![]() And although we still await his return, along with the full and final manifestation of his reign, that reign has already begun. Having accomplished these kingly acts, Jesus approaches the Ancient of Days and is crowned with splendor and honor. He has defeated the powers of sin, Satan, and death, and now he makes his ascent to the throne-just as the Davidic kings of old made their ascent back to Jerusalem after a successful military campaign. Jesus has done what good kings in the ancient world were expected to do: he has saved his people from their enemies. The Ascension is the triumphal coronation of the messianic king. If Jesus had remained on earth and tried to claim his kingship, then he could not have been the Messiah-for the true Son of Man had been prophesied as ascending into the presence of God, there to be given his reign. Notice that the prophecy does not show the Messiah’s rule beginning with an earthly reign, but quite specifically with a heavenly one. ![]() In that vision, the Son of Man, surrounded with clouds, approaches the throne of the Ancient of Days and is given the dominion of an everlasting kingdom. The Ascension appears to be an exact fulfillment of the prophetic vision of Daniel 7:13–14. The Ascension is the triumphal act that crowns both the royal and priestly ministries of the Messiah: in which David’s heir ascends to reign, and the great high priest completes the presentation of the atoning sacrifice.įirst, consider the royal angle. The Ascension is not some strange vanishing act Jesus does at the end-like a magician finishing his show in a puff of smoke-but the capstone of everything he has done in his passion. So why did he have to go?īiblical theology offers us startlingly clear answers to that question, answers that enable us to see the Ascension in its proper context. Intercession, bestowing the Spirit, and even reigning-all these things could be realized in the earthly ministry of a vindicated, glorious Messiah. Still, I never quite understood why Jesus had to leave to do those things. In trying to explain the Ascension, theologians are quick to point out the things Jesus does afterward: it is the gateway to his priestly work of intercession, a prerequisite for his sending of the Holy Spirit, and the commencement of his heavenly reign. Yet in my experience within evangelical churches, I have seldom heard the Ascension preached with emphasis anywhere close to equal with that placed on the Cross or the empty tomb. No, he’s a man on a mission, and there is still another: “Do not hold on to me, for I have not yet ascended to the Father” (Jn. When Mary Magdalene sees him in the garden after his resurrection, he’s not simply strolling about, enjoying the fact that everything has been accomplished. The Ascension stands on equal footing with the Crucifixion and Resurrection in the earliest declarations of the gospel (Acts 2:33–36 3:18–21 5:30–31).Įven Jesus connects the Ascension with his work of dying and rising again. Rather than trying to explain away his absence, they tout it with vigor. Not only is it necessary, but the disciples even refer to it as a primary proof of Jesus’ messianic identity. Far from treating the Ascension as a weird stage exit whose main function is to explain why Jesus isn’t around anymore, Scripture speaks of it as a necessary part of God’s plan. The Bible, however, stubbornly refuses to agree with my sensibilities. How convenient that the supposedly risen Messiah should vanish without showing himself to anyone other than his friends and family! Why did Jesus have to go? Why not just usher in the fullness of the kingdom then and there, and start wrapping the whole thing up? Wouldn’t it be a great asset to our labors in missions and apologetics to have Jesus still around?Īs it stands, the Ascension plays right into the skeptic’s darkest doubts about the gospel narrative. ![]() To me, the disciples’ question in Acts 1:6 seemed eminently reasonable. For a long time, I never really understood the Ascension.
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