Lectionary Commentaries for May 9, 2024
Ascension of Our Lord

Jesus interpreted the Scriptures in three parts: the Messiah must suffer, rise from the dead, and proclaim repentance for forgiveness of sins (Luke 24:45–47). This slogan aims to show how God’s purpose changes social norms by rejecting values of power and competition for humility, service, and love.

Suppose the prophecies mentioned in the Scriptures and by Jesus himself were fulfilled in his crucifixion. Shouldn’t his disciples also expect the repeated prophecy of his resurrection on the third day to be realized? If this is the case, why do the disciples consider him a ghost and react to him with fear and disbelief?

It is challenging to locate texts that explicitly predict messianic suffering and resurrection. However, attempting to do so would be missing the point of Jesus’ words. The truth that all Scriptures point toward has now been realized. 

Luke provides direct hints for the scriptural basis of the reversal Jesus experienced in his life, death, and resurrection. He draws mainly on the Psalms and Isaiah to present Jesus’ passion. The proclamation of repentance for forgiveness of sins to all nations is also scripturally based.

The words of Jesus, “beginning from Jerusalem,” mark a significant shift in perspective (24:47). Jerusalem was commonly seen as the center point to which all nations would come. However, Jesus’ missionary vision is different and envisions a centrifugal missionary movement instead. The tearing of the temple veil at Jesus’ death is already beginning to have an impact (23:45).

This passage connects Jesus’ words to earlier material in the Gospel and points toward the Acts of the Apostles. The disciples’ work of “proclaiming” is bound to the work Jesus was Spirit-anointed for in his mission. Forgiveness is central to the content and experience of salvation. Doing things “in the name of Jesus” becomes an essential motif in Acts. Christians in Acts heal, preach, and are baptized in the name of Jesus, suffer for his name, and call upon the name of Jesus.

The role of the disciples in spreading the message of Jesus can be summed up in the sentence “You are witnesses of these things” (24:48). In this context, the phrase “these things” refers to the suffering and resurrection of Jesus and their significance to the early church’s ongoing proclamation (24:44–47). In Acts, the followers of Jesus serve this exact purpose.

First, Luke underscores that they have been transformed (“their eyes opened”) in their understanding of God’s purposes, centered on Jesus’ crucifixion and resurrection. Second, Luke notes that they will be “clothed with power from on high.” Luke thus draws a direct connection between their service as “witnesses” and their reception of the Holy Spirit.

Jesus empowers his followers with “power and authority” for their missionary work. He promises they will receive the Holy Spirit, enabling them to carry out their role. Jesus portrays God as a generous Lord who gives the Spirit to his people. Interestingly, Jesus himself, not the Father, will grant the Spirit. This is in keeping with John the Baptist’s prophecy in Luke 3:16, which we see in Acts 1:5 and 11:16.

Luke’s account of Jesus’ ascension is closely linked to the preceding scenes, but the timing is uncertain. The disciples recognize Jesus’ true identity and respond appropriately. The author has been preparing the audience for Jesus’ departure since the transfiguration scene. The account’s chronology here is less precise than in previous encounters. The ascension occurs at an unspecified time, leaving the possibility of other timings open, which Luke explores more fully in Acts 1:1–11.

Jesus led a community that included three named women, the eleven apostles, and others. Bethany, located on the Mount of Olives, was where Jesus’ entry into Jerusalem began and where he was exalted in Acts 1:9–12.

Jesus’ final act is similar to that of priests in Leviticus and Sirach. While some see this as portraying Jesus as a priest, Luke must demonstrate interest. Instead, Jesus blesses his disciples, echoing the leave-taking of Moses and Abraham. The echoes of Sirach emphasize the significance of Jesus, assuring the disciples of divine favor.

Jesus’ final instructions to his followers are to spread his message to all nations, and only through obedience to him can they fulfill their mission as witnesses to the world.

Jesus ascends into heaven, signifying the completion of his mission with his “return into heaven” denoting his departure’s finality and glorified status. The ascension symbolizes Jesus’ elevated status visibly and tangibly. It proves that his humility and suffering did not disqualify him from fulfilling his mission, and God fully embraced it.

