THE ASCENSION OF JESUS: IT MATTERS (Phil 2:9-11)

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.
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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.

THE CROSS WAS NOT NECESSARY (Good Friday)

 At first glance, such a claim might seem shocking, but no, there is a significant point to be made.

The symbolic value of the Cross is taken from the Israelite/Old Testament images of God’s salvific and redemptive acts, with particular focus on the atonement system.  The whole Temple ritual system was symbolically heuristic.  Through memorable sights, sounds, and smells the atonement system taught people graphically about sin, mercy, and restorative forgiveness.

A brief overview:
The Temple symbolized God’s relational presence with God’s people.  Sin, transgression of the people’s relational covenant with God, was portrayed as a kind of miasmic “trash” that polluted God’s dwelling.  That invisible miasma symbolized the reverse of God’s will for the world, chaos and death.  Enough pollution and God’s Presence would depart; the relationship would be over.  However, if people in repentance confessed their sins, God would forgive them.  Restoration needed to be expressed.  Forgiveness and restoration were displayed symbolically as the people were walked through rituals in which the blood of a sacrifice was applied to the Temple paraphernalia and symbolically atoned (wiped over/away) the pollution, cleansing the Temple, and restoring right relationship with God.  The message: sin is deadly serious, but God is mercifully willing to forgive.
Why blood?  Blood was the counter symbol to chaos and death.  Blood symbolized life.  (Both breath and blood symbolized life in that culture.  Blood, though, could be manipulated for a visible symbol.)  In this God-given symbol system (Leviticus 17:11), application of that “lifeblood” prevailed over the effects of chaos and death.*  That is the nature of God-given life.  Therefore, this atonement system physically demonstrated how serious sin is and how important forgiveness and restoration are.

Application:
The Cross was not necessary.  None of the blood sacrifices in the Temple system coerced God to forgive.  God does not need killing to forgive.  People needed the atonement system to understand sin and forgiveness.  So, too they/we need the Cross.  The Cross demonstrates the seriousness of sin and that God is the initiator and provider of the grace of forgiveness.  The Cross communicated how incredible it is that our God does forgive, receive back, restore into a right relationship.  The God of life prevails over the chaos and death of our sin.  (Of course, as we move to Easter, the empty Cross shows us so much more: the victory of Life over death and the resurrected life to come.)

Jesus, I still cannot fathom the Incarnation, your life, the Cross, your Resurrection.  For me?  For us?  All I can do is worship you.  Amen.
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*Note: Someone might point out that Hebrews 9:22 says, “without the shedding of blood there is no forgiveness.”  That text obviously is not communicating that there is some external, universal law binding on God.  The whole chapter is working with those who knew the Temple symbol system and is teaching them by portraying Jesus as the superlative high priest and sacrifice for purification.  As in Romans 8:3, a new age has been inaugurated by Jesus standing in as the sin/purification offering.