Session of Christ

Introduction: The Context of Christian Assurance in Romans 8

0:02 Let us turn again this morning to the 8th chapter of Paul's letter to the church at Rome, Romans chapter 8. As we engage in the 5th in a series of studies on this great text of Christian assurance, this bold affirmation flowing from the heart of this choice servant of Christ, Who is he that condemneth? It is Christ Jesus that died. Yea, rather that was raised from the dead, who is at the right hand of God, who also maketh intercession for us.

0:44 As we come to today's study, let me remind you very briefly of the drift and focus of our previous four studies in this text. The main thrust of what we have seen in our previous studies is that Paul has affirmed in verses 29 and 30 to, The two fundamental facts of divine revelation. First of all, God's clearly defined goal in the salvation of his people, verse 29 of Romans 8. He predestinated his own to be conformed to the image of his Son.

1:23 God's goal is nothing less than the entire conformity of every last one of his redeemed into the moral image of Jesus. Jesus Christ the Lord. And then in verse 30, there is this statement of God's irreversible commitment to obtain his own clearly defined goal. Moreover, having this goal, whom he predestinated to that end, he also called, whom he called, he justified, whom he justified, he glorified.

1:58 And when the heart of a true believer lays hold of those two facts, God's goal in the salvation of his people, and God's goal in the salvation of his people, God's irreversible commitment to the attainment of that goal, then that believer with Paul will cry out, What then shall we say to these things if God is for us? If God is so committed to the attainment of that goal in us, who then is against us? He that spared not his own Son, but delivered him up for us all, how shall he not also with him freely give us all things? And he's proven the sincerity.

2:35 He's proven the sincerity not only of the goal, but his irreversible commitment to the goal by overcoming the most difficult thing in the attainment of that goal. Namely, how could he justify guilty sinners? And that demanded nothing less than the giving up of his Son to the awful death of the cross, and having met the most insurmountable obstacle, how shall he not with him freely give everything that is necessary to the attainment of that goal? And so in this verse, in this verse is used to claim a new car or a new pair of shoes, it's really a little bit out of the context.

3:13 Though as a believer you ought to trust God for all of your needs, certainly Paul is dealing with things far more expansive and far more lofty when he says he shall give us all things. That is everything necessary to land us safe in his presence, made like unto his Son, so that we are but the many brethren amongst whom, he is the firstborn. So I say when you understand that issue, then you will cry with Paul as he does in verses 31 and 32, and then you're able to follow him through his three lesser questions as they unfold in verses 33 through 35. Well, our attention is upon the second of those lesser questions, who is he that condemneth?

The Basis of Confidence: Christ's Saving Acts

3:58 In which the Apostle Paul is confident that no voice will ever be raised in just condemnation against him, and we're examining what was the basis of that confidence. And we see that the basis is these four pivotal saving acts of Christ, his death, his resurrection, his ascension and session, and his work of intercession. Thus far we've studied the first two. It is Christ that died, it is Christ that rose, and now this morning we come to the second of our studies in this third saving act of Christ, who is at the right hand of God.

4:38 And you remember last week we indicated that this implies his ascension. He can't be at the right hand of God unless he leaves the earth. So then this has by implication a statement of his ascension, and then explicitly it is a statement of his session, his being seated at the right hand of God the Father on high. And so we looked at his ascension and its relationship to this, a statement, who is he that condemneth?

5:08 And we saw that there were three lines of truth. His promise to his own with reference to his ascension. He indicated that his going was the pledge, the object lesson of their ultimate going. His posture toward them as he went, his hands were raised in blessing, Luke 24.

5:27 And then as he went, he paraded the triumph over his enemies and led captivity captive. Now then, that's all. Thank you. Thank you.

Focus on Christ's Heavenly Session and its Relationship to Condemnation

5:35 Thank you. Thank you. For review, we come to consider more properly now this matter of his session at the right hand of God. Who is at the right hand of God?

5:47 So our study today will focus on the heavenly session of Christ and its relationship to the confident cry, who is he that condemneth? Now I've had to discipline myself in my preparation because the subject of the session of Christ is one of the most rich, the most rich veins of biblical truth. And when you begin to examine what it means that Christ is seated at the right hand of God, you are led down many paths of scripture. And I had consciously and constantly in my preparation to resist the temptation to just treat the subject of his session in general.

6:25 We'll come to that more generally when we come to Ephesians 1, 20 through 23. But I want us to study this statement of the session of Christ and its meaning. And it's distinct and exclusive reference to the question, who is he that condemneth? For Paul mentions the session of Christ in direct connection with his confidence that he will never come into condemnation.

6:50 Therefore, we must study his session in that limited relationship. But I say this so that you do not in any way think that we've exhausted the subject of the heavenly session of Christ by our treatment of it this morning. We've taken but one little part, any more than those chaps that are up on the moon are mapping the whole surface. They have a pre-assigned task to map a limited part of the moon and that's all there to do.

