Seated at the right hand of God

02-06-2025 - Posted by Geert-Jan
Originally posted on May 29, 2025 - by Andre Piet

The expression “seated at the right hand of God” is a very frequently recurring theme in the New Testament. It is relevant because it refers to the current position of the roused and exalted Christ. It does not direct our attention to Jesus’ earthly ministry or His crucifixion in the past, but to His present glory – unseen, yet real – at the right hand of God. A glory which He has possessed since His ascension.

double imagery

That Christ is seated at God’s right hand is obviously imagery – and even double imagery. “Seated” refers to a throne, that is, the occupying of a royal position. Also in English we speak of a king who “sits” on the throne, even though he may rarely do so literally. Or we speak of “the sitting president,” regardless of whether he is physically sitting, standing, or walking. To sit here means: to occupy a position of honor and power.

The same goes for “right hand.” Although the word “hand” is usually added, in the original text it most often refers simply to the right side. The right speaks of preeminence, honor, glory, and dominion. We know this also from everyday language: to be “someone’s right hand” means to occupy the most important place. We also see this symbolism throughout the Scriptures.

Take Benjamin, the youngest son of Jacob. His mother Rachel dies during childbirth in Ephrathah and calls him “Ben-Oni” – son of my sorrow. But Jacob intervenes and names him “Ben-Jamin” – son of my right hand (Gen. 35:18). A highly significant type: the man of sorrows, born in Ephrathah (Bethlehem), would be exalted to a position of honor.

This is exactly what happened to Christ. As Ben-Oni He was rejected and crucified – a man of sorrows (Isa. 53). But the Father changed His name: He was roused and is now Ben-Jamin – the Son of the Right Hand.

The story of Jacob blessing Joseph’s sons (Gen. 48) also underscores the meaning of the right hand. Joseph places the firstborn Manasseh at Jacob’s right side, the younger Ephraim at his left side – but Jacob crosses his arms. The right hand goes to the younger. It is the repeated pattern in Scripture: not the first, but the second receives the birthright. Again we see: the right hand speaks of preeminence and the highest destiny.

These images make clear what it means that Christ is seated at God’s right hand: He bears the highest honor, the greatest authority. He is the First (foremost, chief!) and Firstborn from among the dead (Col. 1:18).

Psalm 110 – the foundation

The expression “seated at the right hand of God” is derived from Psalm 110:1, where David prophetically recounts a conversation between YAHWEH and “my Lord”:

“YAHWEH is saying to my Lord, ‘Sit at My right hand, Till I should be placing Thine enemies for a footstool for Thy feet.’”
(Psalm 110:1, CLNT)

This psalm is quoted in the New Testament more often than any other psalm. The Lord Jesus Himself cites this verse in Matthew 22 to pose a puzzling question to the Pharisees: how can David call his own son “Lord”? The answer lies in the fact that this “son” was to be exalted first at God’s right hand, and only afterward would receive His kingship on earth.

Psalm 110 reveals three phases:

1. The exalted position: the Messiah is invited to sit at God’s right hand.
2. A period of waiting: “till” His enemies are placed as a footstool.
3. The manifestation of His kingship: when He will indeed begin to reign.

the proof of the resurrection

In Acts 2, Peter teaches this very truth on the day of Pentecost. He explains that David, in Psalm 16, was speaking of the resurrection of the Messiah – not of himself, for David died and his tomb is still in Jerusalem. Jesus, on the other hand, has been roused, exalted, and “being, then, exalted to the right hand of God” (Acts 2:33, CLNT). Peter then literally quotes Psalm 110:1 as the fulfillment of this exaltation. The Messiah has been raised from the dead, but He is not yet reigning from the throne of David. To this day, He is seated at God’s right hand, awaiting the time when God will subject His enemies to Him.

King and Priest

In Psalm 110:4 we read a second divine declaration:

“YAHWEH swears, and He shall not regret it,
‘Thou art a priest for the eon
According to the order of Melchizedek.’”
(Psalm 110:4, CLNT)

Melchizedek is a unique figure in Scripture. He appears only briefly in Genesis 14, where he meets Abraham as “king of Salem” and at the same time “priest of the Most High God.” That in itself is extraordinary: he is king and priest in one person. Under the old covenant, this was fundamentally impossible. Kingship was reserved for the tribe of Judah; the priesthood for the tribe of Levi.

