Difference between revisions of "Ascension"

<p> <strong> ASCENSION </strong> . The fact of our Lord’s Ascension is treated very scantily in the Synoptic Gospels. From Mt. it is entirely omitted. In the appendix to Mk. the words in which it is stated are rather the formula of a creed than the narrative of an event (&nbsp; Mark 16:19 ). Lk. is somewhat more circumstantial, and, though the chronology is uncertain, mentions the journey to the neighbourhood of [[Bethany]] and the disappearance of Christ in the act of blessing, together with the return of the disciples to Jerusalem (&nbsp; Luke 24:50-52 ). The narrative, meagre as it is, is not inconsistent with, and may even presuppose, the events recorded at greater length in Acts (&nbsp; Acts 1:6-12 ). Here we learn that the scene was more precisely the Mount, of Olives (&nbsp; Acts 1:12 ); that the final conversation, to which allusion is possibly made in &nbsp; Mark 16:19 , concerned the promise of the Holy Spirit (&nbsp; Mark 16:6-8 ); and that the Ascension, so far as it was an event and therefore a subject of testimony, took the form of the uplifting of the bodily form of Jesus from the earth till it disappeared in a cloud (&nbsp; Mark 16:9-10 ). Whether this experience involved more than the separation of Christ from immediate contact with the earth, and included His gradual recession into the upper air, there is nothing directly to show. The general form of the narrative recalls the [[Transfiguration]] (&nbsp; Luke 9:28-36 ||). The words of the ‘two men in white apparei’ (&nbsp; Luke 9:10 ) suggest that the final impression was that of disappearance above the heads of the onlookers (&nbsp; Luke 9:11 ). It will be noticed that, while the Markan appendix and Luke, unless the latter narrative is interpolated, blend fact and figure (&nbsp; Mark 16:19 ‘received up [fact] into heaven [partly fact, partly figure], and sat down at the right hand of God [figure]’; &nbsp; Luke 24:51 ‘he parted from them [fact], and was carried up into heaven [partly fact, partly figure; but see RVm [Note: Revised Version margin.] ],’ as must necessarily be the case where the doctrine of the Ascension is concerned; Acts, on the other hand, which purports to describe an event, rigidly keeps within the limits of testimony. </p> <p> There are certain anticipations of the Ascension in the Gospels which must be regarded as part of their witness to it. Thus Lk. introduces the account of our Lord’s last journey to Jerusalem with the words ‘when the days were being fulfilled that he should be received up’ (&nbsp;Luke 9:51 RVm [Note: Revised Version margin.] ). It is probable that the Ascension is here delicately blended with the Crucifixion, as apparently by Christ Himself in &nbsp; John 12:32 . Again, the word <em> exodos </em> in Luke’s account of the Transfiguration, rendered in the text of RV [Note: Revised Version.] ‘decease,’ but marg. ‘departure,’ seems to have the same double reference (&nbsp; Luke 9:31 ). Our Lord’s predictions of the Second Coming ‘on the clouds’ (&nbsp; Matthew 24:30; &nbsp; Matthew 26:64; cf. &nbsp; 1 Thessalonians 4:16 , &nbsp; Revelation 1:7 ) almost necessarily imply the Ascension. The Fourth Gospel, while in its accustomed manner omitting the story of the Ascension, probably regarded as known, introduces definite references to it on the part of Christ both before and after the Resurrection (&nbsp; John 6:62; &nbsp; John 7:33; &nbsp; John 14:19; &nbsp; John 14:28; &nbsp; John 16:28; &nbsp; John 20:17 etc.). And if we compare statements in the [[Epistles]] (&nbsp; Ephesians 4:8 , &nbsp; Hebrews 1:3; &nbsp; Hebrews 4:14 ) with the Ascension narrative, it is scarcely possible to doubt that the writers accepted the historic fact as the basis of their teaching. To this must be added all those passages which speak of Jesus as exalted to the right hand or throne of God (&nbsp; Romans 8:34 , &nbsp; Ephesians 1:20 , &nbsp; Hebrews 10:12 etc.), and as returning to earth in the glory of the Father (&nbsp; Matthew 25:31 , &nbsp; Mark 8:38 , &nbsp; Philippians 3:20 etc.). In connexion with the Session, St. Peter, after mentioning the Resurrection, uses the expression ‘having gone his way into heaven’ (&nbsp; 1 Peter 3:22 , cf. &nbsp; John 14:3 ). Nor can we omit such considerations as arise out of the fact of the Resurrection itself, which are satisfied only by an event that puts a definite period to the earthly manifestation of the incarnate Christ. </p> <p> From what has been said it will appear that the Ascension stands on a somewhat different level from the Resurrection as an attested fact. Like the Virgin-birth, it did not form a part of the primitive preaching, nor does it belong to the evidences of Christianity. The fragment of what is thought to be a primitive hymn quoted in &nbsp;1 Timothy 3:16 somewhat curiously places ‘preached among the nations’ before ‘received up in glory.’ But it is nevertheless a fact which came within the experience of the Apostles, and can therefore claim a measure of historical testimony. The Resurrection is itself the strongest witness to the reality of the Ascension, as of the Virgin-birth, nor would either in the nature of the case have been capable of winning its way to acceptance apart from the central faith that Jesus actually rose from the dead. But neither the fact itself nor its importance to the Christian believer depends upon the production of evidence for its occurrence. It will not be seriously disputed by those who accept the [[Apostolic]] gospel. On the other hand, the fact that the Ascension was accepted in the primitive Church as the event which put a term to the earthly manifestation of Christ brings out the Resurrection in striking relief as in the full sense of the word a fact of history. It is the Ascension, represented as it is in [[Scripture]] not only historically but mystically, and not the Resurrection, which might be viewed as an apotheosis or idealization of Jesus. That ‘Jesus is now living at the right hand of God’ (Harnack) is not a sufficient account of the Christian belief in the Resurrection in view of the Ascension narrative, which, even if Keim and others are right in regarding it as a materialization of the doctrine of the eternal Session as set forth in the Epistles, becomes necessary only when the Resurrection is accepted in the most literal sense. </p> <p> The Ascension is the point of contact between the man Jesus Christ of the Gospeis and the mystical Christ of the Epistles, preserving the historical character of the former and the universality of the latter in true continuity. It enabled the disciples to identify the gift of [[Pentecost]] with the promise of the Holy Spirit, which had been specially connected with the withdrawal of Jesus from bodily sight and His return to the Father (&nbsp;John 16:7; cf. &nbsp; John 7:39 ). An eternal character is thus given to the sacrifice of the death of Christ, which becomes efficacious through the exaltation of His crucified and risen manhood (&nbsp; Hebrews 10:11-14; &nbsp; Hebrews 10:19-22 ). </p> <p> J. G. Simpson. </p>

<p> With peculiar reference to our Lord Jesus Christ, the [[Psalmist]] demands, "Who shall ascend into the hill of the Lord?" (&nbsp;Psalms 24:3) And in answer to the enquiry, we may truly say, that the glorious doctrine of the ascension is never cordially received, nor indeed properly understood, until that we are taught by the Lord the Spirit, to have both a just apprehension of his person who is ascended, and the blessed purposes included in that ascension for his church and people. The personal honour put upon Christ in our nature, and the oneness and interest all his redeemed have in that honour, are among the first and most important views we are called upon everlastingly to cherish in the heart, concerning our risen and exalted Saviour. It is our nature in the person of the man Christ Jesus that is thus exalted. And the purpose of that exaltation is, to receive gifts for men: or, as the margin of our Bibles renders the expression, it is to receive gifts in the man, even the human nature of Christ. (&nbsp;Psalms 68:18) Oh! precious, precious in the GODHEAD of Christ's nature, no gifts could be received, all things being his in common with the Father and the Holy Ghost; so when received by Christ, as the Head of his body the church, it is as the Head of communication in "the fulness of Him that filleth all in all." (&nbsp;Ephesians 1:22-23) And when this blessed doctrine is fully received, and lived upon, and enjoyed, what unknown blessings are contained in this one view, which the soul hath in this unceasing contemplation of our glorious and ascended Lord Jesus! </p>

