Jesus was seated at the right hand of god

JESUS WAS SEATED AT THE RIGHT HAND OF GOD
EDITED BY GLENN PEASE

These are all the texts where Jesus is at the right hand
of God.

Acts 7:55–56; Romans 8:34; Ephesians 1:20;
Colossians 3:1; Hebrews 1:3; Hebrews 8:1; Hebrews
10:12; Hebrews 12:2; 1 Peter 3:22; Revelation 3:21;
Matthew 22:44; Acts 2:33

55 But he, full of the Holy Spirit, gazed into heaven
and saw the glory of God, and Jesus standing at the
right hand of God. 56 And he said, “Behold, I see the
heavens opened, and the Son of Man standing at the
right hand of God.”

34 Who is to condemn? Christ Jesus is the one who
died—more than that, who was raised—uwho is at the
right hand of God, who indeed is interceding for us.

20 that he worked in Christ wwhen he raised him from
the dead and seated him at his right hand yin the
heavenly places,

Put On the New Self
3
If then you have been raised with Christ, seek the
things that are above, where Christ is, dseated at the
right hand of God.

3 He is the radiance of the glory of God and the exact
imprint of his nature, and he upholds the universe by
the word of his power. After making purification for
sins, he sat down at the right hand of the Majesty on
high,

Jesus, High Priest of a Better Covenant
8
Now the point in what we are saying is this: we have
such a high priest, one who is seated at the right hand
of the throne of the Majesty in heaven,

12 But when Christ had offered for all time a single
sacrifice for sins, he sat down at the right hand of God,

2 looking to Jesus, the founder and perfecter of our
faith, who for the joy that was set before him endured
the cross, despising the shame, and is seated at the
right hand of the throne of God.

22 who has gone into heaven and is at the right hand
of God, with angels, authorities, and powers having
been subjected to him.

21 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.

44 “‘The Lord said to my Lord,
“Sit at my right hand,
until I put your enemies under your feet”’?

33 Being therefore exalted at the right hand of God,
and having received from ethe Father the promise of
the Holy Spirit, he has poured out this that you
yourselves are seeing and hearing.

Seated at God’s Right Hand
“[God] raised [Christ] from the dead and seated him at his right hand in the
heavenly places… . He put all things under his feet and gave him as head over
all things to the church, which is his body, the fullness of him who fills all in
all.”
- Ephesians 1:20–23
Our study of Christ’s ascension to heaven has thus far emphasized the critical
nature of this event to our Savior coming into His kingdom. In line with the

prophecy of Daniel 7:13–14, Jesus predicted that He would return to the
immediate presence of His Father and receive the kingdom that was
appointed for Him upon the completion of His earthly ministry (Matt. 24:29–
30). Christ’s reception of His kingdom is closely connected to several other
events besides His ascension, one of which is the destruction of Jerusalem in
AD 70. The fall of the temple and priesthood was a visible, historical
confirmation that the Messiah had come and, as the final High Priest,
inaugurated a new covenant through the shedding of His blood (Heb. 9:1–
10:18).
In addition to Jesus’ ascension and Jerusalem’s destruction, the session, or
seating, of Christ at the Father’s right hand is also a part of His coming into
His kingdom. Since the gospel tells us about the kingdom of God, we must
understand the enthronement of our King. Consequently, in the Apostles’
Creed we confess that Jesus is “seated at the right hand of God the Father
almighty.” The Heidelberg Catechism examines this aspect of our confession
in question and answer 50.
God’s right hand is the place of “highest favor with God the Father” (WLC,
Q&A 54), and the phrase is used throughout Scripture to indicate His power
and sovereignty (Ex. 15:6; Isa. 48:13). To say that Jesus is seated at the right
hand of the Father is to say, as John Calvin explains, that “Christ was
invested with lordship over heaven and earth, and solemnly entered into
possession of the government committed to him — and that he not only
entered into possession once for all, but continues in it, until he shall come
down on Judgment Day” (Institutes 2.16.15).
In sitting at the right hand of God, Jesus sits on the “throne of his father
David” (Luke 1:26–33). He is the Messiah of Israel, “the highest of the kings
of the earth” and the fulfillment of the Lord’s promise to keep the offspring of
David on the throne forever. (Ps. 89:19–37). We are not waiting for Jesus to
enter into His messianic reign, He enjoys it now. All of His enemies are being
put under His feet as His gospel is preached and His kingdom expands (1 Cor.
15:20–28).
Coram Deo

Even now, Jesus is seated on the throne of His father David at the right hand
of God. This means that He is ruler over all and that the kings of the earth
rule only according to His sovereign permission. As such, Christ alone is
worthy of our highest allegiance, and it is to Him that we must render
obedience, even if it means, at times, defying the rulers of this world. Jesus’
kingdom alone is eternal, and His rule is above all others.
Passages for Further Study

Psalm 80:17
1 Peter 3:18–22
https://www.ligonier.org/learn/devotionals/seated-at-gods-right-hand/

Is Christ literally sitting on God's right hand?

So, yes, Jesus is literally seated with the Father, at the right hand of the
Father, but He is sharing the throne (in the chariot with the Father) rather
than sitting beside it (cf. Rev.5:6: "the Lamb standing in the center of the
throne ") - just as we who are faithful in this life are promised to do:
Is Jesus literally seated on the throne at God's right hand?

Question: In regard to the many scriptures which say "and He sat on the
right hand of God" - does this mean Jesus is literally sitting on the right hand
of the throne of God?
Response: The "right hand" is the place of honor (1Ki.2:19; Matt.20:21-23;
cf. Matt.25:33-34; 26:64), and our Lord's sitting down at the right hand of the
Father is generally termed His "session". After Jesus was resurrected and

ascended to the Father, having passed through the heavens He entered into
the heavenly temple of God, and there He received the official proclamation of
His victory on the cross, "Sit down at My right hand until I make Your
enemies a footstool for Your feet" (Ps.110:1; cf. Heb.1:3). The throne of God
as it is presently configured in the third heaven is an awesome thing and quite
unlike what we imagine when we use the word "throne". Four cherubs attend
it and provide locomotion for it when God appears with it on earth (cf. the
book of Ezekiel, especially chapters 1 and 10).
For more about this throne, its purpose and its appearance, please see The
Throne of God in part 2B of The Coming Tribulation. To understand the
throne and all of the objects in the heavenly temple (see Rev.4-5), one must
first understand their earthly types, namely, the furniture and paraphernalia
of the earthly tabernacle/temple which represent them symbolically (cf.
Heb.8:5).
God's residence in heaven is temporary - earth is the original place of His rule
over creation (Ezek.28:13-14; cf. The Satanic Rebellion, Part 1), and the final
place of God's residence along with all the redeemed will likewise be the new
earth (Rev.1:8; 21:3; and passim in Rev.21-22). The third heaven is His
"battle headquarters" from which He is in the process of suppressing Satan's
revolt (the period known as "human history" which lies between the two).
Just as the ark of the covenant is carried before the Israelites when they go
into battle, so we are to see in that symbol and type God going before His
people bringing victory by His own power and might. Succinctly put, the
throne of God is therefore essentially a "battle chariot" (a fact which explains
its unique appearance and its unique functions). While it was not impossible
or unprecedented for kings in the ancient world to have honored individuals
sit beside them (cf. 1Ki.2:19 where Solomon has a throne brought for his
mother and she sits down at his right hand), in the case of the heavenly
throne, the case is more one of our Lord sharing the Father's chariot (in the
ancient world there were usually two in a chariot) in the place of honor, the
King's Son seated at the King's right hand. The presence of the Father and
Son in/on this chariot-throne is thus a symbol of imminent victory over God's
enemies soon to be achieved at the Second Advent when Christ returns and

establishes His throne on the earth (cf. the ark's appearance in Rev.11:19, a
passage which presages the Second Advent).
So, yes, Jesus is literally seated with the Father, at the right hand of the
Father, but He is sharing the throne (in the chariot with the Father) rather
than sitting beside it (cf. Rev.5:6: "the Lamb standing in the center of the
throne") - just as we who are faithful in this life are promised to do:
The one who wins the victory, I will grant him to sit with Me on My throne
just as I also have won the victory and have taken My seat with My Father on
His throne.
Revelation 3:21
Hope this is of help. Please also have a look at the following links:
The Throne of God.
The Judgment Seat of Christ.
Armageddon and the Second Advent.
The Judgment and Reward of the Church.
In Him with whom we shall reign forever, our victorious Lord and Savior
Jesus Christ.
Bob L.

Why is Christ seated at the right hand of God?

What is plain from these verses is that Christ was seated at the right hand of
God to honor him for the total completeness of his sin-bearing work on the
cross. He sat down at the right hand waiting until all his enemies are subdued,
for by one offering he has perfected for all time those who are being
sanctified.

He Sat Down at the Right Hand of Majesty
Easter Sunday

Resource by John Piper

Scripture: Hebrews 1:1–4 Topic: The Supremacy of Christ
God, after He spoke long ago to the fathers in the prophets in many portions
and in many ways, 2 in these last days has spoken to us in His Son, whom He
appointed heir of all things, through whom also He made the world. 3 And He
is the radiance of His glory and the exact representation of His nature, and
upholds all things by the word of His power. When He had made purification
of sins, He sat down at the right hand of the Majesty on high; 4 having become
as much better than the angels, as He has inherited a more excellent name
than they.
Last Sunday—Verses 1–2

Last Sunday we looked at the first two verses of this book. We saw that in
history there are two phases of God's redemptive communication with
mankind. One phase was the many times and ways he spoke through the
prophets to the Jewish people of old—recorded in the Old Testament. Verse 1:
"God, after He spoke long ago to the fathers in the prophets in many portions
and in many ways . . . " The second and last phase was his speaking through
his Son Jesus Christ. Verse 2: "In these last days has spoken to us in His Son."
He calls these "the last days" because the coming of Jesus Christ the Son of
God into the world was the decisive Word of God. There is no third phase of
God's Word in history. Everything in history is either explanation or
application of the meaning of Jesus Christ, the Word of God.
And we saw in verse 2b that God has appointed his Son, Jesus Christ to be the
heir of all things. This means that Christ can make good on all his promises.

In the end everything will belong to Christ. He will own it and rule it. And so
he can make everything serve the joy of his people.
And we saw that he is heir of all things, not only because he did all the Father
gave him to do in history, but also because "through him God made the
world." He is the Creator. He is heir of all things, because he made all things.
These are staggering truths about the person Jesus Christ. And the aim of the
writer is to win our attention and admiration and trust and allegiance and
worship for Jesus Christ, the Son of God.
Maundy Thursday—Verse 3

Then on Thursday night at the communion table we focused on the phrase in
verse 3: "When he had made purification for sins . . . " We saw three things:
1. The Word "He"
We are dealing here with a person, not just an idea or a tradition or a religion
or a practice. Jesus Christ was and is a living person. And he wills to be
known, loved, trusted, followed, worshiped, enjoyed. He is alive and is in this
room among us by his Spirit this morning receiving all that we do, and
responding to us.
2. The Words "of Sins"
He made purification "of sins." And we stressed that sin is a terrible and
great reality in the world. We saw from 3:17 that God is angry at sin. And this
holy anger is what makes the purification of sins necessary.
3. The Phrase "Made Purification" (Verse 3b)
God gave his Son to die for our sins so that his anger could be removed from
us and our sins could be forgiven and our hearts could be purified. This he did
once for all—never to be repeated, because his work of sin-bearing was
perfect.
Now this morning is Easter—Resurrection Sunday—a day for pondering and
celebrating the fact that after Jesus Christ had made purification for sins by

dying in our place, he rose from the dead and sat down at the right hand of
God to rule there until all his enemies are put under his feet. So what we want
to focus on this morning is the rest of verse 3.
He Sat Down at the Right Hand of Majesty

Here is a crucial observation in the way that the writer originally wrote this
verse: it is one clause with one subject and one main verb. Everything else
serves to shed light on that one main assertion. The subject is "He" (or "who"
in the original)—that is the Son of God, Jesus Christ. The one main verb is
"sat down." So the one main clause of the verse is: "He sat down at the right
hand of Majesty." Everything else in the verse serves that assertion and sheds
light on that.
The way to hear it is to translate it like this:

"He . . . being the radiance of God's glory . . . sat down at the right hand of
Majesty."
"He . . . being the exact representation of God's nature . . . sat down at the
right hand of Majesty."
"He . . . upholding all things by the word of His power . . . sat down at the
right hand of Majesty."
"He . . . having made purification of sins sat down at the right hand of
Majesty."
What the author here wants us to see is what makes it fitting for Christ to sit
down at the right hand of God's majesty. He mentions four things:

He is the radiance of God's glory—so he sat down at God's right hand.
He is the exact representation of God's nature—so he sat down at God's right
hand.

He upholds all things by the word of his power—so he sat down at God's right
hand.
He made purification of sins—so he sat down at God's right hand.

Let's look at these connections. And as we do, ask God to illumine your mind
and heart to see the true greatness and glory of Jesus Christ.
1. Purification of Sins
First, consider the connection between the work of Christ in making
purification of sins and his sitting down at the right hand of God.
We can see the connection made explicit for us in Hebrews 10:12–14,
He, having offered one sacrifice for sins for all time, sat down at the right
hand of God, 13 waiting from that time onward until his enemies be made a
footstool for his feet. 14 For [note this connecting word!] by one offering He
has perfected for all time those who are sanctified.
What is plain from these verses is that Christ was seated at the right hand of
God to honor him for the total completeness of his sin-bearing work on the
cross. He sat down at the right hand waiting until all his enemies are subdued,
for by one offering he has perfected for all time those who are being
sanctified. This word "for" means that he sits in this place of honor and
authority and power because his offering accomplished exactly what God
wanted it to.
The Completeness of Christ's Sin-Bearing Work
If you put trust and hope in Jesus Christ, the Son of God, as your Savior and
Lord, Christ will be united to you in a saving relationship and you will be
given his Spirit who starts a lifelong work of "sanctifying" you, that is,
bringing your mind and heart and life more and more into conformity to
Christ. That's what Hebrews 10:14 means here by "those who are being
sanctified." It's those who are banking their hope on Christ and are being

changed from one degree to the next into his image by his Spirit (2
Corinthians 3:18).
What did the self-offering of Christ accomplish for them? "By one offering He
has perfected for all time those who are sanctified." In dying for us, Christ
covered our sin so completely that it can be said that we are perfected before
God. That is, in Christ we are forgiven for all our sins and, to use Paul's
language, acquitted and reckoned righteous. And not just for a while, but "for
all time."
This is what why Christ was exalted to the honored place at the right hand of
God. His sin-bearing work was perfect. The resurrection and exaltation and
coronation of Christ at God's right hand is a declaration and celebration of
his perfect work of sin-bearing. That's the meaning of Hebrews 10:13–14,
He sat down at the right hand of God, 13 waiting . . . until his enemies be
made a footstool for his feet. 14 For he has perfected for all time those who are
sanctified.
So all our worship of the risen Christ on this great Easter Sunday is a
reflection of the total sufficiency of the death of Christ to cover and cleanse
and remove all the sins of everyone who trusts him and enters the road to life
called sanctification.
The Declaration of the Perfection of Christ's Work
Now back to Hebrews 1:3. When it says, "When he had made purification of
sins he sat down at the right hand of Majesty," it means that the sitting down
in this place of preeminence and honor and authority and power was a
declaration of how perfect was Christ's work of purification of sins. Christ
was fitted for this place of honor by the fullness and perfection of his sin-
bearing work for us.
I pray that you will embrace this precious biblical reasoning. This is meant to
make you strong and unshakable against the terrible temptations to doubt
that your sins can be forgiven. The resurrection and the enthronement of
Christ to the right hand of God is meant to make you confident in the hour of
trial and in the hour of death that the purification of your sins is sure and real

and sufficient to give you an entrance to heaven. Don't take lightly this
biblical reasoning: Christ reigns today in heaven because he made
purification of sins, once for all.
2. Preservation of All Things
There is another great work Christ does to fit him for this exalted place at
God's right hand.
Two Works Needed to Have a Happy Future with God
Hebrews 1:3 says, "He upholds all things by the word of his power." Literally:
"He, . . . upholding all things by the word of his power . . . sat down at the
right hand of Majesty."
Why is this included here? Why mention that the whole universe hangs on the
word of Christ for its moment-by-moment existence? Because it would be a
great mistake to think that we depend on Christ only for our purification and
not for our very existence.
There are two things that might keep you from entering heaven and enjoying
the glory of God and all his works. One is if your sins were not forgiven. The
other is if you went out of existence and all the works of God went out of
existence. So if you are to have a happy future in God's presence, two great
works are needed: a work of purification of sins, and work of preservation of
your existence.
Against the Modern Self-Sufficient Worldview
Now this sounds strange, I think, to modern scientific people like us. And so
it's very important that we hear it. The reason it sounds strange is that most
of us have absorbed a worldview that treats material existence and human
existence as the foundational reality in the universe. What we can see and
touch and smell is real, and is the measure of what else is real.
Now this writer calls that whole approach into question. He says that the
foundational reality in the universe is not us or material things that you can
see and touch; the foundational reality in the universe is Christ and his Word.
What we think is so real is, in fact, very fragile and on the brink of extinction.

It hangs by a slender thread. One word from Christ and it goes out of
existence—or one word unspoken by Christ and we go out of existence.
We are all heirs of the modern mindset expressed in René Descartes' words
from 350 years ago. He tried to build a system of certainty based on this
famous saying: "I think, therefore I am." What's wrong with that statement?
What's wrong with it is that it is superficial. That is, it doesn't go deep enough
to say what is really significant about my thinking.
The writer to the Hebrews wants us to say, not, "I think, therefore I am," but,
"I think, therefore Christ is." Because if Christ were not upholding my mind
and my brain and my heart and my lungs, I would cease to be. My being is
witness to the Word of Christ holding me in being. Forgetting this is precisely
what defines fallen human beings. For us, what could be more real than our
own existence and what could be more unreal than talk about an unseen
person who sits on a heavenly throne!
So the challenge before us this morning from this writer is tremendous: will
we just sing along with the modern song of human self-sufficiency? Or will we
listen to the Word of God and learn that Christ upholds all things by the word
of his power?
Christ Is Doubly Worthy of Trust and Love and Worship
If we will learn from Scripture how to see ultimate Reality, we will see that we
need Christ not only to make purification for our sins, but also to provide
preservation to our souls and our bodies. So Christ is doubly worthy of our
dependence and trust and love and worship.
When we see him sitting at the right hand of the Majesty it is not only to
honor the work of his purification in saving us, but also to honor the word of
his power in preserving us. We owe our purification to him and we owe our
being to him.
And remember this is a person who is alive today. He is hearing everything
that is being said in this room. He can be known and trusted and loved and
worshiped. Which is exactly why these words are written and why he
arranged it that you are here this morning.

3. Who He Is
There is one last reason Hebrews 1:3 gives for Christ's sitting down at the
right hand of the Majesty.
What He Did and Who He Is
There are two more phrases in the verse to look at, but they are easily
combined, and in fact do go together: "He [Christ] is the radiance of His
[God's] glory and the exact representation of His nature." Or, as we saw from
the original words: "He, being the radiance of God's glory and the exact
representation of his nature . . . sat down at the right hand of the Majesty on
high."
The difference between this qualification for sitting at God's right hand and
the other two is that those described what Christ did, while this describes who
he is. What he does is "uphold all things by the word of his power," and
"make purification of sins" by the worth of his blood. But what is he? Who is
he? That's our last question this morning. Who died for sins? Who rose from
the dead? Who upholds the universe by the word of his power? Who is sitting
at the right hand of God?
The answer is: Christ is "the radiance of God's glory and the exact
representation of his nature." What does this mean? It's important that we
take these two phrases together, because they control each other and keep us
on track.
When it says that Christ is the exact representation of God's nature, we are to
realize that to see Christ is to see God. Jesus said, "If you have seen me, you
have seen the Father" (John 14:9). Colossians 1:15 says, "He is the image of
the invisible God." To see what God is like, you see what Christ is like.
But that could be taken in an entirely wrong way. Suppose you take it to mean
that Christ represents God the way a photograph or a painting represents a
person, or the way an authorized letter represents the king, or the way a wax
impression represents a golden ring. That would be totally wrong. And the
other phrase here is meant to protect us from that misunderstanding. He is
the exact representation of God's nature not the way a painting represents a

person, but the way radiance represents glory. Verse 3 says, he is "the
radiance of God's glory."
An Analogy of Sun and Sunlight
In other words he relates to God the way radiance relates to glory, or the way
the rays of sunlight relate to the sun. Keep in mind that every analogy
between God and natural things is imperfect and will distort if you press it.
Nevertheless, consider for example,

There is no time that the sun exists without the beams of radiance. They
cannot be separated. The radiance is co-eternal with the glory. Christ is co-
eternal with God the Father.
The radiance is the glory radiating out. It is not essentially different from the
glory. Christ is God standing forth as separate but not essentially different
from the Father.
Thus the radiance is eternally begotten, as it were, by the glory—not created
or made. If you put a solar-activated calculator in the sunlight, numbers
appear on the face of the calculator. These, you could say, are created or made
by the sun, but they are not what the sun is. But the rays of the sun are an
extension of the sun. So Christ is eternally begotten of the Father, but not
made or created.
We see the sun by means of seeing the rays of the sun. So we see God the
Father by seeing Jesus. The rays of the sun arrive here about eight minutes
after they leave the sun, and the round ball of fire that we see in the sky is the
image—the exact representation—of the sun; not because it is a painting of
the sun, but because it is the sun streaming forth in its radiance.
Conclusion

So I close this morning by commending this great Person to you that you
might trust in him and love him and worship him. He is alive and sitting at the

right hand of God with all power and authority and will one day come in great
glory. He has that exalted place because he is himself God the Son; and
because he upholds you and me by the word of his power; and because he
made a perfect purification of sins.
Would you not know the one who holds you in being, and offers you
purification from your sins, and reveals God to you the way light reveals the
sun?

What Does The Right Hand Symbolize or Mean In The Bible?
June 13, 2015 by Jack Wellman
3 Comments

Is there special meaning or significance to the “right hand” in Scripture?
What does the right hand symbolize?
The Hand of Authority
You’ve probably heard the phrase “he’s my right hand man” but where does
this phrase come from? I believe it comes from the Bible. This words “right
hand” occurs 166 times in the Bible so it is no accident that the words “right
hand” has significant meaning. God inspired Isaiah to write “For I, the Lord
your God, hold your right hand; it is I who say to you, “Fear not, I am the one
who helps you” (Isaiah 41:13). The right hand signifies strength, perhaps

because most people are right-handed and that is the hand that normally has
their greatest strength. Most people write with their right hand, they do the
most difficult things with their right hand, and it is the hand where the
strength typically occurs.
The religious leaders were constantly trying to trap and trick Jesus into
enigmatic questions so He once told them “The Lord said to my Lord, “Sit at
my right hand, until I make your enemies your footstool” (Luke 20:42-43)
which, being at the right hand, is the place of authority to whoever sits on the
throne, and in this case, it was about God the Father and Jesus being the one
who was to be and is currently seated at the right hand of the Father. Jesus
made reference to this during His illegal trial saying “from now on the Son of
Man shall be seated at the right hand of the power of God” (Luke 22:69). That
is where the Son of God is presently at. This is mentioned in Mark 16:19 “So
then the Lord Jesus, after he had spoken to them, was taken up into heaven
and sat down at the right hand of God.”
James and John once came up to Jesus and asked Him “Grant us to sit, one at
your right hand and one at your left, in your glory” (Mark 10:37) but Jesus
responded “to sit at my right hand or at my left is not mine to grant, but it is
for those for whom it has been prepared” (Mark 10:40). The other disciples
knew what this meant which was why “they began to be indignant at James
and John” (Mark 10:41) so it is evident that being at the right hand is
symbolic of having authority and power. This is seen throughout the
Scriptures as in Paul writing about God that He “raised him from the dead
and seated him at his right hand in the heavenly places, 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” (Eph 1:20-21).
The Hand of Blessing
The ancient patriarchs usually blessed their children and grandchildren with
their right hand as with the case of Jacob, whose name was later changed by
God to Israel, for example when “Israel stretched out his right hand and laid
it on the head of Ephraim, who was the younger, and his left hand on the head

of Manasseh, crossing his hands (for Manasseh was the firstborn)” (Gen
48:14).

The Hand of Strength
I mentioned that the right hand is the one which, for most people, has the
greatest strength and that is symbolized in many Scriptures when it refers to
God as in Exodus 15:6 “Your right hand, O Lord, glorious in power, your
right hand, O Lord, shatters the enemy” and often used against His enemies
as in Exodus 15:12 “You stretched out your right hand; the earth swallowed
them.” Just prior to Moses’ death He blessed Israel with this blessing, “The
Lord came from Sinai and dawned from Seir upon us; he shone forth from
Mount Paran; he came from the ten thousands of holy ones, with flaming fire
at his right hand” (Duet 33:2). These “ten thousands of holy ones” are likely
speaking about God’s holy angels. When John saw Jesus he “fell at his feet as
though dead. But he laid his right hand on me, saying “Fear not, I am the first
and the last” (Rev 1:17) so by His right hand He strengthened him. Isaiah
provides further evidence of this by writing “fear not, for I am with you; be
not dismayed, for I am your God; I will strengthen you, I will help you, I will
uphold you with my righteous right hand” (Isaiah 41:10).
The Sacrificial Significance of the Right Side
When Aaron and his sons performed animal sacrifices, God instructed them
“you shall kill the ram and take part of its blood and put it on the tip of the
right ear of Aaron and on the tips of the right ears of his sons, and on the
thumbs of their right hands and on the great toes of their right feet, and throw
the rest of the blood against the sides of the altar” (Ex 29:20) and at another
time Aaron took the sacrifice and “he killed it, and Moses took some of its
blood and put it on the lobe of Aaron’s right ear and on the thumb of his right
hand and on the big toe of his right foot” (Lev 8:23). Even in the anointing of
the oil was done on the right side as when they took “some of the oil that
remains in his hand the priest shall put on the lobe of the right ear of him who
is to be cleansed and on the thumb of his right hand and on the big toe of his
right foot, on top of the blood of the guilt offering” (Lev 14:17).

The Hand of Sovereignty
In the Book of Revelation we see Jesus using His right hand throughout like
“in the right hand of him who was seated on the throne a scroll written within
and on the back, sealed with seven seals” (Rev 5:1), and having taken “the
scroll from the right hand of him who was seated on the throne” (Rev 5:7), He
held the “scroll open in his hand. And he set his right foot on the sea” (Rev
10:2), and “In his right hand he held seven stars, from his mouth came a
sharp two-edged sword, and his face was like the sun shining in full strength”
(Rev 1:16) of which the stars represented the seven churches. The right hand
and the right foot both symbolize sovereignty and authority.
Conclusion
Clearly we see that the right hand is symbolic of ruler-ship, authority,
sovereignty, blessing, and strength and is significant in Scripture. We even see
this in separating the sheep from the goats at the judgment as Jesus said
“Before him will be gathered all the nations, and he will separate people one
from another as a shepherd separates the sheep from the goats. And he will
place the sheep on his right, but the goats on the left” (Matt 25:32-33). Being
on the right side is critical to our eternal destiny and fatal to those on the left.
For all who trust in Christ, they will be placed on the right hand side of Christ
because they will have imputed to them the very righteousness of the Son of
God (2 Cor 5:21).
Article by Jack Wellman

What Does It Mean to Sit at the Right Hand of God?
Posted on June 23, 2017 by Lee — 15 Comments
In Psalm 110, David writes:
The Lord says to my lord,
“Sit at my right hand

until I make your enemies your footstool.”
(Psalm 110:1)
And in the Gospel of Matthew, Jesus quotes these words in an exchange with
the Pharisees:
Now while the Pharisees were gathered together, Jesus asked them this
question: “What do you think of the Messiah? Whose son is he?”
They said to him, “The son of David.”
He said to them, “How is it then that David by the Spirit calls him Lord,
saying,
‘The Lord said to my Lord,
“Sit at my right hand,
until I put your enemies under your feet”’?
If David thus calls him Lord, how can he be his son?” No one was able to give
him an answer, nor from that day did anyone dare to ask him any more
questions. (Matthew 22:41–46)
What did David mean when he poetically wrote about sitting at the Lord’s
right hand? And what did Jesus mean when he quoted David?
Does this really mean—as traditional Christians commonly believe—that God
the Father and God the Son are two different people, and that Jesus will
literally sit at the right hand of God, like a viceroy sitting to the right of his
king?
Emanuel Swedenborg (1688–1772) offers a different view.

The metaphorical nature of the Bible
Here are two key principles in the method of Bible interpretation used and
taught by Swedenborg:

Within the literal meaning of the entirety of Swedenborg’s canon of the Bible
there is a spiritual meaning, accessed through a system of “correspondences”
or particular symbolism of each person, place, object, and event in the literal
meaning.
The literal meaning commonly speaks in terms of human and earthly
appearances rather than the way things are in spiritual and divine reality.
(See my article, “How God Speaks in the Bible to Us Boneheads.”)
In particular, the Bible commonly speaks about God in terms of human
concepts of space and time, directions such as right and left, and various
personalities such as Moses, David, and Elijah.
However, time and space are properties of the physical universe, whereas God
is a divine being. Therefore any attribution to God of things such as “right
hand” or “Son of David” or even “Son of God” are not speaking about literal
spatial relations or about biological lineages, but are human appearances and
metaphors used to describe various divine aspects of God.
The right hand of God
Although the Bible commonly speaks of God as having various human body
parts, such as eyes, ears, nostrils, a right hand, and so on, it should be clear
that the infinite core being of God, called “the Father” in the Bible, does not
have a physical body or physical form as human beings do, such that someone
could literally sit at God’s right hand.
In the Bible, the right hand is commonly associated with power. For example:
Your right hand, O Lord, glorious in power—your right hand, O Lord,
shattered the enemy. (Exodus 15:6)
Jesus said to him, “You have said so. But I tell you, From now on you will see
the Son of Man seated at the right hand of power and coming on the clouds of
heaven.” (Matthew 26:64)
“But from now on the Son of Man will be seated at the right hand of the
power of God.” (Luke 22:69)

God put this power to work in Christ when he raised him from the dead and
seated him at his right hand in the heavenly places, 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 age to come. (Ephesians 1:20–21)
He is the reflection of God’s glory and the exact imprint of God’s very being,
and he sustains all things by his powerful word. When he had made
purification for sins, he sat down at the right hand of the Majesty on high,
having become as much superior to angels as the name he has inherited is
more excellent than theirs. (Hebrews 1:3–4)
Accordingly, Swedenborg interprets “the right hand of God” not as a literal
right hand, but rather as God’s omnipotent power. For example, in
interpreting the opening verses of Psalm 110 and Jesus’ quoting of it in
Matthew 22:44, Mark 12:36, and Luke 20:42–43, Swedenborg writes:
Anyone who does not know that the expression “right hand,” when used in
reference to Jehovah, means almighty power will gather no other idea from
the Lord’s words here than that the Lord will sit on his Father’s right hand
and have dominion in the way that one sitting on a king’s right hand on earth
has. But the internal sense shows what one should understand in those places
by “sitting at the right hand,” namely God’s almighty power. Hence also the
expressions “sitting at the right hand of power” and “at the right hand of the
power of God.” (Secrets of Heaven #8281:2)
Jesus sitting at God’s right hand
In Swedenborg’s understanding of the Bible and of the nature of God, then,
Jesus “sitting at the right hand of God” does not mean one figure or person of
God sitting to the right of another figure or person of God. Rather, it means
God’s core divine nature (“the Father”) exercising its power through God’s
human nature (“the Son”). Or another way of saying the same thing, it means
God’s divine love, or good, (“the Father”) exercising its power through God’s
divine wisdom, or truth, (“the Son”). Swedenborg writes:
The fact that these statements [in Psalm 110:1-2, 5] refer to the Lord [Jesus
Christ] is his own teaching in Matthew 22:44. His dominion over the hells is

described there by “sitting at the right hand,” for “the right hand” means the
power that divine truth springing from divine good possesses. The hells and
the evils and falsities coming from them are the enemies that were to be made
as his footstool; they are also the enemies in whose midst he was to have
dominion. (Secrets of Heaven #10019:5, links added)
And another commentary on Psalm 110 in the same work:
But since the declarations in this Psalm each contain secrets that have to do
with the Lord’s conflicts when he was in the world, and those secrets cannot
be revealed without the internal sense, let a brief explanation of them be
supplied. “Jehovah said to my Lord” means that the subject is the Lord when
he was in the world. “Lord” here is used to mean the Lord’s divine humanity,
as is clear in Matthew 22:43-45; Mark 12:36; Luke 20:42-44. “Sit at my right
hand” means the almighty power of divine good, exercised through divine
truth, the Lord being divine truth at that time, and divine truth being that
with which he entered into and won the battle. For the meaning of “sitting at
the right hand” as a state of power, and in reference to the Divine as almighty
power, see Secrets of Heaven #3387, 4592, 4933, 6948, 7518, 7673, 8281, 9133;
and the fact that all the power that good possesses is exercised through truth,
Secrets of Heaven #6344, 6423, 8304, 9327, 9410, 9639, 9643. (Secrets of
Heaven #9809:3, links added)
In other words, in Psalm 110:1, “Jehovah” or “the Lord” (Hebrew יְהיָה) refers
to the Father, or God’s core divine nature, which is divine love, while “to my
Lord” (Hebrew ה ַֽאדֹ נִי) refers to the Son, or God’s human nature, which is
divine truth—and was Jesus when he was incarnated in our world.
The command to “sit at my right hand,” then, means that God’s divine love
acts through God’s divine truth in accomplishing its victory over the power of
the Devil, evil, and hell (which are synonymous in Swedenborg’s theology).
This phenomenon of the Father acting by means of the Son, who is divine
truth, can be seen in various passages in the New Testament, such as:
In the beginning was the Word, and the Word was with God, and the Word
was God. He was in the beginning with God. All things came into being
through him, and without him not one thing came into being. What has come

into being in him was life, and the life was the light of all people. The light
shines in the darkness, and the darkness did not overcome it. . . . And the
Word became flesh and lived among us, and we have seen his glory, the glory
as of a father’s only son, full of grace and truth. . . . No one has ever seen God.
It is God the only Son, who is close to the Father’s heart, who has made him
known. (John 1:1–5, 14, 18)
Do you not believe that I am in the Father and the Father is in me? The words
that I say to you I do not speak on my own; but the Father who dwells in me
does the works. (John 14:10)
And Jesus came and said to them, “All power in heaven and on earth has been
given to me.” (Matthew 28:18)
So it is Swedenborg’s teaching that everything done by the core divine being,
which is divine love, and is called “the Father” in the New Testament, is done
through the divine humanity, which is divine truth, and is called “the Son” in
the New Testament. The Son “sitting at the right hand” of the Father is a
metaphorical representation in human physical and spatial language of this
relationship between God’s core divinity and divine humanity, in which the
one acts through the other to accomplish everything it does.
In concrete terms, Jesus sitting at the Father’s right hand means God’s
omnipotence acting in and through God’s human presence as Jesus Christ in
the world and in the lives of individual human beings.
(Note: This post is drawn from an answer I originally wrote and posted on
Christianity StackExchange. You can see the original question on
StackExchange here, and the StackExchange version of my answer here.)
https://leewoof.org/2017/06/23/what-does-it-mean-to-sit-at-the-right-hand-of-
god/

What is the significance of the right hand of God?

In ancient times, a person with high or highest rank stood to the king's right
side. Even today, a person may be called someone's "right hand man" or
"wingman" when he or she serves as the closest person to another leader. An
example of this can be found in Genesis 48:13-14 where Jacob blessed the
child who would receive a greater blessing with his right hand. The right hand
of God likewise relates to this concept of someone being right next to God,
acknowledging both authority and closeness to Him.

