What happened at the ascension?
At
the ascension Christ is elevated over the angels. We will see two things coming
out of this study. The first is that the ascension completes the strategic victory
of Christ on the cross. The second is how the strategic victory of Christ sets
up the new dispensation.
We
noted that in Acts chapter one we are told that Jesus Christ is going to come
back the same way. We have pointed out that this follows the same pattern that
we saw in the Old Testament when the Shekinah, which means dwelling, the
presence of God, left the temple. This is pictured in Ezekiel 9:3 as going our
from the holy of holies through the courtyard, and again in 10:4 there is the
Shekinah moving out through the courtyard and then from the courtyard across
the Kidron Valley to the mountain in 11:23 which is on the east side of the
city—the Mount of Olives—and then ascends to heaven. So we see this same
pattern as in Acts. When Jesus comes back at the second coming He is going to
touch down on the Mount of Olives, it is going to split open, and He is going
to lead His army (you and me) and go into the east gate. He is going back in
the same way He came out. What is interesting is that Muslims are aware of this
prophecy today and in order to keep this from happening they have boarded up
the east gate so nobody can come in that way, and then assuming that the
Messiah is going to respect the holy ground of a cemetery they put a cemetery
outside the east gate! This is to prevent the Messiah from ever fulfilling
Jewish prophecy.
How
does the Bible picture the ascension? Hebrews 4:4, “Seeing then that we have a
great high priest, that is passed into the heavens, Jesus the Son of God, let
us hold fast our profession.” Notice he mandate at the end of the verse to hold
fast our profession, i.e. to hold firm to what we believe, no matter how bad
things get, no matter how tough the distractions and assaults may be. The
command to stand form and hold the course is based on what? That we have a high
priest who passed through the heavens. So the point is, don’t get into the trap
of thinking the ascension is just a nice little doctrine and something nice to
know, historically true, academically correct because it is what the Scriptures
say. It is that but there is a purpose to it. The writer of Hebrews is saying
that because this happened you stay the course. There is practical benefit to
this, this is part of the application, i.e. that when things get tough and we
feel overwhelmed by the details of life and the pressures of life what the
writer of Hebrews is saying is, don’t give up, hang in there because we have a
faith that is based on the historical reality that our high priest passed
through the heavens. The verb here for passing through is DIERCHOMAI [dierxomai] which literally means to
pass through, go through, come through, to pass from one place to another and
going through the intermediate area. It is a physical, geographical concept. In
verses 14, 15, “Seeing then that we have a great high priest, that is passed
into the heavens, Jesus the Son of God, let us hold fast our profession. For we
have not an high priest which cannot be touched with the feeling of our
infirmities; but was in all points tempted like as we are, yet without sin.”
Then we are exhorted in the next verse to come boldly before the throne of
grace. So we have the challenge to hold fast; we have a recognition that we
have a high priest who has been tested in all areas as we are; we are commanded
to go boldly before the throne of grace. All of this is predicated on what? On
the ascension. So this is a very practical doctrine to understand.
Another
verse that gives us an idea of how the Scripture depicts the ascension is 1
Peter 3:22, “Who is gone into heaven, and is on the right hand of God; angels
and authorities and powers being made subject unto him.” Two things to note in
this verse. The first is that the verb “has gone” is the Greek word POREUOMAI [poreuomai], and that word indicates
the idea of going some place as if you are going on a journey, from point A to
point B. That is how this is depicted in Scripture. Jesus has not only gone
through the heavens but He is pictured as going on this journey. The second
thing we see in this verse is what happens consequently to this ascension. He
has not only gone into heaven and is seated at the right hand of the Father,
but angels and authorities and powers—terms that are related to all the angelic
beings—have been made subject to Him. The Greek verb there is HUPOTASSO [u(potassw], a military term for
subordination of authority. What is pictured here is that Jesus Christ in His
humanity is seated at the right hand of God, and in His humanity is in
authority over all the angels. Why stress this about His humanity? Jesus Christ
in His deity is eternal and possesses all the attributes of God, including His
sovereignty. Therefore Jesus in His deity is certainly over all the angels,
principalities and powers. He always has been and always will be. But also,
Jesus in His deity doesn’t sit in one location, He is omnipresent. So what we
have to understand here in 1 Peter 3:22 is that what we are looking at here is
Jesus in His humanity and hypostatic union with an emphasis on the human side
that in His humanity He is seated at the right hand of God the Father. The
presence of the humanity of Christ and the resurrection body of Christ at the
right hand of God the Father has been a historical argument used against the
Roman Catholic doctrine of transubstantiation where every week and in every
Catholic church the wafer is turned into the body of Christ. But this violates
the whole doctrine of the finite location of the human body of Christ at the
right hand of God the Father. Jesus Christ is seated at the right hand of the
Father during the Church Age, seated being the passive position; He is not
doing anything. He is not popping up all over the place in a lot of different
churches in order to celebrate the mass. The human resurrected body of Christ
is not omnipresent. It is local. In His deity He is omnipresent but in His
humanity He is in only one place. What this tells us is that at the helm of the
universe today is a human being. That is the emphasis here. It is not on Christ
in His deity here, it is on Christ in His humanity, and in His humanity He was
created lower than the angels. But now He is higher than the angels.
