Theology Terms Tuesday – Ascension of Jesus.
June 9, 2009 at 3:24 pm | Posted in Christology, Theological Terms | Leave a Comment
The Ascension of Jesus refers to Jesus bodily ascending to heaven in the presence of his apostles, forty days following his resurrection. This ascension is well attested in the New Testament, described in Mark 16:19, Luke 24:51, and Acts 1:1-12. The ascension takes place after his resurrection (John 20:17; Acts 1:3). In the gospel of Luke it is stated that “he left them and was taken up into heaven” (Luke 24:51). In Acts, Luke adds that, “…he was taken up to heaven” (Acts 1:2) and that, “This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven” (Acts 1:11). When Jesus actually ascended, “he was taken up before their very eyes, and a cloud hid him from their sight” (Acts 1:9).
Most references in Scripture speak of Jesus’ ascended status and do not actually mention how he came to be in heaven. These passages speak more of Jesus’ “exalted state”, that is, his present status in heaven after the experience of his ascension. Most notably is the quotation of Psalm 110:1, “sitting at the right hand of God”. This is the most quoted OT text in the NT. Mark places the use of this Psalm in the very teachings of Jesus (Mark 12:35-37; 14:62). Furthermore, Paul gives reference to Jesus’ exalted state in Philippians 2:8-11, stating in verses 9-11 that “…God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” Elsewhere, Paul makes reference to Christ being “taken up in glory” (1 Timothy 3:16). Other passages attest the very same about Jesus and give suggestion to his ascension into heaven (cf. John 6:62, 13:1-3, 16:5 & 28, 20:17; Acts 2:32-33; Hebrews 4:14, 9:24; 1 Peter 3:22; Revelation 1:12-18, 3:21).
Enjoying Christ and ALL His Benefits.
June 9, 2009 at 3:54 am | Posted in Christology, Gospel, John Calvin, Love | Leave a Comment“How do we receive those benefits which the Father bestowed on his only-begotten Son — not for Christ’s own private use, but that he might enrich poor and needy men?
First, we must understand that as long as Christ remains outside of us, and we are separated from him, all that he has suffered and done for the salvation of the human race remains useless and of no value for us. Therefore, to share with us what he has received from the Father, he had to become ours and to dwell within us. For this reason, he is called ‘our Head’ [Eph. 4:15], and ‘the first-born among many brethren’ [Rom. 8:29]. We also, in turn, are said to be ‘engrafted into him’ [Rom. 11:17], and to ‘put on Christ’ [Gal 3:27]; for, . . . all that he possesses is nothing to us until we grow into one body with him.
It is true that we obtain this by faith. Yet since we see that not all indiscriminately embrace that communion with Christ which is offered through the gospel, reason itself teaches us to climb higher and to examine into the secret energy of the Spirit, by which we come to enjoy Christ and all his benefits.”
- John Calvin, The Institutes of the Christian Religion, Bk III, Ch. I.I
The Gospel by Carson.
June 8, 2009 at 4:51 pm | Posted in Gospel | Leave a Comment“By contrast, the first two greatest commands—to love God with heart and soul and mind and strength, and our neighbor as ourselves—do not constitute the gospel, or any part of it. We may well argue that when the gospel is faithfully declared and rightly received, it will result in human beings more closely aligned to these two commands. But they are not the gospel. Similarly, the gospel is not receiving Christ or believing in him, or being converted, or joining a church; it is not the practice of discipleship. Once again, the gospel faithfully declared and rightly received will result in people receiving Christ, believing in Christ, being converted, and joining a local church; but such steps are not the gospel.
The Bible can exhort those who trust the living God to be concerned with issues of social justice (Isa 2; Amos); it can tell new covenant believers to do good to all human beings, especially to those of the household of faith (Gal 6); it exhorts us to remember the poor and to ask, not “Who is my neighbor?” but “Whom am I serving as neighbor?” We may even argue that some such list of moral commitments is a necessary consequence of the gospel. But it is not the gospel. We may preach through the list, reminding people that the Bible is concerned to tell us not only what to believe but how to live. But we may not preach through that list and claim it encapsulates the gospel.
The gospel is what God has done, supremely in Christ, and especially focused on his cross and resurrection.
Failure to distinguish between the gospel and all the effects of the gospel tends, on the long haul, to replace the good news as to what God has done with a moralism that is finally without the power and the glory of Christ crucified, resurrected, ascended, and reigning.”
D.A. Carson, Themelios, 34.1
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