<p> '''(1):''' (n.) Specifically: The visible ascent of our Savior on the fortieth day after his resurrection. (Acts i. 9.) Also, Ascension Day. </p> <p> '''(2):''' (n.) The act of ascending; a rising; ascent. </p> <p> '''(3):''' (n.) An ascending or arising, as in distillation; also that which arises, as from distillation. </p>

<p> '''''a''''' -'''''sen´shun''''' : Most modern Lives of Christ commence at [[Bethlehem]] and end with the Ascension, but Christ's life began earlier and continued later. The Ascension is not only a great fact of the New Testament, but a great factor in the life of Christ and Christians, and no complete view of Jesus Christ is possible unless the Ascension its consequences are included. It is the consummation of His redemptive work. The Christ of the Gospels is the Christ of history, the Christ of the past, but the full New Testament picture of Christ is that of a living Christ, the Christ of heaven, the Christ of experience, the Christ of the present and the future. The New Testament passages referring to the Ascension need close study and their teaching careful observation. </p> I. In the Gospels <p> 1. Anticipations </p> <p> The Ascension is alluded to in several passages in the Gospels in the course of our Lord's earthly ministry (&nbsp;Luke 9:31 , &nbsp;Luke 9:51; &nbsp;John 6:62; &nbsp;John 7:33; &nbsp;John 12:32; &nbsp;John 14:12 , &nbsp;John 14:28; &nbsp;John 16:5 , &nbsp;John 16:10 , &nbsp;John 16:17 , &nbsp;John 16:28; &nbsp;John 20:17 ). These passages show that the event was constantly in view, and anticipated by our Lord. The Ascension is also clearly implied in the allusions to His coming to earth on clouds of heaven (&nbsp;Matthew 24:30; &nbsp;Matthew 26:64 ). </p> <p> 2. [[Records]] </p> <p> If with most modern scholars we regard Mark's Gospel as ending with &nbsp;Mark 16:8 , it will be seen to stop short at the resurrection, though the present ending speaks of Christ being received up into heaven, of His sitting at the right hand of God, and of His working with the disciples as they went preaching the word (&nbsp;Mark 16:19 , &nbsp;Mark 16:20 ). In any case this is a bare summary only. The close of the Third Gospel includes an evident reference to the fact of the Ascension (Lk 24:28-53), even if the last six words of &nbsp;Luke 24:51 , "and was carried up into heaven" are not authentic. No difficulty need be felt at the omission of the Fourth Gospel to refer to the fact of the Ascension, though it was universally accepted at the time the apostle wrote (&nbsp;John 20:17 ). As Dr. Hort has pointed out, "The Ascension did not lie within the proper scope of the Gospels ... its true place was at the head of the Acts of the Apostles" (quoted Swete, <i> The Ascended Christ </i> , 2). </p> II. In the Acts <p> 1. [[Record]] </p> <p> The story in &nbsp;Acts 1:6-12 is clear. Jesus Christ was on the Mount of Olives. There had been conversation between Him and His disciples, and in the course of it He was taken up; and a cloud received Him out of their sight (&nbsp; Acts 1:9 ). His body was uplifted till it disappeared, and while they continued to gaze up they saw two men who assured them that He would come back exactly as He had gone up. The three Greek words rendered "taken up" (ἐπήρθη , <i> '''''epḗrthē''''' </i> ) (&nbsp;Acts 1:9 ); "went" (πορευομένου , <i> '''''poreuoménou''''' </i> ) (&nbsp;Acts 1:10 ); "received up" (αναλημφθείς , <i> '''''analēmphtheı́s''''' </i> ) (&nbsp;Acts 1:11 ); deserve careful notice. This account must either be attributed to invention, or to the testimony of an eye-witness. But Luke's historicity now seems abundantly proved. </p> <p> 2. References </p> <p> The Ascension is mentioned or implied in several passages in &nbsp;Acts 2:33; &nbsp;Acts 3:21; &nbsp;Acts 7:55 f; &nbsp; Acts 9:3-5; &nbsp;Acts 22:6-8; &nbsp;Acts 26:13-15 . All these passages assert the present life and activity of Jesus Christ in heaven. </p> III. In the [[Pauline]] Epistles <p> 1. Romans </p> <p> In &nbsp;Romans 8:34 the apostle states four facts connected with Christ Jesus: His death; His resurrection; His session at God's right hand; His intercession. The last two are clearly the culminating points of a series of redemptive acts. </p> <p> 2. Ephesians </p> <p> While for its purpose Romans necessarily lays stress on the Resurrection, Ephesians has as part of its special aim an emphasis on the Ascension. In &nbsp;Ephesians 1:20 God's work wrought in Christ is shown to have gone much farther than the Resurrection, and to have "made him to sit at his right hand in the heavenly