Ascension NBD

J.P.U.L.

Ascension . The story of the ascension of the Lord Jesus Christ is told in Acts 1:4–11. In Lk. 24:51 the words 'and was carried up into heaven' are less well attested, as is also the description in Mk. 16:19. There is no alternative suggestion in the NT of any other termination to the post-resurrection appearances, and the fact of the ascension is always assumed in the frequent references to Christ at the right hand of God, and to his return from heaven. It would be unreasonable to suppose that Luke would be grossly mistaken or inventive about such an important fact so long as any of the apostles were alive to note what he had written. For other allusions to the ascension see Jn. 6:62; Acts 2:33–34; 3:21; Eph. 4:8–10; 1 Thes. 1:10; Heb. 4:14; 9:24; 1 Pet. 3:22; Rev. 5:6.
    Objections are made to the story on the ground that it rests upon out-dated ideas of heaven as a place above our heads. Such objections are beside the point for the following reasons:
    1. The act of ascension could have been an acted parable for the sake of the disciples who held this idea of heaven. Jesus thus indicated decisively that the period of post-resurrection appearances was now over, and that his return to heaven would inaugurate the era of the presence of the Holy Spirit in the church. Such acted symbolism is perfectly natural.
    2. The terms 'heaven' and 'the right hand of the Father' have some necessary meaning in relation to this earth, and this meaning can best be expressed with reference to 'above'. Thus Jesus lifted up his eyes to heaven when he prayed (Jn. 17:1; cf. 1 Tim. 2:8), and taught us to pray, 'Our Father who art in heaven … Thy will be done on earth, as it is in heaven.' In one sense heaven is away from this earth, whatever may be its nature in terms of a different dimension. In passing from the earthly space-time to the heavenly state, Jesus was observed to move away from the earth, just as at his second coming he will be observed to move towards the earth. This doctrine of bodily absence is balanced in the NT by the doctrine of spiritual presence. (*Spirit, Holy.) Thus the Lord's Supper is in memory of One who is bodily absent 'until he comes' (1 Cor. 11:26), yet, as at all Christian gatherings, the risen Lord is spiritually present (Mt. 18:20).
    The concept of God above on the throne has special reference to the difference between God and man, and to the approach to him by the sinner, whose sin bars access to the King. Thus we may see the purpose of the ascension as follows:
    1. 'I go to prepare a place for you' (Jn. 14:2).
    2. Jesus Christ is seated, a sign that his atoning work is complete and final. Those who believe that as Priest he continues to offer himself to the Father, say that one must not mix together the two metaphors of king and priest. Yet this is precisely what is done in Heb. 10:11–14 to show the finality of Christ's offering.
    3. He intercedes for his people (Rom. 8:34; Heb. 7:25), though nowhere in the NT is he said to be offering himself in heaven. The Greek word for intercede, entynchanoœ, has the thought of looking after someone's interests.
    4. He is waiting until his enemies are subdued, and will return as the final act in the establishment of the kingdom of God (1 Cor. 15:24–26).
    BIBLIOGRAPHY. W. Milligan, The Ascension and Heavenly Priesthood of our Lord, 1891; H. B. Swete, The Ascended Christ, 1910; C. S. Lewis, Miracles, ch. 16, 1947; M. L. Loane, Our Risen Lord, ch. 9, 1965.
J.S.W.