A sermon from June 1, 2014
Sermon on the Ascension of Jesus Christ
01 Wednesday May 2019
Posted in Ascension, Uncategorized
Category Archives: Ascension
Soren Kierkegaard, Christ is the Way, Part One
18 Friday Jan 2019
Posted in Ascension, Kierkegaard, Kierkegaard, Uncategorized
The Ascension, John Singleton Copley, 1775
Christ is the Way is a Sermon Three Discourses published 1851. The translation is by Walter Lowrie (Princeton University Press 1941)
Christ is the Way Part One
Acts 1:1-12, Ascension Day
The prayer:
O Lord Jesus Christ, who didst behold Thy fate in advance and yet didst not draw back; This who didst suffer Thyself to be born int poverty and lowliness, and thereafter in poverty and lowliness didst bear the sin of the world, being ever a sufferer until, hated, forsaken, mocked, and spat upon, in the end deserted even by God, Thou didst bow Thy head in death of shame — oh, but Thou didst yet life it up again, Thou eternal victor, Thou who wast not, it is true, victorious over Thine enemies in this life, but in death wast victorious even over death; Thou didst lift up Thy head, for ever victorious, Thou who are ascended into heave! Would that we might follow Thee!
The sermon:
Christ is the way. This is His own work, so surely it must be true.
And this way is narrow.
He then makes the observations that the narrow way is set out in Christ’s own life: “thou hast only to look at him, and at once thou dost see that the way is narrow.” Yes, Christ said this – but Christ also lived this life: “this is much more solid and much more forcible proclamation that the way is narrow … than if his life had not expressed it.”
The life of Christ was a constant comment and illustration – a proof that the way is narrow.
SK then compares the life of Christ and his preaching – being one and the same – with the life and preaching of many who came later, “a man whose life …. expresses the exact opposite, then preaches Christianity for half an hour. Such preaching transforms Christianity into its exact opposite.”
How then was Christ’s life narrow:
It was narrow in his “poverty and wretchedness” of his birth young life. It was present in his life being assaulted with temptation.
It was narrow in that he had to work to avoid being king – when so many men (“the universal human trait to aspire to be regarded as something great”) – aspire to be king.
And think of his love:
Now he performs again a work of love towards this people (and His whole life was nothing else but this), but He knew at the same instant what it means, that also this work of love contributes to bring Him to the cross
His life only proceeds into narrower straits. One could live with something difficult knowing that things will improve: but to know that they will only become more difficult, more trying is a narrow way. He could have defended himself. He could have ended his difficulty – and so it was narrow to know his difficulty, how it would end; to know that he could also end the suffering, and then to proceed.
Yes there is an ascension – but the Ascension does not come without death. There is a way to the Ascension but it is a narrow way that leads through death.
The Heart of Christ in Heaven, to Sinners on Earth (Thomas Goodwin) 3
07 Wednesday Mar 2018
Posted in Ascension, Christology, Thomas Goodwin, Uncategorized
Tags
ascension, Christ, christology, Last Supper, Session, The Heart of Christ in Heaven, Thomas Goodwin
ANDREA DEL CASTAGNO
1447
Fresco
Sant’Apollonia, Florence
As Goodwin explains, John 13 gives us a view into the heart of Christ as prepares to leave his disciples. Next Goodwin considers this aspect of Christ’s “long sermon” on leaving, “Nevertheless, I tell you the truth it is to your advantage that I go away”. John 16:7 Christ will (1) send the comforter (John 16:7), and (2) prepare a place for them. John 14:3. He goes on ahead to prepare a place for them, to make certain it is done. And like the High Priest, he carries their names over his heart when enters into the holiest place.
Goodwin then draws out the implications of this going and coming, sinking deep into the concept of marriage which runs throughout the Scripture:
“I will come to you again and receive you to myself.” He condescends to the very laws of bridegrooms, for notwithstanding all his greatness, no lover shall put him down in any expression of true love. It is the maker of bridegrooms, hen they have made all ready in their father’s house, then to come themselves and fetch their brides, and not to send for them by others, because it is the time of love.
