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.
Next Luke gives special mention of the activity of Jesus immediately prior to His ascension (Acts 1:2): He gave specific instructions “through the Holy Spirit” to His chosen Apostles. In Luke 24 He had opened up the Old Testament Scriptures to them in such a way as to show them the things pertaining to Himself. Now in Acts 1 He instructed them to return to Jerusalem and await the empowering of the Holy Spirit, after which they were to begin to fulfil the Great Commission.
Then Luke mentions that there were several appearances of Jesus after His resurrection, “with many infallible proofs” over the course of “forty days”, teaching His disciples of “the things pertaining to the kingdom of God” (Acts 1:3). Luke 24 is written in a style which moves swiftly from the resurrection to the ascension almost as if both events had taken place in a single day, but Luke is perfectly clear in Acts 1 that there was the passage of forty days between.
At the end of the forty days, Jesus instructed His disciples to remain in Jerusalem to await the Promise of the Father (Acts 1:4). “Tarry in the city of Jerusalem until you are endued with power from on high” (Luke 24:49).
It must have seemed an age ago that John the Baptist had predicted, “I indeed baptise you with water; but One mightier than I is coming, whose sandal strap I am not worthy to loose. He will baptise you with the Holy Spirit and fire” (Luke 3:16). Now at last the moment drew nigh: the disciples would be “baptised with the Holy Spirit not many days from now” (Acts 1:5).
For a long time Israel's hope had been placed in a Messiah who would be a Maccabean type King who would vanquish the occupying Romans from Israel. This was a teaching which the Apostles had apparently not yet unlearnt. They asked the Lord if He was about to restore the kingdom to Israel (Acts 1:6). It is so easy to become preoccupied with our political present, and thereby to lose sight of the spiritual nature of Christ's kingdom.
Jesus had to remind them, “It is not for you to know times or seasons which the Father has put in His own authority” (Acts 1:7). This echoes part of Jesus' answer to a previous question (Matthew 24:3). “But of that day and hour no one knows, not even the angels of heaven, (nor the Son), but My Father only” (Mark 13:32).
Jesus brought them right back to the point with His announcement of empowering and commission (Acts 1:8). Wait in Jerusalem, and when the Holy Spirit comes, you shall have power. He shall light the fuse of the dynamite which will take the world by storm, even to the very ends of the earth, and to the end of the age. This will come about not by politics, nor by man's conquest, but by witnessing to the things concerning Jesus Christ. “'Not by might nor by power, but by My Spirit,' says the Lord of hosts” (Zechariah 4:6).
Having thus spoken, Jesus “was taken up, and a cloud received Him out of their sight” (Acts 1:9). This is a succinct account of the ascension. While the disciples saw the cloud, no doubt reminding them of the shekinah glory which had once filled the Temple, Jesus was received into heaven to take His seat at the right hand of God (Psalm 110:1). The prophet Daniel was allowed a glimpse of this awesome moment from the perspective of heaven (Daniel 7:13-14).
The Apostles were looking steadfastly toward heaven, but their thoughts were brought back to earth with a jolt when two men in white apparel suddenly appeared beside them (Acts 1:10). In Luke's writings angels had attended Jesus' birth, His ministry, His death and His resurrection. Now they were present at His ascension.
In Luke 23-24 we read that Jesus' earthly body had been placed in a tomb, and it was noted to be absent from the tomb down to the very detail of the folded grave clothes. Jesus bears in His hands and feet the marks of the crucifixion. He ate. Yet he was also able to appear and to disappear, to be recognised and not be recognised, to be touched and not to be touched. These things are a mystery.
The reason that the angels gave the Apostles not to stand gaping at the heavens is, “This same Jesus, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven” (Acts 1:11). This same Jesus who had walked with them for three years, this same Jesus who was crucified, dead and buried, this same Jesus who had risen triumphant o'er the grave and walked with them, on and off, another forty days, this same Jesus whom they had just seen ascending into heaven was going to return “in like manner” (1 Thessalonians 4:16-17).
Meantime, there is work to do. The exhortation to “watch” (Matthew 24:42) must be balanced with the command to “occupy (do business) until I come” (Luke 19:13). The Apostles returned to the upper room in Jerusalem to join others in prayerfully awaiting the coming of the Holy Spirit (Acts 1:12-14). From there the gospel would go out into all Judea, Samaria, and to the ends of the earth (Acts 1:8). A work still in progress.