Outline: Fact, Imagery, and Significance of Christ's Session

7:16 So my task is to just map this limited reference of the ascension and session of Christ, namely its relationship to the question, who is he that condemneth? Now, to think our way through the subject, there will be three lines of thought. First of all, the fact of his session asserted. Secondly, the imagery of his session explained.

7:39 And thirdly, the significance of his session expounded and applied. Now the first two are going to be almost completely academic. That is, I will make very little application to the life or to the conscience. But it's necessary to start with your facts.

7:55 You plant your guns before you shoot them. And so the first two lines of thought are going to be a planting of the guns so that we might shoot them. and so the first two lines of thought are going to be a planting of the guns. so that we might shoot them.

8:04 So that we might shoot some gospel shot at you. And I hope to change the imagery. We want to plant the trees to the end that we may pluck some luscious fruit from them. The man that's so irresponsibly anxious to pluck fruit that he doesn't plant his trees is doomed to disappointment.

The Fact of Christ's Heavenly Session Asserted

8:21 All right? The fact of his heavenly session asserted. Who is he that condemneth? Christ is at the right hand of God.

8:34 And this, this fact of Christ's heavenly session, his being seated at the right hand of God, is a fact asserted everywhere in Scripture. And I'm going to give you just a sampling of those assertions. First of all, in the prophecies that preceded his coming, it is asserted that Messiah will take a place at the right hand of the Father. In the 110th Psalm and the first verse, one of the most frequently quoted passages in the New Testament, Psalm 110 and verse 1.

9:12 We have this statement, The Lord said unto My Lord, Sit thou at My right hand until I make thine enemies thy footstool. Whoever David's Lord is, he is to be addressed and he is to be brought to a place of being seated at His right hand. And our Lord, in the New Testament, Testament clearly applies this passage to himself, and he even asked the question of those Pharisees and Jews about him. He said, to whom is David speaking? When David says, the Lord said unto my Lord, sit thou at my right hand. And I indicated earlier a passage which is referred to Christ again and again in the New Testament. So any Jew who is reading the scriptures by the illumination of the Spirit, waiting for the consolation of Israel, a Jew who was one not only outwardly but inwardly, knew among other things not only that Messiah would die as the suffering servant of Jehovah, but that he would be exalted to the right hand of Jehovah until all of his enemies were made his footstool. And so his session is asserted in the prophecies prior to his coming. Then in our Lord's own prophecies concerning his mission and work,

10:34 in the 22nd chapter of Luke, our Lord prophesies his heavenly session. Luke 22 and verse 69. Luke 22 and verse 69. And this is recorded in three of the gospel writers, at least three, and maybe even in John, but Matthew, Mark, and Luke. Luke 22 and verse 69. Standing before his accusers prior to his crucifixion, Jesus says, But from henceforth shall the Son of Man be seated at the right hand of the power of God. And they all said, Art thou then the Son of God? Indicating that this Son of Man title is not a human title. The idea that Son of Man refers to his manhood, Son of God to his divinity, is an imposition on the word of God. It is not what the scripture teaches. When he claimed to be that Son of Man seated

11:31 on the right hand of the power of God, these Jewish people knew that he was the Son of God. They knew that this was a direct reference to the prophecy of Daniel, in which the ancient of days would share his throne with this Son of Man, who was nothing less than the eternal Son of the living God. And so Jesus asserts by prophecy the fact of his session, Ye shall see the Son of Man seated at the right hand of the power of God. But not only is it found in prophecy in the Old Testament.

12:05 Prophecy from our Lord, but the gospel writers assert the fact of his session. Mark chapter 16 and verse 19. Mark chapter 16 and verse 19. So then the Lord Jesus, after he had spoken unto them, was received up into heaven and sat down at the right hand of God. Just as much as the gospel writers assert his virgin conception. His sinless life, his miracles, they assert without any embarrassment that he who was in their midst and was lifted up out of their midst sat down at the right hand of God. Then this became an essential element of apostolic preaching, the fact of his heavenly session. In that specimen sermon of all apostolic sermons, Acts chapter 2, Peter says, as he comes to the climax of that sermon, verse 13.

13:06 32 and 33. This Jesus did God raise up, whereof we are all witnesses, being therefore by the right hand of God exalted. He makes as a pivotal part of his preaching, not only Christ's death, Christ's resurrection, his ascension, but his session, he being by the right hand of God exalted. He does a similar thing in the fifth chapter of Acts. And in verse 13, he says, 30 and 31. The God of our fathers raised up Jesus, whom ye slew, hanging him on a tree. Him did God exalt with or at his right hand. So you see, the fact of his session is not only asserted in the prophecies of the Old Testament, in the prophecy of our Lord, in the gospel writer's account, in the apostolic preaching, but then throughout the New Testament epistles, you find it asserted again and again.