Love descends better than ascends, and so doth the love Christ, who indeed is love itself, and therefore comes down to us himself.
….”Heaven shall not hold me, nor my Father’s company, if I have not you with me, my heart is so set up you; and if I have any glory, you shall have a part of it.”
….He will not stay a minute longer than needs must, he tarries only till he hath throughout all ages by his intercession prepared every room for each saint, that he may entertain them all at once together, and have the all about him.
4 Goodwin, “The Heart of Christ in Heaven”, 100.
The Heart of Christ in Heaven, to Sinners on Earth (Thomas Goodwin) 2
27 Tuesday Feb 2018
Posted in Ascension, Biblical Counseling, Christology, Thomas Goodwin, Uncategorized
Goodwin begins his analysis with John 13:1:
Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end.
Goodwin argues that in what follows, John writes to “set open a window into Christ’s heart and give a light into, and put a gloss and interpretation upon all that follows. The scope where is to show what his affections would be to them in heaven”.
Jesus knows that the cross is coming; that “the Father had given all things into his hands” (John 14:3). What then does Christ think of; what does he do? He washes his disciples feet: Rather than thinking of what he would gain for himself, “he takes more for his own, who were to remain here in this world, a world wherein there is much evil”. The knowledge that he is coming to the end, draws out his compassion towards “his own”: “The elect are Christ’s own, a piece of him .. not as goods…his own children, his own members, his own wife, his own flesh.” (p. 97)
Goodwin explains the purpose of washing their feet as follows:
And what was Christ’s meaning in this, but that, whereas he should be in heaven, he could not make such outward visible demonstrations of his heart, by doing such mean services for them; therefore by doing this in the midst of such thoughts of his glory, he would show what he could be content (as it were) to do for them, when he should be in full possession of it….So you see what his heart was before he went to heaven, even admit the thought of all his glory; and you see what it is after he hath been in heaven, and greatened with all his glory, even content to wash poor sinners’ feet, and to serve them that come to him and wait for him. (p. 98)
And, this washing signifies his willingness to wash away their sin.
The Heart of Christ in Heaven, to Sinners on Earth (Thomas Goodwin) 1
25 Sunday Feb 2018
Posted in Ascension, Thomas Goodwin, Uncategorized
This is a fascination essay (a long essay, a very short book), divided in three parts. The essay asks the question, what is Jesus Christ like now that he is ascended? What is he like in heaven? How does he now relate to me? And, rather than give a careless answer, Goodwin very carefully considers some important aspects of the Scriptural evidence.
This essay demonstrates a level of exegesis which cannot easily be taught. There is a mechanical sort of analysis which looks at text and explicates the grammar and syntax. That is necessary, but when it comes to Scripture, that sort of analysis goes only part way. The necessary questions are why is this being said? What does this do? How does this part relate to the whole (context is king, but the ultimate context of Scripture is the entirety, not merely the surrounding paragraph)? I remember a line a poem (perhaps it was Stratford, it has been years since I read it, “Everything is telling one big story”.)
There is a goal to this essay:
The scope and use whereof will be this, to hearten and encourage believers to come ore boldly unto the throne of grace, unto such a Savior and High Priest, when the shall know how sweetly and tenderly his heart, though he is now in his glory, is inclined toward them [Collected Works, vol. 4, p. 95].
It ends likes this:
In all the miseries and distresses you may be sure to know where to have a have a friend to help and pity you, even in heaven, Christ;
One who nature, office, interest, relation, all, do engage him to your succor; you will find men, even friends to be oftentimes unto you unreasonable, and their bowels [their compassion] in many cases shut up towards you.
Well, say to them all, If you will not pity me, choose, I know that one that will, one in heaven, whose heart is touched with the feeling of all my infirmities, and I will go and bemoan myself to him.
Come boldly says the text, even with open mouth, to lay open your complaints, and you shall find grace and mercy to help in time of need. Men love to see themselves pitied by friends, though they cannot help them; Christ can and will do both.
