The Heavenly Power and Cosmic Presence of Christ
Commentary
The lessons for this Festival of Ascension all testify to the heavenly power and cosmic presence of Christ.
Acts 1:1-11
The First Lesson is a reading from the very beginning of the second half of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). There is some dispute about the date of composition, whether it was composed before Paul’s martyrdom (between 65 and 67 AD) or much later after the destruction of the Jerusalem temple in 70 AD. In any case, the author’s stress on the universal mission of the church (1:8) and so on the effort to validate Paul’s ministry reflects in this lesson. It is the introduction to the book and an account of Jesus’ ascension into heaven.
Like the Gospel of Luke, the book begins addressing Theophilus. It is not clear if this means that these works were written for a recent convert or a Roman official from whom the church sought tolerance. Since Theophilus means “lover of God,” it is possible that the author was addressing all the faithful. The author notes his earlier book (Luke) in which all Jesus did and taught from the beginning until the ascension is recorded (vv.1-2). Forty days of Jesus’ resurrection appearances are noted. Many convincing proofs are said to be offered (Luke 24:13-53). Reportedly Jesus spoke of the kingdom of God, ordering the apostles to remain in Jerusalem to wait for the Father’s promise (vv.3-4). As John the Baptist baptized with water, it is said that the apostles will be baptized with the Holy Spirit (v.5; cf. Luke 3:16).
The apostles then ask if the Lord will restore the kingdom to Israel, presumably a reference to the possibility that God might restore Israel’s political independence (v.6). Jesus replies that it is not for them to know the time or period set by the Father (v.7). It seems at this point that the mission of the church replaces concern about the kingdom of God for Luke (Eduard Schweizer, The Good News According to Luke, p.326). The apostles are told that they will receive power when the Holy Spirit comes upon them and will be Jesus’ witnesses in Jerusalem, in all Judea, to the ends of the earth [perhaps a reference to ministry to the Gentiles] (v.8). This theme of the Spirit empowering the faithful as well as their universal mission is central to Acts (2:12ff.; Robert Tannehill, The Narrative Unity of Luke-Acts: A Literary Interpretation, p.57). Then it is reported that Jesus began to ascend. Reference made to a cloud into which he ascends signifies the presence and activity of God (v.9; cf. Exodus 24:15-18; Luke 9:45). Two men in white robes then appear. These men (presumably angels, though the Greek term andres does not authorize that interpretation) inform them that Jesus will come again in the same way that they had seen him ascend into heaven (vv.10-11; cf. Luke 24:50-51).
Just as the apostles seemed to yearn for a better day at the time of Christ’s ascension (v.6), Americans yearn for more. A Yahoo News poll about the upcoming 2024 election found that the majority of Americans are in despair about what lies ahead. The growing inflation has damaged the lives of many who live from paycheck to paycheck. We need to make clear to the flock that the ascension changes our perspective. Help them to see that Christ’s return to heaven entails that he now rules with the Father. As Jesus defeated the forces of sin, evil, and despair on the cross at Easter, so he is in control of those forces today in our lives! With his conquest there is a better day ahead for us all. Death and despair cannot ultimately win, since the heavenly Jesus has already conquered them. Life is just like the Allies’ mop-up operations in Europe during World War II after D-Day. The war is won, but some battles remain.
Another sermon possibility suggested by the text is to focus on Jesus’ promise to the disciples that they would receive the Holy Spirit to empower them to witness (v.8). It could then be noted that we present disciples of Jesus have that Spirit and that mission too, have been empowered to undertake the universal mission and outreach for the church.
Ephesians 1:15-23
The Second Lesson for the day is drawn from circular letter, either written by Paul from prison late in his career or by a follower of Paul who had a hand in assembling the collection of his Epistles. These conclusions follow from the fact that the letter includes vocabulary and stylistic characteristics different from the authentic Pauline corpus. The book was likely addressed to a younger generation of Christians (1:15).
The lesson involves the author’s praise of the Ephesians and a thanksgiving for the blessings of God’s cosmic plans. The Ephesian faithful are first praised for their faith and love toward the saints (v.15). Paul (the author) prays that they may receive wisdom regarding the greatness of God’s power for the faithful (vv.17-19). God is said to put his power/authority [exousia] to work in Christ in raising him and seating him at the Lord’s right hand in the ascension) (v.20). This is probably a reference to Psalm 110:1, where Yahweh directs his priest-king to sit at his right hand. To be at one’s right hand was to stand in the place of power and honor of a rule (see 1 Kings 2:19). The ascension then entails that all things are under Christ, including the church of which he is the head. (This designation is not used in the authentic Pauline letters.) The church is then said to be Christ’s body, the fullness of him who fills all in all (vv.22-23; cf. Romans 12:5; I Corinthians 12:1-27).