In this part of the story, the ascension of Jesus serves two purposes. First, Luke establishes a connection between the departure of Jesus and the arrival of the Holy Spirit. As Jesus is now in a royal and exalted position, he can give the Holy Spirit to his followers (Luke 24:49; Acts 2:32–33). For Luke, the ascension marks the beginning of the outpouring of the Spirit and the church’s mission. 

Luke’s ascension shows coherence between Jesus of Nazareth, the Lord, and Christ. The disciples worship Jesus, unprecedented in the Gospel of Luke, recognizing him for who he is. Luke–Acts denies worship to images, the devil, and mere mortals, allowing it only in the case of God.

After Jesus’ ascension, his followers return to Jerusalem and stay in the temple, following Jesus’ instructions to wait until they are “clothed with power from on high.” Their constant presence in the temple is reminiscent of Anna, who exhibited exemplary piety by worshiping there day and night. This behavior demonstrates the disciples’ recognition of the importance of following Jesus’ teachings.

Luke’s Gospel highlights divine redemption through the disciples’ initial shock, joy, and steadfast faith. Jesus’ birth brought praise, and the faithful hoped for redemption. The Holy Spirit’s arrival will empower them to serve as messengers of salvation.

While other New Testament writings briefly refer to Jesus’ ascension (Ephesians 4:8‒10; Philippians 2:9‒11; 1 Timothy 3:16; 1 Peter 3:22), only Luke narrates the event. Moreover, Luke accords strategic importance to Jesus’ ascension by repeated reporting at the hinge between Luke’s two volumes: first, and most briefly, concluding Luke’s Gospel (24:50‒53); then, more fully, introducing Acts (1:1‒11).

Jesus’ ascension thus culminates the story of Jesus’ birth, life, death, and resurrection on a high note and commences a new heavenly chapter—with continuing effects on earth. In his “first book,” Luke “wrote about all that Jesus began to do and teach until the day when he was taken up to heaven, after giving instructions through the Holy Spirit to the apostles” (1:1‒2). Now, by implication, in his second volume Luke reports what the risen-ascended Jesus continues to do and teach through his Spirit-empowered emissaries across the world (1:8). This epic story of God’s saving global mission pivots around Jesus’ ascension.

Though we might wish for a fuller account of Jesus’ ascension, Luke offers considerable insight at the outset of Acts. The apostles themselves press for more information, longingly asking Jesus, “Lord, is this the time when you will restore the kingdom of Israel?” (1:6). That’s a reasonable question. God has just raised Jesus Messiah from the dead—a world-shattering apocalyptic event if there ever was one. The time would seem ripe for the final restoration of God’s realm—yes? 

Partially, but not fully, as Jesus suggests in his less-than-satisfying, off-putting response: “It is not for you to know the times or periods that the Father has set by his own authority” (1:7). In other words, “None of your business,” which squelches all speculations about end-time schedules but also leaves gnawing “How long, O Lord?” lamentations hanging in the air.

But Luke and Jesus have more to say at this critical juncture about significant times that inform and inspire Christ’s progressing mission in the world. Notice three key markers:

1. “Forty days” (1:3) – Luke uniquely specifies this 40-day span between Jesus’ resurrection and ascension, during which he appears to his disciples, proves his identity, and “gives instructions” (enteilamenos)—more like “marching orders” or “commands”—for their service in the “kingdom of God” (1:3). “Staying [synalizomenos] with them” more particularly suggests “eating with them,” recalling significant moments when Jesus was “made known to them in the breaking of the bread” (Luke 24:28‒31, 35) and eating “a piece of broiled fish” (24:42‒43; see also Acts 10:41). Table fellowship and gospel ministry closely intertwine throughout Luke and Acts.

The 40-day time frame evokes the ancient Israelites’ sojourn at Mount Sinai when God gave Moses the Torah to guide God’s people through the wilderness (Moses had two 40-day fasting stints on the mountain [Deuteronomy 9:9‒10:10]). More immediately, it recalls the duration of Jesus’ testing in the wilderness before undertaking his earthly ministry—a 40-day stint of fasting, combatting the devil, affirming God’s law, and solidifying Jesus’ commitment to use his Spirit-power for others’ benefit, not personal gain (Luke 4:1‒13). 

This critical test-period has inspired the church’s Lenten tradition, a 40-day season of self-discipline and reflection on Jesus’ suffering before Easter. Notably, however, “after his suffering” on the cross (Acts 1:3), the risen Jesus concludes his earthly ministry with a 40-day session of preparing his followers to continue his work. But he does so, as it were, through a joyous banquet celebrating his new life, not a rigorous bootcamp.  

