “crucified through weakness:” but it was not through weakness that he died, but in compliance with his own engagement to “make his soul an offering for sin.” His death was to be the very means of victory: it was “through death that he overcame him that had the power of death, that is the devil, and delivered them who through fear of death were all their life-time subject to bondage.” On his cross he not only “spoiled all the principalities and powers of hell, but made a shew of them openly, triumphing over them in it:” and in his ascension “he led them captive,” bound, as it were, to his chariot-wheels. This constituted a further claim to the mansions of heaven. It had been covenanted on his Father’s part, that after his conflicts on earth he should be raised in his manhood to the right hand of God, and that, thus enthroned, he should put every enemy under his feet [Note: Salmos 110:1.]. This was now to be fulfilled: the victory was gained: and nothing now remained to complete the glorious work but the installation of Messiah on his promised throne. Hence the exulting reply to the inquiry, “Who is this King of glory?” “The Lord strong and mighty, the Lord mighty in battle; the Lord of Hosts, He is the King of glory!” and, as such, he comes to take possession of his throne, and calls on all the hosts of heaven to celebrate and adorn his triumphs.]

But to participate the joy expressed in our text, we should understand—

II.

The interest we have in his ascension—

It is not as a private individual that he has ascended, for then we should have mourned as Elisha did for Elijah, and as the Apostles were disposed to do, when he advertised them of his intentions to depart from them. But we have reason rather to rejoice in his departure, yea, far more than if he had continued upon earth to the present hour [Note: João 14:28.]: for he is ascended,

1. As our Great High Priest—

[The office of the High Priest was but half performed when he had slain the sacrifice: he must carry the blood within the veil, to sprinkle it upon the Mercy-seat; and he must burn incense also before the Mercy-seat. Now our blessed Lord was to execute every part of the priestly office; and therefore he must carry his own blood within the veil, and present also before the Mercy-seat the incense of his continual intercession. Agreeably to this we are told, “that by his own blood he is entered into the Holy Place, having obtained eternal redemption for us;” that “he is gone to appear in the presence of God for us;” and that “he ever liveth to make intercession for us [Note: Hebreus 7:25; Hebreus 9:12; Hebreus 9:24.].” What a blessed thought is this! Have I a doubt whether my sins shall be forgiven? Behold, he is at this very moment pleading in his Father’s presence the merit of his blood, which is a sufficient “propitiation not for my sins only, but also for the sins of the whole world.” Have I a doubt whether God will hear my unworthy petitions? Behold, Jesus, my Great High Priest, will secure, by his own prevailing intercession, an everlasting acceptance both of my person and services at the hands of Almighty God.]

2. As our living Head—

[Jesus is the Head and Representative of his people; insomuch that they may not improperly be said to be even at this time “sitting in and with him in heavenly places [Note: Efésios 2:6.].” But he is also our Head of vital influence, having all fulness of spiritual blessings treasured up in him, in order that we may receive out of it according to our necessities [Note: Colossenses 2:9.]. Adam at first had, as it were, a treasure of grace committed to his own custody; and he lost it even in Paradise. How much more then should we lose it, who are corrupt creatures in a corrupt world, if it were again left in our own keeping! But God has now taken more effectual care for us. He has given us into the hands of his own Son: and our life is now placed out of the reach of our great Adversary; “it is hid with Christ in God.” Do we want wisdom, or righteousness, or sanctification, or complete redemption? it is all treasured up for us in Christ, who “is made all unto us [Note: 1 Coríntios 1:30.].” It is out of his inexhaustible fulness that we all receive [Note: João 1:16.]: and, as the sun in the firmament is the one source of all the light that we, or any other of the planets, receive, so is Christ, of all the spiritual blessings that are enjoyed on earth: “He is head over all things to the Church;” and “he filleth all in all [Note: .]. But he is well assured that they are not a satisfying portion: he is persuaded that our cares increase with our possessions [Note: Eclesiastes 5:11.], and that Solomon’s testimony respecting the world is true [Note: Eclesiastes 2:11.]

God is the one object of his choice—
[Before his conversion he could think as lightly of God as others [Note: Jó 21:15.], but grace has altogether changed his sentiments and desires. God appears to him now exceeding great and glorious. The love of God in sending his own Son to die for us has made an indelible impression on his mind. Since the Christian has been enabled to see this mystery, all created beauties have vanished as the stars before the sun. There is nothing “on earth” which, in his eyes, can stand for one moment in competition with his incarnate God. The pleasures, riches, and honours of the world seem lighter than vanity: by the cross of Christ he is utterly crucified to them all [Note: Gálatas 6:14.]. Without the Saviour’s presence there would be nothing desirable even “in heaven” itself; the glorified saints and angels would have nothing to attract the soul, nor would the bright regions in which they dwell, be any better than darkness itself. Created glory would be utterly extinguished, if the Sun of righteousness were withdrawn [Note: Apocalipse 21:23.]. The Christian has all in God; without him nothing.]