While God the Father does not consist of a physical body like humans do, the
right hand of God is often used figuratively in Scripture. In the Old
Testament, the phrase is used to refer to the coming Messiah. For example,
Psalm 110:1 predicts, "The LORD says to my Lord: 'Sit at my right hand,
until I make your enemies your footstool'" (also quoted in Matthew 22:44).
Psalm 118:16 adds, "the right hand of the LORD exalts, the right hand of the
LORD does valiantly!"

In the New Testament, we find additional expressions of this phrase in
reference to Jesus Christ. Ephesians 1:20-21 notes, "…that he worked in
Christ when he raised him from the dead and seated him at his right hand in
the heavenly places, 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." Romans 8:34 teaches, "Who is to condemn? Christ Jesus is the one
who died—more than that, who was raised—who is at the right hand of God,
who indeed is interceding for us."

In fact, many times the New Testament writers use "the right hand of God" to
express where Jesus is now. Mark 16:19 shares, "So then the Lord Jesus, after
he had spoken to them, was taken up into heaven and sat down at the right
hand of God." Acts 2:33 shares a portion of Peter's sermon on Pentecost that
includes, "Being therefore exalted at the right hand of God, and having
received from the Father the promise of the Holy Spirit, he has poured out

this that you yourselves are seeing and hearing." The first martyr Stephen
was said to have looked into the sky and saw Jesus standing at the right hand
of God (Acts 7:55). Colossians 3:1 also notes that Jesus is seated at the right
hand of God.

Hebrews 10:12-13 describes this right hand of God as a place of honor and
exaltation for Jesus, sharing, "But when Christ had offered for all time a
single sacrifice for sins, he sat down at the right hand of God, waiting from
that time until his enemies should be made a footstool for his feet." This
location gives Him reign over all powers: "Jesus Christ, who has gone into
heaven and is at the right hand of God, with angels, authorities, and powers
having been subjected to him" (1 Peter 3:21-22).

The right hand of God, therefore, is a reference to both a place of proximity to
God the Father and a position of power above all other powers. Jesus the
Messiah exists at this right hand of God today, perfectly reigning with God
the Father and God the Spirit in community and power.
https://www.compellingtruth.org/right-hand-of-God.html

Jesus Seated at the Right Hand of God
December 5, 2018 By Patrick Oben Leave a Comment
Which he wrought in Christ, when he raised him from the dead, and set him
at his own right hand in the heavenly places (Eph. 1:20 KJV)

When Jesus ascended, He was made by God to sit at His own right hand in the
heavenly places, far above all principalities and power. What does it mean
that Jesus is seated at the right hand of God? Does God have a right hand and

a left hand? Does He have a body with physical qualities such as right side and
left side?
One of the difficulties we all have as physical beings living in the natural
physical world is to attempt to ascribe physical attributes to the spirit realm,
especially to God. The Lord does not have a physical body with a right hand
and a left hand. Jesus is not sitting at the right-hand SIDE of God. The
scripture above uses figurative language to describe spiritual realities to us.
The hand of God is His power and authority. Seated at the right hand of God
is ascending to assume the power and authority of God Himself.
However, in our imagery of the scripture, it is easier for us to picture Jesus
seated at the right-hand side of a throne on which the Father is sitting. This is
what we are familiar with on earth where the heir of the throne may be sitting
by the father who is still king. However, we must not allow these earthly
analogies to blur our understanding of spiritual realities. Jesus has assumed
the authority of God as a Man for His Church.
MEDITATE
Why did Jesus ascend to the position of divine authority? Was He not there
before? What difference does it make to you for Jesus to ascend to the right
hand of God as a MAN? Ephesians 1:22.
APPLY THE WORD
You are also in Christ in the heavenly places right now! In the realm of the
spirit, you have been given the very power and authority of God Himself. That
is a big deal! Grow and exercise that power!
PRAY
Thank the Lord for bringing us into Himself.

What Does it Mean For Jesus to Be Seated at The Right Hand of God?

By Alvin Lam
The purpose of this paper is to seek to understand the meaning of Psalm
110:1, and the significance
of Christ being seated at the right hand of God the Father, and prayerfully
seek to clarify if Christ is now seated
on the throne of David.
The Meaning of Psalm 110:1 The Meaning of Psalm 110:1 The Meaning of
Psalm 110:1 The Meaning of Psalm 110:1
Background of Psalm 110:1 Background of Psalm 110:1 Background of Psalm
110:1 Background of Psalm 110:1. Psalms 110:1 is one of the most quoted
psalms in the New Testament. Some thought the original context would best
be understood as the words of a cultic prophet reporting the declaration of
Yahweh to his master, the king. Hence, it is called an enthronement oracle.1
No clear indications that Psa. 110 was applied with reference to the Messiah
by Judaism prior to Christianity.2 The kingly motif depicted in this psalm
gave it the title of a royal psalm.3 Psalm 110:1 was well accepted from the
earliest of
Christianity and form the biblical foundation for the doctrine of Christ’s
exaltation and session at the Father’s right hand - a position of supremacy and
authority.4 Evidence of messianic reference is found in traditions dating only
since the second half of the third century.5 This was apparently a reaction to
the early Christian’s
use of Psalm 110. Consequently, the rabbis stopped using the Messianic
reference with regard to the Psalm until after AD 250.6 As a greater
understanding of the Messiah and God’s revelation, the NT writers applied
this psalm in light of their own context with reference to Jesus Christ.7
The Bible’s internal evidence shows that Jesus first quoted this psalm in the
Gospels to attack the

usual political understanding of a Davidic Messiah. And to establish his
claims as the one who is the rightful heir to David’s throne (Lk. 20:41-44; Mt.
22: 42-46; Mark 12: 35-37; 16:19).8 The author of the book of Hebrews
referred to this psalm to verify the point that Christ is indeed the better and
perfect sacrifice sent from God
who is now seated at His right hand(Heb. 1:3, 13; 10:12-13). The apostle Peter
too, alluded to this psalm when
he wrote his first epistle recorded in the Bible.
The authorship of Psalm 110:1 The authorship of Psalm 110:1 The authorship
of Psalm 110:1 The authorship of Psalm 110:1. Most commentators point to
David as the one who spoke the
9See W. Graham Scroggie, The Psalms (London: Pickering & Inglis Ltd,
1965), 83-84. Herman W. Bateman IV, “Psalm 110:1 and the New
Testament” in BibSac 149: 596 (Oct - Dec. 1992): 438-453; I. Howard
Marshall, “Acts,” TNTC 5 (Leicester, England: IVP, 1991); Allen P. Ross,
“Psalms” in The Bible Knowledge Commentary: Old Testament, ed. John F.
Walvoord & Roy B. Zuck (Wheaton, IL: Victor Books, 1983), 873. For
introductory notes see Leslie C. Allen, “Psalms 101-150" WBC 21 (Dallas,
TX: Word Bks., 1983), 78-87. Willoughby C. Allen, “A Critical and Exegetical
Commentary on the Gospel According to Matthew,” ICC 3rd ed. (Edinburgh:
T & T Clark, 1951), 242. Alfred Plummer, An Exegetical Commentary on the
Gospel According to St. Matthew (rpt; Minneapolis: James Family Christian
Pub., n.d.), 311. Contrary to others, Plummer argues that just because Jesus
quoted it does not mean He accepted it as David’s composition. Charles
Augustine Briggs, “A Critical & Exegetical Commentary on the Book of
Psalms, “ ICC (Edinburgh: T & T Clark: 1925), 2: 376. Likewise, with
reference to Jesus’ utterance of Psa. 110:1, Briggs writes “that Jesus is
arguing on the basis of the common opinion as to the author of the Ps., and
that either he did not in his Kenosis know otherwise, or else, if he knew, did
not care to correct the opinion.”

10W. E. Barnes, “The Psalms,” The Westminster Commentaries, ed. Walter
Lock (London, Methuen & Co. Ltd, 1931), 2: 534.
11Elliott E. Johnson. Hermeneutical Principles and the Interpretation of
Psalm 110," 431.
12John Calvin, “Psalms,” Calvin’s Commentaries, ed. James Anderson
(Grand Rapids: Eerdmans Pub. Co., n.d.), 295.
13Derek Kidner, “Psalms 73-150" TOTC (London: Inter-Varsity Press, 1975),
391-392.
14John B. Polhill, “Acts,” 115.
15W. H. Bellinger Jr, Psalms: Reading & Studying the Book of Praises
(Peabody, MA: Hendrickson Pub. Co., 1990), 111.
16Elliott E. Johnson. Hermeneutical Principles and the Interpretation of
Psalm 100" BibSac 149 (Oct - Dec 1992): 429-430.
17Charles Augustine Briggs, “A Critical & Exegetical Commentary on the
Book of Psalms, “ ICC (Edinburgh: T & T Clark: 1925),
2: 273.
18Andrew T. Lincoln, “Ephesians” WBC (Dallas, TX: Word), 61-62.
2
words.9 One author suggested that the psalmist could be either Nathan the
prophet or Gad, David’s seer.10
Another suggested that the author of this psalm was a court poet whose
tongue was as fluent as the pen of an
expert scribe. Johnson suggested that “the force of an early commentary
speaking either of David as the original author (“of David”) or of David as
having received the psalm in some sense.”11 Yet since Jesus
acknowledged David’s authorship then there should not be any more dispute
over authorship (Mk. 22:35-37).

Likewise, Calvin asserts that having Christ’s testimony concerning David’s
authorship is sufficient without any need for corroboration from other
sources.12 Kidner, emphasizing the Davidic authorship, states:
Nowhere in the Psalter does so much hang on the familiar title A Psalm of
David as it does here; nor is the authorship of any other psalm quite so
emphatically endorsed in other parts of Scripture. To amputate this opening
phrase, or to allow it no reference to the authorship of the psalm, is to be at
odds with the New Testament, which finds King David’s acknowledgment of
his ‘Lord’ highly significant.13
The occasion of the Psalm The occasion of the Psalm The occasion of the
Psalm The occasion of the Psalm. Some have suggested that this be an
enthronement psalm acknowledging the earthly king as God’s
representative.14 This psalm shows that the Lord is with the king and
assures victory over the king’s enemies. Since the king is God’s choice, he is
usually in a special relationship with God.15 Generally, interpreters of Psa.
110 agreed that the subject of this psalm is an Israelite king-priest,
with the anticipation that “the king-priest will totally defeat and subjugate his
earthly adversaries after a session at Yahweh’s right hand.”16 Briggs
suggests this to be a “didactic Messianic psalm.”17 Lincoln elaborates:
Ps. 110 may well originally have been employed as an enthronement psalm for
the king. Its terminology of a session at the right hand had parallels in the
ancient Near Eastern world where the king was often represented next to the
tutelary deity of a particular city or nation. Occupying a place on the god’s
right hand meant that the ruler exercised power on behalf of the god and held
a position of supreme honor. In the O.T. itself Yahweh’s right hand is
represented as the position of favor (Ps. 80:18; Jer. 22:24). Of victory (Ps.
20:6; 44: 4; 48:10; Isa. 41:10), and of power (Exod. 15:6; Ps. 89:13; Isa.
48:13).18
19Leslie C. Allen, “Psalms 100-150," 85-86.
20R. T. France, “6V20:"4” in Theological Dictionary of New Testament
Theology (ed) Colin Brown(Grand Rapids: 1983), 3: 586.

21Leon Morris, The Epistle to the Romans (Grand Rapids: Eerdmans Pub.
Co., 1988), 336-337.
22David M. Hay, Glory at the Right Hand: Psalm 110 in Early Christianity
(Nashville: Abingdon Press, 1973), 52.
23J. M. Court, “Right and Left: The Implications for Matthew 25: 31-46" in
New Testament Studies, vol. 31 (1985), 223. See Frederick Clarke Putnam,
“/’m!y” s.v. TDOTTE ed. Willem VanGemeren (Grand Rapids: Zondervan
Pub. Co. 1997): 466-471.
24Frederic Clarke Putnam, “ ” s.v. TDOTTE, 466-467.
25Ibid, 53-54.
26Ibid, 58.
3
The reasons for the popularity of Psalm 110:1 among NT writers could be
plentiful. Perhaps the one
main reason was that the session image presents a supreme Christ without
casting doubt upon the glory and
authority of God the Father. It also allows Christians to confess faith in the
absoluteness of Jesus Christ as the Lord and Savior.19 Hay states: “Over
against expressions like “Jesus is lord.” this image intrinsically affirmed a
continuing relationship between the exalted Christ and God, precluding any
possibility of conceiving Christ as
a new deity dethroning an older one.”
The Significance of Christ’s Seating At The Right Hand of God The
Significance of Christ’s Seating At The Right Hand of God The Significance
of Christ’s Seating At The Right Hand of God The Significance of Christ’s
Seating At The Right Hand of God
A Sign of Honor and Authority A Sign of Honor and Authority A Sign of
Honor and Authority A Sign of Honor and Authority. Most conservative

scholars would not disagree that the idea of ‘sitting’ in the OT “is a mark of
honor and authority.”20 In such cases a throne or seat was clearly used. “It
means he is in the highest place of honor in heaven. The posture of sitting
signifies “‘the finished work of Christ.’”21
Interestingly, almost universally the right and left hands are used to imply
certain things in
contrast. In the paganism of the ancient world, people often identified the
right with positiveness and virtues
(such as greatness, strength, divinity, goodness). The left as that which was
limited, weak, demonic, and so forth.22 Court suggested four principles in the
application of the antithesis between the notion of right and
left. First, right and left could be literally interpreted as right or left hand. It
can also refer to directions. The
third principle is that of metaphorical usage. For example, right and left
could be used to suggest strength and weakness; honesty from treachery. The
fourth principle suggests completeness.23
The Hebrew word for right is /’m!’` (yámîn). In the Hebrew Scriptures and
Ancient Judaism, “right
hand” is symbolically associated with superiority, favor, honor, privilege, and
preference. The incident in Gen.
48:13-18 where Israel was blessing Joseph’s sons shows that both father and
son knew the significance of the right hand as superior to the left.24
To have one’s right hand grasped by God is to receive divine protection,
encouragement, and
strength (Isa. 41:13; 45:1; 63:12; Psa. 16:8; 110:5). Having both the accuser
and advocate on his right-hand side was usual for ancient Israelite on trial.25
Therefore, in both ancient paganism and Judaism, the right side symbolized
potency and honor.26

27D. A. Carson, “Matthew” in Expositor’s Bible Commentary (Grand
Rapids: Zondervan Pub. Co., 1984), 8: 431.
28W. R. G. Loader, “Christ at the Right Hand,” 203.
29Elliott E. Johnson, 434.
30J. Dwight Pentecost, Thy Kingdom Come (Grand Rapids: Kregel Pub. Co.,
1995), 272.
31Idem.
32W. R. G. Loader,203. See Darrell L. Bock, “The Son of David and the
Saints’ Task,” 451. Bock argues: “If there is any doubt that to “be seated”
means to rule, then what else what it mean for Jesus to function at God’s side
as the Mediator of His blessings (Acts 2:30-36)?”
33Donald Guthrie. “Hebrews” in TNTC (Leicester, England: Inter-Varsity
Press, 1996): 69.
34John F. MacArthur Jr., “Hebrews” MNTC (Chicago: Moody Press, 1983),
19-20.
35F. F. Bruce, “Hebrews” NICNT, rev. ed. (Grand Rapids: Eerdmans Pub.
Co., 1990), 50.
36Elliott Johnson, “Hermeneutical Principles and the Interpretation of Psalm
110," 433.
4
D. A. Carson suggested that ““right” and “left hand” means proximity to the
King’s person and an enjoyment of prestige and power.”27 Hence, Christ’s
position at the right hand of the Father indicates a
position of favor and authority. Thus, for Christ to be seated is to be given a
place of honor. The significance of the allusion to Psa.110: 1 in Acts 2: 33 is
that of vindication, and Jesus’ role of sending the Spirit.28
However, one must be reminded that Christ’s ascension was not to David’s
throne but a restoration

to the position at His Father’s right hand, which He had given up at the time
of incarnation (Heb. 1:3; Acts 7:56;
Phil. 2:6-8). This is the position which Jesus had occupied before the world
was, and which He prayed for in Jn.
17:5. Johnson explains concerning the reference to the thrones:
It is preferable to see David’s earthly throne as different from the Lord’s
heavenly throne, because of the different context of Psalms 110 and 132.
Psalms 110 refers to the Lord’s throne (v. 1) and a Melchizedekian priesthood
(v. 4) but Psalm 132 refers to David’s throne (v. 11) and (Aaronic) priests (vv.
9, 16).29
Pentecost writes: “The enthronement on David’s throne is a yet-future event
while the enthronement at His father’s right hand is an accomplished fact.”30
The resurrection of Jesus Christ is thus an assurance of the perpetuity of the
Davidic covenant.31 “Acts ii.33 is not primarily associated with present
rulership, though that idea is not entirely absent from the wider context Acts
ii.36 shows.”32
A Rest From Work A Rest From Work A Rest From Work A Rest From
Work. The idea of sitting carries the strong idea of fulfillment, since sitting
implies more of a finished task than a standing position.33 Thus, for Christ to
be seated at the right hand of God
symbolizes that His sacrifice on the cross had satisfied God’s demand for
justice, and is exalted by God (Heb. 1:3).34 Bruce remarked:
That no literal location is intended was as well understood by Christians in the
apostolic age as it is by us; they knew that God has no physical right hand or
material throne where the ascended Christ sits beside him; to them the
language denoted the exaltation and supremacy of Christ as it does to us.35
This exalted position, according to Paul, is “far above all principality, and
power, and might, and
dominion, and every name that are named, not only in this world, but also in
that which is to come” (Eph.

1:20). This “seating” does not mean present inactivity, but rather, “a position
of honor in the presence of God in spite of a continuing presence of
enemies.”36 In the book of Hebrews the activity implied are priestly in
37Ibid, 433. E. W. Bullinger, Figures of Speech Used in the Bible (1898;
Reprint, Grand Rapids: Baker Book House, 1968), 7.
38William Hendriksen, “Ephesians” NTC (Grand Rapids: Baker Book House,
1967),121.
39John Owen, The Glory of Christ (Chicago: Moody Press, 1980), 127.
40 Paul Ellingworth, “The Epistle to the Hebrews” NIGTC, eds. I. Howard
Marshall and W. Ward Gasque (Grand Rapids: Eerdmans Pub. Co., 1993),
103.
41Darrell L. Bock, “The Son of David and The Saints’ Task: The
Hermeneutics of Initial Fulfillment” in BibSac 150 (Oct -Dec
1993), 455.
42Elliott E. Johnson, 434. John Calvin, Commentary on the Book of Psalms,
trans. James Anderson (Grand Rapids: Eerdmans Pub. Co., n.d.), 4: 296.
43Idem.
44Douglas J. Moo, “Romans” NICNT (Grand Rapids: Eerdmans Pub Co.,
1996), 543. Intercession or intercede comes from ¦<JL(PVT meaning, “make a
complaint.” Found in Heb. 7:25 and Rom. 8:34. This shows the high priestly
ministry of intercession of Jesus’ ministry on behalf of his own.
5
nature.37 Hendriksen suggested that Christ’s exaltation refer to the extent
and degree of this high position.38
Concerning the essence of Christ’s exaltation, Owen writes:
That the glory and dignity of Christ in His exaltation is singular, the highest
that can be given to a creature, incomprehensible; that He is, with respect to
the discharge of His office, under the eternal approbation of God; that, as so

gloriously exalted, He is proclaimed to the whole creation, are all contained in
this expression.39
Ellingworth states: “To sit at God’s right hand is therefore to share his power
without limitation,
though always with the subordination implied in the fact that it is God who
gives, and the Son who receives, this supreme status.”40
An Intercessory Work An Intercessory Work An Intercessory Work An
Intercessory Work. Bock suggested that “Jesus is not sitting passively at
God’s side merely waiting for the time of His return. Rather Jesus exercises
key elements of the promised rule when he pours out the Spirit of God on His
people to enable them to undertake their current tasks.”41 Contrary to
Bock’s view,
one sees that although Christ’s sacrificial task has been accomplished and is
today seated at the right hand of
the Father, He is not in a state of inactivity. Rather, Christ is presently
interceding for His people on a regular
basis (Rom. 8:34; Heb. 10:12-13). Christ’s present ministry decreed by God is
that of a priest according to the order of Melchizedek.42 This Jesus does by
dispensing the blessings of the Holy Spirit.43 Moo observes:
[T]he language is metaphorical, indicating that Jesus has been elevated to the
position of “vice-regent”in God’s governance of the universe. But it is not
with the universe, but with Christians, that Paul is concerned here. Because
Christ has ascended, he is able to ‘intercede for us, acting as our High Priest
in the very presence of God.44
Hence, Jesus’ seating refers to his exaltation and enthronement at the right
hand of the Father, and
assuming a present priestly ministry after the order of Melchizedek.
The Thrones Compared & Contrasted The Thrones Compared & Contrasted
The Thrones Compared & Contrasted The Thrones Compared & Contrasted

According to the Davidic Covenant, God has promised the throne of David to
the descendants of
David. However, there are different views regarding the term throne.
The Meaning of The Meaning of The Meaning of The Meaning of Throne
Throne Throne Throne. .. . The Hebrew word for throne in general is aS@K!
(Kissé), or hS@K! (kisséh),
45I. Cornelius, “aS@K” in TDOTTE , ed. Willem VanGemeren (Grand
Rapids: Zondervan Pub. Co., 1997), 2: 672-674.
46Merrill F. Unger, Unger’s Bible Dictionary (Chicago: Moody Press, 1980),
1092.
47Idem.
48Merrill F. Unger, 2: 675.
49I. Cornelius, “as@K!,” 2: 675.
50W. H. Wheaton, “Session” s.v. Evangelical Dictionary of Theology, ed.
Walter A. Elwell (Grand Rapids: Baker Book House, 1984),
1007.
51C. Blendinger, “2D`<@H” s.v. TDNTT , ed. Colin Brown (Grand Rapids:
Zondervan Pub. Co., 1983), 2: 611-612.
52O. Betz, “duvnami"” s.v. TDNTT, ed. Colin Brown (Grand Rapids:
Zondervan Pub. Co., 1983), 2: 601.
53F. F. Bruce, “Hebrews” NICNT, 50.
6
meaning chair, throne, seat, seat of honor. The Aramaic equivalent is
as@r+K* (korsé), also referring to throne.45
Ordinarily aS@K! indicates a chair as part of ordinary furniture. One could
apply the term to any elevated seat

occupied by a person in authority whether they are a priest, a judge, or a
military chief. The usual postures were squatting and reclining, which were
always regarded as a symbol of dignity.46 In the ruling realm, a throne
symbolizes superiority and honor.47
Figuratively, when the expression of a royal throne is used in conjunction with
King David, it refers
to his rule over Israel (2 Sam. 3:10; cf. 14:9). “Thrones” also indicate earthly
potentates and celestial beings, and archangels.48 Sitting on the royal throne
means to be in power.49 “To sit upon the throne” implied the
exercise of regal power. “To sit upon the throne of another” meant to be the
successor. The OT portrays God
as sitting on the throne of His universe, signifying His sovereignty, holiness,
and majesty (1 Kings 22:19; Psa. 2:4; 99:1; 47:8; Isa. 6:1-4).50 In the Greek
culture, qronov" (qronov")in classical Greek means a chair with an attached
footstool. Metaphorically it refers to regal or divine majesty.51 It seems that
the NT adds little to OT concept about
thrones. Betz gave an informative insight to the connection between the
words, qronov" and duvnami":
The word dynamis suggests the inherent capacity of someone or something to
carry something out, whether it be physical, spiritual, military or political. It
also denotes the largely spontaneous expression of such dynamis. Exousia, on
the other hand, is used only with reference to people. It indicates the power to
act which given as of right to anyone by virtue of the position he holds. Such
authority exists, quite independently of whether it can be exercised in given
circumstance. Thronos, throne, is also relevant in this context. Originally it
meant the seat of government, and then, equally, someone who was in such a
position of authority or strength.52
Bruce remarked:
That no literal location is intended was as well understood by Christians in the
apostolic age as it is by us; they knew that God has no physical right hand or

material throne where the ascended Christ sits beside him; to them the
language denoted the exaltation and supremacy of Christ as it does to us.53
Therefore, a throne in the OT and NT sense of the word refers to the one in
whom power and
authority resides.
The Throne of David The Throne of David The Throne of David The Throne
of David. Hendriksen views the rule of the Messiah as characterized by grace
and truth in the hearts and lives of those who have God as their refuge instead
of a literal, earthly or political rule,
54William Hendriksen, “An Exposition of the Gospel According to Luke,”
NTC (Grand Rapids: Baker Book House, 1978), 87.
55Darrell L. Bock, “Luke 1:1-9:50", 116-117.
56George Eldon Ladd, “Historic Premillennialism”in The Meaning of the
Millennium: Four Views, ed. Robert G. Clouse (Downers Grove, IL: IVP,
1980), 31.
57Eugene H. Merrill, “2 Samuel” in The Bible Knowledge Commentary: Old
Testament, ed. Roy B. Zuck & John F. Walvoord (Wheaton, IL: Victor Bks,
1985), 464. Isa. 9:1-7; 11:1-5; Jer. 30:4-11; Ezek. 34:23-24; 37:24-25; Amos
9:11-15.
58Eugene H. Merrill, The Kingdom of Priests: A History of Old Testament
Israel (Grand Rapids: Baker Book House, 1996), 274-275. Homer Heater Jr,
“A Theology of Samuel and Kings” in A Biblical Theology of the Old
Testament, ed. Roy B. Zuck (Chicago: Moody Press, 1991), 118.
59See Cleon L. Rogers Jr., “The Davidic Covenant in the Gospels” in BibSac
150 (Oct-Dec 1993): 458-478. Charles C. Ryrie, The Basis of the Premillennial
Faith, 77.
60Ibid, 466-467. I. Howard Marshall, “The Gospel of Luke” NIGTC (Grand
Rapids: Eerdmans, 1978), 91.

61Charles C. Ryrie, The Basis of the Premillennial Faith (NY: Loizeaux Bros.,
1953), 89.
7
meaning the kingdom for Hendriksen is spiritual.54 Bock, however, views the
reign of Christ from the throne of David as having been initially manifested in
Acts 2:30-36.55 Ladd, explains that “in his session Jesus has been
made Lord. He has also begun his reign as the Messianic, Davidic King. He
has entered upon his reign as Lord and Christ.”56
One can trace the concept of Davidic Throne back to 2 Sam. 7. In the Davidic
Covenant, God
promised David a posterity (i.e., a dynasty of kings), which would have no
end. God would establish his throne
forever (2 Sam. 7:11-16). The prophets attested to the Davidic Messiah, and
understood the kingdom as literal, the one who would eventually rule over all
and forever on the throne.57 God had purposed to channel his
sovereignty over his own people through a succession of kings that would be
actualized in Jesus Christ - the eschatological “David” (Luke 1:31-32).58
That line would begin with David and ends with Jesus Christ as the
ultimate King who would sit on the throne and rule the earth (Lk. 1:32b; Psa.
89:3-4; 28-37). As the nature of Jesus’ rule is literal, the kingdom over which
Christ would rule is also literal.59 This
is verified by the manner in which the kingdom concept perceived by the Jews
is literal and political. The
prophetess Anna was said to be waiting for “the redemption of Jerusalem” in
Lk. 2:38. According to Rogers,
“redemption” refers to the notion and hope for the liberation of the “holy
city.” Marshall writes: “The

language . . . suggests political deliverance, which is of course not to be
excluded from the Christian concept
of salvation and formed part of contemporary Jewish hopes.” This can be seen
in the coins struck by the Jews as they declared their independence from
Rome between AD 66-70.60 The disciples were looking forward to the
coming of a literal kingdom though they did not fully grasp the concept of the
kingdom (Acts 1:6). The
political climate of the day induced a strong desire in the Jewish people to
look forward to the soon coming of
the Messiah to liberate them from Rome. Ryrie sums up:
In spite of the degraded political and moral condition of the nation Israel at
the time of Christ, the national hope of a kingdom was exceedingly strong.
Jewish thought at that time was permeated with the thought of this kingdom.
The terms, kingdom of God, kingdom of heaven, etc., were on everyone’s lips.
The concept which the Jews had of this kingdom at this time may be summed
up under these five characteristics: earthly, national, Messianic, moral, and
future.61
With reference to Lk. 1:31-32, Godet states:
62Frederick Godet, A Commentary on the Gospel of St. Luke, vol. 1
(Edinburgh: T & T Clark, 1881), 91-92.
63John F. Walvoord, “The New Covenant” in Integrity of Heart, Skillfulness
of Hands, eds. Charles H. Dyer & Roy B. Zuck (Grand Rapids: Baker Book
House, 1994), 193. A critical view but still proposes a time interval before the
ultimate fulfillment of Psa. 110:1, see Terrance Callan, “Psalms 110:1 and the
Origin of the expectation that Jesus will come again,” CBQ 44 (1982): 622-
636.
64I. Cornelius, “as@K!,” 2: 674-675.
65Alva J. McClain, The Greatness of the kingdom, 436.

66F. F. Bruce, “Hebrews” in NICNT, 116-117. Philip Edgcumbe Hughes, A
Commentary on the Epistle to the Hebrews (Grand Rapids: Eerdmans Pub.
Co., 1977), 174.
67Renald E. Showers, There Really Is A Difference! (Bellmawr, NJ: The
Friends of Israel Gospel Ministry, Inc., 1990), 89.
68Idem.
69Ibid, 90. Alva J. McClain, The Greatness of the Kingdom (Winona Lake,
IN: BMH Books, 1974), 401. McClain writes: “That the throne in heaven, to
which Christ ascended and where He now sits, cannot be equated with the
throne of David, should need no argument, for the two are never so identified
in Scripture (cf Rev. 3:21).”
8
The throne of David should not be taken here as the emblem of the throne of
God, nor the house of Jacob as a figurative designation of the Church. These
expressions in the mouth of the angel keep their natural and literal sense. It
is, indeed, the theocratic royalty and the Israelitish people, neither more nor
less, that are in question here; Mary could have understood these expressions
in no other way. It is true that, for the promise to be realized in this sense,
Israel must have consented to welcome Jesus as their Messiah. In that case,
the transformed theocracy would opened its bosom to the heathen; and the
empire of Israel would have assumed, by the very fact of this incorporation,
the character of a universal monarchy. The unbelief of Israel foiled this plan,
and subverted the regular course of history; so that at the present day the
fulfillment of these promises is still postponed to the future.62
Thus, with the rejection of Jesus as Messiah, the kingdom could not be
fulfilled until God has restored Israel as a nation and has established Christ as
king on the earth.63
The Throne of God The Throne of God The Throne of God The Throne of
God. In the OT, a variety of imagery exist which emphasized God’s
transcendence and earthly omnipresence.64 In the NT, another name for the
throne of God is “the throne of grace” where Jesus sits as the Great High

Priest pleading for his own.65 Bruce calls it the “antitype” to the “mercy-
seat” in
the earthly sanctuary:
It was at the earthly mercy-seat that the work of atonement was completed in
token of the day of Atonement and the grace of God extended to his people;
the presence of the Christians’ High Priest on the heavenly throne of grace
bespeaks a work of atonement completed not in token but in fact, and the
constant availability of divine aid in all their need. Thanks to him, the throne
of God is a mercy-seat to which they have free access and from which they
may receive all the grace and power required “for timely help” in the hour of
trial and crisis.66
The Contrast of Two Thrones The Contrast of Two Thrones The Contrast of
Two Thrones The Contrast of Two Thrones. Several factors need to be
considered in determining whether both the throne of God and throne of
David are synonymous or distinct. Several factors regarding the distinction
between both thrones are proposed for considerations. First, God established
David’s throne only during the
twilight of his kingship (2 Samuel 7). By contrast, God’s throne has been in
existence before the world began (Psa. 93:1-2).67 Several of David’s
descendant have already sat on David’s throne in the course of history, while
Jesus is the only one who sits at the right hand of God’s throne in heaven (Psa.
110:1; Heb. 8:1; 12:2; 1 Pet. 3:22).68 Third, if both thrones are synonymous,
the promise given to David that his throne would be
established forever, becomes redundant (2 Sam. 7:16). Fourth, Jesus drew a
distinction in Rev. 3:21 concerning
His throne and God’s throne. Since David’s throne would be Jesus’ throne
according to Lk. 1:31-32, then both thrones are not the same.69 Fifth, God’s
statement: “Thy throne, O God, is forever and ever” (Psa. 45:6-7; Heb.
70Idem.

71Idem, 90.
72O. Palmer Robertson, The Christ of the Covenants (Grand Rapids: Baker
Book House, 1980), 250-251.
73Herbert W. Bateman IV, “Psalm 110: 1 and the New Testament,” 451.
74John F. Walvoord, “The Fulfillment of the Davidic Covenant” BibSac 102
(1945), 163.
75Idem.
76Idem.
9
1:8), in great likelihood it indicates recognition of Christ’s throne to be
distinct from the Father.70 Sixth, both
thrones are located in different spheres. God’s throne is located in heaven
while David’s throne is on earth (Isa. 66:1 cf. Psa. 103: 19; Mt. 5: 34; 23:22;
Acts 7:49).71
Asserting a different view, Robertson cites 1 Chron. 29:22-23: “Then Solomon
sat on the throne of
the LORD as king instead of David his father, and prospered; and all Israel
obeyed him.” He equates the throne
of David with the throne of God, and therefore “Christ’s present reign
represents the fulfillment of the Old Testament anticipation in this regard.”72
Regarding this, Bateman explains that “whereas Yahweh’s throne is
in heaven (2 Kings 8:27-30; Psa. 2:4; 80:1-15; 89: 5-18), the vice-regent ruled
over Israel and was dependent on
Yahweh (Psa. 80:17; 89: 20-24). Yahweh “the Divine King” of Israel
enthroned in heaven, gave the Davidic king, the earthly king” of Israel, a
special place of honor and authority to rule over Israel as His vice-regent.”73
More

than that, in the theocratic kingdom, God is the real King. David nor
Solomon rules not in his own right but as
a co-regent and representative. The king’s authority is thus of a derived
nature. This assurance of prestige
and power expresses a typically Israelite idea of kingship as derivative and
responsible rather than autocratic.
So for the Chronicler to say that Solomon ascended the throne of the Lord is
correct, but it would be wrong for
Robertson to use it as a proof text for the argument that Christ’s
enthronement following His ascension refers
to the enthronement on David’s throne. Moreover, not one reference
indicates the present session of Christ with the Davidic throne.74 Walvoord
holds that the throne is not a literal throne per se but a reference to “dignity
and power which was sovereign and supreme in David as king.”75 Neither is
there any teaching that the throne of the Father is to be identified with the
Davidic throne.76
Conclusion Conclusion Conclusion Conclusion
Thus, what does it mean for Christ to be seated at the right hand of God?
First, it means that Christ
fulfills the prophetic statement in Psa. 110:1 that He will sit next to God the
Father at His right hand. Second,
Christ is now seated in a position of great honor and authority, being at the
right hand of the Father, having
made the necessary sacrifice for sins, is now assuming a different role as the
Great High Priest, interceding for
His own people. Third, although Christ is now seated on the throne, it is not
the throne of David, for His
enemies have not been placed under His feet.

10
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Ryrie, Charles Caldwell. The Basis of the Premillennial Faith. NJ: Loizeaux
Bros., 1953.
Scroggie, W. Graham. The Psalms. London: Pickering & Inglis Ltd., 1965.
Showers Renald E.. There Really Is a Difference! Bellmawr, NJ: The Friends
of Israel Gospel Ministry, Inc., 1990.
Unger, Merrill F.. Unger’s Bible Dictionary. Chicago: Moody Press, 1980.
Walvoord, John F.. “The New Covenant” in Integrity of Heart, Skillfulness of
Hands, eds. Charles H. Dyer & Roy B. Zuck. Grand Rapids: Baker book
House, 1994.
________________. “The Fulfillment of the Davidic Covenant” Bibliotheca
Sacra 102 (1945).
Wheaton, W. H.. “Session” s.v. Evangelical Dictionary of Theology. Walter A.
Elwell (ed). Grand Rapids: Baker book House, 1984.

