SESSION.—In the exaltation of Jesus Christ which followed His death upon the Cross, three distinct stages are indicated, viz. the Resurrection, the Ascension, and the Session, which means the sitting or the state of being seated. Harnack indeed thinks that in some of the oldest accounts the resurrection and the sitting at the right hand of God are taken as parts of the same act, without mention of any ascension. But take one of these accounts: in Romans 8:34 St. Paul writes: Χριστὸς Ἰησοῦς ὁ ἀποθανὼν μᾶλλον δὲ ἐγερθεὶς ἐκ νεκρῶν, ὅς ἐστιν ἐν δεξιᾷ τοῦ θεοῦ, ὂς καὶ ἐντνγχάνει ὑπὲρ ἡμῶν. ‘Here,’ writes Swete (Apostles’ Creed, p. 67 f.), ‘are four well-marked links in a chain of facts—our Lord’s Death, Resurrection, Session, Intercession. It is difficult to see why the second and the third, the Resurrection and the Session, should be taken as parts of the same act, when the first is clearly distinct. If the Ascension is not mentioned, it is implied in the Session, for it is contrary to the usage of the NT to interpret ἐγείρεσθαι of any exaltation beyond the mere recall from death. In other passages the ellipsis is equally easy to supply. Thus St. Peter’s words in Acts 2:32 (τὸν Ἰησοῦν ἀνέστησεν ὁ θεός … τῇ δεξιᾷ οὖν τοῦ θεοῦ ὑψωθείς) are interpreted by 1 Peter 3:21-22’ (διʼ ἀναστάσεως Ἰησοῦ Χριστοῦ, ὅς ἐστιν ἐν δεξιᾷ τοῦ θεοῦ, πορευθεὶς εἰς οὐρανόν). It would go against the whole tenor of the NT to regard them as merely different names for the same event; the Session is the glorified state into which the Ascension was the solemn entrance.

The Session is related as a fact of history only in Mark 16:19 : He ‘sat down at the right hand of God,’ which belongs at latest to the earlier sub-Apostolic age. Yet this is not so remarkable when we remember that St. Matthew and St. John do not carry their accounts beyond the Resurrection. Its truth, however, is amply established by the fact that it was expressly foretold by Christ Himself (Matthew 19:28; Matthew 25:31; Matthew 26:64 ||). It was the fulfilment of prophecy; cf. Psalms 110:1, to which reference was made by the Lord (Matthew 22:42 f.), which was quoted by St. Peter (Acts 2:34) and the author of Hebrews (Hebrews 1:13), and enlarged upon in Ephesians 1:20 f.; cf. also Psalms 2:6; Psalms 45:6, Isaiah 16:5, Luke 1:32. And it found a prominent place in the doctrinal system of the NT writers (Ephesians 1:20, Colossians 3:1, Hebrews 1:3; Hebrews 1:13; Hebrews 8:1; Hebrews 10:12, Romans 8:34, 2 Corinthians 5:10 (βῆμα τοῦ Χριστοῦ), 1 Peter 3:22, Revelation 3:21).

That Psalms 110:1 was taken in the Messianic sense by the Jews of the time of our Lord is evident from Matthew 22:42 f., where His opponents did not deny that the writer was speaking of the Christ; and in many of their older exegetical writings this interpretation was adopted. Jennings and Lowe (The Psalms) quote the following passage which occurs in the Midrash Tillim on Psalms 18:36 : ‘R. Yoden said in the name of R. Chama, In the time to come the Holy One, Blessed be He, causes the King Messiah to sit at His right hand, according as it is said, “The utterance of Jehovah to my Lord, Sit Thou on My right hand,” and Abraham on His left. And the face of Abraham grows pale, and he says, “The son of my son sits on the right hand, but I on the left”; and the Holy One, Blessed be He, appeases him, and says, “The son of thy son is at My right hand, but I am at thy right hand”: and this is implied by (ביכול), “Jehovah upon thy right hand.” ’ Later Jewish writers seek to explain the words as referring to Abraham (Rashi), David (Aben Ezra, Mendelssohn), Hezekiah, or Zerubbabel, with regard to which interpretations see Jennings and Lowe, op. cit.; Pearson, On the Creed, Art. vi.; and Edersheim, Life and Times of Jesus the Messiah, ii. 405. Kautzsch in his art. ‘Religion of Israel’ (Hasting's Dictionary of the Bible , Extra Vol. p. 727), thinks the primary reference was to a Maccabaean priest-prince, possibly Simon, who in the year 141 b.c. became by a popular resolution hereditary high priest and prince of the people. Delitzsch considers this Psalm the only one which is directly Messianic, in the sense that it contains prophecy immediately pointing to the person of a coming; Anointed One, who was fully to set up God’s Kingdom on earth. On the whole question of interpretation consult Davison’s art. ‘Psalms’ in Hasting's Dictionary of the Bible , vol. iv. p. 160.