14:06 Time will not permit any exhaustive treatment. Let me just give you a few references, quickly quote the phrases, so that we can move on in our study. In Ephesians 1.20, we find Paul's statement that God has exalted him at his right hand, far above principalities and powers.

14:24 Colossians 3.1, if ye then be raised with Christ, seek the things that are above, where Christ is seated at the right hand of God. Hebrews 1.3, when he had made purification of the world.

14:36 For sins sat down at the right hand of the majesty on high. 1 Peter 3.22, who is gone into heaven, who is at the right hand of God, angels, principalities and powers being made subject to him. Well then, what conclusion do we draw from these many verses? Simply this. As with all the previous saving acts of Christ, Christ died, Christ rose, Christ ascended. Our salvation is affected by his session, as well as by his crucifixion, as well as by his resurrection. There is therefore no biblical Christianity without the heavenly session of Jesus Christ.

The Necessity of Believing in Christ's Theanthropic Session

15:25 If we deny that 2,000 years ago, the same glorified God-man whom the disciples saw with their physical eyes. That this one passed through the heavens and actually went to a place somewhere in the universe of God, which giving due allowance for figurative language is called the right hand of God. If we deny that somewhere in the universe of God there is this person, this Christ who has been raised from the dead, we don't have Christianity. Though he is with us by the Spirit, in his glorified humanity, Christ is with us.

16:06 Christ is at the right hand of God from whence he shall come to judge the living and the dead. You say, Pastor, why are you so excited about that? Isn't that obvious to all men? No. Listen.

16:18 Lutheran theology denies this. Lutheran theology says that Jesus Christ's humanity went back to the right hand of the Father, but to justify their view of the sacrament that Christ is actually present under the bread and the wine, they've got to have the whole of Christ omnipresent. No, no. Christ is present by his Spirit, but as, and I'm going to use a term that you ought to know, I'll explain it, as the theanthropic person, he is at the right hand of God. That's two Greek words, theos for God, anthropos for man, as the God-man. This theanthropic person is at the right hand of God. And Roman Catholic teaching that he's there upon the altars, physically present. It's a denial of his session. Lutheran theology, with the concept that Christ is physically

17:13 present, spiritually but physically, it's a confused thing, is buttressed by their denial of this fact. And I'm not setting up straw men when I make those assertions. And so the heart of biblical Christianity is found in this statement of fact, he is at the right hand of God. So much, then, for the fact.

The Imagery of Christ's Session Explained

17:37 Now, what is the right hand of God? He is at the right hand of God. He is at the right So much, then, for the fact. Now, what is the right hand of God? He is at the right hand of God. He is at the right hand of God. He is at the right hand of God. He is at the right hand of God. He is at the right hand of God.

17:38 Now, what is the imagery in this matter of his session? The fact is asserted, but there is figurative language, and so I want to take just a couple of minutes to explain this imagery. How do we know that this is figurative language? Well, for the simple reason that God has no hands, right or left. God is spirit. This is what the Scripture tells us. God doesn't have any hands. God is spirit. And we know that Christ being seated is not a literal thing, as though there's actually a throne made of ivory somewhere out there in the world. And so, we know that God has no hands, and so we know that God the universe where Christ is actually seated in a physical posture, because you have other scriptures that indicate that he stands and that he walks in his present experience. Stephen in Acts 7.55 says, he saw the Son of Man standing, Jesus standing at the right hand of the Father. John in Revelation 1 said he saw the Son of Man walking in the midst of the candlesticks. Well, is he standing, sitting, or walking? Well, he's doing all

18:35 three. You see, this is figurative language. God has no hands, so he can't sit at his right hand or his left, and other scriptures indicate that he is not actually seated as to physical posture. What, then, is the significance of the words, seated at the right hand of God?

18:55 He has passed through the heavens. He is somewhere in the universe of God, there as a theanthropic person, the God-man. Why, then, the imagery, right-hand? Right-hand of God? Well, for the simple reason that several basic lines of truth are bound up in that phrase. First of all, the sovereignty of God is again and again depicted by the concept of a what? Of a throne. Because a throne is the visible seat of authority. A king's throne is the supreme symbol of his sovereign rule and power. So, in Isaiah 6, the prophet says, So, the sovereignty of God is again and again figuratively expressed in the scriptures by throne. Secondly, the supremacy of God is continually conveyed by the concept of the heavens, the highest place. So, we read in scripture,

20:05 For God is in the heavens. He hath done whatsoever he hath pleased. Psalm 115, 3. Isaiah 66, 1.

20:14 Thus saith the Lord, The heaven is my throne, the earth is my footstool. This is figurative language. Now, don't any of you think I'm a liberal and a modernist? The Bible is a human book, as well as a divine book. And because it is a human book, God speaking in human language, there are figures of speech. And the throne of God is in the heavens. And the right hand of God is a figure of speech, conveying a wonderful reality. The sovereignty of God, depicted by his throne. The supremacy of God, depicted by the heavens. Now, what about the right hand? Well, all through scripture, the right hand of God or the king is the place of favor and of shared dominion. When Solomon wants to show kindness to his mother, the place of favor, how does he do it? 1 Kings 2.

