18. Chapter Five
Chapter Five E xplains how Christ's position at God's right hand influences our justification, considering his role as a representative for all. It also discusses the assurance faith can derive from this.
Reflecting on Christ's position at God's right hand can provide additional assurance to our faith, considering the power and authority of this position and what it means to sit at God's right hand. Secondly, we can consider the role he plays in this position, as a representative for all of us. Both these considerations, when combined, can strengthen our faith. It is beneficial to consider the privilege of sitting at God's right hand and the power that such a position holds. Furthermore, it is important to remember that Christ, who holds this power and has been elevated to this position, does so as our leader and on our behalf, as a representative for us.
(1.) Consider the privileges of this position, which are twofold:
[1.] Sovereignty of power, might, and majesty.
[2.] Sovereignty of authority and judgment, either of which can assure us of non-condemnation.
[1.] Sovereignty of power and might — this is implied in the phrase "sitting at God's right hand," as explained by Christ himself in Matthew
26:64: "From now on you will see the Son of Man sitting at the right hand of Power." Similarly, in Ephesians 1:20 and 1:22, this privilege is associated with God's "setting him at his right hand" and with having "put all things under his feet." This phrase indicates the highest sovereignty and power— language never used for creatures, angels, or men. None of them have "all things" under their feet, that is, in such a lowly subjection as to be their vassals.
Therefore, by that very phrase, "the putting all things under his feet," the apostle argues in Hebrews 2 that the man of whom David spoke in Psalm 8
(as cited there) is none other than Christ—not Adam, nor the angels—for to neither has God subjected all things (Hebrews 2:5). It is to Christ only
(Hebrews 2:8), who now sits in the highest throne of majesty. And to make his seat more glorious and comfortable, God has made a world of enemies his footstool—even all his enemies (as in Psalm 110), which is the highest triumph imaginable.
Now, why has God given this power to Christ, if not so that he might act as his own executor and administrator, to fulfill all the promises made to those for whom he died? As the expression goes in Hebrews 9:15–17, it is so that none of his heirs might be wronged. Could there ever be fairer dealing or greater security given to us than this?
This, in fact, is declared by Christ himself to be God's very purpose in investing him with such sovereign power. John 17:2: "You have given him authority over all flesh, to give eternal life to all whom you have given
him." And accordingly, to comfort his disciples at his ascension and to affirm the fruit of their ministry, Christ says in Matthew 28:18: "All authority in heaven and on earth has been given to me."
What holy confidence may this breed in us! He is at God's right hand, and we are in his hands (John 10:28). And all his enemies are under his feet— who then can pull us out?
In Revelation 1:18, Christ says, "I have the keys of Death and Hades."
The key is always in Scripture a symbol of power and authority. Now Christ has both the keys of death—the back door out of this world—and the keys of hell, even the wide gates of that eternal prison. None of his own can be taken out of this world by death unless Christ himself first opens the door.
Much less can any be cast into hell without his warrant.
Yes, Matthew 16:19 declares that he has "the keys of the kingdom of heaven" as well, to open it to whom he will. By his resurrection, we see and rest assured that he holds the keys of death and hell—for he unlocked their doors and came forth. And by his ascension and session at God's right hand, we know he holds the keys of heaven, whose door he has opened and now left standing open.
What need, then, have we to fear hell, when Christ our Redeemer holds the very keys of it?
[2.] Secondly, to sit at God's right hand implies that all judgment has been committed to him; for sitting was the posture of judges—a phrase used to denote their authority. So in Proverbs 20:8, "A king who sits on the throne of judgment scatters all evil with his eyes," and so does Christ scatter his and our enemies.
See what Christ says in John 5:21–22, "The Son gives life to whom he will; for the Father judges no one, but has given all judgment to the Son."
Now if he who loved us so much and died for us is the Judge himself, then, "Who shall condemn?" Christ sits at God's right hand. This is the very inference that follows in John 5:24, "Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life." Christ says this in connection with the previous verse (John 5:22) to assure believers of their non-condemnation on the very basis that he is the Judge. For what need we fear any lower officers, when we have the Judge thus for us?
(2.) But then finally, add to all these the second particular mentioned: that Christ sits there as a head, as a representative for us.