Vol. 4, p. 150. In between the aim and the strike, Goodwin provides a tremendous, careful theology of Christ’s Ascension.
Part I will be next.
A Marvelous Word
23 Tuesday May 2017
Posted in Ascension, Christology, Uncategorized
We have an high-priest which can be (and is) touched with the feeling of our infirmities. How a sinless man as Christ ever was, can be touched with the feeling of the infirmities of sinners, and many of these infirmities sinful ones; how a glorified man, as Christ now is, exalted to, and possessed of the highest glory and bliss, can be, and is touched with the feeling of all the infirmities of all his people, is what the word plainly reveals to be believed; but it is not to be fully known till we come to heaven. But he is the head, and all his people are his body, his members, of his flesh, and of his bones, Eph. 5:30. A marvellous word! Can the flesh be torn, and the bones be broken, and the head not feel it? Though he be glorified above what we can conceive, he is a living, sensible, and compassionate head; and as nearly and closely united to all his members now, as when they saw with their eyes, and heard with their ears, and with their hands handled the word of life, 1 John 1:1. There is nothing ails a poor believer in Christ, there is no groan riseth from his distressed heart, but it is immediately felt at the tender heart of the Lord Jesus, at the Father’s right-hand. We would groan and sing with the same breath, if we believed this firmly.
Robert Traill, The Works of Robert Traill, vol. 1 (Edinburgh: The Banner of Truth Trust, 1810), 12–13.
Edward Taylor: View All Ye Eyes Above.4
08 Thursday Sep 2016
Posted in Ascension, Edward Taylor, Uncategorized
The analysis of stanzas 1-3 can be found here, here and here.
4.
Methinks I see Heaven’s sparkling courtiers fly
In flakes of glory down him to attend
And hear heart cramping notes of melody
Surround his chariot as it did ascend
Mixing their music making every string
More in in-ravish as they this tune sing.
5.
God is gone up with a triumphant shout
The Lord with sounding trumpets’ melodies
Sing praise, sing praise, sing praise, sing praises out
Unto our King sing praises seraphic-wise.
Lit up your heads ye lasting door they sing
And let the King of Glory enter in.
6.
Art thou ascended up on high, my Lord,
And must I be without thee here below?
Art thou the sweetest joy the heavens afford?
Oh! that I with thee was! What shall I do?
Should I pluck feather from an angel’s wing,
They could not waft me up to thee my King.
7.
Lend my thy wings, my Lord, I’st fly apace.
My soul’s arms stud with thy strong quills, true faith,
My quills then feather with thy saving grace,
My wings will take the wind thy Word displaith
Then I shall fly up to thy glorious throne
With my strong wings whose feathers are thine own.
Stanzas 4 & 5, shift from the ascent of the Lord into heaven to the reception he receives. As doors glory open, the Lord is met with the heavenly beings — the “sparking courtiers”, as fit for a king. It is an imagined scene of a triumphant king entering into his place.
Stanza 5 relies heavily upon the imagery of Isaiah 6 (as well as Psalm 24, discussed previously). In Isaiah 6, Isaiah sees a vision of the Lord surrounded by seraphim singing praise:
Isaiah 6:1–4 (ESV)
6 In the year that King Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and the train of his robe filled the temple. 2 Above him stood the seraphim. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew. 3 And one called to another and said:
“Holy, holy, holy is the Lord of hosts;
the whole earth is full of his glory!”
4 And the foundations of the thresholds shook at the voice of him who called, and the house was filled with smoke.
Taylor imagines the scene and calls upon the heavenly host to praise even more fully the King of Glory.
This scene of singing also recalls the Incarnation:
Luke 2:10–14 (ESV)
10 And the angel said to them, “Fear not, for behold, I bring you good news of great joy that will be for all the people. 11 For unto you is born this day in the city of David a Savior, who is Christ the Lord. 12 And this will be a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger.” 13 And suddenly there was with the angel a multitude of the heavenly host praising God and saying,
14 “Glory to God in the highest,
and on earth peace among those with whom he is pleased!”