21:06 2 and verse 19. This is what the scripture tells us. 1 Kings 2 and verse 19. Bathsheba therefore went unto King Solomon to speak unto him for Adonijah. And the king rose up to meet her and bowed himself unto her and sat down on his throne and caused a throne to be set for the king's mother. And she sat on his right hand. How does Solomon explain this? How does Solomon explain this? How does Solomon explain this? How does Solomon explain this? How does Solomon explain this? How does Solomon explain this? How does Solomon express that unique place in his heart and in his regard for his mother Bathsheba? He has a throne prepared next to his throne and he has his mother sit at his right hand. But it's not only a place of favor, but of shared dominion. And in Exodus chapter 11 and in verse 5, we read the following. And all the firstborn of the land of Egypt shall die from the firstborn of Pharaoh that sitteth in the land of Egypt. And all the firstborn of the land of Egypt shall die from

22:08 the firstborn of Pharaoh that sitteth upon a throne, even to the firstborn of the maidservant that is behind the mill, and all the firstborn of the cattle. The firstborn of Pharaoh that sitteth upon his throne. Well, who sat upon the throne? Pharaoh or his firstborn? Well, you see, the firstborn is the heir to all that the throne symbolizes. So in that sense, God says he already sits upon that throne for he shares the right of the power symbolized by the throne. Now, can you summarize it? And I'm just giving you how I had to arrive in comparing Scripture with Scripture with the significance of Paul's statement, who is at the right hand of God. What does it mean? The imagery should now be clear. This same Jesus who came from the presence of the Father as the preexistent eternal Word now becomes flesh. This same Jesus who humbled himself in his role as a mediator.

23:08 Has now gone back to the place of sovereignty, of supreme authority, and shared dominion in the administration of the entire universe. He is at the right hand of God. So this theanthropic person, the God-man, is there now. Wherever that place is, he is there. There need be no literal throne. There need be no literal right hand of God. All that the language symbolizes is a blessed reality. There is no sovereignty beyond his.

Significance 1: Climactic Vindication of His Personal Claims

23:47 There is no supremacy beyond his. There is no government that falls outside the sphere of his government. Now then, having established the fact of his session, all the way from prophecies to the epistles, having explained the imagery of his session, now we come to the heart of our study. The significance of his session as it applies to the question, who is he that condemneth?

24:18 And let me give you three answers to that question. The significance of his session is first of all this. It is the climactic vindication of his personal claims. As we've seen with reference to his resurrection, our salvation rests upon the validity of Christ's personal claims.

24:40 He claimed to be God. He claimed to be one with the Father. He claimed to be the Son of Man, this divine personage. And that's why they crucified him. It was at that point that the high priest rent his garment and said, why do I need further witnesses? He has committed blasphemy. He's claimed to be this divine personage, the Son of Man, who shares the authority of Jehovah God. And our salvation rests upon the validity of those claims. Well, when did God vindicate them? Well, there's a sense in which that vindication was a progressive thing which found its culmination when he sat down at the right hand of God. Christ was vindicated in his personal claims at his birth. The angel said unto you, is born this day in the city of David a Savior who is nothing less than what? Christ the Lord. That was

25:36 the beginning of his vindication. And his baptism, there was a further vindication. This is my beloved Son. This is my beloved Son. This is my beloved Son. This is my beloved Son. This is my beloved Son. This is my beloved Son. This is my beloved Son. This is my beloved Son in whom I'm well pleased. His spotless life was an increasing vindication. He could say, which of you convinces me of sin? His mighty works were added vindication. Men were forced to cry out, what manner of man is this that even the winds and the waves obey him? The mysterious events of his cross were an additional vindication so that pagan soldier cries out, surely this was the Son of God. Jake S Luke 12 The fact that you are actually God, you resurrection was a further vindication. Romans 1.4 declared to be the Son of God with power by the resurrection from the dead. His ascension increased that vindication, but I suggest this morning that the climactic vindication of Christ's personal claims was when the Father said, Sit thou at my right hand until I make thine enemies thy footstool. And I base that particularly upon the Apostle Paul's treatment of that whole subject in Philippians chapter 2. Here we have the whole cycle from pre-incarnate glory, who being in the form of God, verse

26:56 6 of Philippians 2, counted not the being on an equality with God a thing to be grasped, but emptied himself, taking the form of a servant being made in the likeness of men. And here were these vindications. Most men didn't see it. All they saw was the servant. They did not realize this was the one who was in the very form of God, the eternal word, who was with God and was God. All they saw was a humble carpenter out of Nazareth. Can any good thing come out of Nazareth was the question. And here were little vindications along the way. This is my son, my beloved.