What is so special about sitting at God's “right hand”?
This concept seems to show up in a few places:
Psalms 110:1 (NIV)

The LORD says to my lord: “Sit at my right hand until I make your enemies a
footstool for your feet.”
Ephesians 1:19–20 (NIV)
...and his incomparably great power for us who believe. That power is the
same as the mighty strength he exerted when he raised Christ from the dead
and seated him at his right hand in the heavenly realms...
Romans 8:34 (NIV)
Who then is the one who condemns? No one. Christ Jesus who died—more
than that, who was raised to life—is at the right hand of God and is also
interceding for us.
Clearly, undeniably Jesus is at the "right hand of God". But what does that
mean or signify? Would being at the left hand of God be a bad thing?
Scope: I'm specifically seeking a mainstream Protestant exegesis of this text,
although I suspect the understanding will be universal across all
denominations and doctrines (although I could be wrong).
exegesis romans psalms ephesians session-of-christ

It simply means that Christ is uniquely special to God and has his authority.
To sit at the right hand of an earthly king was a place of honor, denoting
special trust, authority from, and relationship with the king. It was something
that was understood without needing explanation at the time.
If you were to sit at the right hand of the King meant that you acted with his
authority. Those who came to you would treat you with respect and
obedience, as if you were the king yourself.
It's one of the many demonstrations in the Bible, which is not readily
understood by us in our time that made perfect sense to the culture as it was
then.

There's an article that explains it a bit differently, with more detail here:
http://www.letusreason.org/onenes10.htm
This is an excerpt:
To sit at ones right hand means a place of authority, it was a place of honor it
meant dignity and rulership. Throughout the O.T there are used what are
called anthropomorphism to describe God in some function or characteristic.
this is figurative language describing a certain characteristic of God it is
describing his divine actions from a human view point.
...
The term at the right hand of God points to his exalted position he now is
active on. There are numerous things that need to be considered to
understand this phrase. The phrase right hand is a metaphor, God exercises
his authority by his right hand.
Right after Peter writes of the resurrection he says 1 Pt.3:22 Who has gone
into heaven and is at the right hand of God, angels and authorities and powers
having made subject to him". If he is God the Father then they are already
subjected to him, If he is only a man, then the ruling of the universe is in a
humans hands. So it is as in Mt.28:18 all authority was given to him in both
heaven and earth. This is something he did not have as he came to earth in a
state of humility Phil.2:5-8.
There are several other ways of stating the same basic thing here:
http://biblemeanings.info/Words/Body/Right_hand.htm

"Right" in many cultures signify more importantly than the "Left". This is
probably associated with the population of right handed is more than the left
handed. Hence, people use right hand to do important things more than their
left hand. "Right hand man" also means the trusted one, or the most
important one.

In my culture (Indonesia), it's consider rude to do something with left hand.
i.e passing an object (such as money) to somebody else using left hand is
considered as an insult; and eating with left hand is disgusting for some
people. This habit is based on the habit that we use our left hand to clean, so
it's not good.
from wikipedia
The Latin word sinistra originally meant "left" but took on meanings of
"evil" or "unlucky" by the Classical Latin era

Also note Matthew 20:21, where the mother of two of the disciples asks Jesus,
“Grant that these two sons of mine may sit, one on Your right hand and the
other on the left, in Your kingdom.”.
I think the most important point in these passages is the idea that the person is
sitting next to God, clearly a place of high honor. Just like if today you were
invited to a formal dinner or whatever, and told that you would be sitting next
to the president or the pope or Snooki or some such important person, you
would surely take this as a great honor.
As others note, sitting at the king or whoever's right is more prestigious in
most cultures than sitting at his left. But both are pretty high up there.

Why is Christ Seated at the Right Hand of God? (Heidelberg Catechism Q50)
October 19, 2016 by Gary Neal Hansen 10 Comments
Why “Seated at the Right Hand of God”?
I’ve been back to blogging on the Heidelberg Catechism of late.

Recently I worked through what these 16th-century Reformed theologians
thought about the Ascension.
In their line by line commentary on the Apostles’ Creed they took each
obvious and not-so obvious issue in turn:
Q46: What does Christ’s Ascension into heaven mean?
Q47: Does that mean he’s not with us?
Q48: Does that separate his humanity from his divinity?
Q49: And, from a while back, how does this idea help us as Christians?
Then the writers move on to the Creed’s next line and ask
50 Q. Why the next words: “and is seated at the right hand of God”?
Good question, even if basically nobody is asking it today.
So, now that we are on the topic, why DOES the Creed say that?
The Easy Answer: The Bible Says So
I suppose the easiest answer is “Because the Bible says so.” Remember how
Stephen, as the crowd pumelled him to death with stones, looked to heaven
and said that he saw Jesus sitting there?
But filled with the Holy Spirit, he gazed into heaven and saw the glory of God
and Jesus standing at the right hand of God.
‘Look,’ he said, ‘I see the heavens opened and the Son of Man standing at the
right hand of God!’ (Acts 7:55-56)
Okay, I guess he got tired of standing there and sat down.
Actually most of the references refer to him sitting. (Matt. 26:64, Mark 14:62
& 16:19, Luke 22:69, Col. 3:1, Heb. 1:3, 8:1, 10:12 & 12:2)
And there is another simple answer: If he bodily rose from the grave and
bodily ascended to heaven, he has to be bodily somewhere.

Complication: What is the Father Doing with Hands?
But then a different problem arises: God is not physical. God, according to
Scripture, is Spirit, and by Church teaching the Father is not to be portrayed
in physical ways.

cc by Blake Patterson 2.0
You see this in the ancient Temple.
The Holy of Holies was the definitive place where God chose to be present.
It housed the Ark of the Covenant, holding the Ten Commandments.
Two golden angel figures stretched out their wings above and across and the
Ark, forming a kind of seat for God.
The seat was, to all appearances, empty.
You would expect God to be sitting there on the, as it were, wing chair. But
no.
And one of the commands on the tablets inside that Ark clearly forbade
making any physical portrait of God.
So when the New Testament’s idea of the heavenly throne room, what is God
doing with hands?
The trouble with the idea is called “anthropomorphism”: falsely attributing
human characteristics to God. So there is a problem in the picture that the
language of the Creed (and Scripture) creates.
(Though it does make room for the old joke about God being left-handed —
since Jesus sat on God’s right hand.)
The Symbolic Answer: Christ Is Ruler of All
This word picture of God bodily occupying a physical throne room has to be
symbolic language. It must point to a greater, invisible reality.

So here’s the Catechism’s take on the question:
A. Because Christ ascended to heaven
to show there that
he is head of his church,
the one through whom the Father rules all things.
Yes! The word picture of enthronement points, as a symbol, to a bigger truth.
And it is an important reality:
Christ is large and in charge, the ruler of all, and especially the head of his
Church — us.
This idea of Christ at God’s right hand is what you see portrayed inside the
domes of countless Orthodox Churches: Christ “Pantokrator” or “Ruler of
All.”
So when you say the Creed, or think about Christ after the ascension,
remember that the imagery teaches us he is King of King and Lord of Lords
— and let that fill you with trust and hope, whatever you are facing.
https://garynealhansen.com/christ-seated-at-the-right-hand-of-god/

AT THE RIGHT HAND OF THE FATHER
(ek dexion...tou theou)
To sit at ones right hand means a place of authority, it was a place of honor it
meant dignity and rulership. Throughout the O.T there is used what are
called anthropomorphism to describe God in some function or characteristic.
this is figurative language describing a certain characteristic of God it is
describing his divine actions from a human view point.
For example there are the scriptures such as the eyes of the Lord go to and
through upon the earth. There are mention of his ears, feet, mouth, back,

fingers, arms, and hands. None of these should be taken in the solid literal
sense that God has form as a human creature, these are meant to
communicate something of his being of service. Examples
God is called a shield, a buckler, a high tower, a vine, a door, a hen, the Lion
of the tribe of Judah his eyes run to and fro upon the earth. Men are called
sheep, lambs, salt, branches, we seek his face (do we really look for his face
literally) we are to keep our eyes on Jesus (can we really see him).
Their are examples of his arm which was a symbol of his power. the arm was
used as the agency of strength, when the Bible refers the arm of the Lord it is
consistently about the son, as God reaches into the Earth to do his work.
Ex.6:6 the Lord redeemed Israel "with an outstretched arm." Isa.53:1 " to
who has the arm of the Lord been revealed." Isa.63:5 "therefore my own arm
brought salvation for me. Also in like manner his hand is used to most often
symbolize an activity of service.
Isa.48:13 'speaks of his hand laying the foundation of the Earth, and my right
hand spanned the heavens..." Isa.62:8 " the Lord has sworn by his right hand,
and by his arm of strength." Isa. 59:1" the Lord's hand is not shortened that
it cannot save."
We also have numerous scriptures combining both the arm and hand. Duet.
26:8 " so the Lord brought us out of Egypt with a mighty hand and an
outstretched arm." ( also Duet.5:15, 7:19, 11:2; Ps.44:3; Jer. 32:21; Ez. 20:33)
We need to distinguish when anthropormorphic or symbolic terms are used
and when they are not.
The term at the right hand of God points to his exalted position he now is
active on. There is numerous things that need to be considered to understand
this phrase. The phrase right hand is a metaphor, God exercises his authority
by his right hand.
Right after Peter writes of the resurrection he says 1 Pt.3:22 Who has gone
into heaven and is at the right hand of God, angels and authorities and powers
having made subject to him". If he is God the Father then they are already
subjected to him, If he is only a man, then the ruling of the universe is in a

humans hands. So it is as in Mt.28:18 all authority was given to him in both
heaven and earth. This is something he did not have as he came to earth in a
state of humility Phil.2:5-8.
The term to lift up in Greek is epeirthei which means to lift up, it is in the
passive state showing us that the Son was taken to heaven by God the Father.
He was received up to him and sat down next to him continuing to function in
his high priestly office.
Jesus returned to Father sitting down showing his work is done. Jn.14:28,
16:16,17, 20:17. Their is now a man at the right hand of God the Father, who
is God the Son. Acts 2:32-35, Heb.10:12, Eph. 1:20, 1 Pt. 3:22. He is now
functioning in his high priestly ministry Rom.8:34; Heb. 4:14-16, 7:24-25.
1 Tim.2:5. Because of his exaltation and new position he is able to send the
Holy Spirit Acts 2:33, Jn. 7:39, and give spiritual gifts to the Church Eph. 4:7-
11.
Ps. 80:17 " Let your hand be on the man of your right hand, upon the Son of
man whom you made strong for yourself." The Son of man was a messianic
term for the messiah, coming in human flesh.
While the phrase right hand means prominence some argue that there is only
one person on the throne. Yet the scripture reads the right hand of God.
Eph. 3:11 Christ is sitting at the right hand of God." The question that arises
is God a person? Yes, and we find that Christ Jesus is sitting at the Fathers
right hand.The father is a person (not human of course)The Son is also a
person as both God and man. . However we know from other scriptures the
Son was sent by the Father from heaven and is later received back to his
former place by the Father.
Ps.110:1 "The Lord said to my Lord sit at my right hand until I make your
enemies your footstool." In Heb. 1:13 we find it is the Father who says to the
Son " to which of the angels has he ever said, sit at my right hand, till I make
your enemies your footstool." Notice I will make your enemies, whose
enemies, God's enemies. The question that arises is God a person? Yes, and
we find that Christ Jesus is sitting at the Fathers right hand. Since there is

only one at a time which one of these is not a person? The Father is
designating a different place of position to the son.
Bernard and others insists "this passage describes the dual nature of Christ,
with the spirit of God (the Lord) speaking prophetically to the human
manifestation of Christ (the Lord)." (p.107). the Lord is speaking to himself as
the Lord not only the man. Notice he says your enemies, not my enemies. Are
they only the enemy of his humanity or of his whole person? Bernard says we
should note the word until. Have his enemies been made his footstool? No this
event has not happen, this will occur at the 2nd coming. So he's still at the
right hand he didn't change into the Holy spirit.
In Eph.1:20 " according to his mighty power which he ( the Father) worked in
Christ when he raised him from the dead and seated him at his right hand in
the heavenly places." So we find that there are two persons involved here. the
one who raised Jesus and sat him next to him. God is a person not an it, nor
just a title he is the Lord Jesus next to the Father, not just the humanity. Heb
1:3 says he sat down at the right hand of majesty, Heb. 8:1 the right hand of
the throne of majesty."Heb.1:8 The Father speaking-" But to the Son he says
"Your throne, O God is forever and ever... God, even thy God, hath anointed
you with the oil of gladness above thy fellows." Here is God the Father saying
to the Son he is God and his throne is eternal. According to the Oneness view
the Son is only his humanity. Bernard says "the first portion of the above
passage clearly refers to the deity in the Son, while the second portion refers
to the humanity of the Son." Again he attributes this to prophecy of the future
incarnation of God in the flesh. (p.121)
The term at the right hand of God points to his exalted position he now is
active in. The phrase right hand is a figurative expression of a literal event.
God exercises his authority by his right hand.
Acts 5:31 Him (Christ) God has exalted to his right hand to be prince and
savior. Only God is the savior.
Rev.4:2 John sees the same scene that Stephen did in Acts 7, a throne set in
heaven and one who sat on the throne ( God ). Rev.5:6-7 Stood a lamb as
though it had been slain...vs.7 and he came to take the scroll out of the right

hand of him who sat upon the throne." The lamb is Identified as Jesus and the
one who sits on the throne is the Father. We then see the angels and the
creatures and the elders worship both the lamb and the Father. vs.13 "
Blessing and honor and glory and power be to him who sits upon the throne
and to the lamb, forever and ever." According to Oneness the lamb who is
only the man is being worshipped in heaven, now we have idolatry going on in
heaven! Certainly Jesus is still the God/man and the father is distinct from
him as he is sitting and Jesus is not.
Rev3:21" to him who overcomes I will grant to sit down with me on my
throne, as I also overcame and sat down with my Father on his throne."
Whether the thrones are literal is inconsequential right now to what we want
to distinguish. Here we have a analogy of us sitting down on his throne, just as
he did on his Fathers throne. Clearly two individuals are portrayed. In
Hebrews the father says to the Son 1:8 your throne is forever, O God. He goes
on and says to the Son "you Lord in the beginning laid the foundation of the
earth and the heavens are the work of your hands,"The father calls the Son
God, he does not call him Father. Neither does Jesus call the Father Jesus.
Right hand of God Rom. 8:34, Col.3:1, Eph. 3:20 Heb. 10;12, 12:2,1 Pt. 3:21
Right hand of power Mt. 26:64 Mk.14:62,
The Lord said to my Lord. Mt.22:43-45, Mk.12:35-37, Lk.20:41-44
http://www.letusreason.org/onenes10.htm

Session of Christ
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Illustration from the Book of Kells of Christ enthroned. The central
significance of Christ's heavenly session is his reign as king.
The Christian doctrine of the Session of Christ or heavenly session says that
Jesus Christ is seated at the right hand of God the Father in Heaven—the
word "session" is an archaic noun meaning "sitting". Although the word
formerly meant "the act of sitting down", its meaning is somewhat broader in
current English usage, and is used to refer to a sitting for various reasons,
such as a teaching session, or a court or council being in session. The New
Testament also depicts Jesus as standing and walking in Heaven, but the
Session of Christ has special theological significance because of its connection
to the role of Christ as King. The Session of Christ is one of the doctrines
specifically mentioned in the Apostles' Creed, where "sitteth on the right hand
of God the Father Almighty" immediately follows the statement of the
Ascension.

Contents
1
Etymology
2
Biblical references
3
Theological significance
3.1
Exaltation of Jesus

3.2
Origins
4
Usage
4.1
In the creeds
4.2
Use in hymnody
5
See also
6
Notes
7
References
8
Sources
9
External links
Etymology[edit]

Pietro da Cortona, Stoning of Saint Stephen, 1660. Acts 7:55 says that, as he
was dying, Saint Stephen saw Jesus standing at the right hand of God.

The word "session" is an archaic noun meaning sitting.[1] Wayne Grudem
notes that the word formerly meant "the act of sitting down," but that it no
longer has that sole meaning in ordinary English usage today.[2] This
language is used in Psalm 110:1 and Hebrews 10:12. In Acts 7:55, however,
Stephen sees Jesus standing at the right hand of God.[3] This may represent
Jesus "rising momentarily from the throne of glory to greet his proto-
martyr,"[4] standing as a witness to vindicate Stephen's testimony,[5] or
preparing to return.[6]
In the Book of Revelation 2:1, on the other hand, Jesus is referred to as
walking among the seven golden lampstands. Robert Mounce suggests that
since these lampstands represent seven churches, Jesus' motion indicates that
he is "present in their midst and aware of their activities."[7]
Biblical references[edit]
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According to the Book of Acts, Acts 2:33, after Jesus' resurrection and
ascension, he was "exalted to the right hand of God." Preaching on the Day of
Pentecost, Peter saw Jesus' exaltation as a fulfilment of Psalm 110:1, The
LORD says to my Lord: "Sit at my right hand until I make your enemies a
footstool for your feet."[8] In the Bible, the "right hand" is the special place of
honour.[9]

Pieter de Grebber, God Inviting Christ to Sit on the Throne at His Right
Hand, 1645. This invitation from Psalm 110:1 is quoted in the Book of Acts as
being fulfilled in Christ's heavenly session.
The idea of Christ's heavenly session appears a second time in the account of
Peter's preaching in the Book of Acts. In Acts 5:31, Peter says that God
exalted Jesus, "to his own right hand" (NIV), though Louis Berkhof notes that
the dative τῇ δεξιᾷ may have to be taken in the instrumental sense ("by his
own right hand") rather than a local sense ("at his own right hand").[10]
The heavenly session was important to other writers of the New Testament. In
the Epistle to the Hebrews, Hebrews 10:12, it says that Jesus "sat down at the
right hand of God," after he had "offered for all time one sacrifice for sins."
As in Acts 2, the language of Psalm 110 is used, the next verse saying that
Jesus is waiting "for his enemies to be made his footstool."[11] Other New
Testament passages that speak of Christ as being at God's right hand are
Ephesians 1:20 (God seated Christ "at his right hand in the heavenly realms")
and 1Peter 3:22 (Jesus has "gone into heaven and is at God's right hand").

In Matthew Matthew 26:64 and Mark 14:62, Jesus says to Caiaphas, "you will
see the Son of Man seated at the right hand of Power". This is a reference to
Daniel 7:13, in which Daniel sees a vision of "one like a son of man" coming to
the Ancient of Days.
Theological significance[edit]
Exaltation of Jesus[edit]
In the Bible, to be at the right side "is to be identified as being in the special
place of honor," and thus "the full participation of the risen Christ in God's
honor and glory is emphasized by his being at God's right hand."[9]
The heavenly session is often connected to the enthronement of Christ as
King. The Catechism of the Catholic Church says that "being seated at the
Father's right hand signifies the inauguration of the Messiah's kingdom."[12]
Louis Berkhof notes that, in his session, Christ is "publicly inaugurated as
God-man, and as such receives the government of the Church and of heaven
and earth, and enters solemnly upon the actual administration of the power
committed to Him."[13]
In Hebrews 10:12, however, it is Jesus' priestly office that is in view. The
session refers to the completed nature of the work, in the same way that "a
human being will sit down at the completion of a large work to enjoy the
satisfaction of having accomplished it."[2] F. F. Bruce argues that

Michael Damaskenos Icon of the Holy Liturgy, from the 16th-century Cretan
school, showing Western stylistic influence.
The presence of Messiah at God's right hand means that for His people there
was now a way of access to God more immediate and heart-satisfying than the
obsolete temple ritual had ever been able to provide.[14]
Karl Barth says that the session of Christ is "the first and the last thing that
matters for our existence in time," and that

Whatever prosperity or defeat may occur in our space, whatever may become
and pass away, there is one constant, one thing that remains and continues,
this sitting of His at the right hand of God the Father.[15]
Origins[edit]
See also: High Christology
The New Testament writings contend that the resurrection was "the
beginning of His exalted life"[16][note 1] as Christ and Lord.[18][web 1] Jesus
is the "firstborn of the dead," prōtotokos, the first to be raised from the dead,
and thereby acquiring the "special status of the firstborn as the preeminent
son and heir."[19][web 1] According to Beale,
"Firstborn" refers to the high, privileged position that Christ has as a result
of the resurrection from the dead [...] Christ has gained such a sovereign
position over the cosmos, not in the sense that he is recognized as the first-
created being of all creation or as the origin of creation, but in the sense that
he is the inaugurator of the new creation by means of his resurrection.[web 1]
Hurtado notes that soon after his death, Jesus was called Lord (Kyrios), which
"associates him in astonishing ways with God."[20] The term Lord reflected
the belief that God had exalted to a divine status "at God's 'right hand'."[21]
The worship of God as expressed in the phrase "call upon the name of the
Lord [Yahweh]" was also applied to Jesus, invocating his name "in corporate
worship and in the wider devotional pattern of Christian believers (e.g.,
baptism, exorcism, healing)."[22]
According to Hurtado, powerful religious experiences were an indispensable
factor in the emergence of Christ-devotion.[23][note 2] Those experiences
"seem to have included visions of (and/or ascents to) God's heaven, in which
the glorified Christ was seen in an exalted position."[24][note 3] Those
experiences were interpreted in the framework of God's redemptive purposes,
as reflected in the scriptures, in a "dynamic interaction between devout,
prayerful searching for, and pondering over, scriptural texts and continuing
powerful religious experiences."[27] This initiated a "new devotional pattern
unprecedented in Jewish monotheism," that is, the worship of Jesus next to

God,[28] giving Jesus a central place because his ministry, and its
consequences, had a strong impact on his early followers.[29] Revelations,
including those visions, but also inspired and spontaneous utterances, and
"charismatic exegesis" of the Jewish scriptures, convinced them that this
devotion was commanded by God.[30]
Usage[edit]
In the creeds[edit]
The Apostles' Creed says of Jesus that "He ascended into heaven, and sitteth
on the right hand of God the Father Almighty" (1662 Book of Common
Prayer). The words "and sitteth on the right hand of the Father," do not
appear in the Nicene Creed of 325, but are present in the Niceno-
Constantinopolitan Creed of 381,[31] and are retained in all English versions
of the Nicene Creed.
Use in hymnody[edit]
The heavenly session is referred to in many hymns, such as Charles Wesley's
hymn Rejoice, the Lord is King:
He sits at God’s right hand till all His foes submit,
And bow to His command, and fall beneath His feet:
Lift up your heart, lift up your voice;
Rejoice, again I say, rejoice!
The Christmas carol Once in Royal David's City contrasts Christ's humble
birth with his heavenly session; the last verse begins:
Not in that poor lowly stable,
With the oxen standing by,
We shall see Him; but in Heaven,
Set at God’s right hand on high;[32]

Christ in Majesty
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Christ in majesty in a mandorla, surrounded by emblems of the evangelists:
ivory plaques on a wooden coffret, Cologne, first half of the 13th century
(Musée de Cluny)
Christ in Majesty or Christ in Glory (Latin: Maiestas Domini)[1] is the
Western Christian image of Christ seated on a throne as ruler of the world,
always seen frontally in the centre of the composition, and often flanked by
other sacred figures, whose membership changes over time and according to
the context. The image develops from Early Christian art, as a depiction of the
Heavenly throne as described in 1 Enoch, Daniel 7, and The Apocalypse of
John. In the Byzantine world, the image developed slightly differently into the
half-length Christ Pantocrator, "Christ, Ruler of All", a usually
unaccompanied figure, and the Deesis, where a full-length enthroned Christ is
entreated by Mary and St. John the Baptist, and often other figures. In the
West, the evolving composition remains very consistent within each period
until the Renaissance, and then remains important until the end of the
Baroque, in which the image is ordinarily transported to the sky.

Contents
1
Development

2
Christ in Judgement
3
Gallery
4
Notes
5
See also
6
References
7
External links
Development[edit]

Traditio legis, or "transmission of the law," Christ as lawgiver,[2] mosaic,
Basilica of San Lorenzo, Milan, 4th century, includes a scroll box at Christ's
feet.
From the latter part of the fourth century, a still beardless Christ begins to be
depicted seated on a throne on a dais, often with his feet on a low stool and
usually flanked by Saints Peter and Paul, and in a larger composition the
other apostles. The central group of the Sarcophagus of Junius Bassus of 359
(Vatican) is the earliest example with a clear date. In some cases Christ hands
a scroll to St Peter on his right, imitating a gesture often made by Emperors
handing an Imperial decree or letter of appointment to an official, as in ivory
consular diptychs, on the Arch of Constantine, and the Missorium of

Theodosius I. This depiction is known as the Traditio legis ("handing over the
law"), or Christ the lawgiver – "the apostles are indeed officials, to whom the
whole world is entrusted" wrote Saint John Chrysostom.[3] This depiction
tends to merge into one of "Christ the teacher", which also derives from
classical images of bearded philosophers.
Other Imperial depictions of Christ, standing as a triumphing general, or
seated on a ball representing the world, or with different companions, are
found in the next centuries. By the seventh century the Byzantine Christ
Pantocrator holding a book representing the Gospels and raising his right
hand has become essentially fixed in the form it retains in Eastern Orthodoxy
today.[4] "Christ Triumphant" had a separate future development, usually
standing, often with both hands raised high.

The Deesis mosaic in the Hagia Sophia in Constantinople
The Pantocrator figure first became half-length because large versions filled
the semi-dome of the apse of many, if not most, decorated churches. A full-
length figure would need to be greatly reduced for the head to make
maximum impact from a distance (because of the flattening at the top of the
semi-dome). The gesture Christ makes has become one of blessing, but is
originally an orators gesture of his right to speak.[5] The Deesis became
standard at the centre of the templon beam in Orthodox churches and the
templon's successor, the iconostasis, and is also found as a panel icon.
Generally the Pantocrator has no visible throne, but the earlier Deesis does,
and at least a single-step dais. The Deesis continues to appear in Western art,
but not as often or in such an invariable composition as in the East.

Romanesque illuminated manuscript Gospel Book, c.1220

In the West the image showed a full-length enthroned Christ, often in a
mandorla or other geometrical frame, surrounded by the symbols of the Four
Evangelists, representing the vision of Chapters 4 and 5 of the Book of
Revelation. In the Romanesque period the twenty-four elders of the
Apocalypse are often seen. Christ also holds a book and makes the blessing
gesture, no doubt under Byzantine influence. In both, Christ's head is
surrounded by a crossed halo. In Early Medieval Western art the image was
very often given a full page in illuminated Gospel Books, and in metalwork or
ivory on their covers, and it remained very common as a large-scale fresco in
the semi-dome of the apse in Romanesque churches, and carved in the
tympanum of church portals. This "seems to have been almost the only theme
of apse-pictures" in Carolingian and Ottonian churches, all of which are now
lost, although many examples from the period survive in illuminated
manuscripts.[6]
From the Romanesque period, the image in the West often began to revert to
the earliest, more crowded conception, and archangels, apostles and saints,
now often all facing inwards towards Christ, appear, as well as the beasts
emblematic of the Evangelists and the twenty-four elders. This development
paralleled the movement towards a more "realistic" depiction of the
"heavenly court" seen in the increasingly popular subjects of the Maestà (the
enthroned Virgin and Child) and the Coronation of the Virgin by Christ.
A Christ in Majesty became standard carved in the tympanum of a decorated
Gothic church portal, by now surrounded by a large number of much smaller
figures around the archivolts. In painting, the Ghent Altarpiece is the
culmination of the Gothic image, although a minority of art historians believe
that in this case it is God the Father, not Christ, who is shown in majesty.
Christ in Judgement[edit]

Florentine mosaic Last Judgement of about 1300

A variant figure, or the same figure in a different context termed Christ in
Judgement, depicting Christ as judge, became common in Last Judgements,
often painted on the west (rear) wall of churches. Here an enthroned Christ,
from the 13th century usually with robes pulled aside above the waist to
reveal the wounds of the Passion (a motif taken from images of the Doubting
Thomas[7]) sits high in a complex composition, with sinners being dragged
down by devils to Hell on the right and the righteous on the left (at Christ's
right-hand side) rising up to Heaven. Generally Christ still looks straight
forward at the viewer, but has no book; he often gestures with his hands to
direct the damned downwards, and the saved up.[8]
From the High Renaissance the subject was more loosely treated; Christ and
his court take to the clouds, and are distributed with an eye to a harmonious
and "natural" composition rather than the serried ranks of old. From the late
Renaissance and through the Baroque, it often forms the upper part of a
picture depicting events on earth in the lower register, and as stricter
perspective replaces the hieratic scaling of the Middle Ages, Christ becomes
literally diminished. Such depictions tend not to be described as "Christ in
Majesty", although they are the linear development of the earlier image; the
main subject has become the human events in the foreground, such as the
martyrdom of a saint, to which Christ is now a rather distant witness.

Intercession of Christ
From Wikipedia, the free encyclopedia

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Jesus (and John the Baptist) kneeling before God the Father during the Last
Judgement. Fresco at Paruzzaro, Italy, c. 1518
Intercession of Christ is the Christian belief in the continued intercession of
Jesus and his advocacy on behalf of humanity, even after he left the earth.[1]
In Christian teachings, the intercession of Christ before God relates to Jesus'
anamnesis before God during the Last Supper and the continuing memorial
nature of the Eucharistic offering.[2]
From the Christological perspective, the intercession of Christ is distinguished
from the Intercession of the Spirit.[3] In the first case Christ takes petitions to
the Father in Heaven, in the second case the Comforter (the Spirit) flows from
Heaven toward the hearts of believers.[3]

Contents
1
Biblical basis
2
Christology
3
See also
4
References
Biblical basis[edit]
Part of a series on

Jesus in Christianity

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The theological basis for the belief in the intercession of Christ is provided in
the New Testament. In the Epistle to the Romans (8:34) Saint Paul states:[1]
It is Christ Jesus that died, yea rather, that was raised from the dead, who is
at the right hand of God, who also maketh intercession for us.
This intercession resonates with John 17:22 which refers to the "heavenly
communion" between Christ and God the Father.[1] The First Epistle of John
(2:1-2) states:[1]
And if any man sin, we have an Advocate with the Father, Jesus Christ the
righteous: and he is the propitiation for our sins; and not for ours only, but
also for the whole world.

In the Epistle to the Hebrews (7:25) Saint Paul wrote of the "salvation to the
uttermost" through the continued intercession of Christ:[4]
Wherefore also he is able to save to the uttermost them that draw near unto
God through him, seeing he ever liveth to make intercession for them.
The intercession of Christ in Heaven is seen as a continuation of the prayers
and petitions he performed for humanity while on earth, e.g. as in Luke 23:34:
"Father, forgive them; for they know not what they do".[4]
Christology[edit]
In Pauline Christology the intercession of Christ has two components, both in
the present and at the Last Judgement.[5] This is expressed in Romans 8:33-
34 in terms of "Who shall lay anything to the charge of God's elect?" and
"Who is he that condemneth?", and then in Hebrews 7:25 in terms of the
activities of Christ as the High Priest.[5]
Part of a series on
Christology

Christ (Messiah)
Son of GodGod the Son
KyriosLogosIncarnation
Pre-existence of Christ
Person of Christ
Hypostatic union
Love of Christ
Imitation of Christ
Knowledge of Christ

Intercession of Christ
Perfection of Christ
Threefold office
Lutheran Christology
vte
In Christian teachings, the intercession of Christ before God relates to Jesus'
anamnesis before God during the Last Supper and the continuing memorial
nature of the Eucharistic offering.[2] In the Christology of salvation, the one
time offering of Christ via his willing sacrifice at Calvary is distinguished
from, but relates to his continued intercession from Heaven in his role as the
High Priest, and his role at the Last Judgement.[6] The notion of intercession
by Christ as the Lamb of God relates to the imagery of the Lamb in
Revelation 14:1:5 where those who are first saved "were purchased from
among men" through the sacrifice of the lamb:[6]
These are they that follow the Lamb whithersoever he goeth. These were
purchased from among men, [to be] the firstfruits unto God and unto the
Lamb.
From the Christological perspective, the intercession of Christ is distinguished
from the Intercession of the Spirit.[3] While 1 John 2:1 states "We have an
Advocate with the Father, Jesus Christ the righteous", John 14:16-17 includes
the statement:[3]
And I will pray the Father, and he shall give you another Comforter, that he
may be with you for ever, even the Spirit of truth: whom the world cannot
receive; for it beholdeth him not, neither knoweth him: ye know him; for he
abideth with you, and shall be in you.
The distinction between the two forms of the advocacy can be interpreted in
terms of the direction of the flow: in the first case Christ takes petitions to the
Father in Heaven, in the second case the comforter (the Spirit) flows from
Heaven toward the hearts of believers.[3]

See also[edit]
Intercession of the Spirit
Intercession of saints
Session of Christ

View all Sermons
The Right Hand Of God.
Contributed by Abimbola Salu on Nov 2, 2004
based on 30 ratings

(rate this sermon)

| 12,749 views
Scripture: Hebrews 1:3-10:3, Hebrews 23:56-45
Denomination: Baptist
Summary: Jesus Christ is at the right hand of God interceeding for us.

1 2 3
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THE RIGHT HAND OF GOD.

BY
ABIMBOLA O. SALU.
The right hand of God must indeed be a wonderful place to be! When
someone is described as being the right hand man of another, it connotes the
image of someone who is indispensable, important, reliable, that can be
trusted and can deputize for the top man. In some cultures and governments,
the most trusted adviser sits at the right hand of the leader. When favors are
needed from the leader, an appeal to his right hand man may yield the desired
result. The right hand man may be more accessible than the leader and when
you have his ear, it is as good as having the ear of the leader himself.
His son, Jesus Christ, occupies the right hand of God. Before he died, Jesus
had predicted where he was going and what position he would occupy in his
Father’s kingdom. This was at the time when Jesus Christ was brought before
Caiaphas the high priest and false witnesses had just accused him. When
asked by Caiaphas to respond to these allegations, Jesus Christ said nothing.
Caiaphas was very surprised that he said in Mathew 26 verses 63and 64 “I
adjure thee by the living God, that thou tell us whether thou be the Christ, the
Son of God”. Jesus saith unto him, “Thou hast said, nevertheless, I say unto
you, hereafter shall ye see the Son of Man sitting on the right hand of power,
and coming in the clouds in heaven”. Also in Luke 22 verse 69, Jesus Christ
confirmed this when he said, “Hereafter shall the son of man sit on the right
hand of the power of God”.
Many verses in the Bible confirm the place of Jesus at the right hand of God
.For example Mark 16 verse 19, records,“So then, after the Lord had spoken
to them, he was received up into heaven, and sat on the right hand of God”. In
Acts 2 verse 33, the Bible says “Therefore being at 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”. Romans 8 verse 34 us”.
Colossians 3 verse 1 says,” If ye then be risen with Christ, seek those things
which are above, where Christ sitteth on the right hand of God ”. Not man.
”.Hebrews 10 verse 12 says “But this man, after he had offered one sacrifice
for sins for ever sat down on the right hand of God”. Hebrews 12 verse 2 says

“ looking unto Jesus the author and finisher of our faith: who 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”. 1st Peter 3 verse 22 says, “Who is gone
unto into heaven, and is on the right hand of God; angels and authorities and
powers being made subject to him”
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Stephen, the first Christian martyrs made confirmation of the supremacy and
Excellency of Jesus in his place at the right hand of God. In Acts 7 verse 55,
the Bible records that “ When they heard all these things, they were cut to the
heart, and they gnashed on him with their teeth. But he, being full of the Holy
Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus
standing at 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”.
Jesus is not sitting idly at the right hand of God. That is not in his nature.
Even when he was here on earth, all his waking moments were either spent
praying, preaching, healing or doing good works. In heaven right now, Jesus
is busy interceding for us before God the Father. This is confirmed in Romans
8 verse 34, which says, “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”. Therefore when we pray in the name of Jesus he
hears us and he pleads with God the Father on our behalf. He is in the best
position to do this because he has lived on earth as a human being. He has
gone through the whole gamut of human emotions. He has experienced pain
[he was crucified on the cross at Calvary] and anguish [when his friend
Lazarus died] .He knows what lack, loss, affliction, oppression, false
accusation and death means .He has met needs before [he fed the multitudes]
and he knows what disappointment and betrayal is [denial by Peter, betrayal

by Judas]. He was not acknowledged as a great man by his own people- [“a
prophet is without honor, save in his own country and in his own house” see
Mathew 13 verse 57]. Since he is experienced, he is the best advocate or
attorney we can possibly have. He knows exactly how we feel when we call to
him for help and with the same feelings and emotions he intercedes for us
before our Father in heaven. Hebrews 8 verses 1-2 says “ Now of the things
which we have spoken this is the sum: We have such an high priest, who is at
the right hand of the throne of the Majesty in the heavens. A minister of the
sanctuary, and of the true tabernacle, which the Lord pitched and not man.”
Jesus Christ is therefore fulfilling his role as a high priest. This line of
priesthood started with Aaron and the Levites.
In the Old Testament, any prayer or intercession had to go through the priests
who offered sacrifices on behalf of the people. However, with the death of
Jesus Christ on the Cross, there is no need to shed the blood of bulls and
rams. Jesus Christ made the ultimate sacrifice by laying down his own
precious life for the forgiveness of sins. Hebrews 9 verses 6-7 paints a good
picture of this” Now when these things were thus ordained, the priests went
always into the first tabernacle, accomplishing the service of God. But into the
second went the High priest alone once every year, not without the blood
which he offered for himself, and for the errors of others” Verses 11 –17 of the
same chapter continues thus “ But Christ being come an high priest of good
things to come, by a greater and more perfect tabernacle, not made with
hands, that is to say, nothing of this building. Neither by the blood of goats
and calves, but by his own blood he entered into once the holy place, having
obtained eternal redemption for us. For if by the blood of bulls and of goats
and the ashes of a heifer sprinkling the unclean, sanctifieth to the purifying of
the flesh. How much more shall the blood of Christ who through the eternal
Spirit offered himself without spot to God, purge your conscience from dead
works to serve the living God? And for this cause he is the mediator of the
New Testament, that by means of death, for the redemption of the
transgressions that were under the first testament they which are called might
receive the promise of eternal inheritance [Verse 22] “ And almost all things
are by the law purged with blood, and without shedding of blood is no
remission”.

