50 When he had led them out to the vicinity of Bethany, he lifted up his hands and blessed them. 51 While he was blessing them, he left them and was taken up into heaven. 52 Then they worshiped him and returned to Jerusalem with great joy. 53 And they stayed continually at the temple, praising God.
Luke 24: 44-53
by J. Howard Olds
He lived in a shack on the edge of town. He wore overalls to church before casual dress was cool. He didn't own a car; he didn't have job. As a sixteen-year-old kid, fresh from the courthouse with my driver's license, it became my privilege to drive Porter home from church on Sunday. I would pull into Porter's driveway. He would get out of the car and then as if it were an afterthought, although he never failed to do it, Porter would peek back into the car and say, “Keep looking up, Bubby, keep looking up." Now you know my childhood nickname. However, it's the message that I want you to claim. “Keep looking up. Keep looking up."
I. KEEP LOOKING UP TO JESUS
The name of the game in ancient Greece was marathon races. They invented the Music City Marathon in which twenty thousand people in o…
Jesus reminds his disciples that his death and resurrection had to happen to fulfill the Scriptures. He helps them understand how God’s plan includes both the crucifixion and resurrection of the Messiah. Now “repentance and forgiveness of sins will be preached in his name to all nati…
50 When he had led them out to the vicinity of Bethany, he lifted up his hands and blessed them. 51 While he was blessing them, he left them and was taken up into heaven. 52 Then they worshiped him and returned to Jerusalem with great joy. 53 And they stayed continually at the temple, praising God.
The ascension (24:50–53) occurs in Bethany (24:50). This does not contradict Acts 1:12, which assigns the location to the Mount of Olives, because Bethany was located at the foot of that mountain. At the time of his departure Jesus gives his disciples a priestly blessing (cf. Num. 6:24–26). The ascension is described in spatial terms (24:51), which has sometimes been a stumbling block to those who are part …
Big Idea: The risen Jesus meets with his disciples and commissions them as witnesses of his life, death, and resurrection. Then he leaves them and ascends to heaven.
Understanding the Text
This passage not only brings Luke’s Gospel narrative, and especially its developing resurrection motif, to a triumphant conclusion, but also prepares for the taking up of the story in Luke’s second volume, Acts. The summary of the gospel message in 24:46–48, the cryptic promise of “power from on high” in 24:49, Jesus’s ascension in 24:51 (more fully narrated in Acts 1:1–11), and the communal life of the believers in Jerusalem in 24:52–53) will be developed in the early chapters of Acts. The story of Jesus is now becoming the story of the Jesus movement.
The most obvious difference between the…
Direct Matches
(1) A village about two miles east of Jerusalem on the way to Jericho (John 11:18). It is mentioned twice in Matthew (21:17; 26:6), four times in Mark (11:1, 11, 12; 14:3), twice in Luke (19:29; 24:50), and three times in John (11:1, 18; 12:1). Bethany is identified as a place where Jesus lodged sev…
The present abode of God and the final dwelling place of the righteous. The ancient Jews distinguished three different heavens. The first heaven was the atmospheric heavens of the clouds and where the birds fly (Gen. 1:20). The second heaven was the celestial heavens of the sun, the moon, and the stars. The third heaven was the present home of God and the angels. Paul builds on this understanding of a third heaven in 2 Cor. 12:2 4, where he describes himself as a man who “was caught up to the third heaven” or “paradise,” where he “heard inexpressible things.” This idea of multiple heavens also shows itself in how the Jews normally spoke of “heavens” in the plural (Gen. 1:1), while most other ancient cultures spoke of “heaven” in the singular.
Although God is present everywhere, God is also…
The central city and capital of ancient Israel. Throughout its history, the city has also been referred to variously as Zion, Jebus, Mount Moriah, and the City of David.