27:38 A pagan soldier crying out, Surely this was a good man. Surely this was the Son of God. The resurrection. But when did that vindication come to its climax? Look. Being found in fashion as a man, he humbled himself, became obedient unto death, even the death of the cross. Wherefore God highly exalted him, and gave unto him the name which is above every name, that in the name of Jesus every knee should bow of things in earth and heaven and under the earth, and every tongue confess that Jesus Christ is Lord. And he was invested officially with that title, according to Peter in Acts chapter 2. God hath made this Jesus Lord and Christ.

28:26 And when did he do it? When he sat him at his own right hand in the place of absolute sovereignty, supremacy of rule and of power, the place of favor and shared dominion. So that now the Lord Jesus has been completely vindicated in his personal claims, exalted higher than any angel. This is the argument of the writer to Hebrews in chapter 1.

28:52 Unto which of the angels said he at any time, sit thou at my right hand? He never said that to an angel. No angel shares that place of dominion, of glory and of power. Ah, but you say, Pastor, I thought this was all related to the question, who is he that condemneth?

29:08 What's the relationship? What's the relationship between Christ's exaltation in his heavenly session to my confidence that I shall never come under condemnation? Well, I hope it's obvious to you. Have you entrusted your soul to Jesus Christ as your only hope of salvation?

29:27 Have you? In believing in him, have you believed in him as one who is nothing less than God and mighty to save? God said your Savior would be, the Son, the Son given, the child born, who would be the mighty God, the everlasting Father, the Prince of Peace, upon whose shoulders the government would rest, and you've entrusted yourself to him. Have you done the right thing?

29:54 Will you find that he will break down under the load of all the weight of the sinful souls of men that have been cast upon him? Will he grow weary and crash and break under the pressure of carrying with him a great multitude? No man can number out of every kindred, tribe, and tongue, and nation. Ah, no.

30:18 The Jesus who said, This is the will of him that sent me, that of all that he hath given me I should lose nothing but raise it up at the last day. He is the one who's been exalted at God's right hand to the place of supreme power, supreme authority, and shared might and dominion, and he's able to keep and to carry. To make a completion, everything he has committed to do on behalf of all who trust him. And so when there is doubt, and when you feel the raging of passion and sin and evil and coldness within your own breast, one thing you need never doubt, that having cast yourself upon Christ, you've cast yourself upon one who is intrinsically worthy of your trust because he is God, and is intrinsically worthy of your trust. He is intrinsically able to carry out his saving purposes because he's been exalted to the right hand of the Father. So that in his work of mediation, he is there in the place of supreme power. So then, his session is first of all, the final, the climactic vindication of all that he claimed to be.

Significance 2: Final Confirmation of His Sacrifice's Acceptability

31:36 But secondly, it is the final confirmation of the acceptability, the acceptability of his sacrifice. There was a confirmation of the acceptability of his sacrifice in his resurrection. But the final confirmation awaited his heavenly session. And I base this upon the clear teaching of the book of Hebrews.

31:58 Will you turn for a moment, please, to the book of Hebrews. Hebrews chapter 8.

32:06 Hebrews chapter 8 and verse 1.

32:12 May I say, by way of an aside, I often take comfort when I pause to review in a message you see the writer of the Hebrews doing it all the time. He gives a great bunk of truth and I say, now this is the sum of what I've been saying. Now, in the things which we are saying, the chief point is this. Does that sound familiar?

32:28 The chief point is this. This is what we're driving at. We have such a high priest who sat down on the right hand of the throne of the majesty in the heavens. Now, what's the significance of that sitting down?

32:43 Turn over to chapter 10 and we find it expounded.

32:48 Verse 11 of Hebrews 10. Every priest indeed standeth day by day ministering and offering oft times the same sacrifices which can never take away sins. If you had come to draw your turn of duty in the temple, every morning there was the morning sacrifice. Every evening the evening sacrifice.

33:12 And all during the day, individual Israelites who came with specific sins for which there needed to be sacrificed, you, as it were, lived all day in blood.

33:24 And you stood. There was no place for you to sit. As long as you were there, you were standing. Why?

33:28 Because sacrifices were continually being made. Every priest standeth day by day offering oft times the same sacrifices which can never take away sin. But he, when he had offered one sacrifice for sins forever, sat down on the right hand of God. He sat down on the right hand of God.

33:49 He sat down on the right hand of God. Henceforth expecting till his enemies be made the footstool of his feet, for by one offering he hath perfected forever them that are sanctified. And how do we know that that sacrifice is fully and completely acceptable to God? Because when he had offered it, God says, Sit, your work is done.

34:12 The work of oblation is done so that though Christ is very active, as we'll see next week in his intercession, we must never think of it as the standing activity of a priest who's got another offering to make and who is still wallowing in... No, no, everything he does in the application of redemption until he puts the last enemy beneath his feet, which is death, he does from a posture of sitting.

