Ascension Day (B C P). Series

Psalm 68:1-6, Daniel 7:13-14, Acts 1:1-11, Mark 16:14-20, Luke 24:44-53.

A). RISE UP, LORD.

Psalm 68:1-6.

PSALM 68:1. Whenever the ark of the LORD set forward, perhaps even as the priests lifted the ark onto their shoulders, Moses would say ‘Rise up, LORD, and let them that hate thee flee before thee’ (cf. Numbers 10:35). Before we proceed with any project, we should make sure first that it is the LORD who is leading the way. ‘I being in the way, the LORD led me’ (Genesis 24:27).

The idea of the LORD “rising up” does not imply that He is asleep. It is not as if He is somehow inattentive. ‘Behold, He that keepeth Israel shall neither slumber nor sleep’ (cf. Psalm 121:4).

The “enemies” of God are “scattered” at the appearing of Christ at the head of His people. Sin, death and hell are vanquished. His people are equipped to ‘fight the good fight of faith’ (cf. 1 Timothy 6:12), and to engage in the great spiritual battle which lies ahead: ‘for we wrestle not against flesh and blood, but against… SPIRITUAL wickedness’ (cf. Ephesians 6:12).

PSALM 68:2-3. As in many other psalms, a difference is immediately made between the wicked and the righteous. The call to rejoice in PSALM 68:3 is repeated, as also in Philippians 4:4.

PSALM 68:4. The idea of God “riding upon the heavens” is replicated in the journeying of the ark of the LORD through the wilderness. ‘Prepare ye the way of the LORD, make straight in the desert a highway for our God’ (cf. Isaiah 40:3).

An intensification of the name YHWH, “JAH,” is found here, (as also in the word ‘Hallelujah.’) This name speaks of His self-exisitence, and absolute dominion. To THIS God sing we our praises.

PSALM 68:5. ‘I will not leave you ORPHANS,’ said Jesus to His disciples (cf. John 14:18). “Widows” represent the disenfranchised, and God is seen as the judge who willingly takes their side. “God in His holy habitation” represents both heaven, and the indwelling Holy Spirit within His people. God has a particular care towards widows and orphans, which should be replicated in His holy people (cf. James 1:27).

PSALM 68:6. We are perhaps never so alone as when we first discover that we are without hope, without Christ in this world (cf. Ephesians 2:12). But when we are born anew, God sets us in His own family. There is a kinship between all who are thus ‘heirs of God and joint heirs with Christ’ (cf. Romans 8:16-17).

God sets the prisoners free (cf. Isaiah 61:1). He delivered Israel from captivity. He delivers us from the burden of sin and corruption, from death and from hell.

Jesus came to ‘proclaim liberty to the captives, and the opening of the prison to them that are bound’ (cf. Luke 4:18). However, those who continue in rebellion against Him, who refuse to find nourishment in the word of God shall “dwell in a dry land.”

B). JESUS CLAIMS HIS KINGDOM.

Daniel 7:13-14.

In DANIEL 7:13, “one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him.” In the Gospels, ‘Son of man’ is Jesus’ favourite name for Himself (cf. Mark 14:61-62). It was understood to be clearly Messianic, even by those who opposed Him.

We have here a picture of the Son of man coming to claim a kingdom, like in Luke 19:12. All this is occurring outside of time and space: but our connection to it, here in the sphere of time, is the ascension of our risen Saviour, and His return (Acts 1:9-11).

In DANIEL 7:14, Jesus is given that kingdom, and is even now seated at the right hand of God (cf. Mark 16:19). And we in Him (cf. Ephesians 2:6-7).

“And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him.” The one who is the ultimate ‘Son of man,’ the new Adam, is given dominion over all mankind.

“His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed.”

C). THE ASCENSION OF JESUS

Acts 1:1-11

The Acts of the Apostles is a continuation of the account of The Gospel According to Luke. There is a definite continuity between the two books. Both books are addressed to someone called Theophilus, and in the beginning of Acts the evangelist again explains the purpose of his former treatise. The first few verses of Acts fill in some of the apparent gaps between Easter Sunday and the ascension, which were otherwise lacking at the end of Luke 24.

First of all Luke explains the historical limit of his former work: it contained the beginning of the work and teaching of Jesus until the ascension (Acts 1:1). Therefore this second book is the account of the continuation: it contains what Jesus afterwards said and did by the power of the Holy Spirit in the ministry of His Apostles.