But Melchizedek is a foreshadowing of the Messiah – a type of the One who was to come. It is no coincidence that his name means “king of righteousness” (Melchi-Tsedek), and as king of Salem he is also “king of peace.” Righteousness and peace – both find their fulfillment in Christ.

The epistle to the Hebrews, and particularly chapter 7, delves deeply into this figure and makes clear that the Messiah is not a priest according to the order of Aaron (Levitical), but according to a higher order: that of Melchizedek. Why? Because this order is not based on lineage or law. Melchizedek appears in Scripture without mention of father, without mother, without genealogy, without end of life – thereby he is a striking type of Him whose priesthood is likewise not based on lineage, but on the power of indissoluble life (Heb. 7:16).

That is why the declaration in Psalm 110 is so powerful. God even swears it: Thou art a priest for the eon, according to the order of Melchizedek. Before He will reign as Messiah from Zion (verse 2), He is first exalted at God’s right hand (verse 1) and serves as priest in the sanctuary (verse 4). Christ is the only One in whom both offices are perfectly united – king and priest.

And note: this is His current position. He is not yet seated on the throne of David on earth, but is seated at God’s right hand in the heavenly sanctuary – and from there He carries out His priestly service. He intercedes, He sanctifies, He fulfills, He nourishes and cares for the ecclesia that is being called today. Just like Melchizedek, His ministry is not based on human descent, but is grounded in the power of His resurrection.

When He appears, His kingship will also become visible. Then He will not only be the heavenly priest, but also king on earth – from Zion, as Psalm 110 prophesies.

The epistle to the Hebrews repeatedly emphasizes this truth and refers to the Messiah as a priest who now ministers in the heavenly sanctuary. He is not inactive while He “sits”: He ministers in the true sanctuary, which the Lord pitches, not man (Heb. 8:1–2, CLNT).

His work now

What is He doing there? He tends the light (the lampstand – a figure of the ecclesia) and brings forth worship (incense). Just as the high priest daily added oil to the menorah and kindled incense, so Christ now fulfills His priestly task: He nourishes the ecclesia with His word and leads us into worship. His ministry is aimed at illumination and renewal. He causes us to shine, not by imposing burdens, but by filling us with His spirit and truth.

one perfect offering

The contrast between the priests under the old covenant and the exalted Christ is powerfully expressed in Hebrews 10:

“Yet this One, when offering one sacrifice for sins, is seated to a finality at the right hand of God,
waiting furthermore till His enemies may be placed as a footstool for His feet.”
(Heb. 10:12–13, CLNT)

The priests under the old covenant stood. Not without reason does the legislation make no mention of chairs in the sanctuary. That is telling. The priests could not sit, because their work was never finished. But Christ is seated. His offering is sufficient, definitive, and valid once for all. Therefore, He rests, awaiting the moment when He will reveal His kingship.

the ecclesia – His body and complement

And then Paul comes with a revelation without equal. In Ephesians 1:22–23 he writes that Christ, as Head over all (seated at God’s right hand), is given to the ecclesia, which is His body – “the complement  (pleroma) of the One completing the all in all”.

Note: the ecclesia is not merely an instrument of Christ, but His complement. His completion. A Head without a body is not complete – and thus Christ, in a certain sense, is not yet complete. That is why He is still “seated” at God’s right hand: because the body is not yet fully formed.

This time, this pause, this “till,” is filled with one great project: the calling out of a people from among the nations, the ecclesia, destined for a celestial calling. This ecclesia shares in the position of the Head – not on earth, but in the celestials (Eph. 2:6). It is appointed to reign with Christ in the coming eon – not as subjects, but as joint heirs, as His body, as His manifestation.

Only when the body is ready will Christ appear – and with Him, His ecclesia – to take up His kingship visibly. Then all will be placed under His feet, and thus also under the ecclesia, which is His body. What a calling! What a position!

all under His feet

In 1 Corinthians 15, Paul shows that God is subjecting all under the feet of Christ. Even death – the last enemy – will be abolished. How? By making all humans alive, just as Christ Jesus, the Firstfruit, was made alive (1 Cor. 15:22–26). And when finally all is subjected to Him, then the Son Himself will also be subjected to the Father, “that God may be All in all” (1 Cor. 15:28). That – and nothing less – is the ultimate outcome of Christ’s exaltation at God’s right hand. And therefore:

“Be seeking that which is above, where Christ is, sitting at the right hand of God.”
(Col. 3:1, CLNT)

The above article is an edited summary of this address.

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