34:39 No more sacrifice is to be made. Can you picture the Lord Jesus entering into the presence of the Father? And this is the teaching of Hebrews, that he enters into the very...

34:51 The very presence of God with the blood of his own sacrifice, and he presents it before the Father, and he says, Father, is that blood sufficient? Think of the sins, Father, which I've borne. All of the sins of all of the elect that you've committed to my charge through all the ages. That great multitude whom no man can number, Father, is there worth and virtue in my blood to atone for every last sin?

35:17 The Father's answer is, Sit down. At my right hand. My son, sit down at my right hand. That's the answer of God.

35:30 The final confirmation of the acceptability of his sacrifice. And so that note that is so strategic in an understanding of the death of Christ is sounded again and again in Hebrews, and it merely echoes the announcement of it in chapter 1 and verse 3, who being the effulgence of his glory and the very image, of his substance, upholding all things by the word of his power, when he had made purification of sins, sat down on the right hand of the majesty on high. Oh, do you see the application now to the question, Who is he that condemneth? It is Christ who is at the right hand of God.

36:13 When your sins rise up and you ask the question, Where is forgiveness to be found? You turn to Calvary. You see the shrouded heavens. You see the blackened skies.

36:24 You hear the awful cry, My God, my God, why hast thou forsaken me? The question, How can sin be forgiven by a just God? is answered as you look to the cross. Ah, but when you ask, This is too good to be true.

36:41 Is that cross enough? Is what happened there sufficient for all the mountain of all my sins through all my days? You don't look to Calvary now. You look to the right hand of God and you see Christ sitting and you say, It is enough.

36:58 The Father is satisfied. That's how I answer the question, How do I obtain forgiveness? I look to the cross. But when I have the question, Is that forgiveness adequate and permanent?

37:12 I look to the right hand of the Father. One sacrifice He hath perfected forever. For those that are sanctified. Oh, the consolation of knowing that whatever He is doing shall do in the future.

37:28 Whatever He'll do or shall do in the future, He'll never die again. He is seated at the right hand of the Father. Oh, dear child of God, can you not cry with Paul? Who is he that condemneth?

37:43 It is Christ at the right hand of God. And I say to every unconverted person in this building, listen to me. You'll feel the pains and the agonies of hell until all your confidence for time and eternity is focused upon that Christ who died and has gone back to the right hand of the Father. That's the heart of the Christian gospel.

Significance 3: Formal Investiture with Supreme Mediatorial Authority and Power

38:10 Believe on the Lord Jesus Christ and thou shalt be saved. But then there is a third line of truth that I would trace out with you this morning. And here again one must be disciplined lest...

38:25 just take off in so many directions. For His session is not only the climactic vindication of His personal claims, the final confirmation of the acceptableness of His sacrifice, but thirdly, it is His formal investiture with supreme mediatorial authority and power. Now don't let the big words scare you. I've worked on them.

38:50 I've chosen them carefully. I want you to get them. It is His formal investiture investiture. Remember what happened to Prince Charles?

38:58 His investiture as Prince of Wales and all the rigmarole that went around and all the rest. The formal setting apart with supreme mediatorial authority and power. That is, His being set apart in this place of supreme authority is in the work of a mediator. Hence you have the statements in 1 Corinthians that when His work as a mediator is done, He will deliver.

39:25 He will deliver up the kingdom to God the Father that God may be all in all. Now just a couple of verses that indicate this very clearly. First of all, Daniel chapter 7, verses 9 and 13. His being at the right hand of God is His formal investiture with supreme authority and power.

39:47 Daniel chapter 7.

39:54 And there's a lot in the book of Daniel I don't understand and couldn't tell you where, how, or when if it shall be. Or has been fulfilled. But thank God I'm on safe territory in Daniel 7, 9 and 13. And I beheld till thrones were placed and one that was ancient of days did sit.

40:13 His raiment was white as snow and the hair of His head like pure wool and His throne was fiery flames and the wheels thereof burning fire. The fiery stream issued from forth before Him came forth before Him and thousands ministered unto Him and ten thousands and ten thousands ministered unto Him and ten thousands ministered unto Him and ten thousand times ten thousand stood before Him. The judgment was set and the books were opened. And I beheld at that time because of the voice of the great words which the horns spake.

40:42 And we could read on but I want to pick up the thread of thought at verse 13. And I saw in the night visions and behold there came with the clouds of heaven one like unto a son of man and He came even to the ancient of days and they brought Him near before Him and there was given Him dominion and glory and a kingdom that all peoples, nations, languages should serve Him. His dominion is an everlasting dominion which shall not pass away and His kingdom that which shall not be destroyed. The ancient of days is to share His dominion with this one like unto a son of man and here is a picture of the Lord Jesus. You have it again in Ephesians 1 verses 20 and 21 which He wrought in Christ when He raised Him to His right hand far above all principality and power and might and dominion and every name that is named not only in this world but in the world to come. But now the heart of our message this morning. What is the purpose for which Christ has been invested with all this supreme authority and power?