places," thereby constituting Him the supreme authority over all things, and especially Head of the church (&nbsp; Ephesians 1:20-23 ). This idea concerning Christ is followed in &nbsp;Ephesians 2:6 by the association of believers with Christ "in the heavenly places," and the teaching finds its completest expression in &nbsp; Ephesians 4:8-11 , where the Ascension is connected with the gift of the heavenly Christ as the crowning feature of His work. Nothing is more striking than the complementary teaching of Romans and Ephesians respectively in their emphasis on the Resurrection and Ascension. </p> <p> 3. Philippians </p> <p> In &nbsp;Philippians 2:6-11 the exaltation of Christ is shown to follow His deep humiliation. He who humbled Himself is exalted to the place of supreme authority. In &nbsp; Philippians 3:20 [[Christians]] are taught that their commonwealth is in heaven, "whence also we wait for a Saviour." </p> <p> 4. Thessalonians </p> <p> The emphasis placed on the second advent of Christ in 1 Thess is an assumption of the fact of the Ascension. Christians are waiting for God's Son from heaven (&nbsp;Philippians 1:10 ) who is to "descend from heaven, with a shout, with the voice of the archangel, and with the trump of God" (&nbsp;Philippians 4:16 ). </p> <p> 5. Timothy </p> <p> The only allusion to the Ascension in the Pastoral Epistles is found in the closing statement of what seems to be an early Christian song in &nbsp;1 Timothy 3:16 . He who was "manifested in the flesh ... received up in glory." </p> IV. In Hebrews <p> In Hebrews there is more recorded about the Ascension and its consequences than in any other part of the New Testament. The facts of the Ascension and Session are first of all stated (&nbsp;Hebrews 1:3 ) with all that this implies of definite position and authority (&nbsp;Hebrews 1:4-13 ). Christians are regarded as contemplating Jesus as the Divine Man in heaven (&nbsp;Hebrews 2:9 ), though the meaning of the phrase, "crowned with glory and honor" is variously interpreted, some thinking that it refers to the result and outcome of His death, others thinking that He was "crowned for death" in the event of the Transfiguration (Matheson in Bruce, <i> Hebrews </i> , 83). Jesus Christ is described as "a great High Priest, who hath passed through the heavens" (&nbsp;Hebrews 4:14 ), as a Forerunner who is entered within the veil for us, and as a High Priest for ever after the order of Melchizedek (&nbsp;Hebrews 6:20 ). As such He "abideth for ever," and "ever liveth to make intercession" (&nbsp;Hebrews 7:24 , &nbsp;Hebrews 7:25 ). The chief point of the epistle itself is said to be "such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens" (&nbsp;Hebrews 8:1 ), and His position there implies that He has obtained eternal redemption for His people and is appearing before God on their behalf (&nbsp;Hebrews 9:12 , &nbsp;Hebrews 9:24 ). This session at God's right hand is also said to be with a view to His return to earth when His enemies will have become His footstool (&nbsp;Hebrews 10:12 , &nbsp;Hebrews 10:13 ), and one of the last exhortations bids believers to look unto Jesus as the Author and Perfecter of faith who has "sat down at the right hand of the throne of God" (&nbsp;Hebrews 12:2 ). </p> V. In the Petrine Epistles <p> The only reference to the Ascension is in &nbsp;1 Peter 3:22 , where Christ's exaltation after His sufferings is set forth as the pattern and guarantee of Christian glorification after endurance of persecution. </p> VI. In the Johannine Writings <p> 1. Epistles </p> <p> Nothing is recorded of the actual Ascension, but &nbsp;1 John 2:1 says that "we have an [[Advocate]] with the Father." The word "Advocate" is the same as "Comforter" in &nbsp; John 14:16 , where it is used of the Holy Spirit. Christ is the [[Comforter]] "in relation to the Father," and the Holy Spirit is the Comforter dwelling in the soul. </p> <p> 2. [[Apocalypse]] </p> <p> All the references in the Apocalypse either teach or imply the living Christ who is in heaven, as active in His church and as coming again (&nbsp;Revelation 1:7 , &nbsp;Revelation 1:13; &nbsp;Revelation 5:5-13; &nbsp;Revelation 6:9-17; &nbsp;Revelation 14:1-5 ). </p> VII. Summary of New Testament Teaching <p> 1. The Fact </p> <p> The New Testament calls attention to the fact of Ascension and the fact of the Session at God's right hand. Three words are used in the Greek in