Apart from his present role as a High priest who is at the right hand of God,
Jesus will return to earth as a King who will judge the world. Interestingly,
the prophet Daniel had seen the vision of the kingship of the Son of Man many
years before Jesus was born. In Daniel 7 verses 13-14, it says “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
them. And there was given him dominion and glory, and a kingdom that all
people, all nations and languages should serve him: his dominion, which shall
not pass away, and his kingdom that shall not be destroyed”.
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A confirmation of the vision of Daniel came after the death of Jesus in the
revelation of St John the Divine. In Revelation 19 verses 11-16, John records
“”And I saw heaven opened, and behold a white horse: and he that sat on him
was called Faithful and True, and in righteousness he doth judge and make
war. His eyes were as a flame of fire, and on his head were many crowns, and
he had a mane written, that no man knew but he himself. And he was clothed
with vesture dipped in blood: and his name is called the Word of God. And
the armies, which were in heaven, followed him upon the white horses, clothed
in fine linen, white and clean. And out of his mouth goeth a sharp sword, that
with it he should smite the nations: and he treadeth the winepress of the
fierceness and the wrath of Almighty God. And he had on his vesture and on
his thigh a name written, KING OF KINGS, AND LORD OF LORDS.”
The kingdom of Christ is clearly illustrated in the Book of Revelation Chapter
11 verses 15 –18.”And the seventh angel sounded: and there were great voices
in heaven, saying,’ The kingdoms of this world are become the kingdoms of
our Lord, and of his Christ and he shall reign for ever and ever. The four and
twenty Elders, which sat before God on their seats, fell upon the faces and
worshipped God. Saying ‘we give thee thanks, O Lord God Almighty, which
art, and wast, and art to come; because thou hast taken to thee thy great

power, and hast reigned. And the nations were angry, and thy wrath is come,
and the time of the dead, that they should be judged, and that thou shouldst
give reward unto thy servants, the prophets, and to thy saints, and them that
fear thy name, small and great: and shouldest destroy them which destroy the
earth”

The Right Hand of God
by MW Bassett
The phrase "the right hand of God" appears in both the old and new
Testament and being a strong graphic image, it communicates strong and
certain attributes of God. Since the image is clearly designed to provide
insight into some attributes of God, let's undertake an exhaustive coverage of
the meaning and usage of this phrase.
The suggestion has often been made, that these images imply the existence of
different physical or essential persons in the Godhead. This idea is false and
based on the preconception of Trinitarian, binitarian, or tritheistic notions.
Please carefully explore the scripture references, and examine the true
revelation of the Holy Bible.
Peter preaching at Jerusalem ...
"This Jesus hath God raised up, whereof we are all witnesses, Therefore being
by the right hand of God exalted ... 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 thine foes thy footstool" (Acts 2:32-34)
... quotes Psalm 110: "The LORD said unto my LORD sit thou on my right
hand until I make thine foes thy footstool".
Despite any other interpretation, Peter reveals the exaltation of the name of
Jesus Christ. (see Philippians 2:9-11)

Stephen, near death by the stoning of convicted Jews peers into heaven and
Luke reports ...
"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 hand1 of God And said,
behold I see the heavens open and the Son of man standing on the right hand1
of God" (Acts 7:55-56)
Please read through these references ...
Isa 40:5 "And the glory of the LORD shall be revealed and all flesh shall see
it, for the mouth of the LORD has spoken it."
Psalm 16:8 "I have set Jehovah always before me: for He is at my right hand;
[therefor] I shall not be shaken"
Psalm 77:10 "And I said this is my infirmity: but I will remember the years of
the right hand of the most High".
Isa 48:13 "Mine hand also hath laid the foundation of the earth, and my right
hand hath spanned the heavens: when I call unto them, they stand up
together"
Isa 62:8 "The LORD has sworn by his right hand, and by the arm of his
strength, Surely I will no more give thy corn to be meat for thine enemies: and
the sons of the stranger shall not drink thy wine, for the which thou hast
laboured"
Isaiah 59:16 "And He saw that there was no man and wondered that there
was no intercessor, and therefor his arm brought salvation unto him; and his
righteousness did sustain him"
Ex 15:6 "Thy right hand, O LORD, is become glorious in power: thy right
hand, O LORD, hath dashed in pieces the enemy."
Consider this wonderful preview of the savior to come ...
Psalm 80:17 "Let thine hand be upon the man of thy right hand, upon the son
of man who thou madest strong for thyself"

Psalm 98:1 "O sing unto the LORD a new song: for He hath done marvelous
things. His right hand, and his holy arm, have gotten him the victory"
Psalm 44:3 "For they got not the land in possession by their own sword,
neither did their own arm save them: but thy right hand, and thine arm and
the light of thy countenance, because thou hadst a favor unto them."
Psalm 20:6 "Now I know that the LORD saveth his anointed; he will hear him
from his holy heaven by the saving strength of his right hand."
Matthew 26:64 "Jesus saith unto him, Thou hast said: Nevertheless I say unto
you, Hereafter shall ye see the Son of man sitting on the right hand1 of power,
and coming in the clouds of heaven."
Mark 16:19 "So then after the Lord had spoken unto them, He was received
up into heaven, and sat on the right hand1 of God".
Acts 5:31 "Him hath God exalted with his right hand to be a prince and a
savior, for to give repentance to Israel, and forgiveness of sins"
Hebrews 10:12 "But this man, after he had offered one sacrifice for sins
forever, sat down on the right hand of God:"
Romans 8:34 "Who is he that condemneth ? It is Christ that died, yea rather,
that is risen again, who is even at the right hand1 of God, who also maketh
intercession for us."
Hebrews 8:1 "NOW of the thins which we have spoken this is the sum: we
have such a high priest, who is set on the right hand1 of the throne of the
majesty in the heavens;"
1 Peter 3:22 "Who is gone into heaven, and is on the right hand1 of God:
Angels and authorities and powers being made subject unto him."
Hebrews 1:3 "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 and sat down on the right hand of the majesty on
high"

Revelation 5:1 "And I saw in the right hand1 of Him that sat upon the throne
a book written within an on the back side, sealed with seven seals"
Questions:
1. Does the LORD (Jehovah-God) have a physical right hand , which defeated
the Egyptians, imparted deliverance to Israel, brought salvation ...etc ?
Is Jesus standing (as in Acts 7) or sitting (as in Hebrews 1:3) ?
How many thrones are required to contain the Most High ? See Rev 4:1-5,
and Rev 5:1-7
Is there complete victory for the people of the LORD (Israel), or is His right
hand restrained ?
Observations
1. Jesus has all power and authority (Matt 26:64, 28:18)
2. The revealed Glory of God is Jesus Christ
In part, the authority of God declared in Jesus Christ, is authority to judge
(by the Law, and Gospel .. ie The Word). In this light review Revelation 4&5.
It is most often used figuratively, as in Acts 5:31. It should no be considered
apart from it's Old Testament origin.
The issue of being "seated" is not related to the physical posture of God.
"Right Hand" or "Right Side" ?
The Greek term DEXIOS1 is used about 52 times in the New Testament. It is
in fact an indication of relationship, or orientation, and is translated
idiomatically into "right hand" almost universally in the New Testament,
although the term CHEIR (kheir, Strongs #5495) which literally translates to
"hand" does not appear in any of the references to the "right hand of God"
listed above, including those of Revelation, though it is used when a literal
reference to the hand is required.

In the Greek, the oreintation of left and right are expressed by a pair of
words, EUONUMOS, and DEXIOUS. If an equivalent vocabulary was
available to English, a single word would refer to the orientation, and imply
the hand, as determined by context. Another word would provide the same
reflection of the opposite side. In English, the word right might be used to
implicitly refer to the actual hand, but typically, the word HAND must be
added to clarify. Thus, the subtly of Greek was not duplicable in English, and
the translators added the word hand desiring to convey orientation through
the popular use of the idiom. To make matters more difficult, the Greek never
distinguishes from literal and figurative by adding CHEIR to the orientation
word. Because of this, it should be understood that where HAND is added to
LEFT or RIGHT in English, as translating from Greek, it will only sometimes
relate to a literal hand.
It is more easy to see clearly in this when we examine the regular tendancy of
English to utilize the noun abstractly where the adjective already relates to
orientation. For example, the "right hand side" does not relate to a hand, but
rather to the side of an object which would be adjacent to the observer's
actual right hand. The phrase "on the other hand", simple means "the other
side".
Orientation not only refers to geometric or spacial dimensions, but also
extends into the realm of relationship, role and identity. A "right hand man"
acquires the title from more than just an antiquated remnant of speech. The
two orientations have various denotations, some of which transcend culture.
Our concern is with the Greek, since we seek the meaning of words originally
expressed in that setting. With that in mind, and seeing person of Jesus Christ
in the RIGHT HAND orientation with respect to deity, consider the
contrasting meanings of LEFT and RIGHT in Greek:
EUONUMOS or "left hand"
From Thayers: "1) of good name and of good omen, 2) in the latter sense used
in taking auguries; but those omens were euphemistically called "euonumos"
which in fact were regarded as unlucky, i.e. which came from the left, sinister
omens, (for which a good name was desired) "

In the Greek, the left related to a good reputation or name.
DEXIOUS or "right hand"
Thayers has "a place of honour or authority". Strongs adds "from the right
(or feminine hand), as that which usually takes.
WHERE DOES JESUS STAND ?
If looking toward the heavens for God, one were to see Jesus, where would the
Savior appear with respect to the God that made mankind, and which
mankind seeks for healing, deliverance and salvation ?
When JEWS, the first audience with Jesus Christ, were positioned for an
encounter with God, God's REPUTATION and HONOR were not in
question. Followers of Moses had no dispute with God when he required "For
I am the LORD that bringeth you up out of the land of Egypt, to be your God:
ye shall therefore be holy , for I am holy ." Lev 11:45
God's reputation was unblemished, rather it was man's reputation that left
him separated from hope, and needing a Savior. It was the means of approach
which was wanting, or at least, it was man's ability to approach God, through
the methods revealed at that time, that was in question.. All were known
lawbreakers, all were without merit, or righteousness. The Law could reveal
the holiness of God, and even replicate in type and shadow God's revealed
way of approach, but it could not transform man to be quailfied to follow that
path!
The WONDER of the incarnation is that the very God, whose holiness and
power was in itself the weight of judgment against man's transgression, had
Himself become flesh and paid the price of sin in his mortal frame. Unto the
Apostles, this was nothing short of awesome. It was an undeniable call to
worship and obedience to this Great God and Savior!
Which in his times he shall shew, who is the blessed and only Potentate, the
King of kings, and Lord of lords; Who only hath immortality, dwelling in the
light which no man can approach unto; whom no man hath seen, nor can see:
to whom [be] honour and power everlasting. Amen. - 1 Tim 6:15

As stones crushed life out of his earthly tabernacle Stephen looked up, and His
path was uninhibited. Stephen had received the name of the Lord Jesus Christ
in baptism, Stephen had received the Spirit of the Mighty God into his life to
reveal the fullness of the riches in Jesus Christ to Him. As he looked up, he
saw One who HE KNOW PERSONALLY standing in the PLACE OF
RECEPTION, and IN THE PLACE OF HONOR AND POWER..
When mortal man seeks God, the wonderful revelation of God in Christ Jesus
does not stand at the EUONUMOS of God, rather Jesus was seen as the
DEXIOUS of God. Jesus does NOT demonstrate God's reputation, as much as
Jesus demonstrates His POWER and WILLINGNESS TO RECEIVE man
into the fellowship of eternal salvation. While feminine, as receiver, the
DEXIOUS equally imparts the power and authority. Through Jesus we know
that God not only DESIRES to SAVE, but has extended HIS AUTHORITY
and POWER "to take out of them a people for his name" (Acts 15:14)
Praise GOD! Who can stand between us and eternal life, if we have come to
know the one who HAS LIFE, personally! God has ordained that Jesus,
standing in representation of His and at the RECEIVING
"For God sent not his Son into the world to condemn the world ; but that the
world through him might be saved." - John 3:17
"For this [is] good and acceptable in the sight of God our Saviour; Who will
have all men to be saved, and to come unto the knowledge of the truth. For
[there is] one God, and one mediator between God and men, the man Christ
Jesus;" - 1 Tim 2:3-5
Old Testament
The Old Testament references cited above exclusively derive from the Hebrew
term "yamin" which, just like it's Greek counterpart refers to the right side,
the opposite of the left side. Again, the respective Hebrew term for hand, or
arm (yad) does not appear in conjunction with "right" in the original
language. However, God does frequently refer to his operations and sovereign
activities as being carried out by his hand, or arm, for example:

"And it shall be when thine son asketh thee in time to come, saying What is
this ? that thou shalt say unto him, By strength of hand the LORD brought us
out from Egypt, from the house of bondage" Exodus 7:15
The actual references in the Old Testament to the figure of the "right hand"
number in the hundreds.
Interestingly, the term right is used in Ecclesiastes: " wise man's heart is at his
right hand, but a fools heart is at his left" - Eccl 10:2
Looking deeper into other references to the hand …
a. It is considered to be responsible for action. In Matthew 18:8… "Wherefore
if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is
better for thee to enter into life halt or maimed, rather than having two hands
or two feet to be cast into everlasting fire."
b. It is authoritative. The honor and dominion of the person is symbolized by
his hand. From Joshua 11:8 ... "And the LORD delivered them into the hand
of Israel."
We might add that the Bible repeatedly pictures leprosy, a disease epitomizing
sin wherein fingers, hands, feet and other extremities are desensitized and
finally lost, as attacking the hand as in Exodus 4:6.
It is in with these facts in mind that we must consider the combining of the
terms "right" and "hand" (or arm). The right is a place of honor and
exaltation, the place that the Living God now occupies before the race of
Adam, having purged our sins while revealing "the power of God unto
salvation", in the person of Jesus Christ. The hand is the instrument of action,
and the member of power. Looking back now unto the days of the prophets
from where only dimly did the light of hope enter the soul, consider that
condition and then the faith of David in Psalm 77:10 ...
"And I said this is my infirmity: but I will remember the years of the right
hand of the most High".

All hope in those days was focused upon whatever lay beyond the gruesome
smoke and horror of that flaming brazen altar, but the prophet gave some
insight into that hope:
"Now I know that the LORD saveth his anointed; he will hear him from his
holy heaven by the saving strength of his right hand." -Psalm 20:6
Upon the rending of the Temple veil, the situation changed completely and
forever, Praise the Lord! When the conquest was complete, Jesus pronounced
from His place of glorification, "It is finished". As a triumphant Prince,
returning from the ultimate victory, his position in eternity was forever
established as enlightened by Hebrews 10:12 ...
"But this man, after he had offered one sacrifice for sins forever, sat down on
the right hand of God:"
Articulately, the writer identifies the seated deity as a man! The work of
salvation had been done, Jesus Christ, the God-Man has proven the power of
Salvation, and is himself that power to every applicant. As John tells us ...
"But as many as received him, to them he gave the power to become the sons
of God, even to them that believe on his name. " John 1:12
To further elaborate, sons of the only begotten, through the rebirth of the
water and the Spirit. Again, it is a man seated upon the throne of the universe!
He is no pretender unto the throne of the human heart, having received
exaltation by Eternal God, and before all men. We can say with confidence
that God underwent a transformation to bring salvation according to 1
Timothy 3:16. He, the Savior, is displayed before the world without a flaw,
being the express image of God (Heb 1:3).
As the peace of God settled Stephen, passing unto his promise, He saw
precisely what the prophet predicted ... "And the glory of the LORD shall be
revealed and all flesh shall seeit, for the mouth of the LORD has spoken it."
Isa 40:5
Notice that it is recorded that Stephen saw only one identity or bodily
presence in the phrase from Acts 7:55 - "the glory of God and Jesus".

Nowhere is it indicated that "the glory of God" is other that the very person
of Jesus Christ. In Acts 7:56, we see Jesus standing in the place of power. The
word "standing" is translated from the Greek "Isthmi" (histemi), which as in
English is used figuratively to indicate "established" or "appointed". Thus
there is no contradiction between Hebrews 8:1 and Acts 7:56, and noting this
we should also admit that neither verse provides any information regarding a
location of Jesus an a imagined separate Father God in heaven.
How appropriate for the Holy Ghost to move Peter to declare Psalm 110,
insofar as this one-time-only event is the public record of the most awesome
work of God ever witnessed by mankind!
"This Jesus hath God raised up, whereof we are all witnesses, Therefore being
by the right hand of God exalted ... 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 thine foes thy footstool" (Acts 2:32-34)
Summary
The anthropomorphic reference to God's hand is more than appropriate in
anticipating and later exemplifying the purpose of God's manifestation in
human flesh. The hand refers to action, and is the first place of encounter.
A comparison of the implications of right vs left is a meaningful component of
the message of scripture, when Jesus Christ, or pre-figured Christ is in focus
through this instrument.
Often we have heard mentioned that the RIGHT represents power and
authority, describing Jesus as triumphing over sin, but further evaluation
shows that the authority of God stands to usher man into the presence of an
otherwise unapproachable God. Both hands (sides) of God are visible in Jesus
Christ. If the hand of God is extended towards man then, it is a hand of
acceptance and reception. There is salvation in the name of the Lord Jesus
Christ.
Having defused the error of language shortcomings, let us feast on the true
revelation of the wonderful face of the Everlasting Father, the Lord Jesus
Christ.

1 The Greek term dexiou (dexios)
Return to Life Tabernacle Bible Study page

The Right Hand of God
by MW Bassett
The phrase "the right hand of God" appears in both the old and new
Testament and being a strong graphic image, it communicates strong and
certain attributes of God. Since the image is clearly designed to provide
insight into some attributes of God, let's undertake an exhaustive coverage of
the meaning and usage of this phrase.
The suggestion has often been made, that these images imply the existence of
different physical or essential persons in the Godhead. This idea is false and
based on the preconception of Trinitarian, binitarian, or tritheistic notions.
Please carefully explore the scripture references, and examine the true
revelation of the Holy Bible.
Peter preaching at Jerusalem ...
"This Jesus hath God raised up, whereof we are all witnesses, Therefore being
by the right hand of God exalted ... 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 thine foes thy footstool" (Acts 2:32-34)
... quotes Psalm 110: "The LORD said unto my LORD sit thou on my right
hand until I make thine foes thy footstool".
Despite any other interpretation, Peter reveals the exaltation of the name of
Jesus Christ. (see Philippians 2:9-11)
Stephen, near death by the stoning of convicted Jews peers into heaven and
Luke reports ...

"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 hand1 of God And said,
behold I see the heavens open and the Son of man standing on the right hand1
of God" (Acts 7:55-56)
Please read through these references ...
Isa 40:5 "And the glory of the LORD shall be revealed and all flesh shall see
it, for the mouth of the LORD has spoken it."
Psalm 16:8 "I have set Jehovah always before me: for He is at my right hand;
[therefor] I shall not be shaken"
Psalm 77:10 "And I said this is my infirmity: but I will remember the years of
the right hand of the most High".
Isa 48:13 "Mine hand also hath laid the foundation of the earth, and my right
hand hath spanned the heavens: when I call unto them, they stand up
together"
Isa 62:8 "The LORD has sworn by his right hand, and by the arm of his
strength, Surely I will no more give thy corn to be meat for thine enemies: and
the sons of the stranger shall not drink thy wine, for the which thou hast
laboured"
Isaiah 59:16 "And He saw that there was no man and wondered that there
was no intercessor, and therefor his arm brought salvation unto him; and his
righteousness did sustain him"
Ex 15:6 "Thy right hand, O LORD, is become glorious in power: thy right
hand, O LORD, hath dashed in pieces the enemy."
Consider this wonderful preview of the savior to come ...
Psalm 80:17 "Let thine hand be upon the man of thy right hand, upon the son
of man who thou madest strong for thyself"
Psalm 98:1 "O sing unto the LORD a new song: for He hath done marvelous
things. His right hand, and his holy arm, have gotten him the victory"

Psalm 44:3 "For they got not the land in possession by their own sword,
neither did their own arm save them: but thy right hand, and thine arm and
the light of thy countenance, because thou hadst a favor unto them."
Psalm 20:6 "Now I know that the LORD saveth his anointed; he will hear him
from his holy heaven by the saving strength of his right hand."
Matthew 26:64 "Jesus saith unto him, Thou hast said: Nevertheless I say unto
you, Hereafter shall ye see the Son of man sitting on the right hand1 of power,
and coming in the clouds of heaven."
Mark 16:19 "So then after the Lord had spoken unto them, He was received
up into heaven, and sat on the right hand1 of God".
Acts 5:31 "Him hath God exalted with his right hand to be a prince and a
savior, for to give repentance to Israel, and forgiveness of sins"
Hebrews 10:12 "But this man, after he had offered one sacrifice for sins
forever, sat down on the right hand of God:"
Romans 8:34 "Who is he that condemneth ? It is Christ that died, yea rather,
that is risen again, who is even at the right hand1 of God, who also maketh
intercession for us."
Hebrews 8:1 "NOW of the thins which we have spoken this is the sum: we
have such a high priest, who is set on the right hand1 of the throne of the
majesty in the heavens;"
1 Peter 3:22 "Who is gone into heaven, and is on the right hand1 of God:
Angels and authorities and powers being made subject unto him."
Hebrews 1:3 "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 and sat down on the right hand of the majesty on
high"
Revelation 5:1 "And I saw in the right hand1 of Him that sat upon the throne
a book written within an on the back side, sealed with seven seals"
Questions:

1. Does the LORD (Jehovah-God) have a physical right hand , which defeated
the Egyptians, imparted deliverance to Israel, brought salvation ...etc ?
Is Jesus standing (as in Acts 7) or sitting (as in Hebrews 1:3) ?
How many thrones are required to contain the Most High ? See Rev 4:1-5,
and Rev 5:1-7
Is there complete victory for the people of the LORD (Israel), or is His right
hand restrained ?
Observations
1. Jesus has all power and authority (Matt 26:64, 28:18)
2. The revealed Glory of God is Jesus Christ
In part, the authority of God declared in Jesus Christ, is authority to judge
(by the Law, and Gospel .. ie The Word). In this light review Revelation 4&5.
It is most often used figuratively, as in Acts 5:31. It should no be considered
apart from it's Old Testament origin.
The issue of being "seated" is not related to the physical posture of God.
"Right Hand" or "Right Side" ?
The Greek term DEXIOS1 is used about 52 times in the New Testament. It is
in fact an indication of relationship, or orientation, and is translated
idiomatically into "right hand" almost universally in the New Testament,
although the term CHEIR (kheir, Strongs #5495) which literally translates to
"hand" does not appear in any of the references to the "right hand of God"
listed above, including those of Revelation, though it is used when a literal
reference to the hand is required.
In the Greek, the oreintation of left and right are expressed by a pair of
words, EUONUMOS, and DEXIOUS. If an equivalent vocabulary was
available to English, a single word would refer to the orientation, and imply
the hand, as determined by context. Another word would provide the same
reflection of the opposite side. In English, the word right might be used to

implicitly refer to the actual hand, but typically, the word HAND must be
added to clarify. Thus, the subtly of Greek was not duplicable in English, and
the translators added the word hand desiring to convey orientation through
the popular use of the idiom. To make matters more difficult, the Greek never
distinguishes from literal and figurative by adding CHEIR to the orientation
word. Because of this, it should be understood that where HAND is added to
LEFT or RIGHT in English, as translating from Greek, it will only sometimes
relate to a literal hand.
It is more easy to see clearly in this when we examine the regular tendancy of
English to utilize the noun abstractly where the adjective already relates to
orientation. For example, the "right hand side" does not relate to a hand, but
rather to the side of an object which would be adjacent to the observer's
actual right hand. The phrase "on the other hand", simple means "the other
side".
Orientation not only refers to geometric or spacial dimensions, but also
extends into the realm of relationship, role and identity. A "right hand man"
acquires the title from more than just an antiquated remnant of speech. The
two orientations have various denotations, some of which transcend culture.
Our concern is with the Greek, since we seek the meaning of words originally
expressed in that setting. With that in mind, and seeing person of Jesus Christ
in the RIGHT HAND orientation with respect to deity, consider the
contrasting meanings of LEFT and RIGHT in Greek:
EUONUMOS or "left hand"
From Thayers: "1) of good name and of good omen, 2) in the latter sense used
in taking auguries; but those omens were euphemistically called "euonumos"
which in fact were regarded as unlucky, i.e. which came from the left, sinister
omens, (for which a good name was desired) "
In the Greek, the left related to a good reputation or name.
DEXIOUS or "right hand"

Thayers has "a place of honour or authority". Strongs adds "from the right
(or feminine hand), as that which usually takes.
WHERE DOES JESUS STAND ?
If looking toward the heavens for God, one were to see Jesus, where would the
Savior appear with respect to the God that made mankind, and which
mankind seeks for healing, deliverance and salvation ?
When JEWS, the first audience with Jesus Christ, were positioned for an
encounter with God, God's REPUTATION and HONOR were not in
question. Followers of Moses had no dispute with God when he required "For
I am the LORD that bringeth you up out of the land of Egypt, to be your God:
ye shall therefore be holy , for I am holy ." Lev 11:45
God's reputation was unblemished, rather it was man's reputation that left
him separated from hope, and needing a Savior. It was the means of approach
which was wanting, or at least, it was man's ability to approach God, through
the methods revealed at that time, that was in question.. All were known
lawbreakers, all were without merit, or righteousness. The Law could reveal
the holiness of God, and even replicate in type and shadow God's revealed
way of approach, but it could not transform man to be quailfied to follow that
path!
The WONDER of the incarnation is that the very God, whose holiness and
power was in itself the weight of judgment against man's transgression, had
Himself become flesh and paid the price of sin in his mortal frame. Unto the
Apostles, this was nothing short of awesome. It was an undeniable call to
worship and obedience to this Great God and Savior!
Which in his times he shall shew, who is the blessed and only Potentate, the
King of kings, and Lord of lords; Who only hath immortality, dwelling in the
light which no man can approach unto; whom no man hath seen, nor can see:
to whom [be] honour and power everlasting. Amen. - 1 Tim 6:15
As stones crushed life out of his earthly tabernacle Stephen looked up, and His
path was uninhibited. Stephen had received the name of the Lord Jesus Christ
in baptism, Stephen had received the Spirit of the Mighty God into his life to

reveal the fullness of the riches in Jesus Christ to Him. As he looked up, he
saw One who HE KNOW PERSONALLY standing in the PLACE OF
RECEPTION, and IN THE PLACE OF HONOR AND POWER..
When mortal man seeks God, the wonderful revelation of God in Christ Jesus
does not stand at the EUONUMOS of God, rather Jesus was seen as the
DEXIOUS of God. Jesus does NOT demonstrate God's reputation, as much as
Jesus demonstrates His POWER and WILLINGNESS TO RECEIVE man
into the fellowship of eternal salvation. While feminine, as receiver, the
DEXIOUS equally imparts the power and authority. Through Jesus we know
that God not only DESIRES to SAVE, but has extended HIS AUTHORITY
and POWER "to take out of them a people for his name" (Acts 15:14)
Praise GOD! Who can stand between us and eternal life, if we have come to
know the one who HAS LIFE, personally! God has ordained that Jesus,
standing in representation of His and at the RECEIVING
"For God sent not his Son into the world to condemn the world ; but that the
world through him might be saved." - John 3:17
"For this [is] good and acceptable in the sight of God our Saviour; Who will
have all men to be saved, and to come unto the knowledge of the truth. For
[there is] one God, and one mediator between God and men, the man Christ
Jesus;" - 1 Tim 2:3-5
Old Testament
The Old Testament references cited above exclusively derive from the Hebrew
term "yamin" which, just like it's Greek counterpart refers to the right side,
the opposite of the left side. Again, the respective Hebrew term for hand, or
arm (yad) does not appear in conjunction with "right" in the original
language. However, God does frequently refer to his operations and sovereign
activities as being carried out by his hand, or arm, for example:
"And it shall be when thine son asketh thee in time to come, saying What is
this ? that thou shalt say unto him, By strength of hand the LORD brought us
out from Egypt, from the house of bondage" Exodus 7:15

The actual references in the Old Testament to the figure of the "right hand"
number in the hundreds.
Interestingly, the term right is used in Ecclesiastes: " wise man's heart is at his
right hand, but a fools heart is at his left" - Eccl 10:2
Looking deeper into other references to the hand …
a. It is considered to be responsible for action. In Matthew 18:8… "Wherefore
if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is
better for thee to enter into life halt or maimed, rather than having two hands
or two feet to be cast into everlasting fire."
b. It is authoritative. The honor and dominion of the person is symbolized by
his hand. From Joshua 11:8 ... "And the LORD delivered them into the hand
of Israel."
We might add that the Bible repeatedly pictures leprosy, a disease epitomizing
sin wherein fingers, hands, feet and other extremities are desensitized and
finally lost, as attacking the hand as in Exodus 4:6.
It is in with these facts in mind that we must consider the combining of the
terms "right" and "hand" (or arm). The right is a place of honor and
exaltation, the place that the Living God now occupies before the race of
Adam, having purged our sins while revealing "the power of God unto
salvation", in the person of Jesus Christ. The hand is the instrument of action,
and the member of power. Looking back now unto the days of the prophets
from where only dimly did the light of hope enter the soul, consider that
condition and then the faith of David in Psalm 77:10 ...
"And I said this is my infirmity: but I will remember the years of the right
hand of the most High".
All hope in those days was focused upon whatever lay beyond the gruesome
smoke and horror of that flaming brazen altar, but the prophet gave some
insight into that hope:
"Now I know that the LORD saveth his anointed; he will hear him from his
holy heaven by the saving strength of his right hand." -Psalm 20:6

Upon the rending of the Temple veil, the situation changed completely and
forever, Praise the Lord! When the conquest was complete, Jesus pronounced
from His place of glorification, "It is finished". As a triumphant Prince,
returning from the ultimate victory, his position in eternity was forever
established as enlightened by Hebrews 10:12 ...
"But this man, after he had offered one sacrifice for sins forever, sat down on
the right hand of God:"
Articulately, the writer identifies the seated deity as a man! The work of
salvation had been done, Jesus Christ, the God-Man has proven the power of
Salvation, and is himself that power to every applicant. As John tells us ...
"But as many as received him, to them he gave the power to become the sons
of God, even to them that believe on his name. " John 1:12
To further elaborate, sons of the only begotten, through the rebirth of the
water and the Spirit. Again, it is a man seated upon the throne of the universe!
He is no pretender unto the throne of the human heart, having received
exaltation by Eternal God, and before all men. We can say with confidence
that God underwent a transformation to bring salvation according to 1
Timothy 3:16. He, the Savior, is displayed before the world without a flaw,
being the express image of God (Heb 1:3).
As the peace of God settled Stephen, passing unto his promise, He saw
precisely what the prophet predicted ... "And the glory of the LORD shall be
revealed and all flesh shall seeit, for the mouth of the LORD has spoken it."
Isa 40:5
Notice that it is recorded that Stephen saw only one identity or bodily
presence in the phrase from Acts 7:55 - "the glory of God and Jesus".
Nowhere is it indicated that "the glory of God" is other that the very person
of Jesus Christ. In Acts 7:56, we see Jesus standing in the place of power. The
word "standing" is translated from the Greek "Isthmi" (histemi), which as in
English is used figuratively to indicate "established" or "appointed". Thus
there is no contradiction between Hebrews 8:1 and Acts 7:56, and noting this

we should also admit that neither verse provides any information regarding a
location of Jesus an a imagined separate Father God in heaven.
How appropriate for the Holy Ghost to move Peter to declare Psalm 110,
insofar as this one-time-only event is the public record of the most awesome
work of God ever witnessed by mankind!
"This Jesus hath God raised up, whereof we are all witnesses, Therefore being
by the right hand of God exalted ... 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 thine foes thy footstool" (Acts 2:32-34)
Summary
The anthropomorphic reference to God's hand is more than appropriate in
anticipating and later exemplifying the purpose of God's manifestation in
human flesh. The hand refers to action, and is the first place of encounter.
A comparison of the implications of right vs left is a meaningful component of
the message of scripture, when Jesus Christ, or pre-figured Christ is in focus
through this instrument.
Often we have heard mentioned that the RIGHT represents power and
authority, describing Jesus as triumphing over sin, but further evaluation
shows that the authority of God stands to usher man into the presence of an
otherwise unapproachable God. Both hands (sides) of God are visible in Jesus
Christ. If the hand of God is extended towards man then, it is a hand of
acceptance and reception. There is salvation in the name of the Lord Jesus
Christ.
Having defused the error of language shortcomings, let us feast on the true
revelation of the wonderful face of the Everlasting Father, the Lord Jesus
Christ.
1 The Greek term dexiou (dexios)
Return to Life Tabernacle Bible Study page

Romans 8:34 Who is there to condemn us? For Christ
Jesus, who died, and more than that was raised to life,
is at the right hand of God--and He is interceding for
us.