Accordingly the Session forms a distinct article (‘ascendit in cœlos, sedet ad dexteram Patris’) in the old Roman Creed as represented in the Greek confession of Marcellus and in the Latin of Rufinus, of which Harnack writes: ‘We may regard it as an assured result of research that the old Roman Creed … came into existence about or shortly before the middle of of the second century.’ It is found also in a form of creed given by Tertullian (de Prœser. Hœret. c. 13), ‘in cœlos ereptum sedisse ad dexteram Patris,’ and in another (de Virg. Vel. 1), ‘receptum in cœlis sedentem nune ad dexteram Patris.’ Its importance is equally marked in the formulae; of the Eastern Church, καθίσαντα ἐκ δεξιῶν τοῦ Πατρός (early Creed of Jerusalem collected from Cyril), καθεσθέντα ἐν δεξιᾷ τοῦ Πατρός (Creed of the Apostolic Constitutions, vii. 41), καθεζόμενον ἐκ δεξιῶν τοῦ Πατρός (Creed of Constantinople).

In NT the reference is sometimes to the act of taking a position; cf. Hebrews 1:3 ‘sat down (ἐκάθισεν) on the right hand of the Majesty on high,’ which describes the solemn assumption of the seat of authority, which rightly belongs to One whose dignity is expressed in such unique terms as are used in the preceding clauses; and ‘throughout the Epistle to the Hebrews (except Hebrews 1:13, κάθου from LXX Septuagint ) the reference is uniformly to the act of taking the royal seat’ (Westcott on Hebrews 10:12, cf. also Revelation 3:21); in Revelation 12:2 the Perfect (κεκάθικεν), found in the best Manuscripts , denotes the entrance on a permanent state. In Matthew 19:28; Matthew 25:31 the reference is to taking the throne of His glory for judgment. The verb is twice used transitively to describe the action of the Father in raising Christ from the dead and making Him to sit at His right hand (Ephesians 1:20 and Acts 2:30 Revised Version NT 1881, OT 1885 ). Elsewhere the Session is described rather as a state; cf. Matthew 26:64, Luke 22:69 (Revised Version NT 1881, OT 1885 ‘shall be seated,’ Vulgate ‘erit sedens’), Colossians 3:1 (οὗ ὁ Χριστός ἐστιν … καθήμενος, ‘where Christ is seated,’ Revised Version NT 1881, OT 1885 ), and Romans 8:34, 1 Peter 3:22 where ὅς ἐστιν ἐν δεξιᾷ τοῦ θεοῦ has the same meaning; in Psalms 110:1 κάθου (LXX Septuagint ) also marks continuous session as distinct from assumption of place.

The Session is spoken of as ‘at the right hand of God’ (Mark 16:19, Colossians 3:1 et al.; cf. Ephesians 1:20 and Acts 2:33 (Revised Version margin) ), elsewhere variously, ‘at the right hand of power’ (Matthew 26:64), ‘of the power of God’ (Luke 22:69), ‘of the Majesty on high’ (Hebrews 1:3), ‘of the throne of the Majesty in the heavens’ (Hebrews 8:1), ‘of the throne of God’ (Hebrews 12:2). The Greek is either ἐκ δεξιῶν, which is the uniform phrase in the Synoptics and in quotation of Psalms 110:1 (Acts 2:34, Hebrews 1:13), or ἐκ δεξιᾷ, which is used in the Epistles (Romans 8:34, Ephesians 1:20 et al.; cf. Acts 2:33 τῇ δεξιᾷ, ‘at the right hand,’ (Revised Version margin) ). It is difficult to determine what is the exact force of the expression. God is Spirit, He has no body, and He is omnipresent, consequently the right hand of God is everywhere (dextera Dei unique est). Therefore its use as referring to the Father is to be taken as a necessary accommodation to our limited minds, which can think only in terms of time and space, and which can have no conception of pure spirit. Among men, to be set on one a right hand has a well-defined meaning: it signifies to be in the highest place of honour, to be recognized as a sharer in rule; cf. 1 Kings 2:19, Psalms 45:9, Matthew 20:21; Josephus Ant. vi. xi. 9 (παρακαθεσθέντων αὐτῷ, τοῦ μὲν παιδὸς Ἰωνάθου [1 Samuel 20:25] ἐκ δεξιῶν). Thus ‘Hiempsal … dextra Adherbalem adsedit … quod apud Numidas honori ducitur’ (Sallust, Jugurtha, xi. 3). See art. ‘Symbol’ in Hasting's Dictionary of the Bible , Extra Vol. p. 172. This is the sense in which the Fathers interpret the words; as Westcott points out in his notes on Hebrews 8:1, they carefully avoided all puerile anthropomorphism in their treatment of ‘the right hand of God,; for example, ‘plenitudinem majestatis summamque gloriam beatitudinis et prosperitatis debemus per dexteram intelligere in qua filius sedet’ (Primas.); οὐχ ὅτι τόπῳ περικλείεται ὁ θεὸς, ἀλλʼ ἵνα τὸ ὁμότιμον αὐροῦ δειχθῇ τὸ πρὸς τὸν πατέρα (Theophylact).