2. “Not many days from now” (1:4) – Just before Jesus’ 40-day testing, he was filled with the Holy Spirit at his baptism (Luke 3:21‒22). In fact, it was this Spirit who led Jesus into the wilderness ordeal (4:1‒2). And before Jesus’ baptism in the Jordan, John the Baptizer announced that the more powerful Messiah would effect a Spirit-and-fire baptism (3:16). 

At the end of the risen Jesus’ 40-day seminar, he promises that this Spirit-outpouring will occur shortly but imprecisely, “not many days from now.” In the meantime, Jesus’ disciples must “wait there,” in Jerusalem (Acts 1:4‒5). Neither his heavenly Father nor Jesus himself is ready to provide the Spirit just yet, and Jesus gives the impression that he will not be physically present when it happens.

It is precisely because of Jesus’ impending absence that his followers need the Spirit’s endowment. They cannot hope to bear effective witness to the living Christ “to the ends of the earth” without the same Spirit that directed and energized Jesus’ ministry (1:8). Tellingly, the Acts of the Apostles begins with Christ’s order for his apostles not to act until they’re properly equipped. Which is not to encourage passivity or complacency: they must wait for the Spirit intentionally, diligently, prayerfully, communally (see 1:13‒14). They must not rush the “rush” of the Spirit (see also 2:2).   

3. “The day he was taken up” (1:1, 11) – After Jesus assures his deputies of the Spirit’s imminent coming, a cloud ushers him into heaven “out of their sight,” leaving them gawking skyward in a frozen daze (1:9). This is not the waiting mode Jesus called for. Two special white-robed messengers (see also Luke 24:4) shake them out of their stupefied state: “Why do you stand looking up to heaven?” (Acts 1:10‒11). There’s waiting and witnessing to do in Jerusalem and beyond. Their focus is to be outward, not upward—until Jesus returns. 

Yes, “this Jesus … will come [back] in the same way as you saw him go into heaven” (1:11). But there’s no ETA for this return flight. It may be a few or many days (or years or centuries). In the meantime, Christ’s followers are tasked with furthering his right-making mission on earth in the power of the Spirit, buoyed by the prospect of Christ’s climactic reappearance (parousia) and restoration of God’s whole world, the universal realm of heaven-and-earth (see also Luke 10:21; Acts 3:19‒21).

The ascension does not celebrate Jesus’ departure from a cruel, wicked world into a heavenly paradise where one day his beleaguered followers will join him. Rather, it signals the expansive horizon of God’s redemptive purpose in Christ—as far and wide as all creation.

The ascension does not fix Jesus in a remote heavenly outpost but, rather, gives him a cosmic platform for holistic outreach through his people, sustained by his pervasive Spirit and periodic personal visits back to earth (9:3‒6; 10:9‒16; 18:9‒10; 23:11) pending his final return.

The ascension of Jesus assures nothing less than a new, interconnected heaven-and-earth, even as it challenges us to participate in this vast, vital re-creative project.  

Psalm 47 is classified as an enthronement psalm, a psalm celebrating God’s sovereignty over all creation. The only other enthronement psalms in the Psalter are grouped together in Book 4 (Psalms 93–99).¹ That makes Psalm 47 a bit of an outlier in two ways. First, it occurs in Book 2 rather than being grouped with Book 4’s collection; second, it is the only enthronement psalm that does not include aspects of the nonhuman creation in its cry to celebrate God’s sovereignty. Let us explore its position in Book 2, turn our attention to its content, and then reflect on its words in our 21st-century multicultural, multireligious context.

Psalm 47 is one of Book 2’s collection of seven psalms “of the Korahites” and seems an apt follow-on to the closing words of Psalm 46 (verse 10): “Be still, and know that I am God! I am exalted among the nations, I am exalted in the earth.” Psalm 47, then, opens with the words “Clap your hands, all you peoples … For the Lord, the Most High, is awesome, a great king over all the earth.”