connection with the Ascension: <i> '''''anabaı́nein''''' </i> ( <i> ascendere </i> ), "to go up"; <i> '''''analambánesthai''''' </i> ( <i> adsumi </i> ), "to be taken up"; <i> '''''poreúesthaı̄''''' </i> "to go." The Session is connected with &nbsp;Psalm 110:1-7 , and this Old Testament passage finds frequent reference or allusion in all parts of the New Testament. But it is used especially in He in connection with Christ's priesthood, and with His position of authority and honor at God's right hand (Swete, <i> The Ascended Christ </i> , 10-15). But the New Testament emphasizes the fact of Christ's exaltation rather than the mode, the latter being quite secondary. Yet the acceptance of the fact must be carefully noticed, for it is impossible to question that this is the belief of all the New Testament writers. They base their teaching on the fact and do not rest content with the moral or theological aspects of the Ascension apart from the historic reality. The Ascension is regarded as the point of contact between the Christ of the gospels and of the epistles. The gift of the Spirit is said to have come from the ascended Christ. The Ascension is the culminating point of Christ's glorification after His Resurrection, and is regarded as necessary for His heavenly exaltation. The Ascension was proved and demanded by the Resurrection, though there was no need to preach it as part of the evangelistic message. Like the [[Virgin]] birth, the Ascension involves doctrine for Christians rather than non-Christians. It is the culmination of the Incarnation, the reward of Christ's redemptive work, and the entrance upon a wider sphere of work in His glorified condition, as the Lord and Priest of His church (&nbsp;John 7:39; &nbsp;John 16:7 ). </p> <p> 2. The [[Message]] </p> <p> We may summarize what the New Testament tells us of our Lord's present life in heaven by observing carefully what is recorded in the various passages of the New Testament. He ascended into heaven (&nbsp;Mark 16:19; &nbsp;Luke 24:51; &nbsp;Acts 1:9 ); He is seated on the right hand of God (&nbsp;Colossians 3:1; &nbsp;Hebrews 1:3; &nbsp;Hebrews 8:1; &nbsp;Hebrews 10:12 ); He bestowed the gift of the Holy Spirit on the Day of Pentecost (&nbsp;Acts 4:9 , &nbsp;Acts 4:33 ); He added disciples to the church (&nbsp;Acts 2:47 ); He worked with the disciples as they went forth preaching the gospel (&nbsp;Mark 16:20 ); He healed the impotent man (&nbsp;Acts 3:16 ); He stood to receive the first martyr (&nbsp;Acts 7:56 ); He appeared to [[Saul]] of [[Tarsus]] (&nbsp;Acts 9:5 ); He makes intercession for His people (&nbsp;Romans 8:26; &nbsp;Hebrews 7:25 ); He is able to succor the tempted (&nbsp;Hebrews 2:18 ); He is able to sympathize (&nbsp;Hebrews 4:15 ); He is able to save to the uttermost (&nbsp;Hebrews 7:25 ); He lives forever (&nbsp;Hebrews 7:24; &nbsp;Revelation 1:18 ); He is our Great High Priest (&nbsp;Hebrews 7:26; &nbsp;Hebrews 8:1; &nbsp;Hebrews 10:21 ); He possesses an intransmissible or inviolable priesthood (&nbsp;Hebrews 7:24 ); He appears in the presence of God for us (&nbsp;Hebrews 9:24 ); He is our Advocate with the father (&nbsp;1 John 2:1 ); He is waiting until all opposition to Him is overcome (&nbsp;Hebrews 10:13 ). This includes all the teaching of the New Testament concerning our Lord's present life in heaven. </p> VIII. Problems <p> There are two questions usually associated with the Ascension which need our attention. </p> <p> 1. Relation to the Laws of Nature </p> <p> There is no greater difficulty in connection with the Ascension than with the Resurrection, or the Incarnation. Of our Lord's resurrection body we know nothing. All we can say is that it was different from the body laid in the tomb and yet essentially the same; the same and yet essentially different. The Ascension was the natural close of Our Lord's earthly life, and as such, is inseparable from the Resurrection. Whatever, therefore, may be said of the Resurrection in regard to the laws of nature applies equally to the Ascension. </p> <p> 2. Localization of the [[Spiritual]] World </p> <p> The record in Acts is sometimes objected to because it seems to imply the localization of heaven above the earth. But is not this taking the narrative in too absolutely bald and literal a sense? [[Heaven]] is at once a place and a state, and as personality necessarily implies locality, some place for our Lord's Divine, yet human person