As regards Jesus Christ, however, it is not so clear that the expression is entirely figurative. He ascended with His human body, which was indeed glorified and freed from many of its previous limitations; but it belongs to the very essence of the idea of a body that it should occupy a certain definite space. Since, then, His body cannot be ubiquitous, it seems necessary to think of it as raised at the Ascension to some distinct place. ‘He went into the place of all places in the universe of things, in situation most eminent, in quality most holy, in dignity most excellent, in glory most illustrious, the inmost sanctuary of God’s temple above’ (Barrow, Sermon on the Ascension). Thus Stier holds fast ‘the certain ποῦ of heaven, yea, of the throne of God in it.’ And Meyer (on Mark 16:19, Ephesians 1:20) says the expression is not to be transferred into a vague conception of a status cœlestis, of a higher relation to the world and the like, but is to be left as a specification of place; for Christ is with His glorified body, as σύνθρονος of the Father, on the seat where Divine Majesty is enthroned (cf. Matthew 6:9), from which hereafter He will return to judgment; meantime He is patiently waiting at the centre of all worship and power (Hebrews 10:12-13): cf. also Ellicott on Ephesians 1:20. This view agrees with the tenor of the Holy Scriptures, which seem to imply that while God is everywhere, yet there is a place (described as ἐν ὑψηλοῖς, ἐν οὐρανοῖς) where He specially manifests Himself in peculiar glory to heavenly beings (cf. Isaiah 6:1; Isaiah 66:1, Psalms 2:4; Psalms 102:19, 1 Timothy 6:16), whence the Holy Spirit and the voice of God came (Matthew 3:16-17, John 12:28). Yet, on the other hand, Milligan (The Ascension of Our Lord, Lect. I.) points out that heaven in the NT ‘is contrasted with earth less as one place than as one state is contrasted with another,’ comparing John 3:13 ‘No man hath ascended into heaven, but he that descended out of heaven, even the Son of Man which is in heaven’ [but אBL [Note: L Bampton Lecture.] do not give ὁ ὢν ἐν τῷ οὐρανῷ], and quoting Westcott (on Hebrews 1:3), ‘all local association must be excluded,’ the reference being to dignity and honour, not locality; cf. also John 1:18, Ephesians 4:10. And Grimm-Thayer says ‘that these expressions are to be understood in this figurative sense and not of a fixed and definite place in the highest heavens, will be questioned by no one who carefully considers Revelation 3:21.’ See also Abbott, ‘Ephesians’ (ad 1:20), in the ICC [Note: CC International Critical Commentary.] .

Sitting at the right hand of God is the compendious description of the present life of Christ in glory. It is evident from those passages which speak of it as a continuous state, that the expression cannot be taken literally, otherwise they would convey the idea that the attitude of sitting is perpetual. Besides, we find simply ‘is at the right hand’ in Romans 8:34, 1 Peter 3:22; in other places He is represented in a different attitude, as standing (Acts 7:56), walking (Revelation 2:1; Revelation 3:4; Revelation 14:4); and John (Revelation 1:13) saw Him ‘girt about at the breasts with a golden girdle’ (which was ‘worn in this manner by priests when they were engaged in active service’ [Milligan]).

In the vision of St. Stephen a beautiful explanation of the ‘standing’ has long been given, viz. that he saw Jesus as risen from His throne and in the act of coming to help His suffering servant and faithful martyr. So Meyer, Trench, Conybeare and Howson, et al., following Chrysostom, τί οὖ, ἰστῶτα καὶ οὐχὶ καθήμενον; ἴνα δείξῃ τὴν ἀντίληψιν τὴν εἰς τὸν μάρτυρα καὶ γὰρ τερὶ τοῦ τατρος λέγεται ‘ἀνάστα ὁ θεός,’ and Gregory the Great, ‘Stephanus in labore certaminis positus stantem vidit quern adjutorem habuit.’ See the Collect for St. Stephen’s Day, and Alford’s note on Acts 7:55, where he inclines to a different interpretation.

