Jesus died for our sins, but he’s not on the cross anymore; he’s seated at the right hand of the Father, ruling the universe. Despite the overwhelming importance of Jesus sitting in heaven (mentioned around thirty-three times in the New Testament), it is an aspect of his work that is often overlooked in the church. This is no minor oversight: without Jesus being seated in heaven (often referred to as the ‘session of Christ’), the gospel unravels. That is why the New Testament repeatedly mentions Jesus sitting in heaven and does so in a way that connects it with the other aspects of his work (e.g., Matt. 26:64; Acts 2:33-35; Rom. 8:34; 1 Pet. 3:22; Heb. 1:3-4). The Messiah whom Paul proclaims is ‘the one who died’more than that, who was raised ‘and is at the right hand of God’ (Rom. 8:34). The early church recognized the narrative importance of each link in the chain, with the Apostles’ Creed expressing belief in Jesus who was born, conceived, suffered, descended, rose, ‘is seated at the right hand of the Father,’ and will return to judge the living and the dead.
If you’re still not convinced of the indispensable significance of Jesus being seated in heaven, let’s look at the other two-thirds of the Bible: the Old Testament. Psalm 110 is the most quoted Old Testament passage by the New Testament authors, more than Psalm 23 and Isaiah 53. Paul, Peter, and Jesus all referred to Psalm 110. Can you guess what it’s about? That’s right, a Messiah who would sit at the right hand of the Father. When you study this psalm, you’ll see that it’s a vision of a Messiah ‘more specifically of a priest-king’ who will sit at the right hand of God and rule over his creation on his behalf, using his enemies as a footstool. This is the vision of a Messiah who would not only ransom sinners but who would also rule the cosmos.
The session of Christ is important in Scripture, but just how does Jesus being seated in heaven change everything on earth?
What Is the Meaning of Jesus Sitting Down in Heaven?
Sitting down always means something. In baseball it means you are out; in musical chairs it means you are in. What does it mean for Jesus? Using Ephesians 1:20-22 as a guide, I’d like to demonstrate that Jesus sitting down in heaven signifies at least three aspects of his work: completion, authority, and human royalty.
First, Jesus sitting down in heaven demonstrates that he completed the mission for which he was sent to earth. Paul says in Ephesians 1:20 that the Father seated Jesus at his right hand, but this statement comes after a breathtaking proclamation of Christ’s work of cosmic reconciliation (Eph. 1:3-14). God set forth a plan to unite all things in Christ; and when Jesus had achieved this through his life, death, resurrection, and ascension, his mission was complete. The priest-king accomplished his task and therefore he sat down.
Second, Jesus being seated at the right hand of the Father signifies his position of unrivaled authority and honor. According to Ephesians 1:21, not only is Jesus seated at the right hand of the Father, but he is also ‘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.’ In the context of Ephesus, the glorious capital of the ancient world, this refers directly to the demonic realm. In the broader context, however, it includes Christ’s supremacy over all things–material and immaterial, good and evil. When Jesus sat down on the throne, a worldwide demotion was served to every other power.
Third, Jesus being seated at the right hand of the Father represents the restoration of human royalty. If you question ‘human royalty,’ let’s think back to Genesis 1-2. In the creation narrative, Adam is made in the image of God ‘the divine king’ and is therefore called to rule over the earth on God’s behalf (Gen. 1:26-28). This isn’t permission for ruthless tyranny but a commission for responsible stewardship. As his image bearers, God entrusted Adam and Eve with the task of expanding the boundaries of Eden until the entire earth experienced the flourishing that flows from the gracious reign of God. But, of course, Adam and Eve sinned; and rather than spreading the blessings of God to the ends of the earth, they brought the curse of God upon his creation. Adam failed at his task of ruling over the earth on God’s behalf.
Enter Jesus. The one from Nazareth is the ‘last Adam’ (1 Cor. 15) who came as a man and fulfilled every aspect of humanity that Adam had forfeited through sin. That’s why Paul says in Ephesians 1:22 that when Jesus sat down, God put all things ‘under his feet.’ This is a reference to Psalm 8, which talks about God placing all things under Adam‘s feet (Ps. 8:6). Paul, however, says this psalm (which is a commentary on Genesis 1-2) is fulfilled in all things being placed under Jesus‘ feet (Eph. 1:22). Adam is ultimately a sign pointing forward to Jesus, the true Adam who would not just bring God’s people back to Eden, but who would expand Eden to the ends of the earth.
As a genuine human being, Jesus kept the covenant, fulfilled the law, and achieved Adam’s task of ruling on God’s behalf. He shares in the reign of God, not only as the divine Son of God but as a forerunner for humanity who will one day be fully restored as image bearers who rule on God’s behalf in the new creation (Rev. 20:6). The resurrected physical body of Jesus seated in heaven is a foretaste of God’s eternal plan of uniting the new heaven and the new earth around the kingship of Christ (Rev. 21:1-5).