On this Ascension Day, the words of Psalm 47 fit well with the other lectionary readings. God, who sent Jesus to proclaim the good news of the gospel all peoples, is sovereign over all the earth. James L. Mays writes that the early church used Psalm 47 to celebrate the ascension of Jesus, and our 21st-century lectionary readings follow that practice.²

A second observation about Psalm 47, one that sets it apart from Book 4’s collection of enthronement psalms, is the anthropomorphic focus of the psalm. Unlike the enthronement psalms in Book 4, which repeatedly invoke all of creation, human and nonhuman, in celebration of God’s sovereignty, Psalm 47 focuses solely on humanity. In its words, we find a call to “all you peoples” to “shout to God with loud songs of joy,” followed by repeated references to “subdued peoples,” “nations,” “princes,” and “the people of the God of Abraham.”

The enthronement psalms in Book 4 call on all of creation, human and nonhuman alike, to celebrate and/or acknowledge God’s sovereignty over the earth.

• In Psalm 93, the floods, the mighty waters, and the waves of the sea acknowledge God’s sovereignty.
• In Psalm 95, the depths of the earth, the heights of the mountains, the sea, and the dry land are in God’s control.
• Psalm 96 admonishes the heavens to be glad, the earth to rejoice, the field to exult, and all the trees of the forest to sing for joy.
• Psalm 97 invites the coastland to be glad, and reminds all creation that God is indeed sovereign.
• Psalm 98 calls “all the earth” to make a joyful noise, break forth into joyous song and sing praises to the Lord, and let the sea roar, the floods clap their hands, and the hills sing together.

It so often seems that humanity has taken control over creation—the sea, the rivers, the mountains, the trees of the forest, the coastlands: all those places that provide habitats for the nonhuman members of creation—and has forgotten that we, that humanity, is only one element in the larger creation over which God is sovereign.

Clinton McCann Jr. states that the enthronement psalms are the heart of the Psalter—with the clear message that God is sovereign over the earth.³ On this Ascension festival, perhaps the words of Psalm 47 should be approached with a healthy measure of caution. I write this reflection in the midst of the warfare between Hamas and Israel (November 2023). In the fractious world in which we live in the 21st century, such words suggesting that the “pride of Jacob” is God’s chosen heritage (verse 4) could add fuel to an already smoldering fire or perhaps the full-fledged fire that is already burning.

God is indeed sovereign over the world. Perhaps the words of Psalm 47:9 might be more fitting in the context in which we find ourselves: “The princes of the peoples gather as the people of the God of Abraham.” May our shared faiths find peace and healing in this very trying time.

Notes

1. I include Psalm 94 in the grouping of enthronement psalms, though it is classified as a Psalm of Vengeance. The God who reigns over the earth is also the God who metes out justice in the earth. See Nancy L. deClaisse-Walford, Psalms Books 4–5, Wisdom Commentary (Collegeville, MN: Liturgical Press, 2020), 22–26.
2. James L. Mays, Psalms, Interpretation (Louisville: John Knox Press, 1994), 188.
3. J. Clinton McCann Jr., “The Book of Psalms,” New Interpreter’s Bible, vol. 4, ed. Leander E. Keck (Nashville: Abingdon Press, 1996), 868.

Ephesians 1:15 begins the letter’s thanksgiving, a customary element of the ancient letter genre that was frequently but not universally incorporated. In nonbiblical letters from the period, the thanksgiving was directed to an individual god or to a group of gods. The reason for thanks could be general or specific and could concern particular circumstances of either the letter’s sender or recipient. The most standard form of the thanksgiving was “Above all else I pray that you are well,” though this form of thanksgiving could be amended, added to, or removed altogether.

For example, in a second-century letter,¹ an Egyptian recruit to the Roman army named Apion writes to his father named Epimachus. In one sentence he uses the standard form of the thanksgiving, and in the next he thanks “the Lord Serapis” that he, Serapis, saved him, Apion, when he was in danger at sea while traveling to Rome. It is fitting that an Egyptian would thank Serapis, as the deity was a popular Greco-Egyptian god. Writing another letter to his sister, Sabine, years later,² Apion states that he prays and gives thanks to the “local gods” for her. In this case, his thanksgiving is general and to multiple deities.

Pauline thanksgivings

There is a sense in which the thanksgiving in ancient letters is obligatory and polite to include, and the same is true in Pauline letters, most of which include a thanksgiving. Paul’s letter to the Galatians notably does not include one, perhaps on account of its confrontational tone and message. Including Ephesians, eight Pauline letters possess a thanksgiving: Romans 1:8–10; 1 Corinthians 1:4–9; Ephesians 1:15–19; Philippians 1:3–11; Colossians 1:3–12; 1 Thessalonians 1:2–5; 2 Thessalonians 1:3–4; 2 Timothy 1:3–7; Philemon 4–7.

