Avid readers often will credit this or that writer for luring them into a lifelong love of a genre. For those who love science fiction, it offeres grand, cosmic landscapes on which to project the boundless possibilities of life. Yet for one writer, Ray Bradbury (August 22, 1920 – June 5, 2012), who died this week, he showed that humanity would always be humanity — violent, cruel, self-destructive — whether on earth or anywhere else. In direct contrast to the original Star Trek and other utopian sci-fi worlds, Bradbury turned futurism turned on its head. Farenheit 451 warned about the power of passive technologies to destroy our minds and sap our political will. Even more depressing was The Martian Chronicles, which presented the red planet as just another venue for human colonialization, war-making and bickering. Much of what Bradbury wrote wasn’t really science fiction, but was more properly described as (what we now call) imaginative fiction. In summing up his work, one writer described it that: "He showed me that the most exotic adventures in life always lead back to an examination of our original sin — the space in our hearts as inky black as outer space itself. (http://fullcomment.nationalpost.com/2012/06/06/jonathan-kay-on-ray-bradbury-1920-2012-science-ficitons-most-depressing-prophet/)
Jesus knew and suffered due to the reality of sin in the human heart. But when He physically left the earth, His message was not a pessimistic one. Summarizing who he was and what difference this should make for everyone is stated in what is known as the Ascension. The story of the ascension is recorded only by Luke. However, he recorded it twice, as the conclusion of his first work and as the beginning of his second (Acts 1:6–11). Mention of the Ascension is found in the longer ending of Mark (cf. Mark 16:19; Acts 2:33; 1 Tim 3:16; Eph 4:8–10; 1 Pet 3:22; Heb 4:14; 6:19–20; 9:24.), but the clearest NT reference outside of Luke-Acts is found in John 20:17 from which the term “ascension” comes. According to Acts 1:3, He ascended to heaven forty days after His resurrection (Gingrich, R. E. (2001). The Gospel of Luke (69–70). Memphis, TN.: Riverside Printing.),.
Because of the Ascension, Jesus has become “the firstfruits” of his people through his resurrection and ascension and therefore guarantees the final redemption of those in union with him (cf. 1 Corinthians 15:20, 23). As a result of their unity with Jesus, there is a sense in which believers have ascended into Heaven with him. Thus where the head is, there are the members (cf. Ephesians 1:20–22). Paul writes, “And God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus” (Ephesians 2:6). The present exaltation of believers is a fact that will be seen fully at Christ’s return. We have ascended with him, and we are to glory in it now! (Hughes, R. K. (1998). Luke : That you may know the truth. Preaching the Word (425–426). Wheaton, Ill.: Crossway Books.)
We can do this in seeing: 1) The Commission (Luke 24:44-49), and 2) The Consecration (Luke 24:50–53)
1) The Commission (Luke 24:44-49),
Luke 24:44-49 [44]Then he said to them, "These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled." [45]Then he opened their minds to understand the Scriptures, [46]and said to them, "Thus it is written, that the Christ should suffer and on the third day rise from the dead, [47]and that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. [48]You are witnesses of these things. [49]And behold, I am sending the promise of my Father upon you. But stay in the city until you are clothed with power from on high." (ESV)
Having assured the disciples of His physical resurrection (Luke 24:36–43), Jesus now gives them His final instructions. As with the two disciples on the road to Emmaus, He explains to them that what is written in the three sections that make up the Scriptures (the Law, the Prophets, and the Psalms, i.e., the Writings) had to be fulfilled. Thus the Christ had to die and rise from the dead. To fulfill the Scriptures something else must also be accomplished, however, and this will be the theme of the second part of Luke’s work, i.e., the Book of Acts. This involves the preaching in Jesus’ name of repentance for the forgiveness of sins to all peoples, beginning in Jerusalem. The disciples are Jesus’ witnesses, and they are to proclaim what they themselves have seen and heard. First, however, they are to wait in Jerusalem until Jesus sends the promise of his Father (the promise of Joel 2:28–32) so they will be divinely empowered to fulfill this mission. In two other Gospels, as well as in the longer ending of Mark, there exists some form of a final commissioning scene (cf. Matt 28:19–20; John 20:21–23; Mark 16:15–16).
