For our sake he was crucified under Pontius Pilate,
he suffered death and was buried,
and rose again on the third day
in accordance with the Scriptures.
He ascended into heaven
and is seated at the right hand of the Father.
In the last section of the Creed the concrete historical setting of Our Lord’s incarnation was emphasised and here, his suffering and death, the key means of his entire mission, are set in the concrete historical context. Taking human flesh, becoming man with a human soul too, allowed him to offer his life not only as God the Son, but also as the perfect man. His work of salvation was from the inside, as it were, not just from outside creation.
The creed recalls the Lord was crucified, died, and was buried. Crucifixion, the means of his death, recalls Old Testament prophecy and the embarrassment felt by the people of the time and does not shy away from it. The triple crucifixion, death, burial emphasise that he did indeed die.
Rising on the third day recalls more prophecies about the three days. This creed does not mention descending into the lower world or joining the dead; we find those details in the Western Creed called the Apostles’ Creed.
The Lord’s ascension, meaning both his return to heaven and a further glorification that began with his resurrection, brought the Lord to be seated at God the Father’s right hand.
Who is seated in heaven? Only God.
Why at God the Father’s right hand? Because that is the place of honour in the culture in which the creed and the Bible were compiled. So the Lord being seated at the Father’s right hand indicates he is also God and has the place of honour after the Father.