And the scene of the heavenly court in Revelation 5:
Revelation 5:13–14 (ESV)
13 And I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, saying,
“To him who sits on the throne and to the Lamb
be blessing and honor and glory and might forever and ever!”
14 And the four living creatures said, “Amen!” and the elders fell down and worshiped.
And interesting shift takes place in the final two stanzas. Taylor moves from imagining the scene to a plan as to how to enter into the scene. In age of “heaven tourism” plucking an angel’s feather seems most plausible. But Taylor knows that such thing is not to be.
In the final stanza, he says that such a space is open to him through the means of (1) true faith, (2) saving grace, (3) the Word of God. There is a present an anticipation, but to a present physical presence before the Lord. That is to come. He has an anticipation of eventual, future reception before the King
Lend my thy wings, my Lord, I’st fly apace.
Not an angel’s feather, but wings from the Lord will be needed.
My soul’s arms stud with thy strong quills, true faith,
It will be true faith that will raise him. It is faith alone that is the conduit of salvation.
My quills then feather with thy saving grace,
Faith obtains for us saving grace as a gift:
Ephesians 2:8–9 (ESV)
8 For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast.
My wings will take the wind thy Word displaith
Contrary to a mysticism which goes beyond the written Word of God, Taylor says, I will take the means which you provide to us, the Word of God. Note also the future sense: “will take”.
Then I shall fly up to thy glorious throne
With my strong wings whose feathers are thine own.
Faith, grace, developed by the Word of God (and note how thoroughly Taylor’s poetic imagination is filled with allusions to the Word), will result in the future coming to the Lord “I shall fly”.
The purpose of the poem is then to sharpen his present hope.
Romans 8:23–25 (ESV)
23 And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. 24 For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? 25 But if we hope for what we do not see, we wait for it with patience.
What the Ascension Means to the Church
09 Monday May 2016
Posted in Ascension, Ecclesiology, Uncategorized, Worship, Worship
Jesus has taken his place at the right hand of the Father. He has vanquished all the powers. In his person he has carried human nature up into the presence of God the Father. Ascension points to the fact that the whole cosmos has been re-organized around Jesus of Nazareth. Mission is a response to this doxological reality. And so is the church’s life of worship.
Ascension means the church is the kind of institution that is simultaneously drawn upward in worship and pushed outward in mission. These are not opposing movements. Unfortunately, too many churches today see it that way. Ascension forbids such a dichotomy. The church does not have to choose whether it will be defined by the depth of its worship life or its faithfulness in mission. Both acts flow from the single reality of ascension. Both have integrity only in that they are connected to one another. Mission is the church’s response to the universal lordship of Jesus. When people respond to the gospel— whether through faith and repentance or by bringing every area of life under the lordship of Christ—worship happens. The more authentically missional a church becomes, the more profound will be its life of worship since mission always ends in worship. It flows from the place of the ascended Christ in his heavenly reign, which means mission’s success increases the amount of praise and worship of God in the world. Together the church’s life of mission and worship enact and bear witness on earth to what is already true in heaven.
Here’s the rest: THE CHURCH UPWARD AND OUTWARD: IMPLICATIONS OF THE ASCENSION
Edward Taylor: View all ye eyes above.3
04 Wednesday May 2016
Posted in Ascension, Edward Taylor, Literature, Uncategorized
View all ye eyes above, this sight which flings
Seraphic fancies in chill raptures high,
A turf of clay, yet bright Glory’s King
From dust to glory angel-like to fly.
A clod immortalized, behold,
Flies through the skies swifter than an angel could.
(The analysis of the first stanza may be found here)
Upon the wings he of the wind rode in
His bright sedan, through all the silver skies
And made the azure cloud his chariot bring
Him to the mountain of celestial joys.
The Prince of the Air durst not an arrow spend
While through his realm his chariot did ascend.