The name “Jerusalem” occurs more than 650 times in the OT, particularly in the history of Israel, and in the NT more than 140 times. The OT prophets used the city as a symbol of God’s dealing with his people and his plan. Jerusalem is viewed collectively as God’s abode, his chosen place, and his sovereignty, while its destruction is also representative of God’s judgment on apostasy among his people (e.g., Jer. 7:1 15; 26:18–19; Mic. 3:12). The rebuilding of the city represents the hope and grace of God (e.g…
Direct Matches
Joy is not a prevalent theme in most of the Bible. In fact, the word “joy” is completely missing from many books of the OT and appears only sporadically in many others. The lack of prevalence of this word is understandable, since most of the Bible deals with a world in which the humans are outside the garden of Eden.
Old Testament. The most enthusiastic and concentrated expressions of joy in the OT are found in the context of worship when the people of God find joy in his presence, usually when the community is gathered for various feasts. Thus, words that connote joy are concentrated in Deuteronomy, Chronicles, Ezra-Nehemiah, Isaiah, and especially the Psalter.
As one might expect, people are found rejoicing in the simple joys of life: when meeting a close relative (Exod. 4:14), when t…
Secondary Matches
The visible and bodily ascent of Jesus from earth to heaven concluding his earthly ministry, which then continued through the promised Holy Spirit, given at Pentecost.
A detailed historical account of the ascension is given only by Luke (Luke 24:51; Acts 1:4–11 [cf. Mark 16:19, in the longer ending to Mark’s Gospel]). The event, however, was anticipated in John’s Gospel (John 6:62; 20:17).
The ascension is frequently implied throughout the NT by reference to the complex of events that began with the death of Jesus and ended with his session at the right hand of God in glory. Paul writes of the divine-human Christ’s ascent to the heavenly realms as the beginning of his supreme cosmic reign in power (Eph. 1:20–23) and as the basis for holy living (Col. 3:1–4; 1 Tim. 3:16)…
The NT begins with the claim that Jesus is the “son” or descendant of King David, presupposing the significance of the biblical narrative about the kings of Israel for understanding the gospel (Matt. 1:1, 6; see also Rom. 1:3; 2 Tim. 2:8). The epithet also creates an almost immediate conflict with Herod the Great (Matt. 2:1–2), who was given the title “King of the Jews” by the Roman senate in 40 BC, although he was not a Jew. Herod unsuccessfully attempts to kill the infant king, but Jesus finally is executed by the Roman prefect Pontius Pilate as “King of the Jews” (Matt. 27:37 pars.).
Greco-Roman and Jewish Backgrounds
The conflict between the king and the child somewhat parallels a more extensive Greco-Roman motif. Virgil, in his Fourth Bucolic, offers a vision of a golden age to atte…
The founder of what became known as the movement of Jesus followers or Christianity. For Christian believers, Jesus Christ embodies the personal and supernatural intervention of God in human history.
Introduction
Name. Early Christians combined the name “Jesus” with the title “Christ” (Acts 5:42; NIV: “Messiah”). The name “Jesus,” from the Hebrew Yehoshua or Yeshua, was a common male name in first-century Judaism. The title “Christ” is from the Greek christos, a translation of the Hebrew mashiakh (“anointed one, messiah”). Christians eventually were named after Jesus’ title (Acts 11:26). During the ministry of Jesus, Peter was the first disciple to recognize Jesus as the Messiah (Matt. 16:16; Mark 9:29; Luke 9:20).
Sources. From the viewpoint of Christianity, the life and ministry of J…
The founder of what became known as the movement of Jesus followers or Christianity. For Christian believers, Jesus Christ embodies the personal and supernatural intervention of God in human history.
Introduction
Name. Early Christians combined the name “Jesus” with the title “Christ” (Acts 5:42; NIV: “Messiah”). The name “Jesus,” from the Hebrew Yehoshua or Yeshua, was a common male name in first-century Judaism. The title “Christ” is from the Greek christos, a translation of the Hebrew mashiakh (“anointed one, messiah”). Christians eventually were named after Jesus’ title (Acts 11:26). During the ministry of Jesus, Peter was the first disciple to recognize Jesus as the Messiah (Matt. 16:16; Mark 9:29; Luke 9:20).
Sources. From the viewpoint of Christianity, the life and ministry of J…
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