In verse 44, what is referred to here is not so much Jesus’ general teachings but his teachings concerning his death and resurrection (cf. Luke 9:22, 44; 17:25; 18:31–33; 22:37). Since of course, Jesus at this point has died and now risen, He referred back to the time "while I was still with you" which indicates that the risen Christ considered Himself as the same person as He was before His death. (cf. 24:39). It also reveals that a new period had been inaugurated in which Jesus would no longer be physically “with" them.
• Crucial to this commissioning is the ensuring that the receiptants understand their primary task. Our primary task in dealing with those we love and have contact with is to explain the Gospel.
Jesus now reiterates that everything written about Him must be fulfilled. The perfect tense of “everything written” is the Greek way of saying that those written records still stand. Jesus again asserts that the whole Old Testament wrote concerning him (Lenski, R. C. H. (1961). The Interpretation of St. Luke’s Gospel (1204). Minneapolis, MN: Augsburg Publishing House.).
The central message of the OT focuses on Jesus (cf. John 5:39; 20:9). This was not grasped by the disciples during Jesus’ ministry. The threefold division of the Old Covenant is now shown first, in the Law of Moses. That is, the first major section of the OT, consisting of the first five books (Cf. Luke 2:22–24, 39; 5:14; 10:26; 16:16, 29; 20:28, 37; 24:27; Acts 3:22; 6:11–14; 13:15; 24:14.). The Prophets are the second major section of the OT consisting of the “former prophets” (Joshua through 2 Kings) and the “latter prophets” (the major prophets: Isaiah, Jeremiah, Ezekiel; and the minor prophets: Hosea through Malachi) (Cf. Luke 1:70; 16:16, 29; 18:31; 24:25, 27; Acts 3:18, 21, 24; 10:43; 13:15; 24:14.). Thirdly, the Hagiographa or Sacred Writings, which comprise, in the following order, the Psalms, Proverbs, Job, Song of Solomon, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah, and the two books of Chronicles. This third division was called “the Psalms” because that book was the first in the division (Freeman, J. M., & Chadwick, H. J. (1998). Manners & customs of the Bible (Rev. ed.].) (512). North Brunswick, NJ: Bridge-Logos Publishers.).
One of the reasons Jesus taught them from Scripture was that he did not want them to rest their belief in his resurrection on their personal experience alone. He was not interested in their becoming an elite group with a special knowledge of Christ. Resting their faith on a miracle was not sufficient. He wanted them to ground their experience of his resurrection on the massive testimony and perspective of Scripture. Tragically, one can actually believe in the Resurrection and not believe in Christ—as Jesus had warned earlier in the Parable of the Rich Man and Lazarus: “ ‘If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead’ ” (Luke 16:31). Jesus’ passion and resurrection only make saving sense in the beautiful context of the Law, the Prophets, and the Psalms (Hughes, R. K. (1998). Luke : That you may know the truth. Preaching the Word (415). Wheaton, Ill.: Crossway Books.).
Please turn to Acts 26
Now, in verse 45, He opened their minds to understand the Scriptures, (cf. Luke 24:27, 45; Acts 17:3; cf. also John 12:16). Through Jesus’ interpretation of the Scriptures (Luke 24:27), the disciples came to understand its teaching concerning his death and resurrection. This new understanding contrasts with their earlier lack of understanding (9:45; 18:34). The disciples’ new understanding of the necessity of Jesus’ death and resurrection was not achieved through their own study of the Scriptures. What was involved was not a new hermeneutic or method of interpretation. Rather this understanding was given them by Jesus. Paul was later commissioned to open people’s eyes (Acts 26:17–18) through preaching and interpreting the Scriptures (17:2–3).
