II. THE ASCENSION

A. Statements About the Ascension

1. In the Old Testament. Two references foretell the ascension of Messiah (Ps. 68:18, quoted in Eph. 4:8 and Ps. 110:1, quoted in Acts 2:34–35).

2. In the sayings of Christ. Our Lord spoke of going to His Father (John 7:33; 14:12, 28; 16:5, 10, 28) and specifically of the Ascension (6:62; 20:17).

3. In the writings of the New Testament. The debated ending of Mark records the Ascension (16:19); Luke speaks of it twice (Luke 9:51; 24:51); but the principal description is in Acts 1:6–11. Other New Testament passages refer to it (Eph. 4:10; 1 Tim. 3:16; Heb. 4:14; 1 Pet. 3:22), and others that tell of the present exaltation of Christ presuppose it (e.g., Col. 3:1).

B. Description of the Ascension

1. The place. It occurred in “the vicinity of Bethany” (Luke 24:50 NIV), that is, on the Bethany side of the Mount of Olives (Acts 1:12).

2. The procedure. Christ actually traveled up as if supported by the cloud (v. 9). The ascent was not a sudden disappearance but a gradual, though not long, movement upward.

3. The promise. As the disciples watched, two angels appeared and promised that He who had just been taken from them would return again “in just the same way” (v. 11).

C. Problems Raised with Regard to the Ascension

1. It was contrary to the laws of nature. Yes it was, but Christ’s resurrection body was not necessarily subject to the laws of nature and Christ, as God, could supersede the laws He made.

2. Did He ascend to heaven before the public ascension? Some think that John 20:17 indicates one or more ascensions before the one detailed in Acts 1. However, the verb “I ascend” is most likely a futuristic present referring to the coming public ascension of Acts 1 and referring to it with certainty. It is as if the Lord were saying to Mary, “Stop clinging to Me. There is no need for this, as I am not yet at the point of permanent ascension. You will still have the opportunity to see Me. However, there is no question but that I certainly will ascend to My Father.”1

D. Significance of the Ascension

The Ascension marked the end of the period of Christ’s humiliation and His entrance into the state of exaltation. Even the forty days between His resurrection and His ascension involved some limitation as, for example, with respect to showing His glory. Notice that His post-resurrection, preascension appearances did not startle the disciples as far as the appearance of His resurrection body was concerned. But the post-ascension appearance of Christ to John described in Revelation 1 must have shown His glory much more vividly.

The Ascension having taken place, Christ then was ready to begin other ministries in behalf of His own and of the world.

Chapter 47

THE POST-ASCENSION MINISTRIES OF CHRIST

The resurrection and ascension of our Lord provided His entrance into heaven and the beginning of additional ministries for Him. One, at least, He has already done; others He is doing throughout the entire period between His ascension and His second coming; others are yet to begin in the future. In this chapter we shall look at these ministries briefly (since many overlap other areas of theology).

I. PAST MINISTRY

Before His death our Lord promised not to leave the disciples orphans but to send another Paraclete (John 14:16–18, 26; 15:26; 16:7). That last verse plainly says that the coming of the Spirit depended on Christ’s going to the Father.

Peter reiterated this on the Day of Pentecost, claiming that it was the risen and ascended Christ who sent the Holy Spirit and accompanying proofs that they witnessed on that day (Acts 2:33). Both the Resurrection (v. 32) and Ascension (v. 34) are specifically mentioned by Peter as prerequisite to the sending of the Spirit.

II. PRESENT MINISTRY

A. As Head of His Body

By His resurrection and ascension our Lord was positioned in the place of honor at the right hand of the Father to be Head over the church, His body (Eph. 1:20–23). This involves a number of specific ministries He performs in relation to the body.

1. He formed the body. He formed the body by sending the Spirit on the Day of Pentecost to baptize believers into the body (Acts 1:5; 2:33; 1 Cor. 12:13). Though the Spirit’s work of baptizing is the immediate agent that effects placing people in the body, the ascended Christ is the ultimate Agent because He sent the Spirit. The practical effect of this new position should be disassociation from the old life and demonstration of newness of life (Rom. 6:4–5).

2. He cares for His body in a number of ways. He sanctifies it (Eph. 5:26), a reference to the entire process of sanctification that begins at conversion and continues until we are presented perfect in His presence in heaven. Conversion in this passage is signified by the reference to “washing” and “with the word,” the former apparently referring to baptism and the latter to the public confession by the one being baptized at that time.

His work of sanctifying includes nourishing and cherishing His body (Eph. 5:29). To nourish means to bring to maturity (as in 6:4). To cherish means literally to keep warm, thus to love and care for His children (the only other occurrence of the word is in 1 Thess. 2:7).

3. Our ascended Lord also gives gifts to the body (Eph. 4:7–13). First He descended into “the lower parts [i.e.] the earth” (“earth” in v. 9 is an appositive genitive that names the lower parts). Then He ascended on high. And when He ascended, He led captive a host of captives. Here Paul uses an illustration from Psalm 68:18 in which the triumphant warrior is exalted when he returns with captured prisoners. He receives gifts from the conquered people and gives gifts to his own people. Christ conquered sin and death during His ministry on earth; now He gives gifts to His followers during His ministry in heaven. In 1 Corinthians 12:5 the giving of gifts is also related to the Lord.

4. The ascended Lord also empowers the body (John 15:1–10). This well-known illustration of the Vine and branches makes clear that without the power of the living Christ flowing through us we can do nothing. Clearly that power is resurrection power dependent on a relationship of our being in Him and His being in us (14:17). And that relationship did not exist before He went to the Father. On His part this ministry involves discipline or encouragement (depending on the meaning of “takes away” [15:2], as in 11:39, but which can also mean “lifts up,” as in 8:59), and cleansing (15:3). On our part it requires abiding, which means keeping His commandments (v. 10; 1 John 3:24).

B. As Priest for His People

As a faithful Priest our ascended Lord sympathizes, succors, and gives grace to His people (Heb. 2:18; 4:14–16). In the latter passage the writer predicates this ministry on the Ascension—He “passed through the heavens.”

As a faithful Priest our Lord intercedes for His people (Heb. 7:25). The writer linked this ministry to the fact that this Priest, unlike Old Testament priests, is not subject to death anymore but abides a Priest forever and lives forever to intercede for His people. As to the exact form this ministry may take in communicating or mentioning our needs we cannot fully know; but it apparently focuses both on the positive aspect of asking that things be prevented from happening in our lives (Luke 22:32) and the negative aspect of cleansing us from evil things that do happen (1 John 2:1–2). We will not know until we are in heaven all that this ministry of our High Priest has meant in our lives, both in its positive and negative facets.

As High Priest our Lord also serves as a Forerunner, assuring us that we will eventually have an entrance into heaven as He already has had (Heb. 6:19–20). The word “forerunner” is used of a scout reconnoitering, or of a herald announcing the coming of a king; in other words, it implies that others are to follow. Christ is now in heaven as our Priest; this assures us that we will follow Him there someday.

C. As Preparer of a Place for Us

Just before His death, the Lord informed the disciples that He was shortly going to prepare a place for them, after which He would return to take them there (John 14:1–3). The “Father’s house” refers to heaven, and in heaven are many abiding places. The word occurs only in verses 2 and 23 and indicates permanent residences. Part of His present work today is preparing these residences for His own. To be able to begin to do this He must go to the Father through the way (v. 6) of death and resurrection.