Ephesians
1:20, 21, “Which he wrought in Christ, when he raised him from the dead, and
set him at his own right hand in the heavenly places, far above all
principality, and power, and might, and dominion, and every name that is named,
not only in this world, but also in that which is to come.” This tells us that
Jesus Christ is seated on the throne of God, He is not seated on the throne of
David. The reason for pointing this out is that in amillennial theology, which
is covenant theology, or post-millennial theology, or what has now developed in
the last 20 years, so-called progressive dispensationalism (which isn’t
progressive or dispensational), we have Jesus seated on the throne of David in
Heaven. But this violates a literal, historical, grammatical interpretation of
the Scripture. He is seated at the right hand of the Father waiting for
the kingdom. The kingdom is on pause and something phenomenal is taking place
that He is working through the Church Age. He has been elevated above all
creatures. Again, this must be understood in terms of His humanity because in
His deity He always was in a superior position to all of the creatures. This
puts Him in a position of authority and control over the universe.
Verse
22, “And hath put all things under his feet, and gave him to be the head over
all things to the church.” Now we are getting somewhere, because where we move
to now is from the ascension to the session, and that picture of the session
involves subordination to the Lord Jesus Christ of all things and also giving
Him something called the Church. He is the head and we are the body, and He is
building this body. Jesus is seated, He is not in a position of action.
4:9,
10, “(Now that he ascended, what is it but that he also descended first into
the lower parts of the earth? He that descended is the same also that ascended
up far above all heavens, that he might fill all things.)” Jesus has ascended
above all the heavens for a purpose, so that He can fill all things. And that,
again, is related to His humanity. This is the whole foundation for the book of
Hebrews. Over and over again in Hebrews there are allusions to the ascension
and session of Jesus Christ and its current impact on the believer because that
is the whole doctrine of the present priesthood of Christ is built on the
ascension and session. Only Hebrews talks about the priesthood of Christ. Paul
never mentions it.
1)
Man
is created to subdue the earth. He is created in the image of God, as a
reflection of the likeness of God, so that He in divine authority rule and
reign over the creation. But what happens? The image at the point becomes
marred or flawed. It is not lost, we are still in the image of God. We know
that because in Genesis 9 God tells Noah that if anybody sheds man’s blood his
blood shall also be shed because he is in the image of God. So we still have
the image of God even though it is flawed by the sin nature.
2)
We
can’t accomplish the task: “and let them have dominion over the fish of the
sea, and over the fowl of the air, and over the cattle, and over all the earth,
and over every creeping thing that creepeth upon the earth.” We can’t do that.
So what happens is, God Himself becomes a man in sinless humanity, lives a
sinless life, passes the test that Adam failed, goes to the cross, and now in
His humanity is elevated above all the creatures and fills all things. So what
Jesus is doing beyond the work of salvation is He is fulfilling all of the
divine purpose for mankind, stated in Genesis 1:26-28, and His elevation and
authority over all the angels is to fill all things so that when He finally
comes back at the second coming and establishes the kingdom, we are elevated
with Him as members of the Church so that we have that same position and
authority.
Ephesians
4:7-11 is a crucial ascension passage. This again shows that the ascension
isn’t just some nice little historical doctrine, that it isn’t just sort of an
allusion to the kingdom but that these two integral doctrines relate to what is
going on today and are intensely practical in terms of our understanding of
certain dynamics. Every single believer is given at least one spiritual gift.
That gift will become manifested in the believer’s spiritual life as he grows
spiritually. As the believer grows spiritually this gift is going to start to
leak out. And for the benefit of the whole body we are to serve one another,
love one another, encourage one another, pray for one another, etc., and the
flow out of an understanding of these spiritual gifts. But spiritual gifts
aren’t just something that you are to use to serve for yourself, but that is
the kind of self-absorbed, arrogant attitude of a lot of people in churches
today. Let’s just focus on growing to spiritual maturity and serving the Lord
in whatever capacity becomes available, and our spiritual gifts will begin to
manifest themselves. We will begin to discover there are certain areas where we
are more effective, other areas where we are less effective, and that is where
we will end up concentrating. V. 11, these gifts [listed] are given for the
building up and the maturity of the body of Christ until we all attain to the
unity of doctrine and knowledge of the Son of God, etc. So what we see is that
these gifts are given for a purpose, and that is to build maturity into the
Church. But what is the foundation for understanding this? If we are going to
understand the dynamics of what is supposed to happen in a local church in
terms of maturity the apostle Paul and others are grounding this in the current
session.
New
Testament references to the ascension of Christ: Hebrews 4:14; 1:3, 13; 7:17;
Acts 5:31; Hebrews 10:12, 13; Acts 2:30, 34; 3:20, 21; and John 6:62, where He
connects ascension to the title “Son of Man” which is only used in the Old
Testament in Daniel chapter seven. So wee see how the writers of Scripture are
taking Daniel seven, Psalm 68, 110:1, 4, and Psalm 2 and weaving them all
together. So what we have is an allusion to four messianic psalms in all these
doctrines—Ps. 2, 89 which is the Davidic covenant, Ps. 132 which is the Davidic
covenant, Ps. 110 which talks about the Melchizedekian priesthood and being
seated at the right hand of the Father, plus Daniel seven.