(The analysis of the second stanza may be found here)
He did not in a fiery chariot’s shine
And whirlwind like Elias upward go.
But th’golden ladders jaspers rounds did climb
Unto the heavens high from earth below.
Each step trod on a golden stepping stone
Of diety unto his very throne.
This stanza is interesting on a couple of grounds. First, it seemingly contradicts the previous stanza In stanza two, Taylor describes Christ’s Ascension as an ascent in a “chariot” (the azure clouds his chariot”). This stanza states he did not ascend in a chariot.
The contrast is in part underscored by the emphatic placement of “He” which begins this stanza and line with an accent
HE did NOT in a FI-ery CHAR-iots-SHINE
There are three things to say about this conflict: two explanations for why the conflict is not as sharp as it may appear. And a third point: the source for Taylor’s shift in imagery.
Why the Conflict is not as Sharp as it may Seem
First, Taylor’s poetry constantly bursts the bounds of language: He is trying to describe things for which there are no good human analog, and thus odd inversions of language may be necessary. Taylor has a Scriptural basis for this: for example Hell is described as both a place of fire and darkness (Matt. 8:12; 2 Peter 2:17; Matt. 25:41). In attempting to describe the glory of the Ascension Taylor simply runs out of language.
Second, the contrast is not as sharp as it may seem. Having said that Jesus ascended in a chariot of the “azure clouds” (itself, an impossible image), Taylor dispels the image which comes to mind by saying, It was not a chariot like Elijah.
Elijah’s chariot is found in 2 Kings 2. Elijah, the aging prophet, takes along his disciple, Elisha. Elisha fears that Elijah will be taken away and thus watches Elijah closely:
11 And as they still went on and talked, behold, chariots of fire and horses of fire separated the two of them. And Elijah went up by a whirlwind into heaven.2 Kings 2:11 (ESV)
Unlike Elijah, Jesus did not need some assistance to enter heaven: Jesus walks into the Kingdom as King:
Each step trod on a golden stepping stone
Of diety unto his very throne.
Third, the Basis for Taylor’s Shifting Imagery
The rhythm here is stately: EACH STEP TROD on a GOLD-en STEPing STONE
The three accented words at the beginning of the line require one to slow to speak the words. The addition of 6, rather than 5, accents also makes the line slow. Jesus was not hurried, he entered into his kingdom at a slow stately pace.
Another reason for the difference between the second and third stanza comes from two separate passages which describe the event. In Acts 1, Christ’s Ascension looks like one being charioted by the clouds (to be poetic):
9 And when he had said these things, as they were looking on, he was lifted up, and a cloud took him out of their sight.Acts 1:9 (ESV)
This visible description is to be read along with the descriptions of the Psalms and Hebrews:
Psalm 24:7–10 (ESV)
7 Lift up your heads, O gates!
And be lifted up, O ancient doors,
that the King of glory may come in.
8 Who is this King of glory?
The Lord, strong and mighty,
the Lord, mighty in battle!
9 Lift up your heads, O gates!
And lift them up, O ancient doors,
that the King of glory may come in.
10 Who is this King of glory?
The Lord of hosts,
he is the King of glory! Selah
And:
Hebrews 1:6–9 (ESV)
6 And again, when he brings the firstborn into the world, he says,
“Let all God’s angels worship him.”
7 Of the angels he says,
“He makes his angels winds,
and his ministers a flame of fire.”
8 But of the Son he says,
“Your throne, O God, is forever and ever,
the scepter of uprightness is the scepter of your kingdom.
9 You have loved righteousness and hated wickedness;
therefore God, your God, has anointed you
with the oil of gladness beyond your companions.”
Thus, when viewed from a human perspective, Jesus is being brought up into the clouds. But when viewed from the the heavenly perspective, he is the King marching into his Kingdom.