Acts 26:15-18 [15]And I said, ’Who are you, Lord?’ And the Lord said, ’I am Jesus whom you are persecuting. (ESV)[17]delivering you from your people and from the Gentiles--to whom I am sending you [18]to open their eyes, so that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.’ (ESV)
• The reason for preaching the Gospel is to have the Holy Spirit use the words of Scripture to open people’s eyes. We do not share the Gospel merely by praying for the Holy Spirit to act nor in our mere actions. It is the Word of God with the Spirit of God in which the good news (Gospel) or Jesus birth, life, death, resurrection, ascension and coming again is proclaimed.
In verse 46, Jesus now explains elements of the Gospel. "Thus it is written" is a PERFECT PASSIVE INDICATIVE, which was an idiom for asserting the inspiration of Scripture (Utley, R. J. D. (2004). Vol. Volume 3A: The Gospel According to Luke. Study Guide Commentary Series (Lk 24:46). Marshall, Texas: Bible Lessons International.)
It refers to the content that follows, that the Christ should/will suffer. This refers not so much to specific OT passages, which teach that the “Christ” would suffer, but to the entire OT teaching on this. The early church frequently referred to Ps 22 and Isa 53 [cf. Acts 8:26–40] as proof that the Christ must suffer. The “Christ” is the anointed one of God, as the reader of the Gospel knows, Jesus of Nazareth. Earlier passages in Luke spoke of the Son of Man suffering: 9:22, 44; 17:25; 18:32. Secondly, the Christ on the third day would rise from the dead. (cf. 9:22; 18:33; 24:7, 21; Acts 10:40; 1 Cor 15:3–4). Luke did not specify where these references are to be found. (Cf., however, Ps 16:10; Acts 2:3; 13:35.) Since the prophecies concerning the Messiah were fulfilled in Jesus’ passion and resurrection, this serves as a proof for Luke that Jesus is the Messiah.
• Part of explaining the Gospel is showing how Christ specifically fulfilled prophecy and thereby validated His claims. Since He was correct in what He said He would do, this naturally leads to the realization and message that He will do in the future, exactly what He has promised to do.
The mission of what follows from the Gospel is specified in verse 47 where repentance and forgiveness of sins should/will be proclaimed/preached. Individual repentance and contrition of heart precede the receiving of God’s gifts, for only when we are willing to admit that we are not and cannot be sufficient in ourselves, can we receive Him who is and can. Repentance is a continuing action in the lives of believers as they grieve for sins committed against a holy God and daily turn from their sin... to depend upon Christ and what He has done on the Cross. (Thomas Nelson, I. (1997). Woman’s study Bible . (Lk 24:47). Nashville: Thomas Nelson.).
Repentance—metanoia—connotes a complete reorientation of one’s life, bringing it into line with God’s purposes, moving to a Christian worldview. In Greek the term speaks of “a change of mind.” In Hebrew it speaks of “a change of action.” Both are involved. This is the negative aspect of salvation, as faith is the positive aspect (cf. Mark 1:15; 6:12; Matt. 4:12; 11:20; Luke 13:3, 5; Acts 20:21) (Utley, R. J. D. (2004). Vol. Volume 3A: The Gospel According to Luke. Study Guide Commentary Series (Lk 24:47). Marshall, Texas: Bible Lessons International.).
This is the appropriate and desired response to the gospel and results in forgiveness of sins and the declaration of sins forgiven (Van Harn, R. (2001). The lectionary commentary : Theological exegesis for Sunday’s texts (467). Grand Rapids, Mich.: Eerdmans.)
The commission found in this and the next two verses is also seen as having taken place to fulfill “what is written” (Luke 24:46). The message must be proclaimed/preached in his name. Although there is only one other reference to preaching and ministering in Jesus’ name in Luke, (9:48), in Acts this expression is found frequently (E.g., Acts 2:38; 3:6, 16; 4:10, 12, 17–18, 30; 5:28, 40; 8:12, 16; 9:27–28; 10:43, 48; 16:18; 19:5.). To proclaim or preach in his name is to do it by the means he expects and under His authority and commission.
