Answer. Because Christ is ascended into heaven for this end, that he might there appear as head of his church, by whom the Father governs all things
Exposition
To ascend into heaven, and to sit at the right hand of God, are not the same; because the one may be without the other. This Article, which refers to Christ’s sitting at the right hand of God, differs from his ascension into heaven in the three following particulars: 1. The end of the former article is expressed in this; because it was for this reason that Christ ascended into heaven, that he might sit at the right hand of God. 2. Christ sits forever at the right hand of the Father; but he ascended only once into heaven. 3. The angels ascend, and we shall also ascend into heaven; but neither they nor we shall sit at the right hand of the Father. “To which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy foot-stool.” (Heb. 1:13.) Much less has God said this of any man, Christ only excepted.
Concerning this sitting at the right hand of God, we must consider more particularly:
I. What the right hand of God signifies in the Scriptures:
II. What it is to sit at the right hand of God:
III. Whether Christ has alway sat at God’s right hand:
IV. What the fruits of his sitting at the right hand of the Father are.
I. What the Right Hand of God Signifies in the Scriptures
The right hand, and other members of our body, are attributed to God in an improper sense. As used in the Scriptures, the phrase, right hand of God signifies two things. First, the supreme power and virtue, or omnipotence of God. “Him hath God exalted with his right hand, to be a Prince and a Saviour.” “The right hand of the Lord doeth valiantly.” “Thy right hand, O Lord, hath dashed in pieces the enemy.” (Acts 5:31. Ps. 118:16. Ex. 15:6.) And secondly, supreme dignity and glory, or majesty. It is in this second sense that we are to understand it as here used.
II. What It Is to Sit at the Right Hand of God
To sit at the right hand of God is to be a person equal with God in power and glory, by whom the Father works immediately, and governs all things. According to the definition which is commonly given to this phrase, it means to reign in equal power and glory with the Father. This is true of Christ; for he does all things in the same manner as the Father does, and is endowed with equal power with the Father, which he also exercises. But the Son has always reigned in this manner. The same may also be said of the Holy Ghost, who is nevertheless not said in the Scriptures to sit at the right hand of God, and does not sit there; because the Father does not govern all things, and especially the church, by the Holy Ghost; but by the Son. Hence this commonly received definition is not sufficient and complete. Others confound his sitting with his ascension, and say that they express the same thing. But we have already specified certain particulars in which they differ; and it is absurd to suppose that there would be such a repetition of the same thing in a creed so brief and condensed.
The phrase, sitteth at the right hand of God, is borrowed from the custom of kings and monarchs, who place those whom they wish to honor at their right hand, and have their own assessors, to whom they entrust certain departments of the government. It is in this way that Christ is said to sit at the right hand of the Father, because the Father will govern and rule immediately all things, both in heaven and earth, by him. This sitting, therefore, is the supreme dignity and glory which the Father gave to Christ after his ascension, or it is the highest exaltation of the mediator, in his kingdom and priesthood. It is peculiar to Christ; because he alone is that almighty person and mediator through whom the Father immediately governs all things, and especially his church, which he defends against all her enemies. This glory and sitting of Christ at the right hand of the Father consists in these four things:
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In the perfection of his divine nature, or in the equality of the Word with the Father, which he did not then receive, but always had. This his Divinity, although it was hid, as it were, and unobserved during the whole of the time of his humiliation, afterwards revealed itself with power and majesty.
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In the perfection and exaltation of the human nature of Christ, which excellency consists, first, in the personal union of the human nature with the Word. “In him dwelleth all the fulness of the Godhead bodily.” (Col. 2:9.) And, secondly, in the excellency of gifts, such as wisdom, power, glory, majesty, and others which are far greater and more in number than those which either the angels or men have received; and by which he also greatly excels all creatures in heaven or on earth. “Of his fulness have all we received, and grace for grace.” “For God giveth not the Spirit by measure unto him.” (John 1:16; 3:34.)
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In the perfection and excellence of the office of mediator, which is prophetical, priestly and regal, which Christ now, as the glorified head of his church, gloriously executes in heaven in his human nature. For now he intercedes in glory, grants the Holy Spirit, and gloriously preserves and defends his church. This excellency of Christ’s office is his exaltation itself in his kingdom and priesthood, which is the same as to say, that it is the laying aside the infirmity of his human nature, and the consummation of that glory which was due him, as well by reason of his office as prophet, priest and king, as by that of his person, as God. “All power is given unto me in heaven and on earth.” (Matt. 28:18.)
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In the perfection of honor, reverence and worship, which angels and men ascribe and give unto Christ equally with the Father; because he is acknowledged, adored and magnified by all as the Lord and Head of all. “Let all the angels of God worship him.” “To which of the angels said he, Sit on my right hand?” “God hath given him a name which is above every name, that at the name of Jesus every knee should bow,” &c. (Ps. 9:7. Heb. 1:6, 13. Phil. 2:9.) This name, of which the Apostle here speaks, consists in the excellency of the person and office of Christ, and is a declaration of both by his visible majesty, that all may acknowledge and be constrained to confess that he is that king by whom God governs all things. It was thus that Stephen saw him standing on the right hand of God, crowned with visible majesty and glory, and adored him. Christ had, indeed, even before this his exaltation at the right hand of the Father, certain parts of the excellency of his person and office, but now he attained the consummation of his glory.