First, as a head: in Ephesians 1, after the apostle describes Christ's exaltation at the right hand of God—"far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come" (Ephesians 1:21)—he adds that God "has put all things under his feet and made him head over all things for the church."
Notice carefully: Christ is said to be exalted over all things, not merely in his own divine right as Son of God (as stated in Hebrews 1:3–5), but specifically as head to the church. That "over all things" clause is placed between "head" and "for the church" to emphasize that his universal dominion is in relation to his people.
Thus we see that our relation to him is involved, and our rights are included in his exaltation—his prerogative is given with us in mind. He sits not simply as the eternal Son, but as the head of a body—and he cannot sit as a head without the body being joined to him.
Therefore, the very next verse (Ephesians 1:23) adds, "which is his body, the fullness of him who fills all in all." Christ is not complete without his
members. He would leave heaven before abandoning even one of them.
Heaven would be a maimed body if it lacked even a toe. Christ is our element, and having ascended, we are like sparks flying upward to him.
He took on our flesh and carried it into heaven, and he left us his Spirit on earth—both as pledges and guarantees that we will follow him.
Moreover, he is not only said to sit as our head, but we are also said to sit together with him. This is the apostle's conclusion in the very next chapter:
"God raised us up with him and seated us with him in the heavenly places in Christ Jesus" (Ephesians 2:6).
This means that just as we rose with him—considered as our representative—we also sit together with him in his heavenly reign. The Greek phrase "in the heavenly places" (supercælestibus) emphasizes the loftiness of this shared privilege.
Now, of course, Christ's exalted seat at God's right hand (in terms of divine authority) is not something we share. That is his prerogative alone
(Hebrews 1:5: "To which of the angels did God ever say, 'Sit at my right hand'?"). Yet, his indefinite sitting in heaven, in terms of representation, includes us in promise and position.
Revelation 3:21 confirms this beautifully: "The one who conquers, I will grant him to sit with me on my throne, as I also conquered and sat down with my Father on his throne." There is a proportion, though with an obvious inequality—we sit on Christ's throne, but he alone sits on the Father's.
Psalm 45:9 also says the church is at Christ's right hand, reinforcing this glorious privilege.
Yes, even further—this speaks to the great comfort awaiting us: we will sit as co-judges with Christ on the final day. Matthew 19:28 and Luke 22:30
declare, "You who have followed me will sit on twelve thrones judging the twelve tribes of Israel." And again: "You will eat and drink at my table in my kingdom."
This means our "sitting with him" is not only in reign, but in judgment— participating in the issuing of final verdicts. Not a single sentence will pass apart from our agreement.
Therefore, by faith, you may not only see yourself already in heaven with Christ as your representative—you may also consider yourself a judge, sitting beside him. And if any sin should arise to accuse you, yet its condemnation must pass by your own vote. What greater security could there be? For you would have to condemn yourself to be condemned at all.
You may well say with Paul, "Who shall accuse? Who shall condemn?"
For you will never pronounce the fatal sentence upon your own soul.
As then Paul triumphed here, so may we; for at present we sit in heaven with Christ and have all our enemies under our feet. As Joshua made his servants set their feet on the necks of those five kings, so God would have us by faith to do the same to all ours; for one day we shall do it. And if you say, We do not see it, I answer, as in Hebrews 2, the apostle says of Christ himself, "At present, we do not yet see everything in subjection to him,"
Hebrews 2:8. Now not under him, for he now sits in heaven, and expects by faith, when his enemies shall be made his footstool, as Hebrews 10:12-13;
"but we see" for the present "Jesus crowned with glory and honor,"
Hebrews 2:9. And so we may be sure that the thing is as good as done; and we may, in seeing him thus crowned, see ourselves sitting with him and quietly wait and expect, as Christ himself does, until all be accomplished, and our salvation finished and fully perfected.His intercession now remains only to be spoken of, which yet will afford further considerations to
strengthen our faith. His sitting at God's right hand notes out his power over all, from God. But his intercession, all power and favor with God for us, so as to effect our salvation for us, with God's highest contentment and good will, and all yet further to secure us. "Who shall condemn?"
Part Five: Christ Interceding — The Triumph of Justifying Faith Who also makes intercession for us.—Romans 8:34
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