COMMENTARY ON MARK
LESSON NUMBER 186 (FINAL)
Mark 16:19“So then after the Lord had spoken unto them, He was received up into heaven, and sat on the right hand of God. 20And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen.”
(Mark 16:19-20; Luke 24:50-53; Acts 1:9-14).
JESUS ASCENDS BACK TO HEAVEN
INTRODUCTION
The Gospels focus on the last few days of Jesus ministry, the events relating to His death, burial and resurrection, and His ascension to and enthronement in heaven – a period covering approximately 50 days. Of the 24,755 words in Matthew, 3,566 are devoted to this period (14%, chapters 26-28). Of the15,844 words in Mark, 3,096 cover this period (20%, chapters 14-16). Luke’s Gospel contains 27,090 words, of which 3,748 cover this period (14 %, chapters 22-24). John’ Gospel contains 19,973 words, of which 8,397are devoted to this period (42%, chapters 12-21). Overall, of the 87,662 words contained in the Gospels, 18,807 are devoted to less than two months of Christ’s presence in the earth – 21% of the total content! The total period covered is from the announcement of the birth of John the Baptist until Jesus ascension – approximately four years, or 1,460 days. That means that 21% percent of the Gospels is devoted to about 3.5% of the time. This is a remarkable demonstration of Divine emphasis and focus. The birth, maturing years, and ministry of Jesus were all essential to the purpose for which He came into the world – but they were not the purpose itself. So far as Christ’s presence on the earth was concerned, His betrayal, death, burial, resurrection, and ascension into heaven were the focus. Everything else was preparatory. This means that the purpose of Jesus was not to show men how to live – although He surely did that. It was rather to lay down His life, and take it up again. This was the appointed means through which sin was expiated, Satan defeated, and the basis for salvation accomplished. With remarkable consistency, the apostles’ doctrine delineate the effects of Christ’s death and resurrection, and expound the present ministry of Jesus at the right hand of God, and His scheduled return to conclude the work. The ascension of Christ, covered in these final verses, mark the conclusion of His bodily presence among men in the flesh.
HE WAS RECEIVED UP INTO HEAVEN
“ Matt 28:19 So then after the Lord had spoken unto them, He was received up into heaven, and sat on the right hand of God.”
The ascension of Jesus into heaven confirmed that His immediate work upon the earth had been concluded. His bodily presence was now required in heaven, from which He would assume the reins of the Kingdom, mediate the covenant, intercede for those coming to God through Him, and feed and lead His people. This was all by Divine intent. While this may appear very clear, there remains a considerable percentage of professed believers who are looking for Him to return to the earth to establish His kingdom and assume the rule of it within the framework of flesh and blood. Such a view requires that Jesus humble Himself again, concealing His all-consuming glory to dwell among sinners. However, this will not happen, for the humility of Christ was required to redeem men. It is not required to rule and reign over them. Thus Jesus left the earthly scene, bodily ascending into heaven.
HE WAS RECEIVED UP INTO HEAVEN. Mark does not describe the ascension itself, but views it from the standpoint of heaven: He was “received up into heaven.” This is the event that Daniel saw nearly five hundred years earlier. “I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before Him” (Dan 7:13). It is the event of which David spoke prophetically. He saw the Lord returning to heaven with a heavenly escort, when, for the first time, a glorified Man entered the throne room of Almighty God. “Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle. Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The LORD of hosts, He is the King of glory. Selah” (Psa 24:7-10).
Luke depicts the ascension from the viewpoint of the disciples. He also reveals that Jesus ascended from the area of Bethany while He was in the process of blessing the disciples. “And He led them out as far as to Bethany, and He lifted up His hands, and blessed them. And it came to pass, while He blessed them, he was parted from them, and carried up into heaven” (Luke 24:50-51). According to the context of Luke’s account, the word “them” included significantly more than “the eleven.” In Luke 24:36-51, following the appearance of Jesus to the eleven and those with them, there are twelve references to “them” (36,38,40,41,43, 44,46,50,51). None of them remotely suggest a limitation to the eleven apostles.