• When someone asks what right you have to do all this Jesus talk, you can unabashedly say that Christ has demanded that I do this. It is the basic calling of all those who call themselves Christians to proclaim the Gospel.
The message of the Gospel is to be proclaimed/preached to all nations. (cf.Acts 1:8; 15:17; 26:23 (cf. Matt 28:19). In Acts 15:14–18 the entrance of the Gentiles into God’s people is seen as the fulfillment of Scripture. Whereas Peter introduced this mission by the conversion of Cornelius (10:34–48; 11:15–18), it was Paul above all whom God used to bring this about (9:15; 22:21; 26:16–18). This message should be proclaimed, beginning at Jerusalem. (cf. Acts 1:8; 2:1f.)
• The first place and priority of explaining who Christ is and what He has done, is to those who are physically closest to you. Starting with your family, friends, neighbors and coworkers, God has placed us at a particular time and place to proclaim the Gospel. Supporting or even getting involved in foreign missions does not excuse our responsibility to reach those closest to us.
Luke saw the role of the disciples as witnesses in verse 48, as assuring the authenticity of these things, that is the message of 24:46–47. (Cf. Luke 1:2; Acts 1:8, 21–22; 2:32; 3:15; 4:33; 5:32; 10:39–41; 13:31; 22:15; 26:16, 22.). Witnessing is not something that we do for the Lord; it is something that He does through us, if we are filled with the Holy Spirit. There is a great difference between a “sales talk” and a Spirit-empowered witness. “People do not come to Christ at the end of an argument,” said Vance Havner. “Simon Peter came to Jesus because Andrew went after him with a testimony.” We go forth in the authority of His name, in the power of His spirit, heralding His Gospel of His grace (Wiersbe, W. W. (1996). The Bible exposition commentary (Lk 24:47). Wheaton, Ill.: Victor Books.).
The disciples were not just proclaimers of Jesus’ message but eyewitnesses who were to share their personal experience of the risen Christ. The earlier mission of the Twelve (Luke 9:1–6) and the seventy (10:1–12) were a prophetic foretaste of the future mission of Jesus’ witnesses after the resurrection. Verse 48 touches on apostolic succession. The apostles are the first witnesses, but through the power of the Holy Spirit, all believers are the custodians of apostolic truth down through the years. God poured out His Spirit upon us at Pentecost. That Spirit is a present power in our lives. We are being healed, transformed, liberated, and sent on missions because of the supernatural God living in and among us by His Spirit. If we needed further proof positive, we would have it in the hosts of creative, bold, caring people throughout history whose only motivating force was the risen Christ in their midst (Larson, B., & Ogilvie, L. J. (1983). Vol. 26: The Preacher’s Commentary Series, Volume 26 : Luke. The Preacher’s Commentary series (356). Nashville, Tennessee: Thomas Nelson Inc.).
• When, our lives are lived for the here and now on our own selfish timetable, then the doors close which results not only in lost blessing for others, but also for ourselves. When people can see that the reality of Christ makes a difference in our lives, it gives us both an opportunity and validity to the life changing gospel.
The pledge in verse 24:49 where Christ says that He is: "sending the promise of my Father upon you, the verb is a futuristic present that emphasizes the certainty of what God was about to do. This promise was the coming of the Spirit (Acts 1:4–5; cf. also 2:33; Gal 3:14; Eph 1:13) and refers to the OT promise of the Spirit’s coming (cf. also Luke 3:16). Luke thought above all of Joel 2:28–32 (Acts 2:16–21). As in John 16:7, Jesus himself is sending the Spirit. The command for them to first stay in the city is repeated in Acts 1:4. The city is, of course, Jerusalem. The reason and timing is explained that they should stay: "until you are/become clothed with power from on high. The tie between power for God’s ministry and the gift of the Spirit has been alluded to already in 1:17, 35; 4:14; 5:17 (cf. also 6:19) and will be even clearer in Acts 1:8; 10:38 (cf. also 4:31). The verb is the middle voice, “until you are/become clothed with,” but not, “put on yourselves”. The figure of being clothed with authority or with power in the sense of receiving it in order to exercise it is common. It denotes that the power is a gift, and its source is “from on high,” from the Father and from Jesus who will presently ascend on high. The gift of the Spirit will fill the disciples with power that is fully and completely adequate to perform their task in Jerusalem and among the nations (Lenski, R. C. H. (1961). The Interpretation of St. Luke’s Gospel (1208). Minneapolis, MN: Augsburg Publishing House.).