BIBLEHUB RESOURCES

Pulpit Commentary Homiletics
The Triumphant Challenge
Romans 8:33, 34
T.F. Lockyer
He has asked the general question, challenging an answer: "If God be for us,
who can be against us?" He now proceeds to two special questions, the first of
which has reference to the justification of believers by God. In view of that he
asks, "Who shall lay anything to their charge? who shall condemn?" And
again, amplifying the fact of their justification, he tells of the death, the
resurrection, the ascension, the intercession, of Christ Jesus, as the pledge and
declaration of their acquittal. We may consider the possible sources of charge
against God's people, and their triumphant vindication.
I. THE CHARGE. To them that are in Christ Jesus there is now no
condemnation, and yet whispers of condemnation may again and again be
heard.
1. The transgressions of the past may come to mind with such force as to
destroy our joy in God. Past irreparable, and though first consciousness of
free forgiveness of God may almost blot it from our memory for the time, yet

there are times when it seems to live again, and so vividly that we can hardly
detach the thought of overwhelming guilt as still upon us.
2. The imperfections of the present. How far from the perfectness of the ideal!
And how the very growth of earnestness and increase of endeavour seem to
make the ideal more distant still! So conscience, the Law, the adversary, and
accusing men (see Beet, in loc.) may make us feel condemned.
II. THE VINDICATION. But the condemnation is not real; it exists only in
the diseased imagination. Let it be brought face to face with the great facts of
the gospel, and it must vanish quite away. What are these facts?
1. The great central fact is that we are God's chosen ones; and who shall
dispute God's choice? Not that he ever can act without reason; but, whether
we see the reason or not, we are elect, the elect of God, as being his people,
and who shall gainsay it?
2. This great election is declared by his justification of the believer, which has
gone abroad in the gospel to all the world: "He that believeth is not
condemned."
3. And even the reasons of the election of believers are graciously made
known, and graciously confirmed: Christ's death, resurrection, exaltation,
and intercession.
(1) The death of Christ, as the great Propitiation for the sins of the world,
utterly does away all guilt to those who sincerely receive it by faith. As the Son
of God, he thus sets forth the infinite love of a God who laid down his life for
our sake; as Son of man, making reconciliation for the sins of the people, he
appeals on our behalf even to the infinite justice for our acquittal. And though
we may still be frail, and sin may cleave to us, yet, if we are sincere in our
faith, that atonement avails for all things and for ever.
(2) The resurrection of Christ, following after the expiation, is God's sure
setting-forth of the value of the expiation, and the effectiveness of the finished
sacrifice. "Raised for [i.e. because of] our justification" (Romans 4:25).

(3) The exaltation, as the resurrection completed, is the completing of the
guarantee that we are accepted in him. And he is our Forerunner.
(4) The intercession, as the work of the exalted High Priest, is the continuous
application of the atoning work, in itself for ever finished and for ever
guaranteed. For returning prodigals, and for us with our frailties who have
believed, he "ever liveth to make intercession," and is therefore "able to save
unto the uttermost." Oh, then, whether we look to God who has chosen and
justified us, or to him whom God hath set forth as a Propitiation, and again
declared to be his Son, well-pleasing and beloved, by the raising from the
dead; whether we regard God in Christ as the Source of our salvation, as the
Effecter of salvation, or as the Manifester of salvation; whether we think of
the past, the present, or the future in Christ; - in any case we can take up the
triumphant challenge given us by Paul, "It is God that justifieth; Who is he
that shall condemn? It is Christ Jesus," etc. - T.F.L.

Biblical Illustrator
Who shall lay anything to the charge of God's elect?
Romans 8:33, 34
The justification of the elect
Thomas Horton, D.D.
First, to take it emphatically, God does indeed justify His elect. This is that
which we have declared in ver. 30 of this chapter. The second is as it may be
taken exclusively, "It is God that justifies," that is, there is none that justifies
besides God; none have anything to do to absolve and acquit a sinner from
guilt but God alone, thus chap. Romans 3:26. And the reason of it is clear,
because it is God alone against whom the sin is committed; namely, in
reference to future condemnation, and the judgment of another world, it is
God alone that condemns, and therefore it is God alone that justifies. Again, it
is God only that knows the heart and understands what is in man, and so

alone can forgive; yea, it is He alone who is without sin Himself, and so alone
can discharge us of it. First, it is done freely, without anything in us as
meritorious or deserving of it. "Being justified freely by His grace" (Romans
3:24). Secondly, it is God that justifies, therefore we are justified fully — fully
without imperfection, and fully without reservation; all the works of God are
perfect. No; while it is God that justifies, we are justified from all things (Acts
13:39). Thirdly, it is God that justifies, therefore we are justified truly, and so
as we may rest satisfied and quieted in this justification. If our justifying were
from anything of our own, we could not have that assurance of it in regard of
our weakness and imperfection. But, secondly, there is a use which may be
also made of it by us as taking it exclusively, and that is, as to the removing of
all other persons besides from it. As — First, it is God that justifies, and
therefore not we ourselves. It is laid to the charge of the Pharisees that they
were such as justified themselves (Luke 16:15; Luke 10:29). Secondly, it is
God that justifies, therefore not friends or Christian acquaintance. Thirdly, it
is God that justifies, therefore not ministers or pastors of the Church. The
ministers have a commission for the laying open of the sweet promises of the
gospel, and the mercy of God in Christ, to all such persons as are willing to
leave their sins. In brief, this is the advantage which is considerable in
ministerial absolution, that where a minister does upon good grounds declare
such a person to be pardoned and justified in the sight of God, this action of
his shall be so far forth effectual to such a person as to the settling and
quieting of his conscience, which before could have no rest in itself. And in
this sense is not only declarative but likewise operative; not to the forgiveness
of sins absolutely, but as to the evidences of it, and in that regard of greater
use and availment than is always apprehended as being the ordinance of God
which He has sanctified and allowed of for such a purpose as that is. The
second is the conclusion which is enforced from it, and that, to make it more
significant, is propounded by way of question, "Who shall lay anything to the
charge of God's elect?" First, "Who shall lay anything to the charge of God's
elect?" That is, who can do it? It is impossible; it is impossible that God's
elect, who are justified by God, should have any charge laid unto them. First,
there is nothing to accuse them of, there is no ground or matter of accusation
in the elect and justified of God. There is enough to be found in them, but
there is nothing to be charged upon them. Secondly, there is nobody to accuse

them to, or to receive any accusation against them: "If God be for us, who can
be against us?" And so, if God justify us, who can accuse us, as having a fit
person to lay the charge before (thus Isaiah 1:8, 9). There is no higher court of
justice than the tribunal and judgment of God Himself. We see in the affairs
of men that that which is done in a higher court it cannot be nullified in a
lower. Thirdly, there is nobody to make or frame the accusation, that is, who
can do it with any success or hope to prevail in it. Secondly, Who shall? that
is, Who may? It is that which is unwarrantable, and there are two things also
in this. First, it is a pragmatical business for any to accuse those whom God
does acquit, they meddle with that which they have nothing to do withal, for
God He is both the Creditor and the Judge, and so where He does justify what
has any to do to condemn? But then also, secondly, it is injurious for any to
accuse any man whom the law has already absolved; it is in itself matter of
accusation and is liable to exception. Thirdly and lastly, Who shall? that is,
Who dare? It is unsafe and dangerous. And so there is a great deal of rashness
and presumption in it. For a man to lay any false accusation upon the meanest
subject in a kingdom, it were that which he were answerable for. They accuse
God's elect, who are His choice and peculiar people, His favourites, and such
as He esteems of, and therefore it concerns them to take heed herein what they
do. We know how God took up Aaron and Miriam for their charging and
accusing of Moses and speaking reproachfully of him. "How were ye not
afraid (says He) to speak against My servant Moses" (Numbers 12:8).
(Thomas Horton, D.D.)

Elect, God's vindication of His
E. Williams.
Who? The devil will try, but will he succeed? Methinks that at the last assize
of the world the Great Judge of all will ask the question, and methinks I can
see Satan come forward to give his evidence against them, which at the outset
appears strong and overwhelming. But I see the Great Advocate for the
defence, whose name is "Wonderful, Counsellor, the Mighty God," begin to
cross-examine him: — "What is your name?" "Satan." "Yes, but you have a

few aliases, have you not?" "Yes." "What are they?" "The Serpent."
"Again?" "The Devil." "Again?" "Accuser of the brethren." "So it seems.
Where do you dwell?" "Hell is the centre of my operations." "And what is
your occupation?" "Well, —" "Speak out that heaven and earth may hear!"
"Walking about in the earth, seeking whom I may devour." "So it appears.
Were you ever in heaven?" "Yes; there! commenced my existence." "Yes;
and were you driven out for pride, ambition, and rebellion against the
Supreme authority, for lying and other evils?" "Those were the charges
against me." "And proved, I believe?" "Yes, I suppose." "So it seems. Have
you not done all you can against God's elect, and do you not bear them the
greatest animosity?" "Well, I cannot deny that." "That is my case, my Lord,"
says the Great Advocate." "Justified!" exclaims the Great Judge. "Who shall
lay anything to the charge of God's elect? The devil will try, but he will never
succeed. He is a biassed witness with a broken character whose word has no
weight in the court of heaven."
(E. Williams.)

Elect, how chosen
"The elect are whosoever will," Beecher once said; "the non- elect are
whosoever won't."

Election: how to be regarded and determined
T. Chalmers, D.D.
Let your first act be an act of reliance upon Christ for pardon; let this act be
so repeated by you day after day, as to ripen into a habit of reliance, and then
shall we confidently look for the marks and evidences of your regeneration.
And these marks may at length so multiply upon you — they might so
brighten that you shall begin to suspect, nay, further, to guess, nay, further
still, to be assured, and to read the full assurance that you are indeed one of
the elect of God. If you are wise you do not meddle with the doctrine of

election at the outset, whatever comfort or establishment of heart you may
draw from it in the ulterior stages of your spiritual progress. When you go
forth on the career of Christianity you look at the free offer of the gospel. You
perceive it to be addressed to you, as well as to others. You yield a compliance
therewith. You enter into peace with God in obedience to His own call,
whereby He now beseeches you to be reconciled to Him. It were great
presumption indeed for you to start with the assurance that your name is in
the book of God's decrees, which He keeps beside Himself in heaven; but no
presumption at all to set out with the assurance that you are spoken to in that
book of God's declarations, which He circulates through the world. The "look
unto Me all" and the "come unto Me all" and the "whosoever will let him
come" — these are sayings in which one and all of the human family have
most obvious interest. You presume nothing when you presume upon the
honesty of these sayings. And if, furthermore, you proceed upon them, and
forthwith enter upon that walk by which they who receive Christ, and receive
along with Him power to become the children of God, separate themselves
from the world; and pray for grace that you may be upheld and carried
forward therein, and combine a life of activity with a life of prayer, then, and
after perhaps many months of successful perseverance, you may talk of your
election, because now you can read it, not in the book of life that is in heaven,
but in the book of your own history upon earth. Even the apostle went no
higher than this when judging of the state of his own converts. Their election
was to him not a thing of presumption, but a thing of inference — drawn, not
from what he guessed, but from what he saw — brought, not from those third
heavens which he had at one time visited, but lying palpably before him (1
Thessalonians 1:4-7).
(T. Chalmers, D.D.)

It is God that Justifieth
Justification
T. Manton, D.D.

I. WHAT IS JUSTIFICATION? It consists —
1. In the pardon of all our sins (Romans 4:6, 7). God, in justifying His people
against the imputations of the world, doth bring forth their righteousness as
the noon-day; but in justifying them against the accusations brought before
His own tribunal, doth not vindicate our innocency, but show His own mercy
in a free discharge of all our sins.
2. In accepting us as righteous in Christ, who died for our sins to reconcile us
unto God; and therefore sometimes He is said to be "made righteousness to
us" (1 Corinthians 1:30), and we are said to be "made the righteousness of
God in Him" (2 Corinthians 5:21).
II. HOW MANY WAYS DOTH GOD JUSTIFY? By way of —
1. Constitution, i.e., by his gospel-grant, or the new covenant in the blood of
Christ, by which we know whom, and upon what terms, God will pardon and
justify — namely, all such as repent and believe the gospel. We may know the
true way of justification by its opposition to the false way (Acts 13:38, 39).
2. Estimation, whereby God doth account them righteous who fulfil the terms
of the gospel, and actually convey to them the fruits of Christ's death (1
Corinthians 6:11).
3. Sentence. This is in part done here, when God interpreteth our
righteousness and sincerity (Job 33:23, 24); but more solemnly at the last day
(Acts 3:10; Matthew 12:36, 37).
4. Execution. This is in part done here, as God taketh off the penalties and
fruits of sin, and giveth us many blessings as the pledge of His love, and above
all, the gift of the Holy Spirit, whereby He sanctifieth us. But more fully at the
last day, when we enter into everlasting glory (Matthew 25:46).
III. HOW IT CAN STAND WITH THE WISDOM, JUSTICES AND
HOLINESS OF GOD, TO JUSTIFY A SINNER. It is a great crime to take
the unrighteous to be righteous, and against the word of God (Proverbs 24:24;
Proverbs 17:15).

1. Christ's ransom maketh it reconcilable with God's justice, and the honour
of His law and government (Job 33:24; Romans 3:25). There is full
satisfaction given to God's wronged justice.
2. His covenant reconcileth it with His wisdom. God is not mistaken in judging
us righteous when we are not; for we are constituted righteous, and then
deemed and pronounced so (Romans 5:19).
3. Conversion reconcileth it with His holiness; for a sinner as a sinner is not
justified, but a penitent believer.
IV. WHY NO CHARGE OR ACCUSATION CAN LIE AGAINST THEM
WHOM GOD JUSTIFIETH.
1. Because God is the supreme law-giver, to appoint the terms and conditions
upon which we shall be justified, and when He hath stated them, and declared
His will, who shall reverse it or rebuke it? (Hebrews 6:17, 18).
2. Because the promise of justification is built upon Christ's everlasting merit
and satisfaction, and therefore it will hold good for ever (Hebrews 10:14).
3. Because it is conveyed by the solemnity of a covenant (1 John 1:9; 2
Timothy 4:8).
4. When we believe, God, as the supreme judge, actually determineth our
right, so that a believer is rectus in curia, hath his quietus est. (Romans 5:1).
And, then, who can lay anything to our charge to reverse God's grant?
5. The Lord, as the sovereign disposer of man's felicity, doth many times
uncontrollably give us the comfort of it in our own consciences (Job 34:29).
None can obstruct the peace which He giveth.
(T. Manton, D.D.)

Justification: its comfort
T. Chalmers, D.D.

There is one aspect of justification that is peculiarly fitted to comfort the heart
of a believer, viz. that it is the personal act of God. "It is God that justifieth."
It is He to whom he was liable, declaring that all was fully paid. It is He who
alone was entitled to make the charge against us, declaring how amply we
stood discharged. It is He who before was our offended Lawgiver, Himself
undertaking our cause and pronouncing upon the goodness of it. It is the God
from whom at one time we have nought to apprehend but condemnation,
pleading our cause, and protesting how completely He is satisfied. It is our
vindication coming from the very quarter whence our vengeance was looked
for; and that Being who alone had the right to accuse, not merely acquitting,
but regarding us as entitled to all the positive regard that is due to
righteousness. It is He who might have wreaked upon us of His sorest
displeasure, now telling how much He is pleased with us, and how rightfully
we are privileged to obtain from Him the rewards of a happy and honourable
eternity. It is He whom we might well have dreaded, that when the arm of His
justice was lifted up it would be lifted up to destroy — it is Himself saying that
this very justice demanded not only our exoneration from all penalty but our
preferment to the glories that are due to righteousness. They who have felt the
terrors of the law — they who have been stung with the arrows of self-
reproach and have shrunk from the dreaded eye of a judge and an avenger, as
it took cognizance of all their ungodliness — they can report how blessed the
emancipation is when all is clear with God, who now can at once be a just God
and a Saviour — can be just while the justifier of those who believe in Jesus.
(T. Chalmers, D.D.)

Justification by God
D. Moore, M.A.
Justification is specially referred to God because —
I. THE WISDOM OF THE FATHER PLANNED IT. His sovereign will must
have the alone right to dictate the terms upon which He will take us back to
favour. The Father, therefore, appoints the way, and plans the means, and

even subordinates the dignity of His Son, as it were, in order that He may put
an end to transgression, and bring in an everlasting righteousness.
II. THE LOVE OF THE SON ACCOMPLISHED IT. What God pu rposes,
Jesus executes. The Father desired a missionary from heaven to our guilty
world to proclaim the acceptable year of the Lord. The eternal Son of God
was heard to say, "Lo, here am I; send Me." The Father desired a victim who
should bear the iniquities of man; and the voice of the same Son was heard
again, "Lo, I come." The Father desired a justifier, one who should put an
end to sin; and again the voice of the same Son is heard, not in heaven, but in
earth, "I have finished the work which Thou gavest Me to do." Thus the part
which Christ, the eternal Son, hath in human justification, is to pay His
people's debts, to magnify His Father's law, to clear up and vindicate the
righteous procedure of Heaven; to weave that spotless robe of righteousness,
which might boldly challenge the purity of heaven, and gather in its ample
folds the sins of all mankind.
III. THE POWER OF GOD THE SPIRIT APPLIES AND ENFORCES AND
SEALS IT. He shows the heart its wickedness, the will its stubbornness, the
mind its blindness; and then, by penitence and faith, leads us to the feet of
Him who "of God is made unto us wisdom and righteousness and
sanctification and redemption." It is this Spirit, then, that performs the last
best office for our souls. He shows to us, in all its spirituality and breadth, that
law which we have broken, sets before us the dangers that we are in, and
points us to "the Lamb of God, that taketh away the sins of the world." Thus
the Spirit is the preacher of righteousness. The Spirit it is that instructs us in
the necessity of justification, that explains to us its way and manner, that seals
our souls with a comforting assurance of God's favour and being "justified by
faith, we have had peace with God through our Lord Jesus Christ."
(D. Moore, M.A.)

Who is he that condemneth
The believer's confidence

I. SOME THERE ARE THAT WOULD CONDEMN US.
1. Satan (Revelation 12:10, Job 1:9; Job 2:4, 5).
2. The law (John 5:45; Galatians 3:10).
3. Conscience (1 John 2:20),
II. AGAINST THOSE WHO ARE IN CHRIST THERE CAN BE NO
CONDEMNATION (ver, 1). To which is required —
1. Faith in Him (John 3:16).
2. Union to Him by that faith (John 17:21, 22; 2 Corinthians 5:17; 1
Corinthians 6:17; John 15:1-3).
III. HERE ARE FOUR REASONS WHY THEY CANNOT BE
CONDEMNED.
1. "It is Christ that died."
(1)Christ died for our sins (Isaiah 53:5, 6; 1 John 2:2).
(2)Believers died in Him.
(3)Hence they cannot be condemned, because He hath made satisfaction for
their debts.
2. "Yea, rather, that is risen again."
(1)Christ did really rise (Luke 24:6).
(2)His rising shows that He hath completed our redemption and satisfied for
our sins (Acts 2:24).
(3)He rose as He died, the Head of the Church (Romans 4:25).
(4)All believers, therefore, rose with Him (Colossians 3:1). Hence there can be
no condemnation to them, because, by His resurrection, He and they in Him
were acquitted (ver. 1; Hebrews 5:9).
3. "Who is even at the right hand of God," which betokens —

(1)His honour (Hebrews 1:3; Hebrews 8:1).
(2)His happiness (Psalm 16:11).
(3)His power (Mark 14:62; Psalm 110:1), by which He will destroy —
(a)Satan (Hebrews 2:14).
(b)Sin (1 John 3:8).
(c)Death (1 Corinthians 15:26, 55, 56; Hosea 13:14). Hence they cannot be
condemned (1 John 2:1).
4. "Who also maketh intercession for us," which He doth by —
(1)Appearing for us before God (Hebrews 9:24).
(2)His sacrifice (Hebrews 10:12, 14).
(3)Pleading our cause (1 John 2:1).
(4)The Father's always hearing Him (John 11:42; Matthew 17:5).Conclusion:
1. Consider —
(1)That you are guilty (Galatians 3:22; Romans 3:19), and condemned (John
3:18).
(2)That there is no way of acquittal but by Christ (Acts 4:12).
(3)That none come to God by Him but may be saved (Hebrews 7:25).
(4)That consequently if you come by faith to Him, there can be no
condemnation to you (Matthew 11:28, 29).
2. Meditate often on the death, resurrection, etc., of Christ.
3. Be thankful to God for sending Christ (Romans 11:33), and for making
Christ known to you (Matthew 11:25).
4. Be not dismayed at spiritual enemies, but triumph over them (vers. 34-37).
(Bp. Beveridge.)

A challenge and a shield
C. H. Spurgeon.
We should have but one hope of salvation. As long as we have half a dozen, we
have half a dozen doubtful ones. When Charles V went to war with Francis I,
he sent a herald declaring war in the name of the Emperor of Germany, King
of Castille, King of Aragon, etc., etc., etc., giving his sovereign all the honours
that were his due. The herald of Francis, not to be outdone in the list of
honours, said, "I take up the challenge in the name of Francis the First, King
of France; Francis the First, King of France; repeating his master's name and
office as many times as the other had titles. So it is a grand thing, whenever
Satan accuses, just to say, "Christ has died, Christ has died." If any confront
you with other confidences, still keep to this almighty plea. If one says, "I was
christened, and confirmed," answer him by saying, "Christ has died." Should
another say, "I was baptized as an adult," let your confidence remain the
same. When another says, "I am a sound, orthodox Presbyterian," you stick
to this solid ground, "Christ has died." There is enough in that one truth to
include all that is excellent in the others, and to answer all the accusations that
may be brought against you. Here is —
I. A CHALLENGE TO ALL COMERS. The encounter is not to be a mere tilt
in a tournament, but a battle for life or death. Who enters the lists against the
believer?
1. Satan. It is his business to be the accuser of the brethren. He knows enough
of our conduct to be able to bring to memory much that might condemn us.
When this fails, the father of lies will accuse us of things of which we are not
guilty, or will exaggerate our guilt, in order to drive us to despair. Up with
your shield, then, and say, "Yes, it is all true, or it might have been; but 'It is
Christ that died.'"
2. The world. As long as you go with evil companions they will applaud you;
but when you give up their society they will sneer at you, and bring up all
your past life against you. Tell the world, once for all, that it may condemn

you, and that it is right that they should condemn you; but tell them also that
Christ died. If they say that Christ's death does not repair the injury you have
done to your fellow-men, tell them that, as far as you can, you mean to make
restitution to them; and that your Master has done it more good than you ever
did it harm.
3. Your own conscience. When David had cut off Saul's skirt, his "heart smote
him." It is an ugly knock that a man's heart gives when it smites him.
Thunderbolts and tornadoes are nothing in force compared with the charges
of a guilty conscience. But when a man condemns himself let him tell
conscience, as he told his former opponents, "it is Christ that died," and it will
be perfectly satisfied, and will use its voice for other purposes.
4. The law of God, which must condemn sin. But when it has done its worst,
say to it, I am "not under thee, but under grace." My Substitute has kept the
law on my behalf. He has borne the penalty and I am clear.
II. A REMEDY FOR ALL SIN.
1. "Look," says one, "there is sin." True, but yonder is the Saviour.
2. "Yes, but you have been specially guilty; there is great sin against a great
God." True, but there is a great sacrifice.
3. "But God must punish sin." It is even so; but sin has been punished, for
"Christ has died." Not only is our sin punished, but the sin is gone. If my
friend has paid my debt, it is gone. And that my sins are gone is further clear,
for He rose again from the dead. If He had not paid the debt, He would have
remained in the prison of the grave: and we have still another assurance that
it is all gone, for Christ "is even at the right hand of God." He would not be
there if He were a debtor. And as to our infirmities, He is there to plead for
His people: "Who also maketh intercession for us."
III. AN ANSWER TO EVERY ACCUSATION WHICH MAY ARISE FROM
SIN. Sometimes the accusing whisper comes —
1. "You have sinned against a great God." I will make no answer but this: "It
is Christ that died." Christ is able to stand between me and God. It is true

that God is great, but He cannot ask for more than Divine righteousness, and
in Christ I present that.
2. "You have robbed God of His glory." I know it, but "Christ has died," and
has brought all the glory back again.
3. "But you have sinned wilfully!" True, but then Jesus willingly died for me,
the wilful sinner.
4. "But you sinned against light and knowledge." Yes; but Christ brings a
sacrifice offered with His own full knowledge of all that it involved.
5. "But you have sinned with delight." Ah! it is so; but then my Lord
delighted to come to be my Saviour.
6. "But you have sinned in spirit"; but then Christ suffered in His spirit. The
sufferings of His soul were the very soul of His sufferings.
7. "But you have aforetime refused Christ." Yes; but I set over against that
the fact that He always would have me.
8. "But you have trusted in others, and turned away from Christ"; but Christ
never turns us away because we only come to Him when others fail us.
(C. H. Spurgeon.)

The four pillars of the Christian faith
C. H. Spurgeon.
The protest of an innocent man against the charge of an accuser may well be
vehement. But here we have the protest of a justified sinner, that his character
is clear through the perfect mediation of Christ, which gives him this amazing
confidence. We have before us the four pillars upon which the Christian rests
his hope. Because of our unbelief and the attacks our faith has to endure, God
has given us four strong consolations, with which we may fortify our hearts
whenever the sky is overcast, or the hurricane is coming forth from its place.
It reminds me of what I have sometimes heard of the ropes that are used in

mining. It is said that every strand of them would bear the entire tonnage, and
consequently, if each strand bears the full weight that will ever be put upon
the whole, there is an absolute certainty of safety given to the whole when
twisted together. Now each of these four articles of our faith is sufficient to
bear the weight of the sins of the whole world. What must be the strength
when the whole four are intertwisted, and become the support of the believer?
The Christian never can be condemned because —
I. CHRIST HATH DIED. In the death of Christ there was a full penalty paid
to Divine justice for his sins. If we shelter ourselves beneath the tree of
Calvary we are safe. One cries, "Thou hast been a blasphemer." Yes, but
Christ died for blasphemers. "But thou hast stained thyself with lust." Yes,
but Christ died for the lascivious. "The blood of Jesus Christ, God's Son,
cleanseth us from all sin."
II. CHRIST HAS RISEN AGAIN. "Yea rather!" As much as to say, it is a
powerful argument for our salvation that Christ died; but it is a still more
cogent proof that Christ rose. Christ by His death paid to His Father the full
price of what we owed to Him. Still the bond was not cancelled until the day
when Christ rose. Death was the payment of the debt, but resurrection was
the public acknowledgment that the debt was paid. On the Cross I see Jesus
dying for my sins as an expiating sacrifice; but in the resurrection I see God
accepting what He has done for my indisputable justification, His death was
the digging of the well of salvation; but the resurrection was the springing up
of the water. Christ was in His death the hostage of the people of God. Now, as
long as He was in prison, although there might be ground of hope, it was but
as light sown for the righteous; but when the hostage came out, then every
child of God was released from durance vile no more to die.
III. "WHO IS EVEN AT THE RIGHT HAND OF GOD." Is there not any
word of special commendation to this? The last one had, "Yea, rather" (see
Romans 5:10). Here is an argument which hath much more power than even
Christ's death. In other passages Christ is said to have sat down for ever at
the right hand of God. Now, He never would if the work were not fully done.
There were no seats provided for the priests in the Jewish tabernacle. Every
priest stood daily ministering. But the great High Priest of our profession hath

taken His seat at the right hand of the majesty on high, because now the
sacrifice is complete. "Sitting at the right hand of God" means —(1) That
Christ is now in the honourable position of an accepted one. The right hand of
God is the place of majesty and favour. Now, Christ is His people's
representative. When He died for them they had rest; when He rose again for
them they had liberty; when He sat at His own right hand, then they had
favour, and honour, and dignity.(2) The place of power. Christ at the right
handel God signifies that all power is given unto Him in heaven and in earth.
Now, who is He that condemns the people that have such a head as this?
IV. "WHO ALSO MAKETH INTERCESSION FOR US." Our apostle, in the
Epistle to the Hebrews, puts a stronger comium upon this sentence. In the first
he said, "Yea rather"; the second, "Much more"; but now "He is able also to
save them unto the uttermost that come unto God by Him," etc. If I had to
intercede for my brother with my father, I should feel I had got a safe case in
hand. This is just what Jesus has to do.
(C. H. Spurgeon.)

The completeness of redemption
Thomas Horton, D.D.
The privilege itself which is here mentioned, the believer's freedom from
condemnation propounded for greater emphasis in the form of a question,
Who shall condemn? which hath two things considerable in it. First, We will
look upon these words, as they do present to us the state of a Christian in the
matter and substance of them; who shall condemn? that is, none shall
condemn. The second is, as it expresses to us the spirit of a Christian, and that
is a spirit of triumph and exultation; who shall condemn him? as defying any
that should undertake it, or go about it. The second is the confirmation of this
privilege from the several arguments which are brought to enforce it; and
they are, I say, taken from four articles of our Christian faith. We will view
them in their several order as they lie before us. The first is, The death of
Christ; "It is Christ that died." Christ's dying for believers does infer their

freedom from condemnation. Now the strength of this argument it does
depend upon a threefold consideration. First, The death of Christ does free
God's children from condemnation, upon account of the nature and quality of
it, considered in itself as most sufficient to such a purpose as this is. This it is
again in a twofold respect. First, The dignity of His person; it is Christ. If it
had been any other person who had undertaken to reconcile us to God and to
free us from condemnation, we might have notwithstanding doubted of it, and
called it into question. The second is, The fulness of His satisfaction, Those for
whom Christ hath died they cannot be condemned, because Christ by dying
for them hath taken away all manner of guilt and condemnation from them.
The third is, The interest and propriety which all believers have in this death,
in these words. First, In the intention of Christ; He hath designed His death to
be effectual to all His elect, and did with a special respect unto them lay down
His life. Secondly, As to their own improvement and application; they have
laid hold on this death of Christ, and so made it their own, and the virtue and
efficacy of it. The third and last is, The justice of God Himself in reference to
both. It is satisfied in the surety, and therefore it cannot in justice be required
of the principal debtor; the Judge of all the world must needs do right. And so
much for that, namely, the first argument to prove God's children free from
condemnation, taken from the death of Christ. The second is taken from His
resurrection; "yea rather," that is risen again. First, in reference to the
mystery and thing itself, as a more excellent and transcendent dispensation.
For Christ to be risen again, this is such a glorious mystery, as dazzles the
most curious eyes, and affects all men that behold it even with admiration.
Secondly, In reference to Christ Himself, rather as risen again, as that which
is the greater honour and dignity to Him; for hereby was there a discovery of
His Godhead and Divine nature. Thirdly, In reference to ourselves, as of
greatest use and improvement to us. For Christ's resurrection it is the ground
and foundation of ours; and so of all other comfort which belongs unto us.
This is the sum of the business: That Christ sits at God's right hand as a
testimony of the fulness of His redemption and the completeness of His
sacrifice for us. This intercession of Christ does not consist in a formal
prostrating of the body of Christ, but especially in these following particulars.
First, In His appearing and presenting of Himself for us to His Father in both
His natures (Hebrews 9:24). Secondly, As Christ does appear in heaven for us,

so He does likewise further urge and present to God the Father the rigour and
merit and efficacy of that sacrifice which He once made on earth for us.
Thirdly, He does also actually apply this His death and merit and satisfaction
to believers themselves. As Paul in the behalf of Onesimus, "Set this upon my
account." Fourthly and lastly, Christ is said to intercede for us in all those
particular suits and requests which He puts up in our behalf.
(Thomas Horton, D.D.)

It is Christ that died
The death of Christ
J. W. Reeve, M.A.
I. WHO DIED? Christ — i.e., the Anointed of God.
1. Persons under the law, who were set apart to important offices, as prophets,
priests, kings, were anointed with the holy oil, which was typical of the
anointing of the Holy Ghost. So we read about our Lord (Luke 4:18). As oil
insinuates itself into the minutest pores of the substance which it touches, so
the Divine nature wholly possessed the human form called Jesus; and there
was that perfect union of God and man which we call Christ. Thus, though He
be God and man, He is not two, but one Christ. But He was "anointed above
His fellows." Thus, for instance, Aaron was anointed high priest, Saul king,
and Elisha prophet; Melchisedek was king and priest, Moses priest and
prophet; yet none but Christ was Prophet, Priest, and King.
2. And as He was anointed with the Holy Spirit without measure, so He
communicates that unction to His people as they require; and as the oil which
was poured upon Aaron was so copious as to run down to the skirts of his
clothing, so the unction of the Holy One was so abundant on Christ, as the
Head of His Church, that it ever has, and ever will, run down to the meanest
and the weakest of believers.
II. WHY DID HE DIE?

1. To deliver us from condemnation.
2. To testify God's love to a lost world (1 John 4:10).
3. For the fulfilment of Scripture (Matthew 26:52-54; Luke 24:27).
4. Not only to satisfy God, but thus to save sinners. And looking at the Person
who died, it secures the salvation of all the elect, for Christ is the emphatic
word in all the sentence. Who died? Christ. You need no more. Nothing can be
added to strengthen it. "Who is he that condemneth?" Christ has died. It
shuts up all.
III. THE EFFICACY OF HIS DEATH. God can now be "just, and the
Justifier of him that believeth in Jesus"; but in no other way that we are told
of but by Christ's death. And the sacrifice of Christ was once for all. It need
not be repeated. There is no more, no other sacrifice for sin (Hebrews 10:12,
14).
(J. W. Reeve, M.A.)

The death of Christ
T. De Witt Talmage, D.D.
All the world has sung the praise of the Princess Alice. One child having died
of a contagious disease, she was in the room where another was dying, and the
Court physician said to her, "You must not breathe the breath of this child, or
you yourself will die." But seeing the child mourning, she in sympathy kissed
the little one, caught the disease, and perished. All the world sings of her
heroism and self-sacrifice; but I have to tell you that when our race was dying,
the Lord Jesus stooped down and gave us the kiss of His everlasting love, and
died that we might live."
(T. De Witt Talmage, D.D.)

Yea rather, that is risen again

Christ's resurrection a higher fact than His death
D. Thomas, D.D.
This —
I. SUPPOSES THE FACT OF HIS DEATH. His death is not to be
disparaged; none can appreciate it too highly. It is the highest expression of
love the universe ever witnessed — the highest homage to truth, rectitude, and
order that the Divine government ever received. It was a death-blow to all
past dispensations; it rang in the new era of eternal mercy. But great as is His
death, the great thing is implied in His resurrection. There could not have
been a real resurrection had there not been a real death.
II. DEMONSTRATES THE WONDERFULNESS OF HIS DEATH
1. Its absolute voluntariness. He who could rise from the dead by His own
power could have avoided death. His rising proved that He had power to lay
down His life and take it up again.
2. Its supernatural character. Only a few of the millions that have died have
ever been raised to life; only One ever rose by His own power, and that was
Christ. The supernatural resurrection shows the supernatural death. It is the
resurrection, therefore, that gives a meaning to Christ's death.
3. The moral purpose of His death. The great end of His death was to give
spiritual life to humanity, and this His resurrection ensures. He is alive, to
carry on by His gospel and His Spirit the great work of man's spiritual
restoration. Conclusion: Let us think rather of the risen than of the dead
Christ. Alas, the modern Church generally lives rather on the gloomy
Saturday, when Christ is in His grave, than on the bright Sunday when He
appeared to His disciples — the blessed Easter of the world.
(D. Thomas, D.D.)

Who is even at the right hand of God
On Christ's being at the right hand of God

T. Ferret, M.A.
It imports —
1. The advancement of Christ, in our nature, to the highest honour and glory.
He is not only possessed of the glory which He had with the Father before the
world was, and of which He was pleased, for a time, to empty Himself; but
having taken our nature into heaven with Him, there is a most glorious beauty
and lustre put upon it, of which the disciples that were with Him on the mount
of transfiguration had a lively emblem, and of which Stephen and Paul, and
John the divine, had visions.
2. Christ's being at the right hand of God implies the sovereignty, power, and
dominion with which He is invested.
3. His being at the right hand of God expresses not only His honour' and
power, but also His blessedness and joy. He for ever drinks in the highest
pleasures from the indwelling Godhead, from His matchless nearness to, and
communion with the Father, and from the review of His own finished work,
and the glorious things which He accomplished. Being thus exalted, He can
carry on and finish, by power, the redemption He has purchased by price; can
give gifts to men, give repentance and remission of sins.
(T. Ferret, M.A.)