D). ASCENSION DAY.
Mark 16:14-20.
Jesus appeared to the eleven, and “upbraided them with their UNBELIEF” because they “BELIEVED NOT” them which had seen Him after He was risen (Mark 16:14; cf. Luke 24:36-43).
The passage fast-forwards to the Great Commission (Mark 16:15; cf. Matthew 28:19; Luke 24:47-48; Acts 1:8).
The writer factors in other details: “he that BELIEVES and is baptised shall be saved; and he that BELIEVES NOT shall be damned” (Mark 16:16; cf. John 3:16; John 3:18; John 3:36).
“And these signs shall follow them that BELIEVE” (Mark 16:17a).
“In my name they will cast out demons &c.” (Mark 16:17-18). Jesus was in no doubt as to His own divine authority, and these things did indeed follow when people did BELIEVE.
They did cast out demons (Acts 8:7; Acts 19:11-12).
They spoke with new tongues (Acts 2:4; Acts 10:45-46; Acts 19:6).
One accidentally picked up a serpent, and survived (Acts 28:3-6).
Drinking any deadly thing and not suffering harm? (cf. Luke 10:19: 'and nothing shall by any means hurt you').
They laid hands on the sick, and they recovered (Acts 28:8; cf. James 5:14-15).
After giving His NOW BELIEVING disciples the terms of the Great Commission, Jesus “was received up into heaven, and sat on the right hand of God” (Mark 16:19). His authority resides there. Our authority emanates from there.
“And they went forth and preached everywhere, the Lord working with them, and confirming the word with signs following” (Mark 16:20). The work goes on, and will go on, until the gospel has been preached to all nations; ‘and then shall the end come’ (Matthew 24:14).
E). THE UNFINISHED BENEDICTION.
Luke 24:44-53.
Easter had been a hectic, confusing day: but, in our text, Jesus pointed the disciples first to His own words, and then to the Old Testament Scriptures in order that they might put some meaning on all that had happened (Luke 24:44-45). This is where we must always begin: with Jesus, who is both the key and the fulfilment of Scripture, and with the Scriptures themselves. Trying to understand Jesus without the Scriptures is futile; and comprehending Scripture without Jesus opening our understanding is impossible (Luke 24:45).
“It is written,” begins Jesus, “that the Messiah should suffer and rise” (Luke 24:46). He was giving them - and us - new reading glasses to read already familiar passages and verses. From now on we see these old things as in a new light.
Not only this, but the church’s commission arises out of the Old Testament. Jesus continues, “and that repentance and remission of sins should be preached in His name to all nations, beginning at Jerusalem” (Luke 24:47). If we search the Scriptures, we will find that that was always the plan.
Then we have the link with the New Testament: “you (all) are witnesses of these things” (Luke 24:48). Yet the church’s witness is nothing without the “enduing with power from on high” (Luke 24:49). So, the infant church needed first to wait in Jerusalem for the promise of the Holy Spirit.
Now that the church had an understanding, an identity, and a purpose (all arising out of the Easter event): Luke’s Gospel fast-forwards to the Ascension of Jesus. We can imagine the band of disciples, trooping along behind Jesus as they go for one last walk together. No longer despondent, they are remarkably buoyant as Jesus lifts His hands in benediction (Luke 24:50).
And in the very act of blessing them, “He was parted from them and carried up into heaven” (Luke 24:51). He went as the forerunner, ‘to prepare a place’ for us (cf. John 14:2). He went as High Priest, ‘ever living to make intercession’ for us (cf. Hebrews 7:25).
This was no sad parting. The disciples “worshipped Him” there. Then, as instructed, they returned to Jerusalem: “with great joy” (Luke 24:52). Thereafter they were “continually in the Temple worshipping God” (Luke 24:53).
Luke’s Gospel had begun in the Temple, with Zacharias’ vision, and now ends right there. The place where heaven and earth meet. The place where God met with man. An appropriate base to endow the church for their world-wide mission.
It is nice, as we conclude, to think of Jesus’ unfinished benediction. Perhaps it was still on His lips as He took His seat at the right hand of the Majesty on high? Maybe it is continuing even now, and will only know its final “Amen” when He physically returns for His own?
As we continue to worship and serve Him in this world, may the Lord bless us with continuing understanding of what He has accomplished for us. May we fulfil our mission in the power of the Spirit and see fruit for our labours in this present ‘waiting’ time. And to His name be all the praise and honour and glory.
