Ascension of Jesus Christ

Event, recorded most fully in ac 1:1-11, by which Christ concluded his postresurrection appearances, left the earth, and was taken up into heaven, not to return physically until his second advent. The New Testament authors theologically distinguish the event by connecting it to the atoning work of Jesus on the cross, the high priestly ministry of the exalted Christ, the regaining of Christ's glory with the Father, the sending of the Holy Spirit, the present power of Christ as ruler over all authorities and dominions in heaven and earth, and the fact that Jesus ascends for the benefit of his people.

The Old Testament The Old Testament contains several stories of, and references to, "ascension" that may prefigure the ascension of Jesus. While the Old Testament contains stories of ascension that take place in dreams or visions ( Gen 28:12 ), straightforward narratives like that of the angel of the Lord ascending in the flame of the altar while Manoah and his wife look on ( Jud 13:20 ), and particularly of Elijah ascending to heaven in a whirlwind ( 2 Ki 2:11-12 ), although not related directly in the New Testament to the ascension of Jesus, are rightly seen as fundamental to the New Testament understanding that Jesus physically came down from heaven and returned there. Most of the Old Testament references to ascension into heaven emphasize that it is a divine act done only by God's power and not to be thought of as possible by mere humanity ( Deut 30:11-12 ; Prov 30:4 ; Isa 14:12-15 ).

The New Testament There is very little reference to the ascension in the New Testament, although reference abounds to the exaltation of Christ. In virtually all these passages, a literal ascension from earth to heaven seems assumed, although some scholars have challenged whether Paul believed in such an ascension because of his movement from resurrection directly to exaltation in such passages as Romans 1:4; 8:34; and 1 Corinthians 15:12-28. Ephesians 4:10 and 1 Timothy 3:16 contradict this opinion, and it can be safely said that, given the clear references to Christ's ascension in other New Testament documents and the plain and relatively uniform witness of the New Testament to a bodily resurrection of Christ, that Paul and indeed all the New Testament authors would agree with Luke that after forty days of appearances to his disciples, Jesus experienced a literal, physical ascension into heaven, albeit in his "spiritual body" as the firstfruits of the final resurrection that is envisioned for us all at the end of time (cf. 1 Col 15:20-28 ; 1 Thess 4:13-18 ).

Clear references to the ascension are found scattered throughout the New Testament so that it cannot be claimed that only Luke believed it happened. The most important passages are of course in Luke's writings: lu 24:51 (textually in some dispute, but generally accepted) and ac 1:1-11 recount the event in historical narrative, and ac 2:31-35 assumes it. The Johannine references ( John 3:13 ; 6:62 ; 14:3-4 ; 16:5-7 ; 20:17 ), when taken as a whole, clearly teach it, as do Hebrews 4:14; 6:20; and 1pe 3:21-22. Whatever theological conclusions are made by the New Testament authors about the ascension, they are made in the context of a belief in a historical event.

Ascension and Atonement Particularly for the author of Hebrews, the ascension bridges the gap between the earthly work of Jesus Christ on the cross and his heavenly ministry as high priest, offering his sacrifice on the altar before the throne of God. This high priest is now seated "at the right hand of the throne of the Majesty in heaven" (8:1), signifying that there is no more act of sacrifice necessary; he neither sacrifices perpetually in heaven, nor is there any sacrifice on earth that can add to his death on the cross (10:11-14). The ascension is, however, viewed in some respects as the completion of that atoning work: it was necessary for Christ to "enter heaven to appear once for all at the end of the ages to do away with sin by the sacrifice of himself" (9:24-26). The author of Hebrews does not deny the significance of the historical crucifixion but argues that it is not complete until the blood is brought into the Most Holy Place and sprinkled in the appropriate way before the altar of God. Thus the ascension becomes an essential part of the atonement, allowing the historical Jesus who is now the reigning Priest/King to finish in heaven, the "true tabernacle, " the sacrificial work necessary to accomplish our redemption.