The Session of Christ is connected with His work as King, Priest, Intercessor, and Judge. (1) It expresses His sovereignty and majesty; thereby He entered on the full and permanent participation in the Divine glory, not merely resuming the glory which He had resigned at the Incarnation (John 17:5), but receiving the added glory won by His obedience even unto the death of the Cross (Philippians 2:8 f., Hebrews 2:9); thereby the promises made to David concerning his son were fulfilled (cf. Psalms 2:6; Psalms 24:9, 1 Corinthians 15:25, Ephesians 1:20 f.). All power is given unto Him in heaven and in earth (Matthew 28:18), God ‘hath put all things in subjection under his feet’ (1 Corinthians 15:27). (2) It betokens an accomplished work (Hebrews 10:12 f.); His earthly life completed, the suffering and the humiliation ended; yet not inactivity, for John 5:17 still holds true of the exalted Christ; such perfect rest as ‘answers to the being of God “who worketh hitherto” without effort and without failure’ (Westcott, The Historic Faith, Art. vi.), and is consistent with His readiness to sympathize with His people on earth, and to help them in time of need; cf. Hebrews 2:18; Hebrews 4:15 f. (3) It signifies His unique dignity and honour. In God’s presence the angels stand, or fall on their faces (Isaiah 6:2, 1 Kings 22:19); the priests stood in the Temple when ministering (Hebrews 10:11). He alone is said to sit on God’s right hand. τὸ ἐστάναι τοῦ λειτουργωῖν ἐστὶ σημεῖον, οὐκοῦν τὸ καθῆσθαι τοῦ λειτουργεῖσθαι, and τοῦτο οὐχι τοῦ ἱερέως ἀλλὰ τούτου ᾧ ἰερᾶσθαι ἐκεῖνον χρή (Chrys.). Θεὸν ἔχομεν ἀρχιερέα. τὸ γὰρ καθῆσθαι οὐδενὸς ἄλλου ἢ θεοῦ (Theophylact). (4) It expresses His dignity as Priest-King. Westcott remarks (Add. Note on Hebrews 8:1) that in this Epistle to the Hebrews His Session is always (except in 1:13) connected with the fulfilment of priestly work, of which it marks two different aspects. Before He sat down He fulfilled the type of Aaron, offering the sacrifice of Himself and passing into heaven, into the presence of God. Since that time He fulfils the royal priesthood of Melchizedek; He intercedes for men as their representative (Romans 8:34, Hebrews 7:25, 1 John 2:1), presenting their petitions and praises (Hebrews 13:15, Romans 16:27, 1 Peter 2:5), securing access for His people now to ‘the holy place’ where He Himself is, by His blood (Hebrews 4:16; Hebrews 10:19 f.), and acting as a minister (λειτουργός) of the sanctuary and of the true tabernacle (Hebrews 8:2 where see Westcott’s note); He also rules and guides His Church, being with His people always, even unto the end of the world (Matthew 28:20), and in the midst where two or three are gathered together in His name (Matthew 18:20). (5) It implies His work as Judge, which is the aspect chiefly presented in the Gospels (Matthew 19:28; Matthew 25:31, Mark 14:62; cf. Isaiah 16:5 and 2 Corinthians 5:10 ‘the judgment-seat of Christ’). Thus we are to understand by the Session that Christ, having accomplished on earth the work of redemption, now occupies the place of highest honour, most exalted majesty, and perfect bliss, and that God has conferred upon Him all pre-eminence of dignity, power, favour, and felicity. With regard to the particular form in which this is expressed, Sanday (in his art. ‘Jesus Christ’ in Hasting's Dictionary of the Bible ii. p. 642^b) well says: ‘We speak of these things κατὰ ἄνθρωπον; or rather, we are content to echo in regard to them the language of the Apostles and of the first Christians, who themselves spoke κατὰ ἄνθρωπον. The reality lies behind the veil.’ See also art. Ascension.

Literature.—Denney, art. ‘Ascension’ in Hasting's Dictionary of the Bible , vol. i.; Sanday, ‘Jesus Christ,’ ib. vol. ii. p. 642; Swete, The Apostles’ Creed; Westcott, The Historic Faith and Epistle to Hebrews; Milligan, The Ascension of Our Lord; Trench, Exposition of the Sermon on the Mount, ch. vi.; Pearson, Exposition of the Creed, Art. vl. The relation of the Session of Christ to His presence among His people and to the Lutheran doctrine of His ubiquity is discussed at length in Martensen’s Christian Dogmatics, §§ 174–180.

W. H. Dundas.

Bibliography Information
Hastings, James. Entry for 'Session'. Hastings' Dictionary of the New Testament. https://www.studylight.org/dictionaries/eng/hdn/s/session.html. 1906-1918.

Bible Dictionaries Session

Hastings' Dictionary of the New Testament

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Session