In the book of Acts, Luke also reveals that Jesus ascended in a cloud, and that the disciples watched the ascension, gazing at the ascending Christ until He passed beyond their sight. “And when He had spoken these things, while they beheld, He was taken up; and a cloud received Him out of their sight” (Acts 1:9).
During His ministry, Jesus referred to His ascension as being “received up” (Lk 9:51). John referred to it as the time Jesus would “depart out of this world unto the Father” (John 13:1). Jesus Himself referred to His ascension when He said, “I leave the world and go to the Father” (John 16:28). Referring to His ascension, Hebrews 4:14 states that He is “passed into the heavens.” Hebrews 9:19-20 depicts the ascension as Jesus entering “within the veil.” Hebrews 9:24 says that He entered into “heaven itself.” Peter wrote that Jesus is “gone into heaven” (1 Pet 3:22). The proclamation of the ascension of Jesus, then, is integral to sound doctrine.
Paul taught that Jesus “ascended up on high,” affirming that He “led captivity captive” when He did so (Eph 4:8). The idea projected in the thought of leading captivity captive is that Jesus did not ascend until He had already subdued and conquered the enemy – destroying Satan in His death (Heb 2:14), and plundering principalities and powers in His cross (Col 2:15). The head of the serpent was bruised before Jesus returned to heaven. He did not return to conquer, but to reign; not to subdue, but to mediate the New Covenant and bring many sons to glory by sustaining and leading them. Christ also triumphed over death, Hades, and the grave, so that there is not a single foe existent that is not presently in thorough subjection to Jesus.
HE SAT ON THE RIGHT HAND OF GOD. This is the place of ultimate exaltation. It depicts total and unquestionable rule, as well as the thorough Divine approval of Jesus, and the unreserved acceptance of His work. Peter preached that Jesus is “by the right hand of God” (Acts 2:33). Stephen saw Jesus standing there (Acts 7:55-56), Paul declared He is there now (Rom 8:34), and that we are to seek the things that are dispensed from there (Col 3:1). Hebrews 1:3 states that He sat down there only after “He Himself purged our sins.” Hebrews 8:1 affirms that He is executing His High Priestly function from there. Peter declares that, in that position, “angels and authorities and powers” have been made “subject to Him” (1 Pet 3:22). Jesus cannot possibly be exalted any higher than He is right now. All power is His, all enemies are subject to Him, and all resources are dispensed by Him. This circumstance confirms that He did, in fact, take away the sin of the world (John 1:29).
ANGELS ATTENDED THE ASCENSION OF CHRIST
“ Acts 1:10-11 And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel; 11Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven.”
Luke provides some additional details concerning the ascension of Jesus. It was truly a spiritual epoch that provides an appointed reference point between the atoning death and justifying resurrection of Christ, and His glorious return, when the tares will be gathered out and the wheat will be gathered in.
WHILE THEY LOOKED STEADFASTLY. This is the posture of the disciple – looking steadfastly, or “gazing intently,” NASB The disciples were not distracted to other things. While the Lord was blessing them,”a cloud received Him out of their sight.” It is as though a cloud descended from the high realms, enveloped the Lord, and commenced carrying Him upward. As long as the disciples could see Him, they “strained to see Him rising into the heavens.” NLT This same word is used when describing how those in His hometown fastened their eyes on Jesus when He read Isaiah’s prophecy in the Nazareth synagogue (Lk 4:20). The same concept is mentioned in Hebrews 12:2, where we are admonished to be “looking unto Jesus.” In this text, it was “while they looked” that a further revelation was given to them. This is still the mode of the Kingdom, and in view of it, distraction is lethal, for it closes the door of illumination.