Things are not going well for the church in 2024. We were in a down-hill slide long before the pandemic, but since then most denominations have been hurting even more. The Washington Post reports a 9% drop in church attendance between 2000 to 2023. Barna Research Group reports that only 39% of millennials and Gen Xers attend church (and that percentage is puffed by the higher turn-out of African American younger adults).
In this lesson, Paul is praising a lively church. He sees this as related to their members receiving God’s power which is related to Christ’s resurrection and ascension. With Christ’s ascension all things, including the church, are under him. For the church is his body. This entails that what happens in the church is about Christ and impacts Jesus. When good things happen, we are praising him, giving him joy and to harm the church with our temper or lethargy is to harm him. However, we also need to remember that the ascension is not just a celebration of Christ’s rule over the church. Sermons on this text should also help us keep in mind that the ascended Christ is not just permeating the church, but that through the Spirit, his essence is in the world. Make this a sermon to help the faithful recognize that Christians believe that what happens in the church impacts everyday life and the world. We need reminders that God intends the world to reflect the unity and sense of mission which the church (the Body of Christ) is called to display.
Luke 24:44-53
The gospel for the festival is the conclusion of the second two-part history of the church traditionally attributed to Luke (see the First Lesson for details on this work). It is the conclusion of Jesus’ commissioning of the disciples during his final resurrection appearance (vv.44-49) followed by the account of the ascension (vv.50-53). Only in Acts, (in the First Lesson) is express reference to the ascension also made. In this lesson, Jesus claims that the words he uttered to the disciples (that the Messiah should suffer [v.26] demonstrate that the law of Moses, the prophets, and Psalms had been fulfilled [v.44]). He opens the minds of the disciples to understand that his suffering and resurrection fulfill these Old Testament texts (vv.45-46; cf. Hosea 6:2). This theme is more characteristic of Matthew than Luke, and it is interesting that the only parallel account to Luke’s story is found in Matthew (28:16ff.), which does not include this proof from Old Testament prophecy.
The risen Lord proceeds to instruct that this word is to be proclaimed with the word of repentance and forgiveness of sin (v.47) — a linking of repentance and salvation characteristic of Luke (Acts 2:38; Hans Conzelman, The Theology of St. Luke, p.228). As witnesses [martus], Jesus notes, the dsciples are to receive what the Father promises (power from on high) and remain in Jerusalem until this is received (vv.47-49). No doubt this is another Lukan reference to the faithful’s need for empowerment of the Holy Spirit in doing their mission. (It is interesting to note that the Greek term for witness in similar to the term for Martyr [martur].) Jesus is reported as leading the disciples to the east of Jerusalem to Bethany, to bless them, and then ascends to heaven (vv.50-51). The disciples respond with worship [proskun, literally to kiss the hand], return to Jerusalem with joy, and are continually in the temple blessing God (vv.52-53).
As recently as in a 2018 Pew survey, it was found that fully one in three Americans feel God is distant (at least most of the time). There might be a feeling that with Christ’s ascension the distance is even greater, for now he and the Father both reside in heaven, distant from our everyday lives. This is a sermon for helping people appreciate that in the ascension, Christ has transcended human limitations. As a result, with God, Christ can be present everywhere at once. Modern quantum physics provides an intriguing way to make this point. A Higgs Fields has been hypothesized by physicists, a region characterized by physical entities. It is the field which actually generates matter, where the various subatomic particles are brought together to form mass. This field is said to exist in a different invisible, dimension yet it is present in all visible objects. Could we think of Jesus and God as dwelling in or with this Higgs Field? The idea of Christ being in the very stuff of all matter is a compelling image. Never again need we feel that God/Christ is distant. Indeed, he is in the very stuff of what we see and touch, in our guts. Paradoxically, the ascension and this sermon are opportunities to celebrate Christ’s intimacy with you and me. Like the disciples did at the ascension, we can now proceed to lead our lives in joy.
All the texts testify to the ascension of Christ. But in so doing, sermons inspired by them can testify to how in the ascension we have the reassurance that Christ and his loving, caring ways are now cosmically in charge, have the final say in our lives. And the fact that he now dwells in God’s presence entails that just as God is always present to us, so we are never without Christ and his love for us.