41:59 Oh dear child of God, listen. It is that He might accomplish His work as a mediator. That is that He might fulfill the Father's purpose which has been delivered to Him. Namely, that every last son who is brought into the family of God should be conformed to His image.

42:18 His work as a mediator is not complete until He brings many sons unto glory. Romans 8, 29 and Hebrews 2. So Paul tells us in Ephesians 1 that the whole, the plan for which this authority has been given is what? Ephesians 1, verses 22 and 23.

42:40 And He put all things in subjection under His feet and gave Him to be head over all things and what are the next three words? To the church. His headship over every realm is with distinct reference to the church. So that it is a mediatorial kingship.

43:05 Christ's words explain it in John 17. He says, Thou hast given Him authority over all flesh. To what end? That He might give eternal life to as many as Thou hast given Him.

43:21 So you see, it's not a general kingly rule, but it is a mediatorial kingship. So that Christ controls all the affairs of men and nations and governments. In all the seething upheaval of war and conflict and turmoil and even all of the terrible manifestations of sin and corruption and wickedness and human ungodliness. None of it gets outside the realm of His control.

43:51 And He orders the whole complicated machinery of human government and human existence and human society. To what end? To the end that His church may be complete. His church may be sanctified.

The Exercise of Christ's Mediatorial Power: Calling, Keeping, Glorifying

44:06 And one day His church may be landed safely in His presence to the eternal glory of God and the bliss of all the redeemed. So then, in that place of investiture with supreme authority and power, what's the first thing He does? He calls His own out in power. Look at Psalm 110.

44:31 Look at Psalm 110. The first verse, begins with His exaltation to the place of power. The Lord said unto my Lord, Sit thou at my right hand until I make thine enemies thy footstool. The Lord will send forth the rod of thy strength out of Zion.

44:49 Rule thou in the midst of thine enemies. What a beautiful picture. He hasn't destroyed His enemies yet. He's going to.

44:56 But He's ruling in the midst of them. Head over all things to the church. And then what's the first thing He does? Verse 3.

45:03 Thy people offer themselves willingly in the day of thy power. What does King Jesus do? He said, Ah, there's one of my elect. And look at him.

45:13 Poor fellow on his way to Damascus. Out to kill those Christians. Out to blot out my very name. Little does he know that my name will be his most precious possession in time and in eternity.

45:26 But now the time has come to make him Paul the Apostle. Time has come for me to realize the fruit of my sufferings in him. And so the Lord Jesus puts forth the rod of His strength in the day of His power. And there's old Saul of Tarsus on his face, groveling in the dirt, crying out, Who art thou, Lord?

45:47 And the answer comes back, I am Jesus, whom thou persecutest. And he says, Lord, I capitulate. What wilt thou have me to do? That's it.

45:58 That's it. This was a revelation of the mediatorial power of Christ who was at the right hand of God. Paul knew that. That nothing short of that power of omnipotent grace would ever have reached him.

46:13 And my friend, that's the only power that will reach any sinner. And if you're here this morning, a believer, it's because Jesus is at the right hand of the Father. And He appointed a day of power for you. And He put forth the rod of His strength.

46:28 And He made you willing in the day of His power. Or you'd have been unwilling still. You'd have gone to hell to destroy yourself. Except you offered yourself willingly.

46:40 You did. Sure, you were conscious of offering yourself. So was Paul. But that was not cause.

46:47 That was simply a fact. The cause was the day of His power. Well, He doesn't stop there. Because there's many a slip twixt the cup and the lip.

46:57 And there's an awful lot between Damascus and glory. So that same Christ who exerts His power to call His own now exerts it to do what? To keep. To keep.

47:07 To keep. To keep. And read the 17th chapter of John. I don't have time to go into it.

47:11 He says, Father, I'm coming to you. But keep in thine own name that all that you have given me be with me where I am. And you have the beautiful example of that keeping power. And we'll touch more next week when we come to the intercession of Christ.

47:25 Satan hath desired thee, Peter, but I have prayed for thee. Then one day he'll glorify us at his own right hand. He is there. And we are co-heirs with him.

47:37 And so by his power he'll subdue the last enemy. And what is it? 1 Corinthians 15. The last enemy is what?

47:44 Death. And he must reign. 1 Corinthians 15, 20-25. He must reign till he hath put all enemies beneath his feet.

47:52 And the last enemy that shall be destroyed is death. What hope do you have that your body that's going to turn to dust in a few years is going to be raised from the dead? And that disembodied spirit will be joined to it and you'll be in the presence of Christ and ever be with Him. Your hope is, if it's scriptural hope, that Christ has been invested with all power and authority to do the work of a mediator.

48:18 That's no small task to get a handful of dust and have an immortal body come out of it and a spirit that's longed and separated and joined it in one total integrated personality that will glorify and serve God forever. That's a big task. But He's able to it. He's adequate for it because He's in the place of God.