TWO MEN STOOD BY THEM. These were not “men,” as ordinarily considered, but angels in the form of men, making their presence more conspicuous. The Scriptures frequently refer to angels appearing in the form of “men” (Gen 18:2; 19:10-16; Judges 13:11-13; Ezek 10:2-2-6; Dan 3:25; 9:21; 10:5-7,18; 12:6-7; Zech 1:10). Angels announced the conception of Christ (Lk 1:26-27), attended the birth of Christ (Lk 2:9-14), ministered to Him in His temptation (Matt 4:11), ministered to Him on the eve of His betray (Lk 22:43), and were ministers when He rose from the dead (Matt 28:2; Mk 16:5; Lk 24:4; John 20:12). It is no wonder they are also present when the Lord ascended unto heaven.
YE MEN OF GALILEE. The angels have a thorough knowledge of men – who they are and what they are doing. Any limitations in their knowledge has to do with matters relating to the purpose of God in redemption, particularly as made known in the Gospel (1 Pet 1:12). Keep in mind, that this occasion did not take place in Galilee, but in Judea. The angels address them, therefore, in a manner that accents their grasp of the situation.
WHY STAND YE GAZING INTO HEAVEN? At this point, Jesus had disappeared from their vision, and there was no further reason for peering into the heavens. It was time to do what Jesus had told them – tarry in Jerusalem (Lk 24:49). There does come a time when men are to move forward lingering no longer where they are. Thus, on the banks of the Red Sea, God told Moses to tell the people to “go forward” (Ex 14:15). When they were at Sinai, God also told Moses to tell the people, “Ye have compassed this mountain long enough: turn you northward” (Deut 2:3). When Moses died, it was time to possess the land. Therefore God said to Joshua, “Moses my servant is dead; now therefore arise, go over this Jordan, thou, and all this people, unto the land which I do give to them, even to the children of Israel” (Josh 1:2). The time had now come for the disciples to leave this place, “the mount called Olivet” (Acts 1:12), and get to the work of waiting and preparing for the promise of the Father.
THIS SAME JESUS. These angels had a staggering scope of knowledge. At the very least, they were present when Jesus spoke, and comprehended what He had said about His return – even though His disciples did not (Matt 24:30-31; Lk 21:27; John 14:3). At the most, they had been privy to the purpose of God, even though they longed to peer into the reason for, and nature of it all, desiring to “look into” the implications of the Gospel (1 Pet 1:12).
By saying “this same Jesus,” they mean “the Man Christ Jesus” (1 Tim 2:5). This is Jesus in “bodily” form (Col 2:9). Then, however, owing to the absence of flesh and the reality of the resurrection of the dead, He will be seen in His glorified form, or “as He is” (1 John 3:2). Yet, it will be “this same Jesus” – the same one that ministered, died, was buried, rose again, and ministered to them over a period of forty days.
The angels announce that Jesus will “come” in the same manner in which He ascended: i.e. visibly. However then, “every eye shall see Him” (Rev 1:7). The condition of the disciples will be different, for they shall have “put on incorruption” (1 Cor 15:53-54). And, Jesus will appear differently – “as He is,” or “in His glory.” Then, “all the holy angels” will be “with Him”(Matt 25:31). The second coming of the Lord Jesus is integral to “sound doctrine.” When it is not preached, a departure has taken place. Jesus spoke of it while He walked among men. The angels spoke of it when He ascended into heaven. And the apostles repeatedly and with great power declared and expounded it. This is the polestar of the church – the next consummate sight: the appearing of the Lord Jesus. Thus do we wait for God’s Son “from heaven” (1 Thess 1:10).
THE WORK BEGINS
“ Mark 16:20 And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen.”
Mark makes a quantum leap from the ascension, past the next ten days, past Pentecost, and into the era of Gospel proclamation. Luke provides some of the details that preceded the extensive and effective ministry – one that was fully undergirded by Divine power and approval.