• Trying to drive a car without the keys, operating a power tool without electricity, a hydroelectric plant without any water source—all of these futile actions make as much sense as trying to minister to others without the power of the Holy Spirit. Believers can do nothing good without his power, yet how often they try! Christians schedule revival as if God ran on their schedule, they launch evangelistic efforts without praying that God will prepare people’s hearts, and they run churches and ministries as if God were more interested in marketing and management techniques than people’s souls. How tragic—and how foolish! (Barton, B. B., Veerman, D., Taylor, L. C., & Osborne, G. R. (1997). Luke. Life application Bible commentary (570). Wheaton, Ill.: Tyndale House Publishers.)
Even as the commissioning scenes in Matt 28:19–20 and John 20:21–23 highlight teaching and making disciples in Matthew and the sending of the Spirit in John), so the commissioning scene in Luke shows how Jesus’ ministry, death, and resurrection are all the fulfillment of Scripture (Luke 24:47). The church’s worldwide mission and the Spirit’s coming to empower them for that ministry is also the fulfillment of Scripture. The resurrection story leads to mission. Jesus’ purpose was to seek and save all the lost. Yet he never ministered outside Palestine and the surrounding countries. He left the rest of his mission to his church to accomplish. He gave his church the steps by which they are to accomplish this mission. He told the church to wait for power from the Spirit with prayer, joy, and worship. Then they were to minister in their home area and extend the work to the world. This is spelled out explicitly in Acts 1:8. Matthew 28:19–20 tells the church to act on the authority Jesus gives, since he has all authority in heaven and earth. That action should center on making disciples who are then to be baptized and taught. His church under every circumstance is to preach the gospel to every person in every place in every age. The gospel offers forgiveness of sins and promise of resurrection and eternal life with Jesus after death. The gospel demands repentance of sins and taking up a cross to follow Jesus in mission (Butler, T. C. (2000). Vol. 3: Luke. Holman New Testament Commentary; Holman Reference (426). Nashville, TN: Broadman & Holman Publishers.).
Illustration: There was once a young Brazilian boy named Matthias. Smallpox destroyed his left eye and permanently weakened the right eye. Poverty robbed him of any opportunity for an education. What little money he had came from playing his harp for dances. One night he headed for a dance, but a new kind of music caught his ear and haunted his soul. Through the windows of a mission church streamed out the melody of “Trust and Obey.” Matthias stood spellbound. The service ended. The church members gradually disappeared to their homes. The melody reverberated in the young boy’s mind. He could not escape it. He knew life had something better to offer him than what he had. Finding a way to have glasses to let him read, he finally learned to read the New Testament. Also, he took up a new business, selling thread and thimbles in the country districts. As he threaded his way along the rain forest paths from house to house, he carried on an even greater business. In his bag among the needles and thread were his real products: Bibles and tracts.
From the biography of his life, this was Matthias’s mission: “His otherwise arduous task becomes a glorified one because a loving purpose tides him on and buoys him up. The naturally hostile people put him up for the night, and he preaches the gospel in their homes. Soon the humble, faithful tick-tack man will lay down his pack and go to live with the king. But his life will go on in this land of flowers. Boys and girls that now play beneath the palms will proclaim to others the message first heard from the lips of the peddler.”
