Systematic Theology, by Louis Berkhof - New Leaven

Christ, it also included a local movement, whereby Christ withdrew His visible
presence from the earth.
d. The doctrinal significance of the ascension. Barth says that the question may well be
asked why the ascension should have a place among the main articles of the Christian
faith, seeing that it is mentioned less frequently and emphatically than the resurrection,
and where it is mentioned appears only as a natural transition from the resurrection to
the session at God’s right hand. It is exactly in this transition that he finds the real
significance of the ascension. Hence he does not care to stress the ascension as a visible
exaltation, a “vertical elevation in space” before the eyes of the disciples, since that is
evidently not the way to the session at the right hand of God, which is no place. Just as
the historical facts of the virgin birth and of the resurrection are regarded by him merely
as signs of a revelation of Christ, so too the ascension as a sign and wonder is merely a
“pointer to the revelation, that occurred in the resurrection, of Jesus Christ as the bearer
of all power in heaven and earth.” 30
It may be said that the ascension had a threefold significance. (1) It clearly embodied
the declaration that the sacrifice of Christ was a sacrifice to God, which as such had to
be presented to Him in the inner sanctuary; that the Father regarded the Mediatorial
work of Christ as sufficient and therefore admitted Him to the heavenly glory; and that
the Kingdom of the Mediator was not a kingdom of the Jews, but a universal kingdom.
(2) It was also exemplary in that it was prophetic of the ascension of all believers, who
are already set with Christ in heavenly places, Eph. 2:6, and are destined to be with Him
forever, John 17:24; and also in that it revealed the initial restoration of the original
kingship of man, Heb. 2:7,9. (3) Finally, it was also instrumental in preparing a place for
those who are in Christ. The Lord Himself points to the necessity of going to the Father,
in order to prepare a place for His disciples, John 14:2,3.
3. THE SESSION AT THE RIGHT HAND OF GOD.
a. Scriptural proof for the session. When Christ stood before the high priest He
predicted that He would sit at the right hand of power, Matt. 26:64. Peter makes
mention of it in his sermons, Acts 2:33-36; 5:31. In both of these passages the dative tei
dexiai may have to be taken in its more usual instrumental sense, though in the first of
the two the quotation in verse 34 favors the local interpretation. It is also referred to in
Eph. 1:20-22; Heb. 10:12; I Pet. 3:22; Rev. 3:21; 22:1. Besides these passages there are
several that speak of Christ’s reigning as King, Rom. 14:9; I Cor. 15:24-28; Heb. 2:7,8.
30 Credo, p. 113.
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