is essential. To speak of heaven as "above" may be only symbolical, but the ideas of fact and locality must be carefully adhered to. And yet it is not merely local, and "we have to think less of a transition from one locality than of a transition from one condition to another.... the real meaning of the ascension is that ... our Lord withdrew from a world of limitations" to that higher existence where God is (Milligan, <i> Ascension and Heavenly Priesthood </i> , 26). It matters not that our conception today of the physical universe is different from that of New Testament times. We still speak of the sun setting and rising, though strictly these are not true. The details of the Ascension are really unimportant. Christ disappeared from view, and no question need be raised either of distance or direction. We accept the fact without any scientific explanation. It was a change of conditions and mode of existence; the essential fact is that He departed and disappeared. Even Keim admits that "the ascension of Jesus follows from all the facts of His career" (quoted, Milligan, 13), and Weiss is equally clear that the Ascension is as certain as the Resurrection, and stands and fails therewith (Milligan, 14). </p> IX. Its Relation to Christ Himself <p> The Ascension was the exaltation and glory of Jesus Christ after His work was accomplished (&nbsp;Philippians 2:9 ). He had a threefold glory: (1) as the Son of God before the [[Incarnation]] (&nbsp;John 17:5 ); (2) as God manifest in the flesh (&nbsp;John 1:14 ); (3) as the exalted Son of God after the Resurrection and Ascension (&nbsp;Luke 24:26; &nbsp;1 Peter 1:21 ). The Ascension meant very much to Christ Himself, and no study of subject must overlook this aspect of New Testament teaching. His exaltation to the right hand of meant (1) The proof of victory (&nbsp;Ephesians 4:8 ); (2) The position of honor (&nbsp;Psalm 110:1 ); (3) The place of power (&nbsp;Acts 2:33 ); (4) The place of happiness (&nbsp;Psalm 26:11 ); (5) The place of rest ("seated"); (6) The place of permanence ("for ever"). </p> X. Its Teaching for Christians <p> The importance of the Ascension for Christians lies mainly in the fact that it was the introduction to our Lord's present life in heaven which means so much in the believer's life. The spiritual value of the Ascension lies, not in Christ's physical remoteness, but in His spiritual nearness. He is free from earthly limitations, and His life above is the promise and guarantee of ours. "Because I live ye shall live also." </p> <p> 1. [[Redemption]] [[Accomplished]] </p> <p> The Ascension and Session are regarded as the culminating point of Christ's redemptive work (&nbsp;Hebrews 8:1 ), and at the same time the demonstration of the sufficiency of His righteousness on man's behalf. For sinful humanity to reach heaven two essential features were necessary: ( <i> a </i> ) The removal of sin (negative); and ( <i> b </i> ) The presence of righteousness (positive). The Resurrection demonstrated the sufficiency of the atonement for the former, and the Ascension demonstrated the sufficiency of righteousness for the latter. The Spirit of God was to convict the world of "righteousness" "because I go to the Father" (&nbsp;John 16:10 ). In accord with this we find that in the [[Epistle]] to the He every reference to our Lord's atonement is in the past, implying completeness and perfection, "once for all." </p> <p> 2. High Priesthood </p> <p> This is the peculiar and special message of He. Priesthood finds its essential features in the representation of man to God, involving access into the Divine presence (&nbsp;Hebrews 5:1 ). It means drawing near and dwelling near to God. In He, [[Aaron]] is used as typical of the work, and Melchizedek as typical of the person of the priest; and the two acts mainly emphasized are the offering in death and the entrance into heaven. Christ is both priest and priestly victim. He offered propitiation and then entered into heaven, not "with," but "through" His own blood (&nbsp;Hebrews 9:12 ), and as High Priest, at once human and Divine, He is able to sympathize (&nbsp;Hebrews 4:15 ); able to succor (&nbsp;Hebrews 2:18 ); and able to save (&nbsp;Hebrews 7:25 ). See [[Christ As Priest]] . </p> <p> 3. [[Lordship]] </p> <p> The Ascension constituted Christ as Head of the church (&nbsp;Ephesians 1:22; &nbsp;Ephesians 4:10 , &nbsp;Ephesians 4:15; &nbsp;Colossians 2:19 ). This [[Headship]] teaches that He is the Lord and Life of the church. He is never spoken of as King in relation to His Body, the Church, only as Head and Lord. The fact that He is at the right hand of God suggests in the symbolical statement that He is not yet properly King on His own throne, as He will be hereafter as "King of the Jews," and "King of Kings." </p> <p> 4. Intercession </p> <p> In several New Testament passages this is regarded as the crowning point of our Lord's work in heaven (&nbsp;Romans 8:33 , &nbsp;Romans 8:34 ). He is the perfect Mediator between God and man (&nbsp;1 Timothy 2:5; &nbsp;Hebrews 8:6 ); our Advocate with the Father (&nbsp;1 John 2:1 ). His very presence at God's right hand pleads on behalf of His people. There is no presentation, or representation, or pleading, of Himself, for His intercession is never associated with any such relation to the sacrifice of Calvary. Nor is there any hint in the New Testament of a relation between the [[Eucharist]] and His life and work in heaven. This view popularized by the late Dr. [[William]] Milligan ( <i> The Ascension </i> , etc., 266), and endorsed from other standpoints in certain aspects of Anglican teaching (Swete, <i> The Ascended Christ </i> , 46), does not find any support in the New Testament. As Westcott says, "The modern conception of Christ, pleading in heaven His passion, 'offering His blood,' on behalf of man, has no foundation in this epistle" ( <i> Hebrews </i> , 230). And Hort similarly remarks, "The words, 'Still ... His prevailing death He pleads' have no apostolic warrant, and cannot even be reconciled with apostolic doctrine" ( <i> Life and [[Letters]] </i> , II, 213). our Lord's intercession is He says as in what He is. He pleads by His presence on His Father's throne, and he is able to save to the uttermost through His intercession, because of His perpetual life and His inviolable, undelegated, intransmissible priesthood (&nbsp;Hebrews 7:24 , &nbsp;Hebrews 7:25 ). </p> <p> 5. The [[Gift]] of the Spirit </p> <p> There is an intimate and essential connection between the Ascension of Christ and the descent of the Holy Spirit. The Holy Spirit was given to Christ as the acknowledgment and reward of His work done, and having received this "Promise of the Father" He bestowed Him upon His people (&nbsp;Acts 2:33 ). By means of the Spirit the twofold work is done, of convincing sinners (&nbsp;John 16:9 ), and of edifying believers (&nbsp;John 14:12; see also &nbsp;John 14:25 , &nbsp;John 14:26; &nbsp;John 16:14 , &nbsp;John 16:15 ). </p> <p> 6. [[Presence]] </p> <p> It is in connection with the Ascension and our Lord's life in heaven that we understand the force of such a passage as "Lo, I am with you always" (&nbsp;Matthew 28:20 ). "He ever liveth" is the supreme inspiration of the individual Christian and of the whole church. All through the New Testament from the time of the Ascension onward, the one assurance is that Christ is living; and in His life we live, hold fellowship with God, receive grace for daily living and rejoice in victory over sin, sorrow and death. </p> <p> 7. [[Expectation]] </p> <p> Our Lord's life in heaven looks forward to a consummation. He is "expecting till his enemies be made his footstool" (&nbsp;Hebrews 10:13 the King James Version). He is described as our Forerunner (&nbsp; Hebrews 6:18 ), and His presence above is the assurance that His people will share His life hereafter. But His Ascension is also associated with His coming again (&nbsp;Philippians 3:20 , &nbsp;Philippians 3:21; &nbsp;1 Thessalonians 4:16; &nbsp;Hebrews 9:28 ). At this coming there will be the resurrection of dead saints, and the transformation of living ones (&nbsp;1 Thessalonians 4:16 , &nbsp;1 Thessalonians 4:17 ), to be followed by the Divine tribunal with Christ as Judge (&nbsp;Romans 2:16; &nbsp;2 Timothy 4:1 , &nbsp;2 Timothy 4:8 ). To His own people this coming will bring joy, satisfaction and glory (&nbsp;Acts 3:21; &nbsp;Romans 8:19 ); to His enemies defeat and condemnation (&nbsp;1 Corinthians 15:25; &nbsp;Hebrews 2:8; &nbsp;Hebrews 10:13 ). </p> <p> Reviewing all the teaching of our Lord's present life in heaven, appearing. on our behalf, interceding by His presence, bestowing the Holy Spirit, governing and guiding the church, sympathizing, helping and saving His people, we are called upon to up "lift our hearts," for it is in occupation with the living that we