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b. The significance of the session.
Naturally, the expression “right hand of God” is
anthropomorphic and cannot be taken literally. The expression, as used in this connection, is
derived from Ps. 110:1, “Sit thou at my right hand, until I make thine enemies thy footstool.” To
be seated at the right hand of the king might be merely a mark of honour, I Kings 2:19, but
might also denote participation in government, and consequently in honour and glory. In the
case of Christ it was undoubtedly an indication of the fact that the Mediator received the reigns
of government over the Church and over the universe, and is made to share in the
corresponding glory. This does not mean that Christ was not King of Zion up to this time, but
that He is now publicly inaugurated as Godman, 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. This is entirely in agreement with what Calvin says, namely, that the
statement that Christ was seated at the right hand of God is equivalent to saying “that He was
installed in the government of heaven and earth, and formally admitted to possession of the
administration committed to Him, and not only admitted for once, but to continue until He
descend to judgment.”[Inst., Bk. II. XVI. 15.] It is perfectly evident that it would be a mistake to
infer from the fact that the Bible speaks of Christ’s “sitting” at the right hand of God, that the
life to which the risen Lord ascended is a life of rest. It is and continues to be a life of constant
activity. The statements of Scripture vary. Christ is not only represented as sitting at the right
hand of God, but also simply as being at His right hand, Rom. 8:34; I Pet. 3:22, or as standing
there, Acts 7:56, and even as walking in the midst of the seven golden candlesticks. And it
would be equally wrong to conclude from the emphasis on the royal dignity and government of
Christ, naturally suggested by the idea of His sitting at the right hand of God, that the work in
which He is engaged during His heavenly session is exclusively governmental, and therefore
neither prophetical nor priestly.
c. The work of Christ during His session.
It deserves emphasis that Christ, while He is seated at
the right hand of God, is not merely a passive recipient of divine dominion and power, majesty
and glory, but is actively engaged in the continuation of His mediatorial work.
(1) Since the Bible most frequently connects the session with the kingly rule of Christ, it is
natural to think first of all of His work as King. He rules and protects His Church by His Spirit,
and also governs it through His appointed officers. He has all the forces of heaven under His
command: the angels are His messengers, always ready to convey His blessings to the saints,
and to guard them against surrounding dangers. He exercises authority over the forces of
nature, and over all the powers that are hostile to the Kingdom of God; and will so continue to
reign until He has subjected the last enemy.