Thousands of such stories abound across the two thousand years since Jesus lived, died, rose again, and ascended to the Father. Each story has its own sorrow and its own victories. Your story can be added to the growing list. (A believer in Christ has) all the qualifications and much more opportunity than did Matthias. You can express your faith in the living, resurrected Christ. You can accept his forgiveness for your sins. You can witness to others, calling them to repentance and promising them forgiveness in the name of Jesus. (Butler, T. C. (2000). Vol. 3: Luke. Holman New Testament Commentary; Holman Reference (423–424). Nashville, TN: Broadman & Holman Publishers.)
2) The Consecration (Luke 24:50–53)
Luke 24:50-53 [50]Then he led them out as far as Bethany, and lifting up his hands he blessed them. [51]While he blessed them, he parted from them and was carried up into heaven. [52]And they worshiped him and returned to Jerusalem with great joy, [53]and were continually in the temple blessing God. (ESV)
The resurrection appearance that began in Luke 24:36 continues but with a change in scene. According to Acts 1:1–12, the eleven apostles (and possibly others) witnessed the ascension of Jesus. There is a forty-days time gap between Luke 24:49 and Luke 24:50 (Gingrich, R. E. (2001). The Gospel of Luke (70). Memphis, TN.: Riverside Printing.).
Leaving Jerusalem, Luke 24:50 notes of Jesus: "Then he led them out as far as/to the vicinity of Bethany. Bethany is on the Mount of Olives (cf. 19:29; Acts 1:12). According to Zechariah 14:1, 4, the Messiah will return to this mountain at his second coming. Certainly in Acts 1:11 the disciples were told the Lord would one day return in the same way that they had seen him leave (Childress, G. (2006). Opening up Luke’s Gospel (217). Leominster: Day One Publications.).
With lifting up his hands (cf. Lev 9:22; cf. also Sir 50:20–21; 1 Tim 2:8), He blessed them. Before departing Jesus pronounced a final blessing upon his followers. (cf. Gen 27:27; 49:28; 2 Enoch 56:1; 57:2; 64:4). Before he suffered he had lifted up his eyes to heaven, and the voice of intercession had been raised for them (John 17). As the high-priestly prayer closed, the voice had passed from the tones of earnest but humble pleading into those of the Sovereign expressing his will: “I will that they also whom thou hast given me, be with me where I am.” Now the Priest, about to ascend to his throne, extends those hands in which is the print of the nails. The uplifted hands are the sign of the accepted sacrifice ever potent to cleanse. They are the sign of the righteousness ever ample to clothe. They are the sign of the protection ever sufficient to overshadow his Church (The Pulpit Commentary: St Luke Vol. II. 2004 (H. D. M. Spence-Jones, Ed.) (285). Bellingham, WA: Logos Research Systems, Inc.).
Luke 24:51 notes that this indicates that the blessing of Luke 24:50 lasted for a period of time, since something occurred while he blessing them. During the blessing, He parted/left them. (cf. 1:38; 2:15; 9:33; Acts 10:7; 12:10; cf. also Gen 17:22; 35:13; Judg 6:21; 13:20. With the words: And was carried/taken up into heaven, this marks the end of the resurrection appearances and of Jesus’ physical presence with his disciples. The other Gospels tell us “in a cloud,” which was the transportation of deity (cf. Dan. 7:13) (Utley, R. J. D. (2004). Vol. Volume 3A: The Gospel According to Luke. Study Guide Commentary Series (Lk 24:51). Marshall, Texas: Bible Lessons International.).
The cloud that “hid” (Acts 1:9; literally, “received”) him was the Shekinah, a visible representation of the pleasure and presence of God. This was the same luminous presence that Moses had encountered on Sinai when God covered him and he saw its afterglow. It was the same cloud that traveled before Israel by day and appeared as a pillar of fire at night. It was the cloud that lay over the tabernacle and filled the temple. It was the glorious cloud that Ezekiel saw depart over the east gate. It was the same shimmering presence that surrounded Jesus on the Mount of Transfiguration when his face shone forth like the sun (Hughes, R. K. (1998). Luke : That you may know the truth. Preaching the Word (423). Wheaton, Ill.: Crossway Books.).
