In some of my posts, I have objected to a characteristic of pop-level Christianity that focuses almost exclusively on the death of Jesus (unfortunately as penal substitution) and not on the whole salvific work of Christ. Of course, in worship services, the Resurrection is celebrated as well as Pentecost. But, unless one belongs to a highly liturgical church tradition, Thursday, May 14 of this year passed by without distinction. It was Ascension Day, the day Christians celebrate Jesus’ ascension. It is important. Those who recite the Nicene Creed, affirm it each time: “He ascended into heaven and is seated at the right hand of the Father.”
The
Ascension
Luke
gives us two complementary accounts of Jesus’ ascension. Luke closes his first NT volume, the Gospel
of Luke, with a post-Resurrection appearance and with mention of Jesus
explaining the Scriptures to his disciples, how preaching in his name would
begin in Jerusalem and how the disciples would be clothed with power; and then Luke
gives a brief account of Jesus’ ascension (Luke 24:36-49 and vv. 50-52). Luke opens his second NT volume, Acts, with a
continuation of those themes and a more detailed account of the Ascension (Acts
1:1-8 and vv. 9-11).
The
significance of the Ascension to the early church is alluded to in the long ending
to Mark that became canonical (16:9-20): “and he sat down at the right hand of
God” (v 19) and is further demonstrated in what is apparently a very early
church hymn, Phil. 2:6-11. The first
half of this hymn or poem beautifully expresses the Incarnation of Jesus:
though possessing the nature of God, he emptied himself, took on human likeness,
and was obedient to death (vv. 6-8). The
second half expresses the significance of the Ascension, without direct mention
of the Resurrection1:
Therefore,
God also highly exalted him
and
gave him the name
that
is above every name,
so
that at the name of Jesus
every
knee should bend,
in
heaven and on earth and under the earth,
and
every tongue should confess
that
Jesus Christ is Lord,
to
the glory of God the Father. (Phil. 2:9-11 NRSV)
The metaphorical language of being “highly exalted” and of “being seated (or sitting) at the right hand” communicates that Jesus returned to His position of highest honor with shared power and sovereignty with God the Father. Interestingly, “being seated” can imply not just the power of enthronement but also of a king or a god returning to the throne after an act of creating order or peace. An allusion to the Ascension with this mind is also what the author of Hebrews was thinking when he wrote, “having accomplished purification of sins,2 he [the Son] sat down at the right hand of the Majesty on high” (Heb 1:3b; see too 10:12; 12:2, and Rev. 3:21). Moreover, the author of Hebrews, viewing Jesus also as an eternal high priest seated at the right hand, understands Jesus, still in His humanity, as our perfect intercessor (see the combination of Heb 2:17-18; 5:7-10; 7:23-25; 8:1-2). Also, although the Gospel of John understands Jesus’ glorification to include the Cross, the Resurrection, and the Ascension, it is Jesus’ act of returning to the Father that is mysteriously necessary for the coming of the Holy Spirit who empowers Christians (e.g. John 16: 5-7).
Application
The
whole work of Christ matters, from creation (e.g. John 1:3) to being seated at
the right of the Father as our High Priest and intercessor. The recognition “Jesus died for me,” although
essential, is only one aspect of the much grander work of Christ on our behalf.3 Each aspect of Christ’s work deserves recognition,
reflection, gratitude, and praise – including the Ascension.
Jesus,
guide me as I reflect on your Ascension.
Deepen my comprehension and appreciation. Deepen my love for you. Amen.
---------------------
1)
The concept of the Resurrection possibly is implied in the verb hyperupsoō
that means literally to “raise up over/beyond/above,” and refers to exalting
someone to the position of highest honor.
However, this verb is not one of the words used for Jesus being raised
in the Resurrection.
2) The author of Hebrews correctly uses the Israelite temple atonement language in which, after God had responded to confession with forgiveness, there was still a need for a sin/purification offering of blood to cleanse the altar or Mercy Seat to remove all impediments between the people and God. See Romans 8:7 where Paul refers to Jesus as that “sin/purification offering.”
3) See the entry, “What Does ‘Jesus Died For Us’ Mean?,” February 10, 2026.
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