THEY WORSHIPED AND RETURNED. Luke records, “And they worshiped Him, and returned to Jerusalem with great joy” (Luke 24:52). That is, they “worshiped Him” after He had ascended into heaven, for the preceding verse says He was “carried up into heaven.” To my knowledge, this is the first record of them worshiping an absent Christ. It is a rich commentary on the strength of their faith at that time – a strength that far exceeded anything said of them before!
Further, they did precisely what Jesus told them to do, returning to Jerusalem, from which they were not to depart until they had received “the promise of the Father” (Acts 1:4). However, this time they would return in a different frame of mind – a frame that revealed the advancement of their faith. They returned “with great joy!”
Luke also identifies the place from which Jesus ascended – the mount called Olivet. “Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath day's journey” (Acts 1:12). This was the place where He “oft resorted . . . with His disciples” (John 18:2). It is where He took His disciples on the eve of His betrayal, where He agonized in prayer, and was betrayed (Matt 26:30). The length of a “sabbath day’s journey” is not certain, but it is generally considered to be from one-half to seven eighths of a mile. This does not mean that Jesus ascended on the Sabbath day, but refers only to the involved distance.
THEY CONTINUED IN THE TEMPLE. “And were continually in the temple, praising and blessing God. Amen” (Luke 24:53). During the ten days that followed, preceding the day of Pentecost, the disciples were not sequestered in the upper room, as some suppose. The Temple had been where Jesus was frequently found teaching (Matt 26:56; Lk 21:37). He had referred to it as “My Father’s house” (John 2:16), and “the house of prayer” (Matt 21:13). This was certainly a place conducive to the public expression of insightful praise and the blessing of God, as well as a focal gathering point for devout men and women.
THEY CONTINUED WITH ONE ACCORD IN PRAYER. “And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alphaeus, and Simon Zelotes, and Judas the brother of James. These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren” (Acts 1:13-14). As they waited for the promise of the Father, the early disciples continued steadfastly and with one accord in prayer. Jesus had not told them precisely how long they would have to wait – only that the enduement with power from on high would occur “not many days hence” (Acts 1:5). The manner in which they waited is worthy of note. They spent time in the Temple praising God, and together praying with one accord. They apparently refused to be distracted by the normalities of life.
THEY WENT FORTH AND PREACHED EVERYWHERE.“And they went forth, and preached every where.” Mark emphasizes that the disciples did what Jesus told them to do: preaching the Gospel to every creature (16:15), and making disciples of all nations (Matt 28:19). He does not say that they neglected to do so, as some falsely allege, but that they were faithful to do so. Here, his word is intended to describe the ongoing activity of the disciples following Christ’s enthronement at the right hand of God.
THE LORD WORKING WITH THEM. “ . . .the Lord working with them, and confirming the word with signs following. Amen.” This is a marvelous word: “the Lord working with them!” That is, worked with them in their preaching. Later, Paul confessed that God also worked through Him in such a manner – “through mighty signs and wonders” (Rom 15:19). The book of Hebrews also speaks of this type of confirmation, speaking of the announcement of “so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard Him” (Heb 2:3). The emphasis is not placed on “the signs following,” but on the work of preaching. It was the Gospel through which the Lord worked. It was the nature of the message and the validity of the messengers that were confirmed. The signs following doubtless included, though were not limited to, the “signs” Jesus said would “follow them that believe.”
The concept of the Lord working with a person is quite intriguing. This copartnership is referred to in other ways: “workers together with Him” (2 Cor 6:1), and “laborers together with God” (1 Cor 3:9). It is also seen in the statement of Paul: “I have planted, Apollos watered; but God gave the increase” (1 Cor 3:6). John alluded to this in his reference to “fellowhelpers to the truth” (3 John 1:8). There is a labor of preaching in which Divine activity and support are found. The nature of that activity is strictly determined by God, whether in strengthening the one preaching, working in those who hear and believe, or confirming the word with signs following.