Lk 24:50 Then Jesus led them out as far as Bethany, and lifting up his hands, he blessed them. 24:51 Now during the blessing he departed and was taken up into heaven.

The ascension is described just three times in the NT (Mk 16:19; Acts 1:9).  But it is referred to in eleven other books.

It is intimated by our Lord in Jn 6:62; 7:33, and anticipated in Psa 68:18 (cited in Eph 4:8).

1. Its manner

It was not a mere disappearance, as at Emmaus.

It took place in broad daylight, ‘while they were watching’.

It took place not at Bethlehem, nor the mount of Transfiguration, nor at Calvary, but at Bethany, the scene of his sweetest earthly fellowship.

It occurred at the end of 40 days of appearances, intended to assure his disciples that he had indeed conquered death and was authenticated as God’s Messiah.

It was intended to convince them that they were not to expect him to appear again.

He left them in the very act of blessing, as compassionate friend and great High Priest.

2. Its necessity

‘The nature of our Lord’s resurrection body necessitated it. Such a body would not be permanently at home on earth. He must depart, but by glorification rather than by mortal dissolution.

‘The unique personality and holy life of our Lord demanded an exit from this world as remarkable and fitting as His entrance into it. If a miraculous exit was granted to sinful men such as Enoch and Elijah, how much more to the sinless Son of God?

‘His redemptive work required such a consummation. Without it, it would have remained incomplete for it rests on four pillars—incarnation, crucifixion, resurrection, and ascension. The ascension was a complete and final demonstration that His atonement had forever solved the problem created by man’s sin and rebellion.

‘The gift of the Holy Spirit was dependent on his glorification, John 7:39.

‘It enabled the disciples to give to the world a satisfactory account of the disappearance of Christ’s body from the tomb.’

3. Its significance

It was the ultimate divine assurance that the work he had come to do had been completed to the entire satisfaction of the Father, to whose right hand He had now been exalted.  Reigning now as King and exercising divine omnipotence, there is no sphere over which he is not Lord and no sphere in which his servants are absolved from obedience to him.

It was

‘a divine vindication of His claims to deity that had been disallowed by the Jews. He had claimed the right to ascend into heaven as His own prerogative. “No man hath ascended up to heaven, but he that came down from heaven” (John 3:13). Henceforth He can again exercise those prerogatives and dignities that He laid aside for our salvation.’

It was his divine inauguration into his heavenly priesthood.

The ascension teaches us that, though physically remote, he is always spiritually near.

‘Now free from earthly limitations, his life above is both the promise and the guarantee of ours, Jn 14:19…It brings Him very near to us as we remember that He carried His humanity back with Him to heaven (Heb 2:14–18; 4:14–16).’

His ascension was his triumphant return to heaven and indicated that the tyrannical reign of sin is ended, Eph 4:8.

The ascension clarifies the nature of his Messiahship.  A Davidic king was expected, but a Suffering Servant is what they got.  The ascension proclaims him King after all.  But, in the words of R.H. Laver:

‘The Kingdom of Christ is indeed not of this world. He will reign, but it shall not be simply from an earthly throne. His Kingdom will be glorious but it shall not be achieved through the blood and steel of men. The Cross was the decisive and atoning conflict; the resurrection was the proclamation of triumph; the ascension was the Conqueror’s return with the captives of war which issued in the enthronement of the victorious King.’

Based on: Sanders, J. Oswald. The Incomparable Christ.