Application to Condemnation: Christ's Authority Over Death and Judgment

48:40 He's in the place of supreme authority and of power. Now do you see the application of the question? Who is He that condemneth? Who shall condemn?

48:50 He is at the right hand of God. He has all power in heaven and in earth as John saw Him in Revelation 1.18. I wish I had my keys here, but I don't.

49:00 But the Lord, as it were, shakes a key ring in the face of John and says, I have the keys of death and of hell. John, you'll never die until I open the door. Isn't that a wonderful thing? Christ has got the keys, not the devil.

49:14 I'm invincible till my work is done. You put yourself in John's shoes. Where was he? Sitting in a lovely building on a Sunday morning having the Lord tell him that?

49:22 No, sir. He was in the Isle of Patmos exiled for the cause of Christ. Christians dying like flies all around him. And the Lord says, not one of them goes through the door of death but what I open it.

49:32 Never forget it, John. I have the keys of death and, John, I have the keys of hell. Nobody goes to hell but what I open it. I open the door and consign them there.

49:42 And, John, the hand that holds the keys is a pierced hand, pierced for you. Who is he that condemneth? Who is he that condemneth? It is Christ that died, yea, rather than is risen from the dead, who is at the right hand of God with all authority in heaven and on earth.

49:59 I cannot die until he unlocks the door. I could not be condemned and go to hell unless he opened the gates. And will he open the gate with a hand that was pierced for me? Unthinkable.

50:11 Who is he that condemneth? And as a mediator, one of his last works will be the work of judgment. A great line of thought that we can't go into. But just one aspect I want to touch on.

50:24 If all judgment has been given to the Son and you and I will share in the judgment of the world with him, 1 Corinthians 6.2 and Revelation 3.21, there's a sense in which the only way you could be condemned would be to condemn yourself. You are going to share in judgment with him.

50:40 Who is he that condemneth? Christ is at the right hand of God and he says to him that overcometh, I will give to sit with me in my throne as I overcame and sit with my Father in his throne. Privileges. Too good to believe, aren't they?

50:58 They stagger our weak measure of faith. He says, even as I share my Father's throne, you will share my throne. And 1 Corinthians 6.2 says, do you not know that we shall judge the world?

51:13 Who is he? Who is he that condemneth? Does the criminal rise up and condemn the judge? Not in the court of God.

Exhortation to the Unsaved and Concluding Assurance for Believers

51:23 And then I close with this exhortation to the unsaved amongst us this morning, children, young men, visitors, those who frequent this place of worship.

51:34 When the Lord Jesus, as the exalted mediator, comes forth to his work of judgment, what will you do when he issues the sentence of condemnation? Will your morality cancel his authority? Will the influence of your parents be enough to plead on your behalf? Will the influence of your church and your good resolutions or your opinions?

51:58 No, no, there's only one thing that will cause you to stand in that day, that he himself who died and rose pleads your cause because you're in him by a living faith, by the bond of a true faith wrought by the Spirit upon your heart. And just as this text is full, of glory for the saved, it's full on the one hand of awful, awful threatening to the unsaved. For just as certainly as Paul can say, who is he that condemneth when he knows that he's joined to Christ? The clear implication is all will condemn if you're not in him.

52:41 And yet it's balanced with glory in that you may be in Christ. Where in all the universe of God has it been recorded that you cannot be in Christ? Where? Where has God revealed to you or to anyone else that you cannot be saved?

52:56 Everything in the book of God says that he receives guilty sinners, helpless sinners, needy sinners, all who come unto God by him. Oh, that you might come out of the doldrums of a conscience that smarts when the word is preached and you try to drown that conscience in your sin and in your indifference. Oh, that you might come out of that into the glorious, pure liberty of the children of God and be able to say with Paul, who is he that condemneth? Not because you have some subtle, unfounded hope that maybe God will forget your sins or God will overlook them, but you can look your sins right in the face and then you look the Son of God in the face at the right hand of the Father by way of the cross and the open tomb and his triumphant return and you say, who is he that condemneth? Christ died, Christ rose, Christ is at the right hand of God. May God be pleased to make real to our hearts and precious to our experience the fact of his heavenly session. May he give us to understand the imagery of that session and then may he enable us to feed upon the significance of that session the final vindication of his personal claims, the final confirmation of the validity and sufficiency of his sacrifice, that we may be able to see that formal investiture

54:24 with all power and authority. And dear children of God, if this isn't real as we sit here this morning, we ought to bar these doors and turn this place back into a gin mill.

54:40 Thank God that we worship in the presence of the Christ who is here by his Spirit, but there as the theanthropic person on our behalf. And God willing, next week we'll attempt to open up to friends who also make it intercession for us. You say, well, what more could there be to give us security than that? Ah, the Apostle Paul wants to give us more.

55:06 May the Holy Ghost stretch our hearts to take in more for our good and for his glory. Let us pray.