The right hand of God
T. De Witt Talmage, D.D.
We honour the right hand more than we do the left. If in accident or battle we
must lose one hand, let it be the left. The left hand being nearer the heart, we
may not do much of the violent work of life with that hand without physical
damage; but he who has the right arm in full play has the mightiest of all
earthly weapons. In all ages, and in all languages, the right hand is the symbol
of strength, and power, and honour. Hiram sat at the right hand of Solomon.
Then we have the term, "He is a right-hand man," and Lafayette was
Washington's right-hand man. Marshal Ney was Napoleon's right-hand man;

and now you have the meaning of Paul when he speaks of Christ, who is at the
right hand of God. That means He is the first Guest of heaven. He has a right
to sit there. The Hero of the universe. Count His wounds — in the feet, in the
hands, in the side, in the temples. If a hero comes back from battle, and he
takes off his hat, or rolls up his sleeve and shows you the scar of a wound, you
stand in admiration at his heroism and patriotism; but Christ makes
conspicuous the wounds gotten on Calvary, that Waterloo of all the ages.
Wounded all over, let Him sit on the right hand of God. He has a right to sit
there. By the request of God the Father, and the unanimous suffrages of all
heaven, let Him sit there. In the grand review, when the redeemed pass by in
cohorts of splendour, they will look at Him and shout "Victory!" The oldest
inhabitant of heaven never saw a grander day than the one when Christ took
the right hand of God.
(T. De Witt Talmage, D.D.)

The ascension: mysteries in religion
J. H. Newman, D.D.
The ascension is ever to be commemorated with thanksgiving. As the Jewish
high priest, on the great day of atonement, went into the holy of holies with
the blood of the victim, and sprinkled it upon the mercy-seat, so Christ has
entered into heaven itself, to present His pierced hands and wounded side, in
token of the atonement which He has effected for the sins of the world.
Wonder and awe must always mingle with the thankfulness which the
revealed dispensation of mercy raises in our minds. And this, indeed, is an
additional cause of thankfulness, that Almighty God has disclosed to us
enough to raise such feelings. Had He merely told us that He had pardoned us,
we should have had overabundant cause for blessing Him; but in showing us
somewhat of the means, He has enlarged our gratitude, yet sobered it with
fear. We are allowed with the angels to obtain a glimpse of the mysteries of
heaven, "to rejoice with trembling."

I. CHRIST'S ASCENSION TO THE RIGHT HAND OF GOD IS A TOKEN
THAT HEAVEN IS A PLACE, AND NOT A MERE STAT E. The bodily
presence of the Saviour is in heaven. This contradicts the notions of cultivated
and speculative minds, and humbles the reason. Philosophy considers it more
rational to suppose that God is in no one place more than another. It would
teach, if it dare, that heaven is a mere state of blessedness; but, to be
consistent, it ought to maintain that Christ's presence on earth was a mere
vision; for certain it is, He who appeared on earth went up from the earth.
And here again a difficulty occurs. Whither did He go? Beyond the sun and
stars? Again, what is meant by ascending? Philosophers will say there is no
difference between down and up as regards the sky. And thus we are led on to
consider how different are the character and effect of the Scripture notices of
the structure of the physical world from those which philosophers deliver.
And when we find the two apparently discordant, the feeling we ought to have
is not an impatience to do what is beyond our powers, to arbitrate between the
two voices of God, but a sense of the utter nothingness of worms such as we
are; of our incapacity to contemplate things as they really are; a conviction
that what is put before us, in nature or m grace, though true in such a sense
that we dare not tamper with it, yet is but an intimation useful for particular
purposes, "until the day break and the shadows flee away." And thus, while
we use the language of science for scientific purposes, we may reprove its
upholders should they attempt to "stretch it beyond its measure." It may
stand as a proselyte under the shadow of the temple; but it must not dare
profane the inner courts, in which the ladder of angels reached to the throne
of God, and "Jesus standing on the right hand of God." Note, too, that our
Lord is to come from heaven "in like manner" as He went. Attempt to solve
this prediction, according to the received theories of science, and you will
discover their shallowness. They are unequal to the depth of the problem.
II. CHRIST HAS GONE UP ON HIGH "TO PRESENT HIMSELF BEFORE
THE FACE OF GOD FOR US" (Hebrews 9:12, 24, 25; Hebrews 7:24, 25;
Hebrews 8:1, 2). These passages refer us to the rites of the Jewish law. The
high priest entering with the atoning blood into the holiest was a
representation of Christ's gracious deed in our behalf. How does He fulfil the
rite of intercession? Instead of explaining, Scripture does but continue to

answer us in the language of the type; even to the last it veils His deed under
the ancient figure (Revelation 8:3, 4). Shall we therefore explain away its
language as merely figurative? Far from it. Christ is within the veil. We must
not search curiously what is His present office. And, since we do not know, we
will studiously keep to the figure given us in Scripture. We will not neglect it
because we do not understand it. We will hold it as a mystery, or a truth
sacramental; that is, a high invisible grace lodged in an outward form. Thus
much we see in it, the pledge of a doctrine which reason cannot understand —
viz., of the influence of the prayer of faith upon the Divine counsels. The
Intercessor directs or stays the hand of the Unchangeable and Sovereign
Governor of the world, being at once the meritorious cause and the earnest of
the intercessory power of His brethren.
III. CONSIDER OUR SAVIOUR'S WORDS — "IT IS EXPEDIENT FOR
YOU THAT I GO AWAY: FOR IF I GO NOT AWAY, THE COMFORTER
WILL NOT COME." He does not tell us why it was that His absence was the
condition of the Holy Spirit's presence. "I will pray the Father, and He shall
give you another Comforter." To the same purpose are John 14:12, 28; John
20:17. Now, proud and curious reason might seek to know why He could not
"pray the Father " without going to Him; why He must depart in order to
send the Spirit. But faith muses over the wonderful system of Providence,
which is ever connecting events, between which man sees no necessary bond.
The whole system of cause and effect is one of mystery; and this instance, if it
may be called one, supplies abundant matter of praise and adoration to a
pious mind. It suggests to us, again, how very much our knowledge of God's
ways is but on the surface, and also leads our minds with great comfort to the
thought of many lower dispensations of Providence towards us. He who,
according to His inscrutable will, sent first His Son, and then His Spirit, acts
with deep counsel, which we may surely trust, when He sends from place to
place those earthly instruments which carry on His purposes. This is a
thought which is particularly soothing as regards the loss of friends; or of
especially gifted men, who seem in their day the earthly support of the
Church. For what we know, their removal hence is as necessary for the
furtherance of the very objects we have at heart, as was the departure of our
Saviour. Their gifts are not lost to us. Yea, doubtless, they are keeping up the

perpetual chant in the shrine above, praying and praising God day and night
in His temple, like Moses upon the mount, while Joshua and his host fight
with Amalek (Revelation 6:10; Revelation 11:17, 18; Revelation 15:3, 4).
Conclusion: What has been said about the ascension comes to this — that we
are in a world of mystery, with one bright Light before us, sufficient for our
proceeding forward through all difficulties. Take away this Light, and we are
utterly wretched. But with it we have all and abound. Not to mention the duty
and wisdom of implicit faith, what is nobler than the generosity of heart which
risks everything on God's word, dares the powers of evil to their worst efforts,
and repels the illusions of sense and the artifices of reason, by confidence in
the truth of Him who has ascended to the right hand of the Majesty on high?
We will not wish for sight. It is enough that our Redeemer liveth; that He has
been on earth, and will come again.
(J. H. Newman, D.D.)

Who also maketh intercession for us
The intercession of Christ
J. Hubbard.
I. ITS NATURE.
1. As it implies a distance between the Father with whom Christ intercedes
and those for whom He intercedes, so its aim and design is to remove this
distance (1 John 2:1; John 17:20-24).
2. In order to the attaining these ends, it consists primarily in Christ
presenting continually before God that sacrifice He made of Himself on earth
(Hebrews 9:24-26; Revelation 5:6; Hebrews 9:12; Hebrews 12:24).
3. Yet it may be reasonably presumed to comprehend some direct signification
of His mind and will to the Father, in a manner worthy of Himself, concerning
those for whom He intercedes. We are naturally led to conceive thus of
Christ's intercession from the word itself, which properly signifies pleading.
His work in heaven is also sometimes represented under the notion of His

asking and praying to the Father (Psalm 2:8; John 14:16; John 16:26). But
this is very different from that of all others, or even His own, in the days of
His humiliation. The style of His intercession is majestic, as of One who has
authority to challenge what He signifies His desire and will about (John
17:24).
4. One branch of it is to take care of the prayers of the saints on earth, to
commend and present them to God, and to secure acceptance for them (1
Peter 1:5; Revelation 8:3; Hebrews 4:14-16; Hebrews 10:21, 22; Hebrews
13:15; Colossians 3:17).
II. ITS PROPERTIES.
1. It is just and right.(1) It is the intercession of One who Himself is holy, and
ever stood right with the law of God.(2) It is also right in itself; not a mere suit
for mercy, but a plea addressed to justice, for what He has first purchased.(3)
It is also carried on in a perfectly holy manner, and according to the will of
God. Thus is our Advocate, in all respects, Jesus Christ the Righteous (1 John
2:2).
2. It is in common for the whole household of God, yet distinct and particular
for every member; and in order to this, it is qualified with His perfect
knowledge of what concerns them all.
3. It is conducted with consummate skill and prudence, and to the best
advantage. We often ask and have not, because we ask amiss; but as Christ
understands thoroughly the cause of His clients, He varies and disposes His
pleas according to the nature and exigency of every case.
4. It is most affectionate and earnest. All His people's conflicts and complaints
are not only before Him, but within Him (Hebrews 4:15; Hebrews 2:18).
5. It is constant and perpetual as long as there is any saint left to be brought to
glory (Hebrews 7:25).
6. It is ever prevalent and successful. The interest of all is wrapt together; the
Advocate is a dutiful Son to the Father, a loving Brother to the client, and God
is a tender Father to them both. Christ knew in the days of His flesh that the

Father always heard Him. And can the success of His prayers, or His
confidence of their success, be less now He has the price and pledge of all He
asks for in His hands?
III. ITS USES.
1. It manifests God's glory. Is it not congruous, while the sins of those whom
God will save are continually pleading on earth against the favours He is
doing and designing for them, that the blood of perfect atonement should be
alway pleaded in heaven against the crying guilt of these sins, and produced as
a just ground of all the ample largesses of His grace to those who are daily
making themselves unworthy of them? Does it not make it visible all over
heaven with what strict regards to His holiness and justice He proceeds in
dispensing the fruits of His grace?
2. It promotes Christ's own glory. As He glorifies the Father in the continual
discharge of this office, so no less does the Father glorify Him in advancing
Him to it (Hebrews 5:4, 5).
3. It undoubtedly answers many unknown uses in respect to the inhabitants of
the invisible world. Saints and angels behold the whole transaction. And who
can tell how large a part of their happiness may arise from the sight of
Christ's performing His temple service in the midst of them?Application: The
subject —
1. Teaches the humility and reverence which becomes us toward God at all
times and in all our addresses to Him.
2. Inspires hope in God's mercy and grace for our salvation, together with
frequent and cheerful addresses to the throne of grace (Hebrews 4:14-16;
Hebrews 10:19-22).
3. Comforts the saints under all the difficulties, dangers, and troubles of the
present state. As long as Christ preserves His interest in heaven, He can never
fail of an interest on earth.
4. Naturally and powerfully suggests our loving, cleaving, and living to Christ
(Hebrews 4:14; Hebrews 10:21-23).

5. Attracts the hearts of Christians from earth to heaven, and points their
supreme views and desires thither (Colossians 3:1, 2).
(J. Hubbard.)

Christ's heavenly intercession
T. Ferme, M.A.
Christ Jesus does not lead a life merely of blessedness in heaven, but a life of
office. He hath an unchangeable and everlasting priesthood. The one part of
His priesthood He finished here on earth, when he offered up Himself to God
a sacrifice; and the other, the interceding work of His priesthood, He still
carries on in heaven. Intercession, in general, signifies a pleading and
entreating with one person in behalf of another. We being unworthy of access
to God in our own name, Christ Jesus is our intercessor to plead our cause
with the Father, and to procure and dispense to us the blessings of His
purchase. He virtually makes continual intercession for us, by appearing in
our nature and name, presenting Himself in that body in which He suffered
on earth, standing in the midst of the throne as the Lamb that had been slain.
His intercession is founded on His atonement. By this intercession of Jesus
Christ God is glorified. It is a striking testimony to God's awful majesty and
infinite purity that He has appointed a standing Mediator between Him and
us, and will confer no grace upon us but through Him; and it is, at the same
time, an eminent instance of His love and grace, that He has appointed such a
glorious Intercessor to plead our cause in heaven, oven His own Son. By this
also Christ Himself is highly honoured. His saving power is demonstrated:
"He is able to save them to the uttermost that come unto God by Him, seeing
He ever liveth to make intercession for them." The efficacy of His sacrifice,
His love to His people, and the great influence and interest He has in heaven,
are continually shown forth. This doctrine of Christ's intercession tends to
excite in us a due mixture of reverence and confidence towards God. Should it
not support the awakened sinner under a sense of guilt, prevent his despairing
of mercy, and encourage him to come to the Father by the Son of His love?

(T. Ferme, M.A.)

Christ's intercession
J. Clason.
I. THE NATURE OF CHRIST'S INTERCESSION, or the manner in which it
is performed.
1. The intercession of Christ, in His state of exaltation, consists in His personal
appearance in heaven before God. It is from Him that blessings are to be
obtained; and, as the advocate requires to come into the presence of the judge
by whom the law is to be administered, and the case of his client determined,
so it is a part of the Divine constitution, in the scheme of redemption, that the
representative or advocate of sinners should not stand afar off, but come into
the immediate presence of the Eternal.
2. But the intercession of Christ consists not in a simple appearance before
God in His human nature, but in His official presentation of Himself as the
sacrifice offered for sinners. His sufferings alone could give Him a title to
become an intercessor; and when He appeared in heaven as such, He behoved
to come with His proofs and credentials of His previous qualification for the
office, by "suffering unto death." As the high priest entered with the blood
obtained from the previous sacrifice, so Christ entered heaven with the blood
of His sacrifice. It was known in the heaven above that His work was
completed, and His very resurrection was a proof of it.
3. But besides this there seems farther to be included in Christ's work of
intercession, the audible expression of His desires in behalf of His people. This
is the case in the several examples recorded of His intercessions on earth.
II. THE PERSONS FOR WHOM CHRIST INTERCEDES.
III. THE SUBJECTS TO WHICH CHRIST'S INTERCESSION REFERS, or
the things for which He intercedes in behalf of His people.

1. Christ intercedes for those whom God has given Him, that they may be
made His actually by believing on His name.
2. Christ intercedes for the preservation of His people from evil, and for their
progressive advancement in holiness. The Saviour, who knows a world's
temptations, is busy within the veil, and, as in the days of His flesh, is His
prayer ascending — "Holy Father, keep those whom Thou hast given Me
from the evil that is in the world."
3. Christ, by His intercession, obtains the pardon of the sins which believers
daily commit, and thus averts the wrath of God, and maintains their peace
with heaven. "If any man sin, we have an Advocate with the Father, Jesus
Christ the righteous, and He is the propitiation for our sins." What a source
of consolation does this open up to the frail, the offending Christian!
4. Christ intercedes for His people that they may be brought to heaven, to
enjoy His blessedness, and to see His glory.
(J. Clason.)

The intercession of Christ: its method
R. Wardlaw, D.D.
It was when the high priest entered with the blood and incense within the veil
before the mercy-seat that he made intercession for the people. The very
presenting of the blood and incense was an act of intercession, whether words
were used or not. It was done in behalf of Israel for the purpose of averting
the displeasure and conciliating the favour of Jehovah. With reference to this,
Jesus is represented as fulfilling in heaven this part of the priestly functions.
In what precise manner His intercession is carried on, it may not be easy for
us with certainty to determine. It is evident, from the type just alluded to, that
there may be intercession in action as well as in words. If a general who had
fought the battles of his country, and had received many a wound, were
presenting a petition to his sovereign on behalf of any of his offending

subjects, what could be a more effective intercession than the silent baring of
his bosom and pointing to his scars?
(R. Wardlaw, D.D.)

A personal advocate
C. E. Little.
An old legionary asked Augustus to assist him in a cause which was about to
be tried. Augustus deputed one of his friends to speak for the veteran, who,
however, repudiated the vicarious patron, saying, "It was not by proxy that I
fought for you at Actium." Augustus acknowledged the obligation, and
pleaded the cause in person.
(C. E. Little.)

Christ our Advocate
There are some subjects that soon weary us. But it is not so with Christ. Like
the sun, and the dew, and the rain, and the fleecy snow, He is always full of
freshness and beauty. Let us now think of Him as our Advocate and
Intercessor.
I. THE ADVOCATE'S WORK. It is —
1. To study the prisoner's case, and understand it thoroughly.
2. To feel deeply interested in it.
3. To stand and plead his cause.
4. To obtain his deliverance. Christ does all this.
II. HIS PLEA. Sometimes an advocate pleads that the prisoner —
1. Is innocent.

2. Or ignorant.
3. Or insane.
4. Or that he was quite justified in the act. But Christ pleads that He died in
our stead (Hebrews 9:11, 12).
III. HIS REWARD. Christ is doing this work "for us." What shalt we give
Him for this great service? He asks but one thing, "My son, give Me thine
heart." To do this is right, just, blessed. Who will do this to-day?

The advocacy of Christ
T. De Witt Talmage, D.D.
There is only one Advocate in all the universe that can plead our cause in the
last judgment. Sometimes in earthly courts attorneys have specialities, and
one man succeeds better in patent cases, another in insurance cases, another
in criminal cases, another in land cases, another in will cases, and his success
generally depends upon his sticking to that speciality. I have to tell you that
Christ can do many things; but it seems to me that His speciality is to take the
bad case of the sinner, and plead it before God until He gets eternal acquittal.
But what plea can He make? Sometimes an attorney in court will plead the
innocence of the prisoner. That would be inappropriate for us; we are all
guilty. Sometimes he tries to prove an alibi. Such a plea will not do in our case.
The Lord found us in all our sins, and in the very place of our iniquity.
Sometimes an attorney he will plead the insanity of the prisoner, and say he is
irresponsible on that account. That plea will never do in our case, We sinned
against light, knowledge, and the dictates of our own consciences. What, then,
shall the plea be? Christ will say, "Look at all these wounds. By all these
sufferings, I demand the rescue of this man from sin and death and hell.
Constable, knock off the shackles — let the prisoner go free." "Who is he that
condemneth?" etc.
(T. De Witt Talmage, D.D.)

Christ a pleader
Catherine Brettage once, after a great conflict with Satan, said, "Reason not
with me, I am but a weak woman; if thou hast anything to say, say it to my
Christ; He is my Advocate, my Strength, and my Redeemer, and He shall
plead for me."

Christ's intercession
T. Watson.
Christ's love did not cease at the hour of death. We write in our letters, "Your
friend till death"; but Christ wrote in another style — "Your friend after
death!" Christ died once, but loves ever. He is now testifying His affection to
us; He is interceding for us; He appears in the court as the Advocate for the
client. When He hath done dying, yet He hath not done loving. What a
stupendous love was here! Who can meditate upon this and not be in an
ecstacy? Well may the apostle call it "a love that passeth knowledge."
(T. Watson.)

COMMENTARIES

Ellicott's Commentary for English Readers
(34) It is Christ . . .—The remainder of this verse is to be closely connected
with the opening of the next. “He that died, rose, &c., is Christ: who then shall
separate us from His love?” The two questions, “Who is he that
condemneth?” and “Who shall separate us?” are really parts of the reply to
the main question thrown into an interrogative form. At another moment the
sentence would probably have been differently cast, but the Apostle’s mind is
in an attitude of challenge.

Yea rather.—Yea more. The pledges that Christ has given us of His love did
not end, but only began with His death.

Matthew Henry's Concise Commentary
8:32-39 All things whatever, in heaven and earth, are not so great a display of
God's free love, as the gift of his coequal Son to be the atonement on the cross
for the sin of man; and all the rest follows upon union with him, and interest
in him. All things, all which can be the causes or means of any real good to the
faithful Christian. He that has prepared a crown and a kingdom for us, will
give us what we need in the way to it. Men may justify themselves, though the
accusations are in full force against them; but if God justifies, that answers
all. By Christ we are thus secured. By the merit of his death he paid our debt.
Yea, rather that is risen again. This is convincing evidence that Divine justice
was satisfied. We have such a Friend at the right hand of God; all power is
given to him. He is there, making intercession. Believer! does your soul say
within you, Oh that he were mine! and oh that I were his; that I could please
him and live to him! Then do not toss your spirit and perplex your thoughts in
fruitless, endless doubtings, but as you are convinced of ungodliness, believe
on Him who justifies the ungodly. You are condemned, yet Christ is dead and
risen. Flee to Him as such. God having manifested his love in giving his own
Son for us, can we think that any thing should turn aside or do away that
love? Troubles neither cause nor show any abatement of his love. Whatever
believers may be separated from, enough remains. None can take Christ from
the believer: none can take the believer from Him; and that is enough. All
other hazards signify nothing. Alas, poor sinners! though you abound with the
possessions of this world, what vain things are they! Can you say of any of
them, Who shall separate us? You may be removed from pleasant dwellings,
and friends, and estates. You may even live to see and seek your parting. At
last you must part, for you must die. Then farewell, all this world accounts
most valuable. And what hast thou left, poor soul, who hast not Christ, but
that which thou wouldest gladly part with, and canst not; the condemning
guilt of all thy sins! But the soul that is in Christ, when other things are pulled
away, cleaves to Christ, and these separations pain him not. Yea, when death

comes, that breaks all other unions, even that of the soul and body, it carries
the believer's soul into the nearest union with its beloved Lord Jesus, and the
full enjoyment of him for ever.
Barnes' Notes on the Bible
Who is he that condemneth? - Who shall pass sentence of condemnation, and
consign to perdition? The function of passing sentence of condemnation on
people shall pertain to Christ, the judge of quick and dead, and the apostle
proceeds to say that it was certain that he would not condemn the elect of
God. They were therefore secure.
It is Christ that died - Or as it may be rendered, "Shall Christ who has died,
condemn them?" The argument here is, that as Christ died to save them, and
not to destroy them, he will not condemn them. His death for them is a
security that he will not condemn them. As he died to save them, and as they
have actually embraced his salvation, there is the highest security that he will
not condemn them. This is the first argument for their security from the death
of Christ.
Yea rather, that is risen again - This is a second consideration for their
security from his work. "He rose for their justification" (Note, Romans 4:25);
and as this was the object which he had in view, it follows that he will not
condemn them.
Who is even at the right hand of God - Invested with power, and dignity, and
authority in heaven. This is a third consideration to show that Christ will not
condemn us, and that Christians are secure. He is clothed with power; he is
exalted to honor; he is placed at the head of all things. And this solemn
enthronement and investiture with power over the universe, is with express
reference to the salvation of his church and people; Matthew 28:18-19; John
17:2; Ephesians 1:20-23. The Christian is, therefore, under the protection of
Christ, and is secure from being condemned by him.
Who also maketh intercession for us - Note, Romans 8:26. Who pleads our
cause; who aids and assists us; who presents our interests before the mercy-
seat in the heavens. For this purpose he ascended to heaven; Hebrews 7:25.

This is the fourth consideration which the apostle urges for the security of
Christians drawn from the work of Christ. By all these, he argues their
complete security from being subject to condemnation by him who shall
pronounce the doom of all mankind, and therefore their complete safety in the
day of judgment. Having the Judge of all for our friend, we are safe.
Jamieson-Fausset-Brown Bible Commentary
34. yea rather, that is risen again—to make good the purposes of His death.
Here, as in some other cases, the apostle delightfully corrects himself (see Ga
4:9; and see on [2234]Ro 1:12); not meaning that the resurrection of Christ
was of more saving value than His death, but that having "put away sin by the
sacrifice of Himself"—which though precious to us was to Him of unmingled
bitterness—it was incomparably more delightful to think that He was again
alive, and living to see to the efficacy of His death in our behalf.
who is even—"also"
at the right hand of God—The right hand of the king was anciently the seat of
honor (compare 1Sa 20:25; 1Ki 2:19; Ps 45:9), and denoted participation in
the royal power and glory (Mt 20:21). The classical writings contain similar
allusions. Accordingly Christ's sitting at the right hand of God—predicted in
Ps 110:1, and historically referred to in Mr 16:19; Ac 2:33; 7:56; Eph 1:20;
Col 3:1; 1Pe 3:22; Re 3:21—signifies the glory of the exalted Son of man, and
the power in the government of the world in which He participates. Hence it is
called "sitting on the right hand of Power" (Mt 26:64), and "sitting on the
right hand of the Majesty on high" (Heb 1:3) [Philippi].
who also maketh intercession for us—using all His boundless interest with
God in our behalf. This is the top of the climax. "His Session at God's right
hand denotes His power to save us; His Intercession, His will to do it"
[Bengel]. But how are we to conceive of this intercession? Not certainly as of
one pleading "on bended knees and with outstretched arms," to use the
expressive language of Calvin. But yet, neither is it merely a figurative
intimation that the power of Christ's redemption is continually operative
[Tholuck], or merely to show the fervor and vehemence of His love for us
[Chrysostom]. It cannot be taken to mean less than this: that the glorified

Redeemer, conscious of His claims, expressly signifies His will that the efficacy
of His death should be made good to the uttermost, and signifies it in some
such royal style as we find Him employing in that wonderful Intercessory
Prayer which He spoke as from within the veil (see on [2235]Joh 17:11, 12):
"Father, I WILL that they also whom Thou hast given Me be with Me where I
am" (see on [2236]Joh 17:24). But in what form this will is expressed is as
undiscoverable as it is unimportant.
Matthew Poole's Commentary
Who is he that condemneth? As none can accuse the elect of God, so much less
can any condemn them, see Romans 8:1.

It is Christ that died; and it is he that is the Judge, and must condemn them, if
they be condemned. His deatk frees them from condemnation; thereby he
hath made a sufficient atonement and satisfaction for all their sins; and that
which hath long ago satisfied in heaven for the sins of all the elect, may very
well serve to satisfy the heart and conscience of a believing sinner here on
earth. Such a one may thrown down the gauntlet, as the apostle doth, and
challenge all the world. Let conscience, carnal reason, law, sin, hell, and
devils, bring forth all they can, it will not be sufficient to condemnation; and
that because of Christ’s death and satisfaction.

Yea rather, that is risen again: the resurrection of Christ hath a special
influence upou our justification; and therefore the apostle puts a rather upon
it, and that comparatively to the death of Christ: see Romans 4:25, and; See
Poole on "Romans 4:25".

Who is even at the right hand of God, who also makes intercession for us:
faith finds matter of triumph, not only from Christ’s death and resurrection,
but from his session at the right hand of God, and intercession for us.
Gill's Exposition of the Entire Bible

Who is he that condemneth,.... That is, the elect of God: all mankind are
deserving of condemnation, and are under the sentence of it, as in Adam;
some are foreordained to condemnation; all in final impenitence and unbelief,
are condemned already; and the whole world of the ungodly will be
condemned at the last day; but none of God's elect are, or shall be
condemned: for they are loved with an everlasting love; they are chosen unto
salvation; they are in Christ, where there is no condemnation; they are
brought to believe in him, and by him are justified from all sin, and so are
secure from condemnation. They are indeed deserving of it as others,
considered in themselves; and are under the sentence of it, as in Adam, with
the rest of mankind; and in their own apprehensions, when convinced of sin,
righteousness, and judgment. And are there none that will condemn them?
yes, their own hearts often condemn them; they are very forward to condemn
one another; the world condemns them, and so does the god of it: but neither
Father, Son, nor Spirit, will condemn them; not the Father, for he justifies;
nor the Son, for
it is Christ that died: that he died is certain; the death he died was the death of
the cross; the persons he died for were God's elect; the reason of his dying for
them was to make atonement for their sins; this came to pass through his
substitution in their room and stead; this death of his was but once, yet of an
eternal efficacy, and so a full security of them from all condemnation: for sin,
the cause of condemnation, was removed by it; the condemnation itself was
bore by Christ in their stead; the law and justice of God were satisfied by it;
pardon of sin was procured by his blood; and complete justification obtained
by his active and passive obedience; all which is confirmed by his
resurrection, session at God's right hand, and intercession: wherefore it is
added,
yea, rather that is risen again. As the death, so the resurrection of Christ, is
the security of God's elect from condemnation; inasmuch as Christ rose again,
as a conqueror over death, and over sin, the sting of death, and over Satan,
who had the power of death; and also as a surety, having given satisfaction to
law and justice: he engaged as a surety for his people; God in justice, and
according to his righteous law, dealt with him, and by him as such; he
satisfied both, and therefore was set free by them; hence neither law nor

justice can condemn; besides he rose again as a common person, head and
representative of his people, and for their justification: he first stood charged
with all their sins, which by his Father, and with his own consent, were
imputed to him; he was condemned and suffered death for them; when he
rose from the dead, he was justified and acquitted from them all; and all his
people were justified in him, and with him: yea, the resurrection of Christ is
rather a greater security from condemnation, than his death; Christ's death
expiated sin, but his resurrection brought in the everlasting righteousness;
notwithstanding Christ's death, had he not risen again, we should have been
in our sins, and so liable to condemnation; Christ's dying showed that he was
arrested and condemned, but his resurrection shows that he is discharged,
and we in him:
who is even at the right hand of God. The ascension of Christ, his entrance
into heaven, and session at the right hand of God, are also a very considerable
security of God's elect from condemnation; for when he ascended from earth
to heaven in human nature, accompanied by angels, of which they and his
disciples were witnesses, he led captivity captive, or triumphed over those that
led his people captive, as sin, Satan, the law, death, and every other enemy of
theirs; he entered into heaven to prepare it for them, to take possession of it in
their name, to appear in the presence of God for them, and as having obtained
the eternal redemption of them, where he was received with a welcome, as the
surety and head of the chosen ones, and then sat down at the right hand of
God; which shows that he had done his work, and to satisfaction, is advanced
above all, power is given to him, all things are put under him, and he is head
over all things to the church: and since he is at the right hand of God, as an
advocate and intercessor for his people, it will be to no purpose, and of no
avail, that Satan, or any other enemy, is at their right hand to resist them:
who also maketh intercession for us; which is done, not by vocal prayer, as in
the days of his flesh on earth; or as supplicating an angry judge; or as
controverting: a point in the court of heaven; but by the appearance of his
person for us, by the presentation of his sacrifice, by offering up the prayers
and praises of his people, by declaring it as his will, that such and such
blessings be bestowed upon them, and by seeing to it, that the benefits of his
death are applied to those, for whom they were designed; which intercession

of Christ proceeds upon the foot of a satisfaction made; it always continues,
and is ever prevalent, and so has a considerable influence to secure from
condemnation. The apostle, in this verse, seems to have in view a passage in
Job 34:29; which the Septuagint render, "and he gives peace, and who is he
that condemneth?"
Geneva Study Bible
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.
EXEGETICAL (ORIGINAL LANGUAGES)
Cambridge Bible for Schools and Colleges
34. condemneth] Or perhaps (by a change of Gr. accent) shall condemn (at the
Great Day).

It is Christ] Here again, Is it Christ, &c.? should be read.—Observe the level
on which “God” and “Christ” are set in the language of this great passage.
The One is as truly the Supreme Judge as the Other.

that died]—“for us” (ch. Romans 5:8).

yea rather, that is risen again]—“by reason of our justification,” (Romans
4:25.) The Resurrection is “rather” emphasized because it not only involves
the Death, but is the proof of its Divine efficacy.

who is even at the right hand] As the Incarnate, Slain, and Risen One; as
wielding, in that character, “all power in heaven and earth;” not merely
accepted as our Representative, but so accepted as to be on the eternal
Throne.—Cp. Hebrews 1:3; Revelation 5:6-9; &c., &c.—This is the only

direct reference to the Ascension in the Epistle; but what a pregnant
reference!

who also maketh intercession] Another item in this solemn enumeration. The
enthroned Son of God is actually pleading for the justified, in such a sense as
to secure “that their faith fail not.” (Luke 22:31-32)—The fullest comment is
Hebrews 4:14-16; Hebrews 7:25; Hebrews 9:11-12; Hebrews 9:24; 1 John 2:1;
and such O. T. passages as Exodus 28:29.
Bengel's Gnomen
Romans 8:34. Ὁ ἀποθανών, μᾶλλον δὲ—ὃς καὶ—ὃς καί, that died, yea
rather—who even—who also) The order of the enumeration of the things
contrary, Romans 8:35; Romans 8:38-39, corresponds to these four weighty
turning points of his argument. In Romans 8:35, the former are lighter and
less considerable [than in Romans 8:38], and may be all referred to [reduced
to the one head, viz.] death, Romans 8:38, inasmuch as they are, as it were,
previous tendencies towards death. The contraries in the way of the elect,
enumerated in Romans 8:38-39, are more weighty ones. That topic will be by
and by brought out more fully.—μᾶλλον, rather) ch. Romans 5:10. Our faith
ought to lean on the death of Christ, but it ought rather also to make such
progress, as to lean on His resurrection, kingly dominion, and second
coming.—ἔστιν ἐν δεξιᾷ τοῦ Θεοῦ, is at the right hand of God) He is able to
save; He Himself and the Father. The ascension is not previously mentioned,
nor does the mention of His glorious coming follow: for the former is the act
of sitting at the right hand of God, the latter entirely takes away all, that
threatens separation from the love of God, and brings in the state of glory, of
which Romans 8:30 treats.—ἐντυγχάνει, intercedes) He is willing to save: He
Himself and the Father.
Vincent's Word Studies
Rather (μᾶλλον)
"Our faith should rest on Christ's death. but it should rather also so far
progress as to lean on His resurrection, dominion, and second coming"

(Bengel). "From the representations of the dead Christ the early believers
shrank as from an impiety. To them He was the living, not the dead Christ -
the triumphant, the glorified, the infinite, - not the agonized Christ in that one
brief hour and power of darkness which was but the spasm of an eternal
glorification" (Farrar, "Lives of the Fathers," i. 14).

PRECEPT AUSTIN RESOURCES

Romans 8:34 who is the one who condemns? Christ Jesus is He who died, yes,
rather who was raised, who is at the right hand of God, who also intercedes
for us. (NASB: Lockman)
Greek: tis o katakrinon? (FAPMSN) Christos [Iesous] o apothanon,
(AAPMSN) mallon de egertheis, (APPMSN) os kai estin (3SPAI) en dexia| tou
theou, os kai entugchanei (3SPAI) huper hemon.
Amplified: Who is there to condemn [us]? Will Christ Jesus (the Messiah),
Who died, or rather Who was raised from the dead, Who is at the right hand
of God actually pleading as He intercedes for us? (Amplified Bible -
Lockman)
NLT: Who then will condemn us? Will Christ Jesus? No, for he is the one who
died for us and was raised to life for us and is sitting at the place of highest
honor next to God, pleading for us. (NLT - Tyndale House)
Phillips: Who is in a position to condemn? Only Christ, and Christ died for
us, Christ rose for us, Christ reigns in power for us, Christ prays for us!
(Phillips: Touchstone)
Wuest: Who is the one who condemns? Christ Jesus, the One who died, yes,
rather, who has been raised, who is on the right hand of God, who also is
constantly interceding on our behalf?