Is Christ’s Session the Beginning of His Reign?
The typical view of Jesus being seated in heaven is something like this: Jesus came to earth as the Suffering Servant; but when he rose, ascended, and sat down on his throne, he became king. In other words, the session of Christ was the beginning of his kingship. There is a hint of truth here, but it’s also a bit misleading.
First, there is significant scriptural evidence that Jesus was reigning before his session. Jesus said ‘All authority in heaven and on earth has been given to me’ before he ascended and sat down at the right hand of the Father (Matt. 28:18). We can go back even further. Jesus was declared king at his birth (Matt. 2:2), anointed as king at his baptism (Matt. 3:13-17), was recognized as a king throughout his life (John 1:49; 6:15), and went to the cross with the scornful’and yet ironically true’title: King of the Jews. Jesus went to the cross as a king seeking to establish his kingdom, not as a pretender trying to establish his kingship.
Jesus’ death was not a defeat that needed to be made right by the resurrection, but a victory that needed to be revealed and implemented in the resurrection. Likewise, Christ’s session was not the beginning of his reign but the completion of his earthly task and continuation of his reign through the Spirit. Jesus was raised from the dead and seated on the throne not in order to be king but as king.
Throughout his incarnation, life, death, resurrection, and ascension, Jesus is king. That said, there is still a process of Jesus becoming king–a development in his kingship. This is a complex question, requiring a careful understanding of the ancient background for becoming a king and of Jesus as both divine and human. Becoming a king in ancient times was a process, the high points of which were anointing and enthronement. Before his death and resurrection, Jesus was already king in at least two senses: as the divine Son of God, and as the human publicly anointed as king in his baptism. And yet, Jesus was not king in the following two senses: he had yet to definitively defeat Satan and establish God’s kingdom, and he had yet to restore human royalty. Therefore, while Jesus is king as the divine Son of God, his human kingship was a process of establishing his Father’s throne on earth as it is in heaven.
What Is Jesus Doing Now?
If Jesus, having completed his task, has sat down, what is he doing now? Is he taking a break while the Holy Spirit gives it a shot for a while? Sadly, this is how many think of Jesus’ heavenly activity, but it could not be further from the truth. Luke’s two-volume set (Luke-Acts) beautifully puts on display the continuity between Jesus’ earthly and heavenly reign. Luke opens the book of Acts by saying, ‘In the first book I have dealt with all that Jesus began to do.’ Did you catch that? In referring to Jesus’ birth, life, teaching, death, resurrection, and ascension, Luke says it was what Jesus began to do. Jesus is still at work. The Son of God ascended to heaven and sat down, but it wasn’t on a La-Z-Boy recliner; it was on a throne where he now rules over us, prays for us, and anticipates with us.
First, as the enthroned monarch of the universe, Jesus is reigning on high. New Testament scholar Murray Harris puts it well when he says, ‘The resurrection proclaims ‘He lives’ and that forever’; the exaltation proclaims ‘He reigns’ and that forever.” The world, however, is still in rebellion against its rightful king, following the prince of darkness. Christ’s reign over the world, therefore, is expressed in both grace and judgment. The church, however, is the place where the reign of God is to be realized on earth as it is in heaven. The church is a signpost to the eternal kingdom of God, offering the present world a sneak preview of its eternal destiny, rid of evil and redeemed by Christ. The people of the gospel are the sphere in which Christ reigns through word and Spirit, and his character is put on display in the very lives he is changing.
Did you ever find it interesting that Jesus told his disciples ‘I will be with you always’ (Matt. 28:20) and then vanished into heaven? How could he fulfill this promise? By sending his Spirit. The ascension and session of Jesus represent the key link between Easter and Pentecost. It was the ascended and enthroned Christ who sent the Holy Spirit to apply and continue his work. Remove this link in the chain, and the chandelier falls from the ceiling. No session, no Pentecost. No Pentecost, no union with Christ. No union with Christ, no salvation. Pull out the ascension and session of Christ, and we’re left with a chasm between redemption accomplished and redemption applied that would leave all of humanity hopeless.
Second, Jesus not only reigns over us, but he is also praying for us. Romans 8:34 shows that the exalted king is also an intercessor: ‘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.’ Pause for a moment to take that in. If you’re a follower of Jesus, he is praying for you right now. What is he praying for? The seventeenth-century Puritan Thomas Watson was right to argue that Jesus is probably praying now what he was praying in the upper room in John 17: that we would be protected from evil (v. 15), that we would grow in holiness (v. 17), and that the Father would finish the work he began in us (v. 24). Can you recall a time when a godly, mature person prayed for you? Was it not deeply encouraging and confidence giving? How much more when the Son of God prays for you!