Edward Taylor: View All Ye Eyes Above.2
19 Saturday Mar 2016
Posted in Ascension, Edward Taylor, Literature, Philippians, Psalms, Puritan, Uncategorized
Tags
ascension, Edward Taylor, poem, Poetry, prosody, Spurgeon, Treasury of David, View All Ye Eyes Above
The analysis of the previous stanza made be found here
Upon the wings he of the wind rode in
His bright sedan, through all the silver skies
And made the azure cloud his chariot bring
Him to the mountain of celestial joys.
The Prince of the Air durst not an arrow spend
While through his realm his chariot did ascend.
The entire poem concerns the Ascension of Jesus following the Resurrection. Jesus having been resurrected ascends to heaven as King of All.
The image is of Christ ascending through the air up to heaven in great power. Satan can see the ascent of Christ but cannot attack:
Romans 6:9 (AV)
9 Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.
Biblical Allusions:
Upon the wings:
The allusion here is to metaphorical references to God coming in Judgment or great power.
Psalm 18:9–12 (AV)
9 He bowed the heavens also, and came down: and darkness was under his feet. 10 And he rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind. 11 He made darkness his secret place; his pavilion round about him were dark waters and thick clouds of the skies. 12 At the brightness that was before him his thick clouds passed, hail stones and coals of fire.
The allusion is also to God unassailed power over all his creation:
Psalm 104:1–5 (AV)
1 Bless the LORD, O my soul. O LORD my God, thou art very great; thou art clothed with honour and majesty. 2 Who coverest thyself with light as with a garment: who stretchest out the heavens like a curtain: 3 Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind: 4 Who maketh his angels spirits; his ministers a flaming fire: 5 Who laid the foundations of the earth, that it should not be removed for ever.
The mountain of celestial joys:
The place of God’s peculiar residing is sometimes referred to as “heaven” and sometimes as on a mountain. The allusion here seems in particular to be Psalm 24:
Psalm 24 (AV)
Psalm 24
A Psalm of David.
1 The earth is the LORD’S, and the fulness thereof; the world, and they that dwell therein. 2 For he hath founded it upon the seas, and established it upon the floods.
3 Who shall ascend into the hill of the LORD? or who shall stand in his holy place? 4 He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully. 5 He shall receive the blessing from the LORD, and righteousness from the God of his salvation. 6 This is the generation of them that seek him, that seek thy face, O Jacob. Selah.
7 Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in. 8 Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle. 9 Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in. 10 Who is this King of glory? The LORD of hosts, he is the King of glory. Selah.
This psalm is particular appropriate to Taylor’s poem because it concerns the Ascension of Christ, beginning in verse 7: The King of Glory coming through the everlasting doors.
Then follows the apostrophe: the prophet foresees the ascension of Christ and his saints into the kingdom of heaven. He sees his Lord marching at the head of the redeemed world, and conducting them into regions of honour and joy. Suitably to such a view, and in a most beautiful strain of poetry, he addresses himself to the heavenly portals. “Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory,” with all the heirs of his grace and righteousness, shall make their triumphant entry; “shall enter in,” and go out no more.—James Hervey.
C. H. Spurgeon, The Treasury of David: Psalms 1-26, vol. 1 (London; Edinburgh; New York: Marshall Brothers, n.d.), 382–383.
The Prince of the Air: Satan
Ephesians 2:1–3 (AV)
1 And you hath he quickened, who were dead in trespasses and sins; 2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: 3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.
Mechanics
A-B-A-B-C-C
The first line is the most interesting metrically
– ‘ – ‘ ‘ – – ‘ ‘ –
Up on the wings he of the wind rode in
Two observations: the accent on “he” coming after the accented “wings” brings a jolt and lays the attention fully upon the main character in the scene. Second, the unaccented “in” hurries the attention along to “His bright sedan”. The same effect is rendered in the third line which ends with “bring”.
In the fourth line, the rhythm slows. There is a long pause after of “mountain” created by normal mid-line pause followed by two unaccented syllables. The effect is to slow the scene as the King arrives at the mountain — with the emphasis falling last of all upon “joys”.
Satan then comes along in the couplet as an impotent enemy gazing in rage at his loss:
Colossians 2:15 (AV)
15 And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.