Nor is this an exaggerated description of the Christian’s character—
[The children of God in all ages have been of one mind in these respects. Though their attainments have been different, their aims have been the same. David frequently expresses, in yet stronger terms, his desires after God [Note: Salmos 42:1; Salmos 63:1.], and declares that he coveted nothing so much as the divine presence [Note: Salmos 27:4.]. St. Paul had as much to glory in as any man whatever, yet he despised it all as dung for the excellency of the knowledge of Christ [Note: Filipenses 3:7.]. Nor were these views peculiar to these distinguished servants of God, they were common to all the saints in the days of old [Note: Isaías 26:8.]; nor is there a true Christian now, who, if interrogated respecting true happiness, would not reply in the language of the Psalmist [Note: Salmos 4:6.]

However enthusiastic such a choice may be thought by a blind and sensual world, it is perfectly rational and wise—

II.

The reasons of it—

Whatever men choose, they invariably choose it under the idea of good. Now there is no created good that can be at all compared with God:

1. He is an ever-present portion—

[We may possess many things, yet not have them with us in the time of necessity; yea, we may be utterly deprived of them by fraud or violence; but God is every where present to afford us help: though we be immured in a dungeon, he can visit us; nor can any human power intercept his gracious communications. This was a reflection peculiarly grateful to the Psalmist [Note: Salmos 139:7.], and, doubtless, was an important ground on which he fixed his choice [Note: Salmos 139:17.]

2. He is an all-sufficient portion—

[A man may enjoy all which this world can bestow, but what can it avail him while racked with excruciating pains? What relief can it afford him under the agonies of a guilty conscience? Or what can it do to appease the fears of death? But there is no situation wherein God is not a suitable portion. In the possession of earthly blessings, his presence will greatly enhance our enjoyment of them. In the absence of all temporal comforts, with him we can feel no want [Note: 1 Coríntios 3:21 and 2 Coríntios 6:10.]. A view of him as our friend will allay every fear, and assuage every pain; nor, having him, can we want any other thing that is good [Note: Salmos 34:9.]

3. He is an eternal portion—

[However long we retain earthly things, we must part with them at last. Death will reduce us to a level with the poorest of mankind, nor can we carry any thing along with us into the invisible world [Note: Salmos 49:17.]. But, if God be ours, we shall possess him for ever. We are not left without many rich communications from him now; yea, sometimes, even in this vale of tears, our joy in him is unspeakable [Note: 1 Pedro 1:8.]. But it is not till after death that we shall have the full enjoyment of him. Now we taste of the streams; then we shall drink at the fountain-head. Now our capacity to enjoy him is but small; then all our faculties will be wonderfully enlarged. Now our delight in him is transient; then, without intermission or end [Note: Salmos 16:11.]. Hence the Psalmist looked forward to that period for his full satisfaction [Note: Salmos 17:15.]

Infer—
1.

How little is there of true religion in the world!

[If to be called after the name of Christ were sufficient, his flock would be large. If to attend his ordinances and profess his faith were enough, there would be many in the way to heaven. But God will judge us, not according to our professions, but our practice. That, which alone can constitute us truly religious, is, to choose God for our portion. Can we then, like David, appeal to God himself, that we do this? Could we make Peter’s reply to the question which was put to him [Note: João 21:17.]? Does the ardour of our devotions attest the strength of our desires after God? Have we the same evidence of our supreme regard for him, that the sensualist or worldling have of their love to the things of time and sense? Let us be assured that God can never be our portion, unless we deliberately choose him in preference to all others.]

2. How enviable a character is the true Christian!

[He can adopt the language of David [Note: Salmos 16:5.], and of the ancient church [Note: Cântico dos Cânticos 5:10.]. Hence, however destitute he may seem to be, he needs envy none; he is freed from the cares which corrode the hearts of others; he is sure, not of attaining only, but of possessing for ever, the object of his desires, and that, in proportion as he delights in God, his God will delight in him [Note: Sofonias 3:17.]. Surely we cannot but subscribe to the truth of that assertion [Note: Salmos 144:15.]. Let us then beg of God to deliver us from the love of this present evil world, and so to cast the mantle of his love upon us, that we may both follow him and serve him for ever [Note: 1 Reis 19:19.]