Third, as he sits on the throne, Jesus is anticipating with us. The Apostle Paul, looking forward to the return of Christ, says, ‘Then comes the end, when he [Jesus] delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet’ (1 Cor. 15:24-25). Jesus reigns, but he is also looking forward to the day when he will hand to his Father what the Father entrusted to him. The kingdom of God has already arrived in the first coming of Christ but will not yet be fully realized until the second coming of Christ. In other words, the kingdom has come, is coming, and Jesus is looking forward to the time when it will come in its fullness. In the meantime, we are called to follow our crucified and risen king in the tension of the already and not yet of the kingdom of God.
Within this narrative, Jesus, ruling from the right hand of the Father, is both a guarantee of the glorious outcome and a reminder that this world is far from its eternal state. This is a tension we must embrace: things are not as they should be, but one day they will be. The kingdom has come, so we should expect to experience the transforming effects of God’s grace. We should overcome sin. We should see lives changed. And yet, Christ has not yet consummated his work, so we should expect hardship, struggle, and opposition.
As a pastor, I’ve discovered that many people are frustrated with God for breaking promises he never made. In this sin-corrupted world, God did not promise us freedom from pain. In fact, he said the opposite: ‘In this world you will have trouble, but take heart, I have overcome the world’ (John 16:33). When you encounter opposition, remember that you’re in a war with an enemy who is infuriated and knows his time is short. When you suffer, don’t assume it’s because God is against you. If you are in Christ, suffering is not a sign of God’s absence but a reminder that he is the God of the cross who is not waiting for us on the other side of hard times.
How Does Jesus Being Seated in Heaven Affect My Life on Earth?
So how does all this play out practically in the way we live our lives? First, Jesus being seated in heaven reminds us of the confidence-infusing doctrine of the sovereignty of Christ. Jesus reigns over all, and nothing can thwart his purposes. The kingship of Jesus is not just a doctrine to believe, it’s a truth by which to live. Jesus is never surprised, he’s never been in a bind; and whatever you’re dealing with right now, he’s not worried about it. Jesus is sovereign, which means that nothing in your life is a result of his negligence. He’s not just ‘sitting around’ in heaven; he’s sustaining the universe from his throne. That’s why the right response to the sovereignty of Jesus is not inactivity, but hope. Biblical hope is not wishful thinking; it’s unflinching confidence in God’s power to accomplish God’s purposes in God’s timing. As the early church theologian Tertullian once said, ‘Hope is patience with the lamp lit.’ It’s a willingness to endure because you can see where you’re headed in light of the sovereignty of Jesus.
Here’s where it gets really good. The Apostle Paul says that not only is Jesus sitting in heaven, but so are we! In Christ, God ‘raised us up with him and seated us with him in the heavenly places’ (Eph. 2:6). Astounding! But what does this mean? How could that be? You’re probably sitting down right now; and wherever you’re sitting, that probably feels more real than the idea that you are sitting in heaven.
The key to understanding this idea of us sitting in heaven right now is in recognizing the connection between Jesus and his followers. In Ephesians, it says that Jesus rose, ascended, and then was seated at the right hand of the Father (Eph. 1:20). Then it says we too are made alive, raised up, and seated in heaven (Eph. 2:6). But we’re not just walking down the trail that Jesus blazed. Jesus isn’t merely an example to imitate; he’s a savior to whom we are united. The entire key to this parallel between Christ and Christians is the phrase ‘with him’ (stated three times in Eph. 2:5-6), which is a reference to the glorious doctrine of union with Christ. Christ is seated in the heavenly places, and because we are in Christ, so are we.
Paul is not trying to get us to imagine how we are in two places at one time. His concern is less philosophical and more pastoral. Paul is primarily showing us not that we are in heaven literally, but legally. When a man and woman are married, their covenant union means that what legally belongs to one now belongs to the other. So it is for the church, the bride of Christ, who, because of our covenant union with Christ, is the legal recipient of all that is his. And that’s true not only of receiving his righteousness (justification) but also his resurrection life and place at the right hand of the Father. In union with Christ, we receive his victory, his perspective, and his power in the way we live our lives on earth. In short, to be seated in heaven means that the control room for your life is in heaven. Although you are here on earth, your identity, affections, and motivations are determined in the throne room of God.
Jesus lived, died, and rose for us. But he’s not on the cross, he’s not in the tomb, and he’s not eating breakfast with the disciples in Galilee. He’s seated on his throne at the right hand of the Father. We would do well to heed Paul’s charge: ‘If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God’ (Col. 3:1). May this old hymn, ‘Once in Royal David’s City,’ represent the longing of our hearts:
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;
When like stars
His children crowned,
All in white shall be around.