The
terms “Son of Man” which relates to the humanity of Christ, but so much more;
“Son of God” which relates to His deity; “son of David, which relates to His
position as the Davidic king in relation to the Davidic covenant; and the terms
“King of kings and Lord of lords” are all tied together in this whole doctrine.
The
Davidic covenant is seen as the foundation for understanding all these things.
This is the fact that God made this contract with David that his descendants
would sit on the eternal throne. Which implies that there has to be more than a
human there—eternal throne, yet human beings are finite. So what do we have to
have sitting on that eternal throne? These are hints that the Messiah was going
to be more than just a man. It just couldn’t be another human being like
Solomon or like Jereboam, or any of David’s other sons.
Then
there is the matter of the Melchizedekian priesthood and it’s fulfillment in
Christ.
Old
Testament background, Psalm 68:16-18. This is a Davidic psalm; it was written
by David about 1000 BC, and before the Babylonian captivity, before Isaiah,
Jeremiah and Ezekiel and Daniel. It is written about the same time that God
gave the covenant to David. “Why do you look with envy, O mountains with many
peaks, at the mountain which God has desired for His abode?” What is that
talking about? It is personifying nature. (All you hills around here, why are
you all looking with jealousy at that one mountain? Because that is the
mountain of God chose.) What hill are we talking about? The temple mount in
Jerusalem which is the mountain God chose for His abode. “Surely the Lord will
dwell there forever.” That should be a hint that something has to happen, because
God says He is going to put Huis dwelling there forever. “The chariots of God
are twenty thousand, even thousands of angels: the Lord is among them, as in
Sinai, in the holy place.” We are looking at military imagery here, so the
background is military. “Thou hast ascended on high, thou hast led captivity
captive: thou hast received gifts for men; yea, for the rebellious also, that
the LORD God might dwell among
them.”
What
is happening here? Notice there are a few changed. In Ephesians Paul says “He”
ascended on high, talking about the Lord Jesus Christ, and in Psalm 68 David is
addressing Yahweh’s ascension on the temple mount. In His ascent of the temple
mount gifts were brought to the temple, whereas in the ascension of Christ,
Chrst is seen distributing gifts. So these are some of the differences between
the two texts. It is not a fulfillment, not a prophesy, it is simply imagery
that is being borrowed by Paul.
Verse
24, “They have seen Thy procession, O God, the procession of my God, my King,
into the sanctuary.” This is talking about the procession that occurred in 2
Samuel chapter six. In that chapter they are brining the ark from the Obed-Edom
to the temple mount, and this is where the temple is going to be located. So it
is a picture of a victorious ascent to the mountain top that God has chosen.
The last of the Canaanite strongholds to be conquered was the city of Jerusalem
that was a stronghold of the Jebusites. So finally in the early part of David’s
reign they defeat the Jebusites and take control of Jerusalem which is where
the mountain of God is, and finally they are brining God to His resting place
on the temple mount, and this is a sign and celebration of their military
victory over God’s enemies. So the imagery here is military victory in defeat
of God’s enemies, it is a psalm of praise for the victorious conquest of God’s
enemies, and a praise of God for what He is now going to do among the Jews.
Why
does Paul pick this up? Because he is using this imagery to show that just as
God took the high ground [the temple mount is the high ground in Jerusalem],
when Jesus ascends to heaven over everything He has now taken the high ground.
This is the same kind of thing, he is saying, as what happened in Psalm 68,
that just as you have the victorious ascent of God symbolizing the final
conquest of the enemies, so you have the final conquest of Jesus over His
enemies at the cross, and it is signified by His ascent to the right hand of
God. And in the context what happens is that as David dances before the Lord
and they bring the ark into Jerusalem, what does David do in celebration? David
who I a type of Christ distributes gifts to the people. He gives them food and
wine and meat. And Paul is taking that whole imagery of what happened there and
saying this is the same kind of thing, only greater. Just as this was such a
fantastic thing that happened in relationship to Israel and is a picture of
God’s position of victory over the enemies of Israel, the ascension of Christ
to heaven is a picture of his positional victory over all of our enemies, and
He distributes gifts so that this becomes the basis for our Christian life.
Because this is the strategic victory. The strategic victory is the overall
victory that provides the framework for all the other tactical victories—the
little battles we all fight in the Christian life. They are predicated upon the
fact that Jesus has accomplished the strategic victory on the cross, and He is
seated at the right hand of God the Father. And because He has been seated at
the right hand of God the Father sand because He has been elevated over all the
angels, because we are united with Him, that gives us the ability and potential
to have victory over all the tactical battles in our life. Therefore the writer
of Hebrews says, Hold fast to you confession, Don’t give up, don’t fail, don’t
wimp out in the midst of the battle, because this is what has happened.
This
gives us a framework for understanding what happened at the ascension.