Please turn to Ephesians 1
Naturally, all the events that have transpired, have occurred according to the eternal plan of God. Christ accomplished a specific work, and His departure and sending of the Holy Spirit is a seal and inheritance. He enlightens and enables repentance. He is the guarantee and enabler of hope in God’s eternal plan.
Ephesians 1:7-23 [7]In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, [8]which he lavished upon us, in all wisdom and insight [9]making known to us the mystery of his will, according to his purpose, which he set forth in Christ [10]as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth. [11]In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, [12]so that we who were the first to hope in Christ might be to the praise of his glory. [13]In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, [14]who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory. [15]For this reason, because I have heard of your faith in the Lord Jesus and your love toward all the saints, [16]I do not cease to give thanks for you, remembering you in my prayers,[17]that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and of revelation in the knowledge of him, [18]having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, [19]and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might [20]that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, [21]far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. [22]And he put all things under his feet and gave him as head over all things to the church, [23]which is his body, the fullness of him who fills all in all. (ESV)
• Through the plan of God, those who God brought to Himself have received forgiveness through repentance, wisdom and insight through he Holy Spirit. The Gospel can now be understood, proclaimed and given thanks for to the praise of His glory.
Which is what we see the response was in Luke 24:52 where: "they worshiped him in". In light of Luke 4:7–8 the disciples’ worship of Jesus demonstrates that Luke’s Christology is a high one indeed. (cf. 5:20–26; 7:47–50). After such, they returned to Jerusalem. Thus Luke returned his readers to where his orderly account began (1:5–6). Compare 2:10. All doubt, questions, and fear have been removed (24:11, 19–25, 37–38, 41), and the result is great joy.
• A joy filled Christian focuses on the person and work of Christ, and that becomes the ultimate answer. A person filled and exhibiting great joy is the strongest ambassador for engaging truth.
Finally, in Luke 24:53 they were continually/stayed at the temple blessing/praising God. Luke returned his readers to where the Gospel began (1:8–9). That the early church continued worshiping in the temple after Easter is evident from Acts (Acts 2:46; 3:1; 5:42; 21:23–36; 22:17; 24:11–12, 18; 26:21.).The evident reality of the ascended Christ draws people into corporate worship. We tend to think of worship merely in terms of the offer of praise, but at its base worship involves a renewed attitude and openness toward God. The worship present in this text is not only offering praise to God, but also obeying what Jesus has commanded (vv. 49, 52). The transformation that comes with response to the gospel should refresh and renew our hearts so that we not only thank God with our lips but with our actions. The Gospel of Luke closes with disciples ready to obey the call of Jesus, and to do so with joy. Acts 4 shows them still doing so, and we should still emulate that thrill of mission today (Bock, D. L. (1996). The NIV Application Commentary: Luke (622). Grand Rapids, MI: Zondervan Publishing House.).
In heaven today, our Lord ministers as our High Priest (Heb. 7:25) and our Advocate (1 John 2:1). As High Priest, He gives us the grace we need to face testing and temptation (Heb. 4:14–16); and if we fail, as Advocate He forgives and restores us when we confess our sins (1 John 1:6–10). As the glorified Head of the church, Jesus Christ is equipping His people to live for Him and serve Him in this present world (Eph. 4:7–16; Heb. 13:20–21). Through the Word of God and prayer, He is ministering to us by His Spirit and making us more like Himself. Of course, He is also preparing in heaven a home for His people (John 14:1–6), and one day He will return and take us to be with Him forever (Wiersbe, W. W. (1996). The Bible exposition commentary (Lk 24:47). Wheaton, Ill.: Victor Books.).
(Format note: Some base commentary from Stein, R. H. (2001). Vol. 24: Luke (electronic ed.). Logos Library System; The New American Commentary (619–625). Nashville: Broadman & Holman Publishers.)