Young's Literal: who is the one who condemns? Christ Jesus is He who died,
yes, rather who was raised, who is at the right hand of God, who also
intercedes for us.
WHO IS THE ONE WHO CONDEMNS? CHRIST JESUS IS HE WHO
DIED, YES, RATHER WHO WAS RAISED: tis o katakrinon (FAPMSN)
Christos (Iesous) o apothanon (AAPMSN) mallon de egertheis (APPMSN) :
Ro 8:1; 14:13; Job 34:29; Ps 37:33; 109:31; Jer 50:20
Ro 4:25; 5:6-10; 14:9; Job 33:24; Mt 20:28; John 14:19; Gal 3:13,14; Heb 1:3;
9:10, 11, 12, 13, 14; 10:10, 11, 12, 13, 14,19, 20, 21, 22; 12:2; 1 Peter 3:18; Rev
1:18
Romans 8 Resources - Multiple Sermons and Commentaries
Who is he that condemns? - The only One Who can condemn is the Judge and
the Judge, Who is not going to do this for as Paul has already declared…
There is therefore now no (Greek = absolutely no) condemnation (katakrima
[from katakrino - see below] is the result of judgment and relates to the
sentencing for a crime, the focus being not so much on the verdict as on the
penalty the verdict demands) for those who are in Christ Jesus. (See note
Romans 8:1)
Condemns (2632) (katakrino from kata = down, against + krino = to assess,
then to separate or distinguish, then to give an opinion upon, judge, then to
decide or determine and finally to judge (to judge one down [kata = down]),
pronounce judgment or to condemn) means to give judgment against, pass
sentence upon, pass judgment against and hence to condemn, this latter action
implying there has been a crime. It means to pronounce sentence against or to
adjudge guilty and always denotes an adverse sentence (to sentence to
punishment).
Condemn = Old French condemner, from Latin condemnāre from con-
(expressing intensive force) + damnare = to condemn, to inflict loss upon from
damnum = loss, damage.

Katakrino in secular Greek was a legal technical term for pronouncing a
sentence after reaching a verdict or decision against someone. To declare an
evildoer guilty.
In our modern parlance, the word condemn is often used with a "lighter"
meaning such as to censure, to express strong disapproval, to denounce, etc.
Most Biblical uses of katakrino are not "light" as evidenced by repeated use
of this verb to describe Jesus being condemned to death. Similarly all who
disbelieve will be condemned, which is not simply censured, etc, but sentenced
to eternal separation from God (but see note on Romans 14:23 which
describes condemnation by one's own conscience, not eternal condemnation or
condemnation to death).
The Wycliffe Bible Encyclopedia writes that katakrino…
is to be distinguished from the previously mentioned words (krino) in that it
refers either to the sentence or to the punishment following the sentence
rather than to the simple act of deciding in judgment. Only the context can
determine the precise nature of the sentence. (Pfeiffer, C, H. F. Vos & J. Rea,
Ed The Wycliffe Bible Encyclopedia. 1975. Moody Press)
Nelson's New Illustrated Bible Dictionary writes that…
Condemn and condemnation are judicial terms, the opposite of Justify and
Justification (Mt 12:37; Ro 5:16, 18). God alone is the Judge of people; in His
demand for righteousness, sin leads invariably to condemnation and death.
(Youngblood, R. F., Bruce, F. F., Harrison, R. K., & Thomas Nelson
Publishers. Nelson's New Illustrated Bible Dictionary)
The Evangelical Dictionary of Biblical Theology - From the standpoint of
semantics, condemnation is part of legal terminology. When it is discovered
that a crime has been committed, that the law has been broken, the process of
investigation may lead to formal charges being levied against a defendant. The
process of litigation leads to the outcome, a verdict of acquittal or guilt. The
verdict indicates that the defendant is either free from or accountable to the
law’s penalty for that crime. Thus the result is either vindication or
condemnation. Condemnation can refer either to the legal status of liability to

punishment or to the actual infliction of that punishment. At times the word is
also used in a broader context to refer to negative evaluations of a person by
peers or by one’s own conscience. This legal process is to some extent the
background for biblical language about judgment and condemnation. (Click
here for full article that goes into much greater detail) (Elwell, W. A., &
Elwell, W. A. The Evangelical Dictionary of Biblical Theology . Baker Book
House)
Here are the 24 uses of katakrino in the NT (only 2 uses in Lxx = Est 2:1, Da
4:1)…
Matthew 12:41 "The men of Nineveh shall stand up with this generation at the
judgment, and shall condemn it because they repented at the preaching of
Jonah; and behold, something greater than Jonah is here. 42 "The Queen of
the South shall rise up with this generation at the judgment and shall
condemn it, because she came from the ends of the earth to hear the wisdom
of Solomon; and behold, something greater than Solomon is here.
Comment: In the passages above (and Lu 11:31,32, Hebrews 11:7 - see below)
the idea is that by one's good example another's wickedness is rendered all the
more evident and censurable. In other words the good conduct of the men of
Nineveh, Queen of the South and Noah, when compared to the conduct of
others would show that the latter to be guilty of misconduct and to therefore
deserve condemnation.
Matthew 20:18 "Behold, we are going up to Jerusalem; and the Son of Man
will be delivered to the chief priests and scribes, and they will condemn Him
to death,
Matthew 27:3 Then when Judas, who had betrayed Him, saw that He had
been condemned, he felt remorse and returned the thirty pieces of silver to the
chief priests and elders,
Mark 10:33 saying, "Behold, we are going up to Jerusalem, and the Son of
Man will be delivered to the chief priests and the scribes; and they will
condemn Him to death, and will deliver Him to the Gentiles.

Mark 14:64 "You have heard the blasphemy; how does it seem to you?" And
they all condemned Him to be deserving of death.
Mark 16:16 "He who has believed and has been baptized shall be saved; but
he who has disbelieved shall be condemned.
Luke 11:31 "The Queen of the South shall rise up with the men of this
generation at the judgment and condemn them, because she came from the
ends of the earth to hear the wisdom of Solomon; and behold, something
greater than Solomon is here. 32 "The men of Nineveh shall stand up with this
generation at the judgment and condemn it, because they repented at the
preaching of Jonah; and behold, something greater than Jonah is here.
John 8:10 And straightening up, Jesus said to her, "Woman, where are they?
Did no one condemn you?" 11 And she said, "No one, Lord." And Jesus said,
"Neither do I condemn you; go your way. From now on sin no more."
Romans 2:1 (note) Therefore you are without excuse, every man of you who
passes judgment, for in that you judge another, you condemn yourself; for
you who judge practice the same things.
Romans 8:3 (note) For what the Law could not do, weak as it was through the
flesh, God did: sending His own Son in the likeness of sinful flesh and as an
offering for sin, He condemned sin in the flesh,
Romans 8:34 (note) who is the one who condemns? Christ Jesus is He who
died, yes, rather who was raised, who is at the right hand of God, who also
intercedes for us.
Romans 14:23 (note) But he who doubts is condemned if he eats, because his
eating is not from faith; and whatever is not from faith is sin.
Comment: As far as the weak brother is concerned, it is wrong for him to eat
anything about which he has conscientious scruples. His eating is not an act of
faith; that is, he has a bad conscience about it. And it is a sin to violate one’s
conscience.
1 Corinthians 11:32 But when we are judged, we are disciplined by the Lord
in order that we may not be condemned along with the world.

Hebrews 11:7 (note) By faith Noah, being warned by God about things not yet
seen, in reverence prepared an ark for the salvation of his household, by
which he condemned the world, and became an heir of the righteousness
which is according to faith.
2 Peter 2:6 (note) and if He condemned the cities of Sodom and Gomorrah to
destruction by reducing them to ashes, having made them an example to those
who would live ungodly thereafter
Spurgeon comments…
What, die for them, and then condemn them? Nobody can condemn them but
the Judge; and if he is unable to condemn them, in consequence of what he
has already done for them, then none can. But this is not all. Will he blow hot
and mild, and first intercede for them, and then condemn them? It cannot be.
The only one who has the right to condemn is the Judge of all men, Jesus
Christ (see note 2 Timothy 4:1) -- and Jesus died for us and condemned sin in
the flesh (see note Romans 8:3). And more than that, He was raised to life for
us, He is now at the right hand of God in power for us, and He is also
interceding for us (see note Hebrews 7:25). And we are now identified and in
union with Him (see notes Romans 6:2; 6:3;6:4; 6:5; 6:6;, see also In Christ)
so it is unreasonable to think that He is then going to condemn us. And so Paul
alludes to the power that we possess to lay hold afresh of the life of Jesus. Not
only is our guilt set aside, but we have His power imparted to us -- His life in
us, His risen life made available to us now. So we can rise up and say "No!" to
the temptations that surround us and the habits that drag us down. We can be
a victor over them. That is not mere dogma, for believers are in union with a
living Person who dies, yes, rather who was raised. That is the glory of
Christianity. The unique distinction of Christians is that we have Jesus.
Died (599) (apothnesko from apo = separation from that which one was
previously united, from, away from + thnesko = to die) means to die off from
and pictures death as not an annihilation but a separation, the separation
being of the soul from the body. In spiritual death, apothnesko pictures
separation (eg, from the power of sin in Romans 6:2 [note], from the Law

Romans 7:6 [note], the elementary principles of the world Colossians 2:20
[note], etc).
Bengel - Our faith should rest on Christ’s death, but it should rather also so
far progress as to lean on His resurrection, dominion, and second coming
Farrar - From the representations of the dead Christ the early believers
shrank as from an impiety. To them He was the living, not the dead Christ —
the triumphant, the glorified, the infinite, — not the agonized Christ in that
one brief hour and power of darkness which was but the spasm of an eternal
glorification
Raised (1453) (egeiro) means to waken, rouse from sleep, from sitting or lying,
from disease, from death, from inactivity, from ruins. It means to lift up, raise
up, arise again, stand up. Metaphorically, egeiro is used in the NT to describe
to awaken from sluggishness or lethargy (see note Romans 13:11). It also
refers as in the present use to be awakened up from death and so to be raised
from the dead.
The resurrection was confirmation of the Father’s acceptance of the Son’s
substitutionary death (cf. 1Cor 15). It is worth noting that all three persons of
the Trinity were active in Christ’s resurrection: the Father—Acts 2:24; 3:15;
4:10; 5:30; 10:40; 13:30, 33, 34, 37; 17:31; the Spirit—Romans 8:11 (note) and
the Son—John 2:19-22; 10:17-18.
Resurrection of Christ Jesus is the grand proof of His Divine Sonship and thus
Paul writes that Jesus
was established (openly designated, marked out, declared) with (literally "in")
power (in a striking, triumphant and miraculous manner) as the Son of God
by the resurrection from the dead according to the Spirit of holiness. (see note
Romans 1:4)
The Resurrection was the guarantee of God’s power to carry out the rescue of
those who are His and to judge those who are not, for as Luke recorded in
Acts…

He has fixed a day in which He will judge the world in righteousness through
a Man Whom He has appointed, having furnished proof to all men by raising
Him from the dead. (Acts 17:31) (Note: The Scriptures generally attribute the
resurrection of Jesus to the activity of the Father - Acts 2:24; 3:15; 4:10;
5:30,31; 10:40,41)
Another challenge rings out! Is there anyone here to condemn? No one,
because Christ has died for the defendant, has been raised from the dead, is
now at the right hand of God interceding for him. If the Lord Jesus, to whom
all judgment has been committed, does not pass sentence on the defendant but
rather prays for him, then there is no one else who could have a valid reason
for condemning him.
WHO IS (continually) AT THE RIGHT HAND OF GOD WHO ALSO
(continually) INTERCEDES FOR US: os kai estin (3SPAI) en dexia tou theou
os kai entugchanei (3SPAI) huper hemon:
Mark 16:19; Acts 7:56, 57, 58, 59, 60; Colossians 3:1; Hebrews 8:1,2; 12:1;
1Peter 3:22
Romans 8:27; Isaiah 53:12; John 16:23,26,27; 17:20, 21, 22, 23, 24; Hebrews
4:14,15; 7:25; 9:24; 1John 2:1,2
Romans 8 Resources - Multiple Sermons and Commentaries
He it is to Whom all judgment is committed (Jn 5:22, 27, 2Ti 4:1-note).
The mention of His position at God's right hand of authority serves to stress
the efficacy of His intercession and our security.
Denny explains that "This is Paul's final security-- the last ground of his
triumphant assurance: Jesus Christ, at God's right hand, with the virtue of
His atoning death in Him, pleads His people's cause. Cf Heb 9:24, 7:25, 1John
2:1ff) (Romans 8 - The Expositor's Greek Testament)
Intercedes (1793) (entugchano from en = in + tugcháno = to reach a mark, to
get, to obtain) according to Vine means "primarily “to fall in with, meet with
in order to converse”; then, “to make petition,” especially “to make
intercession, plead with a person,” either for or against others".

Entugchano was sometimes used of bringing a petition before a king on behalf
of another.
Vincent writes that the verb entugchano "means to light upon or fall in with;
to go to meet for consultation, conversation, or supplication.
The idea of entugchano is first to meet up with or to encounter, then to meet
with for the purposes of conversation or an interview, and then to approach
someone with a petition. Entugchano thus means to make an earnest request
through contact with the one approached. To entreat (in favor or against), to
make intercession, to bring a petition to a king on behalf of someone, to ask
for something with urgency and intensity, to plead, beg, appeal to or to
petition.
Our Great High Priest speaks to His Father on our behalf and He is engaged
in this gracious work continually (present tense) He is continuously
interceding on behalf of His brethren.
Wiersbe writes that…
It has well been said that Christ’s life in heaven is His prayer for us. It is what
He is that determines what He does. In reviewing the reasoning found in this
long section (Heb 7:11-25), we are impressed with the logic of the writer. Jesus
Christ’s priesthood after the order of Melchizedek is superior to that of Aaron
and has replaced it. Both the historical argument and the doctrinal argument
are sound. But the writer adds a third argument. (Wiersbe, W: Bible
Exposition Commentary. 1989. Victor)
In classic Greek entugchano was used to refer to bringing a petition before a
king on behalf of another person, a perfect picture of what our great High
Priest daily does for us. No act in the ritual of the Day of Atonement
prefigured this. The Aaronic high priest offered no prayer of intercession
while in the holy of holies.
Jamieson writes that…
There was but the one offering on earth once for all. But the intercession for
us in the heavens (He 7:26-note) is ever continuing, whence the result follows,

that we can never be separated from the love of God in Christ. He intercedes
only for those who come unto God through Him, not for the unbelieving world
(Jn 17:9). As samples of His intercession, compare the prophetical
descriptions in the Old Testament.
“By an humble omnipotency (for it was by His humiliation that He obtained
all power), or omnipotent humility, appearing in the presence, and presenting
His postulations at the throne of God” [Bishop Pearson].
He was not only the offering, but the priest who offered it. Therefore, He has
become not only a sacrifice, but an intercessor; His intercession being founded
on His voluntary offering of Himself without spot to God. We are not only
then in virtue of His sacrifice forgiven, but in virtue of the intercession
admitted to favor and grace [Archbishop Magee]. (Hebrews 7)
Wuest writes that Messiah's current intercession…
includes every form of Messiah’s identifying Himself with humanity, and
includes the idea of intercession. The writer speaks here of the present
intercession of Messiah on behalf of believers, which is based upon and follows
His once-for-all offering of Himself as the sacrifice for sin. (
Wuest, K. S. Wuest's Word Studies from the Greek New Testament:
Eerdmans
)
Vincent feels that in Hebrews 7:25 that the idea of entugchano…
is not intercession, but intervention. It includes every form of Christ’s
identifying Himself with human interests. The attempt has been made to trace
this idea to Philo, who alludes to the suppliant Logos, and the the advocate-
Logos. But the Logos is not treated by Philo as a divine-human personality
intervening for men, but as a poetical personification allegorically considered
(Ed note: Just another fact that should cause the judicious reader to be wary
when reading men like Philo and instead to stick very close to the pure milk of
the Word!). (Comment: Moffatt wrote that "His intercession has red blood in
it, unlike Philo’s conception”)

Dr John Walvoord notes that the verb entugchano is used twice to refer to
Christ's intercession and adds that there are…
two other instances where a noun form enteuxis is used, (1Ti 2:1, 1Ti 4:5), in
which instances the word is translated intercession and prayer respectively,
being used for the prayers of men to God. It is significant that the same word,
which is used of Christ’s intercession in its verb form (entugchano), is used of
the prayer of men in its noun form. This would imply a close resemblance and
would justify the conclusion that the intercession of Christ in some sense is
similar to that of human prayer and, therefore, more than mere presence in
heaven.
This conclusion is confirmed by the reference in the Scriptures to the
intercession of the Holy Spirit in Romans 8:26; 8:27 (note). The intercession of
the Spirit is prompted by the fact that believers do not know how to pray as
they should and the Holy Spirit therefore presents their petitions. If it may be
concluded from this that the Holy Spirit is engaged in real intercession, it
would imply that the intercession of Christ is equally real…
Accordingly, it may be concluded that while intercession may not necessarily
take the form of words and may not carry out all the forms of human
expression used on earth, the fact that similar words for intercession are used
both for the intercession of Christ and the prayers of men implies that the
reality of intercession is more than the presence of Christ in heaven.
Intercession, therefore, may be considered an act not merely an inevitability
due to the nature of His person and circumstances, but an active presentation
in some form of the needs of believers on earth. While the nature of
communication between two glorified omniscient beings, such as the Father
and the Son, is beyond human powers to understand, the fact that this is
inscrutable and beyond our comprehension is not necessarily an argument
against its reality.
The conclusion therefore is that the intercession of Christ is (1) real; (2) more
than mere presence of the life of the glorified Man; (3) may be vocal, but not
necessarily; (4) involves active communication between the Son and the
Father.

The results of the intercession of Christ. For those prepared to enter into its
wonderful truth, the fact that Christ intercedes for His own in heaven is
another guarantee of the security of the believer. While the hope of the
believer for eternal salvation rests essentially on his possession of eternal life
and the finished character of the death of Christ, it is undoubtedly
strengthened by the fact of the intercession of Christ. In His intercession in
heaven Christ sustains the believer and keeps him from many of the spiritual
dangers of life. Such intercession pleads the fact that the believer is in Christ
and a partaker of His righteousness. The work of Christ in intercession also
pledges the ultimate sanctification of the believer and all that is necessary to
effect this end. The doctrine of intercession taken as a whole makes clear that
salvation is progressive. While the ultimate purpose of God is sure from the
beginning in all of its time factors, salvation is a work of God for man through
Christ which once begun is carried on triumphantly to its conclusion in
eternity.
The intercession of Christ is also most significant as providing the secret for
keeping the believer from the sin of the world. The nature of Christ’s
intercession is indicated in His prayer in John 17:11, 15 in which He prays
that believers might be kept from evil. Undoubtedly many a spiritual triumph
and many a godly life are explainable not by human factors, but by the
faithfulness of the Son of God as He intercedes for His own.
The intercession of Christ is also vitally related to the matter of the believer’s
fellowship with God. By preventing sin, a basis for continued fellowship is
provided. When a believer does sin, Christ in His advocacy provides a way for
restoration. On the divine side, adjustment is always made immediately when
the believers sin. God is never out of adjustment in His part of His
relationship to the believer. On the experiential side, however, that is, the
human side, fellowship is conditioned on the believer’s response to the
pleadings of God, his confession of his sin, and his resulting restoration
through the sanctifying blood of Christ. Accordingly, the continued fellowship
of the believer according to 1John 1:5 - 1John 2:2 is based on the blood of
Christ and conditioned on confession of known sin.

The doctrine of intercession emphasizes the great truth that Christ never
ceases to intercede for His own. While human prayers on earth are limited in
both extent and power, the intercession of Christ knows no limits within the
will of God. As an infinite person Christ is able to concentrate His intercession
wholly on each individual believer without any diminution or detraction from
the needs of any other. In effect, the believer is assured of the intercession of
Christ in such a manner as would be true if Christ centered all His love and
all His intercession on that one believer. Whatever may be the limitation of
human prayers, the believer is assured that there is One who never ceases to
pray to him and his needs and that this Intercessor has all power and favor
with the Father and, accordingly, “is able to do exceeding abundantly above
all that we ask or think” (see note Ephesians 3:20). (Bibliotheca Sacra:
Volume 122, page 105)
There are 5 uses of entugchano in the NT…
Acts 25:24 And Festus said, "King Agrippa, and all you gentlemen here
present with us, you behold this man about whom all the people of the Jews
appealed to me, both at Jerusalem and here, loudly declaring that he ought
not to live any longer.
Romans 8:27 (note) and He who searches the hearts knows what the mind of
the Spirit is, because He intercedes for the saints according to the will of God.
Romans 8:34 (note) who is the one who condemns? Christ Jesus is He who
died, yes, rather who was raised, who is at the right hand of God, who also
intercedes for us.
Romans 11:2 (note) God has not rejected His people whom He foreknew. Or
do you not know what the Scripture says in the passage about Elijah, how he
pleads (entreat or appeal earnestly) with God against Israel?
Hebrews 7:25 (note) Hence, also, He is able to save forever those who draw
near to God through Him, since He always lives to make intercession for
them.
"He is able;

He is willing: doubt no more.
Come, ye thirsty, come and welcome,
God's free bounty glorify:
True belief and true repentance,
Every grace that brings us nigh—
Without money,
Come to Jesus Christ, and buy."
Intercedes for us - Again we note that the preposition for (5228) (huper)
Greek preposition which in the context expresses the idea of substitution
(Click here for study of this use of huper in the NT). Instead of for one can
render it as Christ intercedes --in place of, for the benefit of, on behalf of-- us.
This act of love can never be fully appreciated until we understand exactly
who the objects of that love were -- unlovable, unlovely, ungodly, helpless to
help themselves, sinners constantly rebelling against God's will for their lives,
God's mortal enemies! It is for such as those that constantly Risen Lord
constantly makes intercession.

OUR FULLTIME INTERCESSOR - It was dawn, and I was painfully aware
of being only a few weeks into widowhood. After another restless night, I felt
too weary to pray for myself. "Lord," I sighed, "I need someone to pray for
me right now."
Almost instantly God's Spirit comforted my distraught mind with the words
of today's text, reminding me that Jesus was praying for me that very
moment. With a wave of relief, I acknowledged Him as my lifelong
intercessor. I will never forget how that bleak morning became gold-tinged
with hope. Since then, I have drawn courage and strength countless times
from my faithful High Priest.
Robert Murray McCheyne (1813-1843), pioneer missionary to America,
testified, "If I could hear Christ praying for me in the next room, I would not

fear a million enemies. Yet distance makes no difference. He is praying for
me!"
We too can draw courage and strength from Jesus. He is our priestly
representative before God the Father.
Are difficult circumstances creating fear in your heart? By all means, ask
others to pray for you. But don't forget to count on the prayers of Jesus
Himself. By faith, hear Him praying around the clock for you, as if He were in
the next room. - Joanie E. Yoder (Our Daily Bread, Copyright RBC
Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)
I have an Advocate above,
And though I cannot see
His face, I know His heart is love
And that He pleads for me.-- Tydeman

“If I could hear Christ praying for me in the next room, I would not fear a
million enemies. Yet distance makes no difference. He is praying for me!”

Christ's Unfinished Work - We often hear of the salvation Christ provided at
Calvary when He died for our sins. But little is said of His continuing ministry
of prayer for our spiritual growth. Just as Jesus prayed for Peter in a time of
severe temptation (Luke 22:31-32), so also He intercedes before the Father's
throne on our behalf. This vital work of the Savior will go on as long as we are
in need of His help, comfort, and blessing.

Robert Murray McCheyne, the beloved Scottish minister of the 19th century,
wrote, "If I could hear Christ praying for me in the next room, I would not
fear a million enemies. Yet the distance makes no difference. He is praying for
me!"

During a deep personal crisis, I realized the truth of Hebrews 7 in a new and
wonderful way. Satan seemed to be attacking me on every side. So I asked the
Lord to plead for me. The next day the problem was solved, and I knew it was
the Lord's special intervention. Never before had I been so conscious of the
Savior's high-priestly ministry (see note Hebrews 8:1).

If you are having great difficulty, tell Jesus about it. He will present your
needs to the Father. Through His intercessory work, you'll experience the
remarkable results that only His prayers can accomplish.—Henry G. Bosch
(Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted
by permission. All rights reserved)
In the hour of trial, Jesus, plead for me,
Lest, by base denial, I depart from Thee;
When Thou seest me waver, with a look recall;
Nor for fear or favor suffer me to fall. —Montgomery

Satan is powerless against the power of Christ's prayer

Christ had fully justified us and is presently interceding for us, then no one
can possibly condemn us.
And Can It Be That I Should Gain?
by Charles Wesley
No condemnation now I dread;
Jesus, and all in Him, is mine!
Alive in Him, my living Head,

And clothed in righteousness divine,
Bold I approach the eternal throne,
And claim the crown, through Christ my own.
Just Judge + Guilty Sinner = No Condemnation
How does such an equation work? That is what Christianity is meant to
answer.
Just Judge + Guilty Sinner + Death of Christ = No Condemnation.
The condemnation that belonged to us because of our sin was put on Jesus,
and the righteousness that belonged to Jesus because of his perfect obedience
was put on us.
Hallelujah! What a Savior
by Philip P. Bliss
Bearing shame and scoffing rude,
In my place condemned he stood,
Sealed my pardon with his blood:
Hallelujah! What a Savior!
Paul cited four reasons no one can condemn us. First, He died for us and
thereby removed our guilt. Second, He arose from the dead and is therefore
able to give life to those who trust Him (cf. John 1:25; 14:19). Third, He has
ascended to the position of supreme authority in heaven where He represents
us (Ro 8:29-note). Fourth, He presently intercedes to the Father for our
welfare (He 4:4ff-notes; He 7:25-note; cf. Ro 8:26-note).

Why, Paul, Satan will bring thundering accusations against you. Are you not
afraid?

"No," says he, "I can stop his mouth with this cry: 'It is Christ that died!'
That will make him tremble, for he crushed the serpent's head in that
victorious hour. And I can shut his mouth again: 'yea, rather, that is risen
again,' for he took him captive on that day. And I will add, 'who sitteth at the
right hand of God.' I can foil him with that, for he sits there to judge him and
to condemn him forever. Once more I will appeal to his advocacy: 'Who
maketh intercession for us.' I can stop his accusation with the perpetual care
of Jesus for his people."

Romans 8:34 "It is Christ that died." - If any confront you with other
confidences, still keep to this almighty plea: "Christ has died." If one says, "I
was christened and confirmed," answer him by saying, "Christ has died."
Should another say, "I was baptized as an adult," let your confidence
remain the same: "Christ has died." When another says, "I am a sound,
orthodox Presbyterian," stick to this solid ground: "Christ has died." And if
still another says, "I am a red-hot Methodist," answer him in the same way:
"Christ has died." Whatever may be the confidences of others, and whatever
may be your own, put them all away, and keep to this one declaration: "It is
Christ that died." C H Spurgeon

THE BELIEVER’S CHALLENGE NO. 256

A SERMON DELIVERED ON SABBATH MORNING, JUNE 5, 1859, BY
THE REV. C. H. SPURGEON, AT THE MUSIC HALL, ROYAL SURREY
GARDENS.

“Who is he that condemns? It is Christ that died, yea rather, that is risen
again, who is even at the right hand of God, who also makes intercession for
us.” Romans 8:34.

THE protest of an innocent man against the charge of an accuser may well be
strong and vehement. But here we have a more uncommon and a sublimed
theme. It is the challenge of a justified sinner protesting with holy and
inspired fervor that his character is clear and his conscience clean, even in the
sight of heaven. Yet it is not the natural innocence of his heart, but the perfect
mediation of the Lord Jesus Christ, which gives him this amazing confidence.
May the Spirit of God enable me to expound to you this most blessed portion
of God’s Word. We have before us in the text the four marvelous pillars upon
which the Christian rests his hope. Any one of them were all-sufficient.
Though the sins of the whole world should press on any one of these sacred
columns, it would never break nor bend. Yet for our strong consolation, that
we may never tremble or fear, God has been pleased to give us these four
eternal rocks, these four immovable foundations upon which our faith may
rest and stand secure. But why is this? Why needs the Christian need to have
such firm, such massive foundations? For this simple reason, he is himself so
doubtful, so ready to distrust, so difficult to be persuaded of his own security.
Therefore has God, as it were, enlarged His arguments. One blow might, we
should have imagined, have been enough to have smitten to death our unbelief
forever, the cross ought to have been enough for the crucifixion of our
infidelity, yet God, foreseeing the strength of our unbelief, has been pleased to
smite it four times that it might be razed to rise no more. Moreover, He well
knew that our faith would be sternly attacked. The world, our own sin, and
the devil, He foresaw would be continually molesting us, therefore has He
entrenched us within these four walls, He has engarrisoned us in four strong
lines of circumvallation. We cannot be destroyed. We have bulwarks, none of
which can possibly be stormed, but when combined they are so irresistible,
they could not be carried, though earth and hell should combine to storm
them. It is, I say, first, because of our unbelief, and secondly, because of the
tremendous attacks our faith has to endure, that God has been pleased to lay
down four strong consolations, with which we may fortify our hearts
whenever the sky is overcast, or the hurricane is coming forth from its place.
Let us now notice these four stupendous doctrines. I repeat it again, any one
of them is all-sufficient. It reminds me of what I have sometimes heard of the

ropes that are used in mining. It is said that every strand of them would bear
the entire tonnage, and consequently, if each strand bears the full weight that
will ever be put upon the whole, there is an absolute certainty of safety given
to the whole when twisted together. Now each of these four articles of our
faith is sufficient to bear the weight of the sins of the whole world. What must
be the strength when the whole four are interlaced and intertwisted, and
become the support of the believer? The apostle challenges the whole world,
and heaven and hell too, in the question, “Who is he that condemns?” and in
order to excuse his boldness, he gives us four reasons why he can never be
condemned. “Christ has died, yea, rather, is risen again, who is even at the
right hand of God, who also makes intercession for us.” We shall first look
over these four pillars of the believer’s faith, and then, afterwards, we shall
ourselves take up the apostle’s challenge, and cry, “Who is he that
condemns?”
The Believer’s Challenge Sermon #256
Volume 5
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I. The first reason why the Christian never can be condemned is because
CHRIST HAS DIED. We believe that in the death of Christ there was a full
penalty paid to divine justice for all the sins which the believer can possibly
commit. We teach every Sabbath day, that the whole shower of divine wrath
was poured upon Christ’s head, that the black cloud of vengeance emptied out
itself upon the cross, and that there is not left in the book of God a single sin
against a believer, nor can there possibly be even a particle of punishment
ever exacted at the hand of the man that believes in Jesus, for this reason—
that Jesus has been punished to the full. In full tale has every sin received
sentence in His death. He has suffered, the just for the unjust, to bring us to
God. And now, if you and I are enabled this morning to go beneath the bloody
tree of Calvary, and shelter ourselves there, how safe we are! Ah! we may
look around and defy all our sins to destroy us. This shall be an all-sufficient
argument to shut their clamorous mouths, “Christ has died.” Here comes one,

and he cries, “You have been a blasphemer.” Yes, but Christ died a
blasphemer’s death, and He died for blasphemers. “But you have stained
yourself with lust.” Yes, but Christ died for the lascivious. The blood of Jesus
Christ, God’s own Son, cleanses us from all sin, so away foul fiend, that also
has received its due. “But you have long resisted grace, and long stood out
against the warnings of God.” Yes, but “Jesus died,” and say what you will, O
conscience, remind me of what you will, lo this shall be my sure reply—“Jesus
died.” Standing at the foot of the cross, and beholding the Redeemer in His
expiring agony, the Christian may indeed gather courage. When I think of
my sin, it seems impossible that any atonement should ever be adequate, but
when I think of Christ’s death it seems impossible, that any sin could ever be
great enough to need such an atonement as that. There is in the death of
Christ enough and more than enough. There is not only a sea in which to
drown our sins, but the very tops of the mountains of our guilt are covered.
Forty cubits upwards has this red sea prevailed. There is not only enough to
put our sins to death, but enough to bury them and hide them out of sight. I
say it boldly and without a figure—the eternal arm of God now nerved with
strength, now released from the bondage in which justice held it, is able to
save unto the uttermost them who come unto God by Christ. This was my
subject last Sabbath day, therefore I take it I shall be fully justified in leaving
the first point—that Christ has died, while I pass on to the other three. You
will bear in mind that I discussed the doctrine of the satisfaction of Christ’s
atonement by His death, in the sermon of last Sunday morning. I come,
therefore, to notice the second argument. Our first reason for knowing that
we cannot be condemned is because Christ has died for us. II. The second
reason a believer has, is—that CHRIST HAS RISEN AGAIN. You will
observe that the apostle has here prefixed the words, “yea rather!” Do you see
the force of this expression? As much as to say, it is a powerful argument for
our salvation, that Christ died, but it is a still more cogent proof that every
believer shall be saved, that Christ rose again from the dead. This does not
often strike us. We generally receive more comfort at the cross than we do at
the empty sepulcher. And yet this is just through our ignorance and through
the blindness of our eyes, for verily to the enlightened believer there is more
consolation in Jesus arising from the tomb, than there is in Jesus nailed to the
cross. “Yea rather,” said the apostle, as if he would have it, that this is a still

more powerful argument. Now what had the resurrection of Christ from the
dead to do with the justification of a believer? I take it thus, Christ by His
death paid His Father the full price of what we owed to Him. God did as it
were hold a bond against us which we could not pay. The alternative of this
bond, if not paid, was, that we should be sold forever under sin, and should
endure the penalty of our transgressions in unquenchable fire. Now Jesus by
His death paid all the debt, to the utmost farthing that was due from us to
God Christ did pay by His death. Still the bond was not cancelled until the
day when Christ rose from the dead, then did His Father, as it were, rend the
bond in halves, and blot it out, so that thenceforward it ceases to have effect.
It is true that death was the payment of the debt, but resurrection was the
public acknowledgment that the debt was paid. “Now,” says Paul, “yea rather,
He is risen from the dead.”
Sermon #256 The Believer’s Challenge
Volume 5
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O Christian, you cannot be condemned, for Christ has paid the debt. Look at
His gore, as it distils from His body in Gethsemane and on the accursed tree.
But rather, lest there should be a shadow of a doubt, that you cannot be
condemned, your debts are cancelled. Here is the full receipt, the resurrection
has rent the bond in two. And now at God’s right hand there is not left a
record of your sin, for when our Lord Jesus Christ quit the tomb, He left your
sin buried in it—once for all cast away—never to be recovered. To use
another figure—Christ’s death was as it were the digging out of the gold of
grace out of the deep mines of Jesus’ sufferings. Christ coined, so to speak, the
gold which should be the redemption of His children, but the resurrection was
the minting of that gold, it stamped it with the Father’s impress, as the
current coin of the realm of heaven. The gold itself was fused in the atoning
sacrifice, but the minting of it, making it into that which should be the current
coin of the merchant, was the resurrection of Christ. Then did His Father
stamp the atonement with His own image and His own superscription. On the

cross I see Jesus dying for my sins as an expiating sacrifice, but in the
resurrection I see God acknowledging the death of Christ, and accepting what
He has done for my indisputable justification. I see Him putting His own
imprimatur thereupon, stamping it with His own signet, dignifying it with His
own seal, and again I cry, “Yea rather, who is risen from the dead”—who
then can condemn the believer? To put Christ’s resurrection yet in another
aspect, His death was the digging of the well of salvation. Stern was the labor,
toilsome was the work, He dug on, and on, and on, through rocks of suffering,
into the deepest caverns of misery, but the resurrection was the springing up
of the water. Christ dug the well to its very bottom, but not a drop sprung up,
still was the world dry and thirsty, till on the morning of the resurrection a
voice was heard, “Spring up O well,” and forth came Christ Himself from the
grave, and with Him came the resurrection and the life, pardon and peace for
all souls sprang up from the deep well of His misery. Oh! when I can find
enough for my faith to be satisfied with even in the digging of the well, what
shall be my satisfaction when I see it overflowing its brim, and springing up
with life everlasting? Surely the apostle was right when he said, “Yea rather,
who has risen from the dead.” And yet another picture. Christ was in His
death the hostage of the people of God. He was the representative of all the
elect. When Christ was bound to the tree, I see my own sins bound there,
when He died every believer virtually died in Him, when He was buried we
were buried in Him, and when He was in the tomb, He was, as it were, God’s
hostage for all His church, for all that ever should believe on Him. Now, as
long as He was in prison, although there might be ground of hope, it was but
as light sown for the righteous, but when the hostage came out, behold the
first fruit of the harvest! When God said, “Let My Anointed go free, I am
satisfied and content in Him,” then every elect vessel went free in Him, then
every child of God was released from durance vile no more to die, not to know
bondage or fetter forever. I do see ground for hope when Christ is bound, for
He is bound for me, I do see reason for rejoicing when He dies, for He dies for
me, and in my room and stead, I do see a theme for solid satisfaction in His
burial, for He is buried for me, but when He comes out of the grave, having
swallowed up death in victory, my hope bursts into joyous song. He lives, and
because He lives I shall live also. He is delivered and I am delivered too. Death
has no more dominion over Him and no more dominion over me, His