Acts 1:1-11
The First Lesson is a reading from the very beginning of the second half of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). There is some dispute about the date of composition, whether it was composed before Paul’s martyrdom (between 65 and 67 AD) or much later after the destruction of the Jerusalem temple in 70 AD. In any case, the author’s stress on the universal mission of the church (1:8) and so on the effort to validate Paul’s ministry reflects in this lesson. It is the introduction to the book and an account of Jesus’ ascension into heaven.
Like the Gospel of Luke, the book begins addressing Theophilus. It is not clear if this means that these works were written for a recent convert or a Roman official from whom the church sought tolerance. Since Theophilus means “lover of God,” it is possible that the author was addressing all the faithful. The author notes his earlier book (Luke) in which all Jesus did and taught from the beginning until the ascension is recorded (vv.1-2). Forty days of Jesus’ resurrection appearances are noted. Many convincing proofs are said to be offered (Luke 24:13-53). Reportedly Jesus spoke of the kingdom of God, ordering the apostles to remain in Jerusalem to wait for the Father’s promise (vv.3-4). As John the Baptist baptized with water, it is said that the apostles will be baptized with the Holy Spirit (v.5; cf. Luke 3:16).
The apostles then ask if the Lord will restore the kingdom to Israel, presumably a reference to the possibility that God might restore Israel’s political independence (v.6). Jesus replies that it is not for them to know the time or period set by the Father (v.7). It seems at this point that the mission of the church replaces concern about the kingdom of God for Luke (Eduard Schweizer, The Good News According to Luke, p.326). The apostles are told that they will receive power when the Holy Spirit comes upon them and will be Jesus’ witnesses in Jerusalem, in all Judea, to the ends of the earth [perhaps a reference to ministry to the Gentiles] (v.8). This theme of the Spirit empowering the faithful as well as their universal mission is central to Acts (2:12ff.; Robert Tannehill, The Narrative Unity of Luke-Acts: A Literary Interpretation, p.57). Then it is reported that Jesus began to ascend. Reference made to a cloud into which he ascends signifies the presence and activity of God (v.9; cf. Exodus 24:15-18; Luke 9:45). Two men in white robes then appear. These men (presumably angels, though the Greek term andres does not authorize that interpretation) inform them that Jesus will come again in the same way that they had seen him ascend into heaven (vv.10-11; cf. Luke 24:50-51).
Just as the apostles seemed to yearn for a better day at the time of Christ’s ascension (v.6), Americans yearn for more. A Yahoo News poll about the upcoming 2024 election found that the majority of Americans are in despair about what lies ahead. The growing inflation has damaged the lives of many who live from paycheck to paycheck. We need to make clear to the flock that the ascension changes our perspective. Help them to see that Christ’s return to heaven entails that he now rules with the Father. As Jesus defeated the forces of sin, evil, and despair on the cross at Easter, so he is in control of those forces today in our lives! With his conquest there is a better day ahead for us all. Death and despair cannot ultimately win, since the heavenly Jesus has already conquered them. Life is just like the Allies’ mop-up operations in Europe during World War II after D-Day. The war is won, but some battles remain.
Another sermon possibility suggested by the text is to focus on Jesus’ promise to the disciples that they would receive the Holy Spirit to empower them to witness (v.8). It could then be noted that we present disciples of Jesus have that Spirit and that mission too, have been empowered to undertake the universal mission and outreach for the church.
Ephesians 1:15-23
The Second Lesson for the day is drawn from circular letter, either written by Paul from prison late in his career or by a follower of Paul who had a hand in assembling the collection of his Epistles. These conclusions follow from the fact that the letter includes vocabulary and stylistic characteristics different from the authentic Pauline corpus. The book was likely addressed to a younger generation of Christians (1:15).
The lesson involves the author’s praise of the Ephesians and a thanksgiving for the blessings of God’s cosmic plans. The Ephesian faithful are first praised for their faith and love toward the saints (v.15). Paul (the author) prays that they may receive wisdom regarding the greatness of God’s power for the faithful (vv.17-19). God is said to put his power/authority [exousia] to work in Christ in raising him and seating him at the Lord’s right hand in the ascension) (v.20). This is probably a reference to Psalm 110:1, where Yahweh directs his priest-king to sit at his right hand. To be at one’s right hand was to stand in the place of power and honor of a rule (see 1 Kings 2:19). The ascension then entails that all things are under Christ, including the church of which he is the head. (This designation is not used in the authentic Pauline letters.) The church is then said to be Christ’s body, the fullness of him who fills all in all (vv.22-23; cf. Romans 12:5; I Corinthians 12:1-27).