find the secret of peace, the assurance of access, and the guaranty of our permanent relation to God. Indeed, we are clearly taught in He that it is in fellowship with the present life of Christ in heaven that Christians realize the difference between spiritual immaturity and maturity (&nbsp;Hebrews 6:1; &nbsp;Hebrews 10:1 ), and it is the purpose of this epistle to emphasize this truth above all others. [[Christianity]] is "the religion of free access to God," and in proportion as we realize, in union with Christ in heaven, this privilege of drawing near and keeping near, we shall find in the attitude of "lift up your hearts" the essential features of a strong, vigorous, growing, joyous Christian life. </p> Literature <p> Milligan, <i> Ascension and Heavenly Priesthood </i> <i> of our Lord </i> ; Swete, <i> The Appearances of the Risen Lord </i> ; <i> The Ascended Christ </i> ; Lacey, <i> The Historic Christ </i> ; Lives of Christ, by Neander, B. Weiss, Edersheim, Farrar, Geikie, Gilbert; Fairbairn, <i> Studies in the Life of Christ </i> ; Knowling, <i> [[Witness]] of the Epistles </i> ; [[Bernard]] in <i> The Expositor </i> T, 1900-1901, 152-55; [[Bruce]] in <i> The Expositor </i> . Greek Test, I; Swete, <i> Apostles' Creed </i> ; Westcott, <i> Historic Faith </i> , chapter vi; <i> Revelation of the Risen Lord </i> , chapters x, xi; <i> Epesians to Hebrews </i> ; article "Ascension" in Hastings, <i> Dictionary of the Bible </i> (five volumes); Paget, <i> Studies in the Christian Character </i> , sermons xxi, xxii; Findlay, <i> Things Above </i> ; article. "Priest" in Hastings, <i> Dictionary of the Bible </i> (five volumes) (in New Testament), "Hebrews"; Davidson, <i> Hebrews </i> , special note on "Priesthood of Christ"; Dimock, <i> Our One Priest on High </i> ; <i> The Christian [[Doctrine]] of Sacerdotium </i> ; Perowne, <i> Our High Priest in Heaven </i> ; Rotherham, <i> Studies in He </i> ; Soames, <i> The Priesthood of the New [[Covenant]] </i> ; Hubert Brooke, <i> The Great High Priest </i> ; H. W. Williams, <i> The Priesthood of Christ </i> ; J. S. Candlish, <i> The Christian [[Salvation]] </i> (1899), 6; G. Milligan, <i> The Theol. of Ep. to Heb </i> (1899), 111; R. C. Moberly, <i> Ministerial Priesthood </i> (1897); A. S. Peake, "Hebrews" in <i> Century Bible </i> ; Beyschlag, <i> New Testament Theol </i> ., II, 315; article "Ascension" in Hastings, <i> Dictionary of Christ and the Gospels </i> ; article "Assumption and Ascension" in <i> HDRE </i> ; article "Ascension" in <i> JE </i> ; Charles, <i> The Book of Enoch </i> ; <i> The Slavonic Secrets of En </i> ; <i> The Book of Jub </i> ; <i> The Apocalypse of Bar </i> ; <i> The Ascension Isaiah </i> .; <i> Assumption of [[Moses]] </i> ; M. R. James, "Testament of Abraham" <i> TS </i> , II, 2, 1892; Martensen, <i> Christian Dogmatics </i> . </p>

<p> The event spoken of under this title is among those which Christians of every age have contemplated with the most profound satisfaction. It was in his ascension that Christ exhibited the perfect triumph of humanity over every antagonist, whether in itself, or in the circumstances under which it may be supposed to exist. The contemplation of this, the entrance of the [[Redeemer]] into glory, inspired the prophets of old with the noblest views of his kingdom. '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' (&nbsp;Psalms 68:18); and 'Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors, and the king of glory shall come in' (&nbsp;Psalms 24:9). That something of vast importance, in respect to the completion of the great scheme of salvation, was involved in this event, appears from the words of our Lord himself, 'Touch Me not, for I am not yet ascended to my Father: but go to My brethren, and say unto them, I ascend unto My Father, and your Father; and to My God and your God' (&nbsp;John 20:17). Nor was it till this had taken place that He poured out the grace of the Spirit upon His church, or began the higher exercises of His office as a mediating priest. In the primitive church, the feast of the Ascension, called also by St. Chrysostom the Assumption of Christ, was considered, like the solemn days of the [[Nativity]] and the Passion, as of apostolic origin. St. Chrysostom, in his homily on the subject, calls it an illustrious and refulgent day, and describes the exaltation of Christ as the grand proof of God's reconciliation to mankind. </p>