deliverance is mine, His freedom mine forever. Again, I repeat it, the believer
should take strong draughts of consolation here. Christ is risen from the dead,
how can we be condemned? There are even stronger arguments for the non-
condemnation of the believer in the resurrection of Christ than in His
precious death and burial. I think I have shown this, only may God give us
grace to rest upon this precious—“Yea, rather, who is risen from the dead.”
III. The next clause of the sentence reads thus, “WHO IS EVEN AT THE
RIGHT HAND OF GOD.” Is there not any word of special commendation to
this? You will remember the last one had, “Yea, rather.” Is there nothing to
commend this? Well, if not in this text, there is in another. If, at your leisure,
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you read through the fifth chapter of this epistle to the Romans, you will there
very readily discover that the apostle proves, that if Christ’s death be an
argument for our salvation, His life is a still greater one. He says in the tenth
verse of that chapter, “If, when we were enemies, we were reconciled to God
by the death of His Son, much more”—that’s the word I wanted—“much
more we shall be saved by His life.” We may look, then, at this third clause as
having a “much more” before it, comparing Scripture with Scripture. We
cannot be condemned for “Christ has died. Yea rather, is risen again (much
more), is even at the right hand of God.” Here is an argument which has much
more power, much more strength, much more force than even Christ’s death.
Sometimes I have thought that impossible. Last Lord’s day, I thought by
God’s good help I was enabled to persuade some of you that the death of
Christ was an argument too potent to ever be denied—an argument for the
salvation of all for whom He died. Much more, let me now tell you, is His life,
much more the fact that He lives, and is at the right hand of the Father. Now
I must call your attention to this clause, remarking that in other passages of
God’s Word, Christ is said to have sat down forever at the right hand of God.
Do observe with care the fact that He is always described in heaven as sitting

down. This seems to me to be one material argument for the salvation of the
believer—Christ sits in heaven. Now, He never would sit if the work were not
fully done. Jesus, when He was on earth, had a baptism to be baptized with,
and how was He straitened until it was accomplished! He had not time so
much as to eat bread, full often, so eager was He to accomplish all His work.
And I do not, I cannot imagine that He would be sitting down in heaven in the
posture of ease, unless He had accomplished all—unless, “It is finished!” were
to be understood in its broadest and most unlimited sense. There is one thing
I have noticed, in looking over the old Levitical law, under the description of
the tabernacle. There were no seats whatever provided for the priests. Every
priest stands daily ministering and offering sacrifice for sin. They never had
any seats to sit on. There was a table for the shew-bread, an altar, and a
bronze laver, yet there was no seat. No priest sat down, he must always stand,
for there was always work to be accomplished, always something to be done.
But the great high priest of our profession, Jesus, the Son of God, has taken
His seat at the right hand of the majesty on high. Why is this? Because, now
the sacrifice is complete forever, and the priest has made a full end of His
solemn service. What would the Jew have thought if it had been possible for a
seat to have been introduced into the sanctuary, and for the high priest to sit
down? Why, the Jew would then have been compelled to believe that it was all
over, the dispensation was ended, for a sitting priest would be the end of all.
And now we may rest assured, since we can see a sitting Christ in heaven, that
the whole atonement is finished, the work is over, He has made an end of sin. I
do consider that in this there is an argument why no believer ever can perish.
If he could, if there were yet a chance of risk, Christ would not be sitting
down, if the work were not so fully done, that every redeemed one should at
last be received into heaven, He would never rest, nor hold His peace.
Turning, however, more strictly to the words of the text, “Who is even at the
right hand of God”— what means this? It means, first of all, that Christ is
now in the honorable position of an accepted one. The right hand of God is the
place of majesty, and the place of favor too. Now, Christ is His people’s
representative. When He died for them they had rest, when He rose again for
them, they had liberty, when He was received into his Father’s favor, yet
again, and sat at His own right hand, then had they favor, and honor, and
dignity. Do you not remember that the two sons of Zebedee asked to sit, one

on the right hand and the other on the left? Little did they know that they had
already what they asked for— for all the church is now at the right hand of
the Father, all the church is now raised up together, and made to sit together
in heavenly places in Christ Jesus. The raising and elevation of Christ to that
throne of dignity and favor, is the elevation, the acceptance, the enshrinement,
the glorifying of all His people, for He is their common head, and stands
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as their representative. This sitting at the right hand of God, then, is to be
viewed as the acceptance of the person of the surety, the reception of the
representative, and therefore, the acceptance of our souls. Who is he who
condemns, then? Condemn a man who is at the right hand of God! Absurd!
Impossible! Yet am I there in Christ. Condemn a man who sits next to his
Father, the King of kings! Yet there is the church, and how can she in the
slightest degree incur condemnation, when she is already at the right hand of
the Father with her covenant head? And let me further remark, that the right
hand is the place of power. Christ at the right hand of God signifies that all
power is given unto Him in heaven and in earth. Now, who is he that
condemns the people that have such a head as this? O, my soul! what can
destroy you if omnipotence is your helper? If the aegis of the Almighty covers
you, what sword can smite you? If the wings of the Eternal are your shelter,
what plague can attack you? Rest you secure. If Jesus is your all-prevailing
king, and has trodden your enemies beneath His feet, if sin, death, and hell,
are now only parts of His empire, for He is Lord of all, and if you are
represented in Him, and He is your guarantee, your sworn surety, it cannot be
by any possibility that you can be condemned. While we have an Almighty
Savior, the redeemed must be saved, until omnipotence can fail, and the
Almighty can be overcome, every blood-bought redeemed child of God is safe
and secure forever. Well did the apostle say of this—“much more—much
more than dying and rising again from the dead, He lives at the right hand of

God.” IV. And now I come to the fourth point, and this also has an encomium
passed upon it—“WHO ALSO MAKES INTERCESSION FOR US.” Our
apostle, in the epistle to the Hebrews, puts a very strong encomium upon this
sentence. What does he say upon it? A little more than he said about the
others. The first one is, “Yea rather,” the second one is, “Much more.” And
what is the third? Remember the passage—“He is able also to save them unto
the uttermost that come unto God by Him, seeing He ever lives to make
intercession for them.” Lo! this is—“to the uttermost,” what we thought,
perhaps, to be the very smallest matter in the recital, is the greatest. “To the
very uttermost” He is able to save, seeing He ever lives to intercede—the
strongest argument of the whole four. Let us try to meet this question, “Why
does Christ intercede today in heaven?” A quaint old divine says that “When
God in His Justice rose from His throne to smite the surety, He would make
no concession whatever. The surety paid the debt.” “Yet,” said the Judge, “I
will not come down to earth to receive the payment, bring it to Me.” And
therefore the surety first groped through death to fight His way up to the
eternal throne, and then mounting aloft by a glorious ascension, dragged His
conquered foes behind Him, and scattering mercies with both His hands, like
Roman conquerors who scattered gold and silver coins in their triumph,
entered heaven. And He came before His Father’s throne and said, “There it
is, the full price, I have brought it all.” God would not go down to the earth
for payment, it must be brought to Him. This was pictured by the high priest
of old. The high priest first took the blood, but that was not accepted. He did
not bring the mercy seat outside the veil, to carry the mercy seat to the blood.
No, the blood must be taken to the mercy seat. God will not stoop when He is
just, it must be brought to Him. So the high priest takes off his royal robes,
and puts on the garments of the minor priest, and goes within the veil, and
sprinkles the blood upon the mercy seat. Even so did our Lord Jesus Christ.
He took the payment and bore it to God—took His wounds, His rent body, His
flowing blood, up to His Father’s very eyes, and there He spread His wounded
hands and pleaded for His people. Now here is proof that the Christian cannot
be condemned, because the blood is on the mercy seat. It is not poured out on
the ground, it is on the mercy seat, it is on the throne, it speaks in the very
ears of God, and it must of a surety prevail. But, perhaps, the sweetest proof
that the Christian cannot be condemned is derived from the intercession of

Christ, if we view it thus. Who is Christ, and who is it with whom He
intercedes. My soul was in raptures when I mused yesterday upon two sweet
thoughts, they are but simple and plain, but
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they were very interesting to me. I thought that had I to intercede for
anybody, and do a mediating part, if I had to intercede for my brother with
my father, I should feel I had got a safe case in hand. This is just what Jesus
has to do. He has to intercede with His Father, and mark, with our Father too.
There is a double precedent to strengthen our confidence that He must
prevail. When Christ pleads, He does not plead with one who is stronger than
Him, or hostile to Him, but with His own Father. “My Father,” says He “it is
my delight to do your will and it is your delight to do my will. I will then that
they, whom you have given me, be with me where I am.” And then He adds
this blessed argument, “Father those for whom I plead are your own children,
and you love them as much as I do,” yea, “You have loved them as you have
loved me.” Oh, it is no hard task to plead, when you are pleading with a
Father for a brother, and when the advocate can say, “I go to my Father and
to your Father, to my God and to your God.” Suppose, my dear friends, that
any of you were about to be tried for your life, do you think you could trust
your advocacy with any man you know? I do really think I should be
impatient to speak for myself. But my counsel would say, “Now just be quiet,
my dear sir, you perhaps may plead more earnestly than I can, because it is
for your own life, but then you do not understand the law, you will make some
blunder or other, and commit yourself and spoil your own cause.” But still I
think if my life were in hazard, and I stood in the dock, and my counsel were
pleading for me, my tongue would be itching to plead for myself, and I should
want to get up and say, “My lord, I am innocent, innocent as the babe newly
born, of the crime laid to my charge. My hands have never been stained with
the blood of any man.” Oh! I think I could indeed plead if I were pleading for

myself. But, do you know, I have never felt that with regard to Christ. I can sit
down and let Him plead, and I do not want to get up and conduct the pleading
myself. I do feel that He loves me better than I love myself. My cause is quite
safe in His hands, especially when I remember again that He pleads with my
Father, and that He is His own Father’s beloved Son, and that He is my
brother—and such a brother—a brother born for adversity— “Give Him, my
soul, thy cause to plead, Nor doubt the Father’s grace.”
It is enough, He has the cause, nor would we take it from His hand even if we
could—

“I know that safe with Him remains, Protected by His power— What I’ve
committed to His hands Till the decisive hour.”
Well did the apostle say, “To the very uttermost he is able to save them that
come unto God by him, because he ever lives to make intercession for them.” I
have thus given you the four props and pillars of the believer’s faith. And now
my hearers, let me just utter this personal appeal to you. What would you
give, some of you, if you could have such a hope as this? Here are four pillars.
Oh unhappy souls, that cannot call one of these your own! The mass of men
are all in uncertainty, they do not know what will become of them at last.
They are discontented enough with life and yet they are afraid to die. God is
angry with them, and they know it. Death is terrible to them, the tomb
affrights them, they can scarcely understand the possibility of having any
confidence this side of the grave. Ah, my hearers, what would you give if you
could obtain this confidence? And yet it is within reach of every truly penitent
sinner. If you are now led to repent of sin, if you will now cast yourself on the
blood and righteousness of Christ, your eternal salvation shall be as sure as
your present existence. He cannot perish who relies on Christ, and he who has
faith in Jesus may see the heavens pass away, but not God’s Word. He may
see the earth burned, but into the fire of hell he can never go. He is safe, and
he must be saved, though all things pass away.
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And now, this brings me to the challenge. Fain would I picture the apostle as
he appeared when he was uttering it. Hark! I hear a brave, strong voice,
crying, “Who shall lay anything to my charge?” “Who is that?—Paul. What!
Paul, a Christian! I thought Christians were a humble, timid people.” They
are so, but not when they are arrayed in the robes, and invested with the
credentials of their sovereign. They are lambs in the harmlessness of their
dispositions, but they have the courage of lions when they defend the honors
of their King. Again, I hear him cry, “Who shall lay anything to my
charge?”—and he casts his eyes to heaven. Is not the wretch smitten dead?
Will not such presumption as this be avenged? Does he challenge purity to
convict him of guilt? O Paul, the thunderbolt of God will smite you! “No,”
says he, “it is God that justifies, I am not afraid to face the highest heaven,
since God has said that I am just. I can look upward without distressing fear.”
But hush! repeat not that challenge. “Yes,” says he, “I will. Who is he that
condemns.” And I see him look downwards, there lies the old dragon, bound
in chains, the accuser of the brethren, and the apostle stares him in the face,
and says, “Who shall lay anything to the charge of God’s elect?” Why, Paul,
Satan will bring thundering accusations against you, are you not afraid?
“No,” says he, “I can stop his mouth with this cry, ‘It is Christ that died’—
that will make him tremble, for He crushed the serpent’s head in that
victorious hour. And I can shut his mouth again—‘yea rather, that is risen
again,’ for He took him captive on that day—I will add, ‘who sits at the right
hand of God.’ I can foil him with that, for He sits there to judge him and to
condemn him forever. Once more I will appeal to His advocacy ‘Who makes
intercession for us.’ I can stop his accusation with this perpetual care of Jesus
for His people.” Again, cries Paul, “Who shall lay anything to my charge?”
There lie the bodies of the saints he has martyred, and they cry from under
the altar—“O Lord! how long will you not avenge your own elect?” Paul
says—“Who can lay anything to my charge?” And they speak not, “because,”
says Paul, “I have obtained mercy—who was before a blasphemer, a

persecutor and injurious, that in me first he might show forth all long-
suffering.” “Christ has died, yea rather, has risen again.” And now standing
in the midst of men who mock, and boast, and jeer, he cries—“Who can lay
anything to my charge?” and no one dares to speak, for man himself cannot
accuse, with all his malevolence, and acrimony, and malice, he can bring
nothing against him, no charge can stand at the bar of God against the man
whom He has absolved through the merits of the death of Christ, and the
power of His resurrection. Is it not a noble thing for a Christian to be able to
go where he may, and feel that he cannot meet his accuser, that wherever he
may be, whether he walks within himself in the chambers of conscience, or out
of himself among his fellow men, or above himself into heaven, or beneath
himself into hell, yet is he a justified one, and nothing can be laid to his
charge. Who can condemn? Who can condemn? Yea, echo, O you skies,
reverberate, you caverns of the deep. Who can condemn when Christ has
died, has risen from the dead, is enthroned on high, and intercedes? But all
things pass away. I see the heavens on fire, rolling up like a scroll—I see sun,
moon, and stars pale now their feeble light—the earth is tottering, the pillars
of heaven are rocking, the grand assize is commenced—the herald angels
descend, not to sing this time, but with thundering trumpets to proclaim, “He
comes, He comes to judge the earth in righteousness, and the people in
equity.” What says the believer now? He says, “I fear not that assize, for who
can condemn?” The great white throne is set, the books are opened, men are
trembling, fiends are yelling, sinners are shrieking—“Rocks hide us,
mountains on us fall,” these make up an awful chorus of dismay. But there
stands the believer, and looking round on the assembled universe of men and
angels, he cries, “Who shall lay anything to my charge?” and silence reigns
through earth and heaven. Again he speaks, and fixing his eyes full on the
Judge Himself, he cries, “Who is he that condemns?” And lo, there upon the
throne of judgment sits the only one who can condemn, and who is that? It is
Christ who died, yea rather, that is risen again, who sits at the right hand of
God, who makes intercession for him. Can those lips say, “Depart, you
cursed,” to the man for whom they once did intercede? Can those eyes flash
lightnings on the man whom once they saw in sin, and thence with rays of love
they did lift him up to joy, and peace, and purity? No! Christ will not belie
Himself. He cannot reverse His grace, it cannot

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be that the throne of condemnation shall be exalted on the ruins of the cross.
It cannot be that Christ should transform Himself at last, but till He can do so,
none can condemn. None but He has a right to condemn, for He is the sole
judge of right and wrong, and if He has died shall He put us to death, and if
He has risen for us, shall He thrust us downwards to the pit, and if He has
reigned for us and has been accepted for us, shall He cast us away, and if He
has pleaded for us, shall He curse us at the last? No! Come life, come death,
my soul can rest on this. He died for me. I cannot be punished for my sin. He
rose again, I must rise, and though I die yet shall I live again. He sits at the
right hand of God, and so must I. I must be crowned and reign with Him
forever. He intercedes, and He must be heard. He beckons me, and I must be
brought at length to see His face, and to be with Him where He is. I will say
no more, only may God give us all an interest in these four precious things. An
angel’s tongue might fail to sing their sweetness, or tell their brightness and
their majesty, mine has failed—but that is well. The excellence of the power is
in the doctrine, and not in my preaching. Amen.

Taken from The C. H. Spurgeon Collection, Version 1.0, Ages Software. Only
necessary changes have been made, such as correcting spelling errors, some
punctuation usage, capitalization of deity pronouns, and minimal updating of
a few archaic words

JESUS, THE SUBSTITUTE FOR HIS PEOPLE NO. 1223

A SERMON DELIVERED BY C. H. SPURGEON, AT THE
METROPOLITAN TABERNACLE, NEWINGTON.

“Who is he that condemns? It is Christ that died, yes rather, that is risen
again, who is even at the right hand of God, who also makes intercession for
us.” Romans 8:34.

THE most dreadful alarm that can disturb a reasonable man is the fear of
being condemned by the Judge of all. To be condemned of God, how dreadful!
To be condemned of Him at the last great day, how terrible! Well might
Belshazzar’s loins be loosed when the handwriting on the wall condemned him
as weighed in the balances and found wanting! And well may the conscience of
the convicted one be comparable to a little hell when, at its lesser judgement
seat, the law pronounces sentence upon him on account of his past life. I know
of no greater distress than that caused by the suspicion of condemnation in the
believer’s mind. We are not afraid of tribulation, but we dread condemnation.
We are not ashamed when wrongly condemned of men, but the bare idea of
being condemned of God makes us, like Moses, “exceeding fear and quake.”
The bare possibility of being found guilty at the great judgement seat of God
is so alarming to us that we cannot rest until we see it removed. When Paul
offered a loving and grateful prayer for Oneisphorus, he could ask no more
for him than, “The Lord grant that he may find mercy in that day.” Yet
though condemnation is the most fatal of all ills, the apostle Paul, in the holy
ardor of his faith dares ask, “Who is he that condemns?” He challenges earth
and hell and heaven! In the justifiable venturesomeness of his confidence in
the blood and righteousness of Jesus Christ, he looks up to the excellent glory
and to the throne of the thrice holy God, and even in His presence, before
whom the heavens are not pure, and who charged His angels with folly, he
dares to say, “Who is he that condemns?” By what method was Paul, who
had a tender and awakened conscience, so completely delivered from all fear
of condemnation? It certainly was not by any of the enormity of sin. Among

all the writers who have ever spoken of the evil of sin, none have inveighed
against it more heartily, or mourned it more sincerely from their very soul,
than the apostle Paul. He declares it to be exceedingly sinful. You never find
him suggesting apologies or extenuations. He neither mitigates sin nor its
consequences. He is very plain when he speaks of the wages of sin and of what
will follow as the consequences of iniquity. He sought not that false peace
which comes from regarding transgression as a trifle. In fact, he was a great
destroyer of such refuges of lies. Rest assured, dear hearer, that you will never
attain to a wellgrounded freedom from the fear of condemnation by trying to
make your sins appear little. That is not the way—it is far better to feel the
weight of sin till it oppresses your soul than to be rid of the burden by
presumption and hardness of heart. Your sins are damnable and must
condemn you unless they are purged away by the great sin-offering! Neither
did the apostle quiet his fears by confidence in anything that he had himself
felt or done. Read the passage through and you will find no allusion to
himself. If he is sure that none can condemn him, it is not because he has
prayed, nor because he has repented, nor because he has been the apostle of
the Gentiles, nor because he has suffered many stripes and endured much for
Christ’s sake. He gives no hint of having derived peace from any of these
things—but in the humble spirit of a true believer in Jesus, he builds his hope
of safety upon the work of his Savior! His reasons for rejoicing in
noncondemnation all lie in the death, resurrection, power, and the plea of his
blessed Substitute! He looks right out of himself, for there he could see a
thousand reasons for condemnation, to Jesus through whom condemnation is
rendered impossible. And then, in exulting confidence he lifts up the
challenge, “Who shall lay
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anything to the charge of God’s elect?” He dares to demand of men and
angels and devils, yes, of the great Judge, Himself, “Who is he that

condemns?” Now, since it is not an uncommon thing for Christians in a
weakly state of mind, exercised with doubts and harassed with cares, to feel
the cold shadow of condemnation chilling their spirits, I would speak to such,
hoping that the good Spirit may comfort their hearts. Dear child of God, you
must not live under fear of condemnation, for “There is therefore now no
condemnation to them which are in Christ Jesus,” and God would not have
you fear that which can never come to you. If you are not a Christian, delay
not till you have escaped from condemnation by laying hold on Christ Jesus.
But if you have, indeed, believed in the Lord Jesus, you are not under
condemnation and you never can be—either in this life or in that which is to
come! Let me help you by refreshing your memory with those precious truths
of God, concerning Christ, which show that believers are clear before the
Lord. May the Holy Spirit apply them to your souls and give you rest. I. And
first, you, as a believer, cannot be condemned because CHRIST HAS DIED.
The believer has Christ for his Substitute and upon that Substitute his sin has
been laid. The Lord Jesus was made sin for His people. “The Lord has made
to meet upon Him the iniquity of us all.” “He bore the sin of many.” Now, our
Lord Jesus Christ, by His death has suffered the penalty of our sin, and made
recompense to divine justice. Observe, then, the comfort which this brings to
us. If the Lord Jesus has been condemned for us, how can we be condemned?
While justice survives in heaven and mercy reigns on earth, it is not possible
that a soul condemned in Christ should also be condemned in itself! If the
punishment has been meted out to its Substitute, it is neither consistent with
mercy nor justice that the penalty should, a second time, be executed. The
death of Christ is an all-sufficient ground of confidence for every man that
believes in Jesus. He may know of a surety that his sin is put away and his
iniquity is covered. Fix your eyes on the fact that you have a Substitute who
has borne divine wrath on your account, and you will know no fear of
condemnation— “Jehovah lifted up His rod— O CHRIST, it fell on Thee!
You were sore stricken of Your God; There’s not one stroke for me.”
Observe, dear brethren, who it was that died, for this will help you. Christ
Jesus, the Son of God, died! The just for the unjust! He who was your Savior
was no mere man. Those who deny the Godhead of Christ are consistent in
rejecting the atonement. It is not possible to hold a proper substitutionary
propitiation for sin unless you hold that Christ was God. If one man might

suffer for another, yet one man’s sufferings could not avail for ten thousand
times ten thousand men. What efficacy could there be in the death of one
innocent person to put away the transgressions of a multitude? No, but
because He who carried our sins up to the tree was God over all, blessed
forever—because He who suffered His feet to be fastened to the wood was
none other than that same Word, who was in the beginning with God, and
who also was God—because He who bowed His head to death was none other
than the Christ, who is immortality and life, His dying had efficacy in it to
take away the sins of all for whom He died! As I think of my Redeemer, and
remember that He is God, Himself, I feel that if He took my nature and died,
then, indeed, my sin is gone. I can rest on that. I am sure that if He, who is
infinite and omnipotent, offered a satisfaction for my sins, I need not inquire
as to the sufficiency of the atonement, for who dares to suggest a limit to its
power? What Jesus did and suffered must be equal to any emergency. Were
my sins even greater than they are, His blood could make them whiter than
snow. If God incarnate died in my place, my iniquities are cleansed. Again,
remember who it was that died, and take another view of Him. It was Christ,
which being interpreted, means, “The Anointed.” He who came to save us did
not come unsent or uncommissioned. He came by His Father’s will, saying,
“Lo, I come, in the volume of the book it is written of Me, I delight to do Your
will, O God.” He came by the Father’s power, “For Him has God set forth to
be a propitiation for our sins.” He came with the Father’s anointing, saying,
“The Spirit of the Lord is upon Me.” He was the Messiah, sent of God. The
Christian need have no fear of condemnation when he realizes Christ died for
him, because God Himself appointed Christ to die, and if God arranged the
plan of substitution, and appointed the Substitute, no one can repudiate the
vicarious work. Even if we could not speak as we
Sermon #1223 Jesus, the Substitute for His People
Volume 21 Tell someone today how much you love Jesus Christ.
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have done of the glorious person of our Lord, yet if the divine sovereignty and
wisdom elected such a One as Christ to bear our sins, we may be well satisfied
to take God’s choice and rest content with that which contents the Lord.
Again, believer, sin cannot condemn you because Christ died. His sufferings, I
doubt not, were vicarious long before He came to the cross, but still, the
substance of the penalty due to sin was death, and it was when Jesus died that
He finished transgression, made an end of sin, and brought in everlasting
righteousness. The law could go no further than its own capital sentence,
which is death—this was the dire punishment pronounced in the garden—“In
the day that you eat thereof you shall surely die.” Christ died physically, with
all the concomitants of disgrace and pain, and His inner death, which was the
bitterest part of the sentence, was attended by the loss of His Father’s
countenance and an unutterable horror. He descended into the grave, and for
three days and three nights, He slept within the tomb really dead. Herein is
our joy—our Lord has suffered the extreme penalty and given blood for
blood, and life for life. He has paid all that was due, for He has paid His life.
He has given Himself for us and borne our sins in His own body on the tree, so
that His death is the death of our sins. “It is Christ that died.” I speak not
upon these things with any flourishes of words. I give you but the bare
doctrine. May the Spirit of God apply these truths to your souls and you will
see that no condemnation can come on those who are in Christ! It is quite
certain, beloved that the death of Christ must have been effectual for the
removal of those sins which were laid upon Him. It is not conceivable that
Christ died in vain—I mean not conceivable without blasphemy—and I hope
we could not descend to that! He was appointed of God to bear the sins of
many and though He was God, Himself, yet He came into the world and took
upon Himself the form of a servant and bore those sins, not merely in sorrow,
but in death itself. And it is not possible that He should be defeated or
disappointed of His purpose. Not in one jot or tittle will the intent of Christ’s
death be frustrated! Jesus shall see of the travail of His soul and be satisfied.
That which He meant to do by dying shall be done and He did not pour His
blood upon the ground in waste in any measure or sense. Then, if Jesus died
for you, there stands this sure argument—that as He did not die in vain, you
shall not perish. He has suffered and you shall not suffer. He has been
condemned and you shall not be condemned. He has died for you and now, He

gives you the promise—“Because I live, you shall live also.” II. The apostle
goes on to a second argument, which he strengthens with the word, “rather.”
“It is Christ that died, yes, rather, THAT IS RISEN AGAIN.” I do not think
we give sufficient weight to this, “rather.” The death of Christ is the rocky
basis of all comfort, but we must not overlook the fact that the resurrection of
Christ is considered by the apostle to yield richer comfort than His death—
“Yes, rather, that is risen again.” How can we derive more comfort from
Christ’s resurrection than from His death, if from His death we gain a
sufficient ground of consolation? I answer, because our Lord’s resurrection
denoted His total clearance from all the sin which was laid upon Him. A
woman is overwhelmed with debt. How shall she be discharged from her
liabilities? A friend, out of his great love to her, marries her. No sooner is the
marriage ceremony performed than she is, by that very act, clear of debt
because her debts are her husband’s, and in taking her, he takes all her
obligations. She may gather comfort from that thought, but she is much more
at ease when her beloved goes to her creditors, pays all, and brings her the
receipts. First, she is comforted by the marriage, which legally relieves her
from the liability—but much more is she at rest when her husband, himself, is
rid of all the liability which he assumed. Our Lord Jesus took our debts—in
death, He paid them and—in resurrection, He blotted out the record. By His
resurrection, He took away the last vestige of charge against us, for the
resurrection of Christ was the Father’s declaration that He was satisfied with
the Son’s atonement. As our hymnster puts it— “The Lord is risen, indeed,
Then justice asks no more. Mercy and truth are now agreed Which stood
opposed before.” In His prison of the grave, the hostage and Surety of our
souls would have been confined to this very hour, unless the satisfaction which
He offered had been satisfactory to God. But being fully accepted He was set
free from bonds and all His people are thereby justified. “Who is he that
condemns? Christ is risen again.”
Jesus, the Substitute for His People Sermon #1223
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Mark further that the resurrection of Christ indicated our acceptance with
God. When God raised Him from the dead, He thereby gave testimony that
He had accepted Christ’s work, but the acceptance of our representative is the
acceptance of ourselves. When the French ambassador was sent away from
the Court of Prussia, it meant that war was declared and when the
ambassador was again received, peace was re-established. When Jesus was so
accepted of God that He rose again from the dead, everyone of us, who
believes in Him, was accepted of God, too, for what was done to Jesus was, in
effect, done to all the members of His mystical body. With Him, we are
crucified. With Him, we are buried. With Him, we rise again, and in His
acceptance, we are accepted. Did not His resurrection also indicate that He
had gone right through with the entire penalty and that His death was
sufficient? Suppose for a moment that eighteen hundred and more years had
passed away and that He still slumbered in the tomb. In such a case, we might
have been enabled to believe that God had accepted Christ’s substitutionary
sacrifice and would ultimately raise Him from the dead, but we would have
our fears. But now, we have before our eyes a sign and token as consoling as
the rainbow in the day of rain, for Jesus is risen and it is clear that the law can
exact no more from Him. He lives, now, by a new life and the law has no claim
against Him. He, against whom the claim was brought, has died. His present
life is not that against which the law can bring a suit. So with us—the law had
claims on us once, but we are new creatures in Christ Jesus, we have
participated in the resurrection life of Christ, and the law cannot demand
penalties from our new life. The incorruptible seed within us has not sinned,
for it is born of God. The law cannot condemn us, for we have died to it in
Christ and are beyond its jurisdiction. I leave with you this blessed
consolation! Your Surety has discharged the debt for you, and being justified
in the Spirit, has gone forth from the tomb. Lay not a burden upon yourselves
by your unbelief! Do not afflict your conscience with dead works, but turn to
Christ’s cross and look for a revived consciousness of pardon through the
blood washing. III. I must pass on now to the third point upon which the
apostle insists. “WHO IS EVEN AT THE RIGHT HAND OF GOD.” Bear in
mind that what Jesus is, His people are, for they are one with Him. His

condition and position are typical of their own. “Who is even at the right hand
of God.” That means love, for the right hand is for the Beloved. That means
acceptance. Who shall sit at the right hand of God but one who is dear to
God? That means honor. To which of the angels has He given permission to sit
at His right hand? Power also is implied! No cherub or seraph can be said to
be at the right hand of God. Christ, then, who once suffered in the flesh is, in
love, acceptance, honor, and power at the right hand of God. Do you see the
force, then, of the question, “Who is he that condemns?” It may be made
apparent in a twofold manner. “Who can condemn me while I have such a
friend at court? While my representative sits near to God, how can I be
condemned?” But next, I am where He is, for it is written, “He has raised us
up together and made us sit together in heavenly places in Christ Jesus.” Can
you suppose it possible to condemn one who is already at the right hand of
God? The right hand of God is a place so near, so eminent, that one cannot
suppose an adversary bringing a charge against us there! Yet there the
believer is in his representative! Who dare accuse him? It was laid at Haman’s
door as his worst crime that he sought to bring about the death of Queen
Esther, herself, so dear to the king’s heart. And shall my foe condemn or
destroy those who are dearer to God than ever Esther was to Ahasuerus, for
they sit at His right hand, vitally and indissolubly united to Jesus! Suppose
you were actually at the right hand of God, would you, then, have any fear of
being condemned? Do you think the bright spirits before the truth have any
dread of being condemned, though they were once sinners like yourself? “No,”
you say, “I should have perfect confidence if I were there.” And you are there
in your representative! If you think you are not, I will ask you this question,
“Who shall separate us from the love of Christ?” Is Christ divided? If you are
a believer, you are one with Him and the members must be where the Head is.
Till they condemn the Head, they cannot condemn the members! Is that clear?
If you are at the right hand of God in Christ Jesus, who is he that condemns?
Let them condemn those white-robed hosts who forever circle the throne of
God and cast their crowns at His feet. Let them attempt that, I say, before
they lay anything to the charge of the meanest believer in Christ Jesus!
Sermon #1223 Jesus, the Substitute for His People
Volume 21 Tell someone today how much you love Jesus Christ.

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IV. The last word which the apostle gives us is this, “WHO ALSO MAKES
INTERCESSION FOR US.” This is another reason why fear of condemnation
should never cross our minds if we have, indeed, trusted our souls with Christ,
for if Jesus intercedes for us, He must make a point of interceding that we
may never be condemned. He would not direct His intercession to minor
points and leave the major unheeded! “Father, I will that they, also, whom
You have given Me be with Me where I am,” includes their being forgiven all
their sins, for they could not come there if their sins were not forgiven. Rest
assured that a pleading Savior makes secure the acquittal of His people.
Reflect that our Lord’s intercession must be prevalent. It is not supposable
that Christ asks in vain. He is no humble petitioner at a distance who, with
moan and sigh, asks for what He deserves not. But with the breastplate on,
sparkling with the jewels which bear His people’s names, and bringing His
own blood as an infinitely satisfactory atonement to the Mercy Seat of God,
He pleads with unquestioned authority. If Abel’s blood, crying from the
ground, was heard in heaven and brought down vengeance, much more shall
the blood of Christ, which speaks within the veil, secure the pardon and
salvation of His people! The plea of Jesus is indisputable and cannot be put
aside. He pleads this—“I have suffered in that man’s place.” Can the infinite
justice of God deny that plea? “By Your will, O God, I gave Myself a
Substitute for these, My people. Will You not put away the sin of these for
whom I stood?” Is not this good pleading? There is God’s covenant for it.
There is God’s promise for it. And God’s honor is involved in it so that when
Jesus pleads, it is not only the dignity of His Person that has weight, and the
love which God bears to His only-begotten, which is equally weighty, but His
claim is overwhelming and His intercession omnipotent! How safe is the
Christian since Jesus ever lives to make intercession for him? Have I
committed myself into His dear hands? Then, may I never so dishonor Him as
to mistrust Him. Do I really trust Him as dying, as risen, as sitting at the
Father’s right hand and as pleading for me? Can I permit myself to indulge a
solitary suspicion? Then, my Father, forgive this great offense and help Your
servant, by a greater confidence of faith, to rejoice in Christ Jesus and say,

“There is therefore now no condemnation.” Go away, you that love Christ and
are resting on Him, with the savor of this sweet doctrine on your hearts! But,
O, you that have not trusted Christ, there is present condemnation for you!
You are condemned already because you have not believed on the Son of God!
And there is future condemnation for you, for the day comes, the dreadful
day, when the ungodly shall be as stubble in the fire of Jehovah’s wrath! The
hour hastens when the Lord will lay justice to the line and righteousness to the
plummet, and sweep away the refuges of lies. Come, poor soul, come and trust
the crucified and you shall live! And with us you shall rejoice that none can
condemn you.

PORTION OF SCRIPTURE READ BEFORE SERMON —Isaiah 53.

HYMNS FROM “OUR OWN HYMN BOOK” —329, 404, 299.

Adapted from The C. H. Spurgeon Collection, Version 1.0, Ages Software.

PLEASE PRAY THE HOLY SPIRIT WILL USE THIS SERMON TO
BRING MANY TO A SAVING KNOWLEDGE OF JESUS CHRIST.

By the grace of God, for all 63 volumes of C. H. Spurgeon sermons in Modern
English, and 574 Spanish translations, visit: www.spurgeongems.org

Jesus was seated at the right hand of god

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