While the thanksgiving may have been polite and obligatory, this does not suggest that it was not meaningful. Apion likely did thank Serapis for his successful sea voyage and pray to the local gods for his sister’s health. Even if standardized, this formal element of ancient letters can provide insight into the particular circumstances of the letter recipients, as well as the values of the letter writer.

When it comes to Pauline thanksgivings, they indicate a variety of circumstances and values. In Romans 1:8, Paul thanks God that the Roman believers’ faith is proclaimed throughout the whole world. In 1 Corinthians, Paul thanks God for the grace given to the church in Corinth in Christ Jesus. In Philippians, he thanks God that the letter recipients have long shared in the gospel. In 1 Thessalonians the thanks is for the believers’ work of faith, labor of love, and steadfastness of hope. Paul’s thanks in Colossians, Philemon, and Ephesians are for the same two things: faith in the Lord Jesus Christ and love for all the saints.

Thanksgiving in Ephesians

In Ephesians 1:15–19 Paul not only indicates what he thanks God for with respect to his recipients’ actions, namely their faith and love, but also indicates what his specific prayer to God for them is. The content of Paul’s prayer takes up verses 17–19. The prayer is twofold, and the two parts are set in a cause-and-effect relationship. Paul first prays that God would give the Ephesians a spirit of wisdom and revelation so their hearts may be enlightened to know the hope of God’s calling.

These same terms and themes will be taken up later in Ephesians, indicating that they are important concerns for Paul in the letter. In Ephesians 3:1–13 Paul pairs the terms “wisdom” and “revelation.” In Ephesians 3:3 he writes of “the mystery” that was made known to him “by revelation.” Here, the mystery concerns Christ, and specifically that through the gospel Gentiles have become fellow heirs, members of the body, and partakers of the promise.

“Wisdom” appears in Ephesians 3:10, wherein Paul states that “the multifaceted wisdom of God” is made known to heavenly rulers through the church. This multifaceted wisdom involves the news of Christ’s boundless riches for Gentiles.

When Paul prays for a spirit of wisdom and apocalypse for his audience, he appears to be praying that they recognize the great benefit in Christ for Gentiles who believe. Not only is there resonance with Ephesians 3 with respect to the terms “wisdom” and “revelation,” but several other words are shared between the two passages: riches (ploutos), inheritance (klēronomia), rule (archē), and authority (exousias). When Paul offers his prayer of thanksgiving in Ephesians 1, he is previewing what will be expounded in Ephesians 3.

Resurrection, ascension, and Psalm 110 in Ephesians 1:20–23

In many English translations the content of Paul’s prayer appears to end at Ephesians 1:19, as verse 20 begins a new sentence (New Revised Standard Version Updated Edition, New International Version, Common English Bible). However, in Greek, verse 20 does not begin a new sentence. Rather it begins a relative clause that connects directly to God’s power and might, mentioned in verse 19. As Paul is wont to do, he writes or dictates one long run-on sentence that encompasses Ephesians 1:15–23.

While verses 20–23 are grammatically part of the thanksgiving, Paul has begun to move from the content of his prayer to an explanation of the significance of Christ’s resurrection and ascension. Here Paul does not mention Jesus’ death on the cross. Instead, he focuses on resurrection and ascension, directly connecting God’s power with these acts as he does in Romans 1:4; 1 Corinthians 6:14; Philippians 3:10; and Colossians 2:12.

While Paul does not directly cite or quote Psalm 110 here, the image of Christ being seated at God’s right hand and the fact of having everything, including every rule, authority, power, dominion, and name, under his feet strongly echoes or alludes to Psalm 110:1, one of the most common Old Testament texts used in the New Testament: “The LORD says to my lord, ‘Sit at my right hand until I make your enemies your footstool.’” In Psalm 110, as also in Ephesians 1:20, being seated at God’s right hand is a sign of victory, power, and a position of honor.

Notes

1. Found online at https://papyri.info/ddbdp/chr.wilck;;480
2. Found online at https://papyri.info/ddbdp/bgu;2;632