Things are not going well for the church in 2024. We were in a down-hill slide long before the pandemic, but since then most denominations have been hurting even more. The Washington Post reports a 9% drop in church attendance between 2000 to 2023. Barna Research Group reports that only 39% of millennials and Gen Xers attend church (and that percentage is puffed by the higher turn-out of African American younger adults).
In this lesson, Paul is praising a lively church. He sees this as related to their members receiving God’s power which is related to Christ’s resurrection and ascension. With Christ’s ascension all things, including the church, are under him. For the church is his body. This entails that what happens in the church is about Christ and impacts Jesus. When good things happen, we are praising him, giving him joy and to harm the church with our temper or lethargy is to harm him. However, we also need to remember that the ascension is not just a celebration of Christ’s rule over the church. Sermons on this text should also help us keep in mind that the ascended Christ is not just permeating the church, but that through the Spirit, his essence is in the world. Make this a sermon to help the faithful recognize that Christians believe that what happens in the church impacts everyday life and the world. We need reminders that God intends the world to reflect the unity and sense of mission which the church (the Body of Christ) is called to display.
Luke 24:44-53
The gospel for the festival is the conclusion of the second two-part history of the church traditionally attributed to Luke (see the First Lesson for details on this work). It is the conclusion of Jesus’ commissioning of the disciples during his final resurrection appearance (vv.44-49) followed by the account of the ascension (vv.50-53). Only in Acts, (in the First Lesson) is express reference to the ascension also made. In this lesson, Jesus claims that the words he uttered to the disciples (that the Messiah should suffer [v.26] demonstrate that the law of Moses, the prophets, and Psalms had been fulfilled [v.44]). He opens the minds of the disciples to understand that his suffering and resurrection fulfill these Old Testament texts (vv.45-46; cf. Hosea 6:2). This theme is more characteristic of Matthew than Luke, and it is interesting that the only parallel account to Luke’s story is found in Matthew (28:16ff.), which does not include this proof from Old Testament prophecy.
The risen Lord proceeds to instruct that this word is to be proclaimed with the word of repentance and forgiveness of sin (v.47) — a linking of repentance and salvation characteristic of Luke (Acts 2:38; Hans Conzelman, The Theology of St. Luke, p.228). As witnesses [martus], Jesus notes, the dsciples are to receive what the Father promises (power from on high) and remain in Jerusalem until this is received (vv.47-49). No doubt this is another Lukan reference to the faithful’s need for empowerment of the Holy Spirit in doing their mission. (It is interesting to note that the Greek term for witness in similar to the term for Martyr [martur].) Jesus is reported as leading the disciples to the east of Jerusalem to Bethany, to bless them, and then ascends to heaven (vv.50-51). The disciples respond with worship [proskun, literally to kiss the hand], return to Jerusalem with joy, and are continually in the temple blessing God (vv.52-53).
As recently as in a 2018 Pew survey, it was found that fully one in three Americans feel God is distant (at least most of the time). There might be a feeling that with Christ’s ascension the distance is even greater, for now he and the Father both reside in heaven, distant from our everyday lives. This is a sermon for helping people appreciate that in the ascension, Christ has transcended human limitations. As a result, with God, Christ can be present everywhere at once. Modern quantum physics provides an intriguing way to make this point. A Higgs Fields has been hypothesized by physicists, a region characterized by physical entities. It is the field which actually generates matter, where the various subatomic particles are brought together to form mass. This field is said to exist in a different invisible, dimension yet it is present in all visible objects. Could we think of Jesus and God as dwelling in or with this Higgs Field? The idea of Christ being in the very stuff of all matter is a compelling image. Never again need we feel that God/Christ is distant. Indeed, he is in the very stuff of what we see and touch, in our guts. Paradoxically, the ascension and this sermon are opportunities to celebrate Christ’s intimacy with you and me. Like the disciples did at the ascension, we can now proceed to lead our lives in joy.
All the texts testify to the ascension of Christ. But in so doing, sermons inspired by them can testify to how in the ascension we have the reassurance that Christ and his loving, caring ways are now cosmically in charge, have the final say in our lives. And the fact that he now dwells in God’s presence entails that just as God is always present to us, so we are never without Christ and his love for us.
