The Ascension: Christ’s Essential and Ongoing Ministry

The ascension is often overlooked in Christian theology and worship. While we (rightly) give attention to his incarnation, crucifixion, and resurrection, we too often treat the ascension as an afterthought. But Acts 1:1–11 presents it as a pivotal event, which not only concludes Christ’s earthly ministry but also inaugurates his heavenly ministry and guarantees his return. Luke, author of both the Gospel bearing his name and Acts, treats the ascension with great theological weight, ending his first volume with the event (Luke 24:50–53) and beginning his second with it (Acts 1:9–11).

Acts opens with a summary of Jesus’ post-resurrection activity: “He presented himself alive to them after his suffering by many proofs, appearing to them during forty days and speaking about the kingdom of God” (Acts 1:3). Jesus had completed his redemptive mission on earth. In John 17:4–5, he prayed to his Father, “I glorified you on earth, having accomplished the work that you gave me to do. And now, Father, glorify me in your own presence with the glory that I had with you before the world existed.” His return to the Father marked his mission’s completion. The ascension, then, was not incidental; it was the seal of completion for the incarnation, crucifixion, and resurrection.

Had Jesus not returned to heaven, there would have remained serious questions about his divine origin and his mission’s completion. The humiliation of his earthly life—taking on flesh, suffering, and dying—required vindication. The resurrection began that vindication; the ascension completed it. As Peter boldly declared after Pentecost, “This Jesus God raised up” and then he was “exalted at the right hand of God” (Acts 2:32–33).

The ascension was not merely an ending; it was the beginning of a new phase in Christ’s redemptive work. It was essential for the outpouring of the Holy Spirit. Jesus himself had said, “It is to your advantage that I go away, for if I do not go away, the Helper will not come to you. But if I go, I will send him to you” (John 16:7).

Just before his ascension, Jesus instructed his disciples, “You will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth” (Acts 1:8). Ten days later, at Pentecost, the Spirit came (Acts 2:1–13), empowering the apostles for bold gospel proclamation across ethnic, cultural, and geographic boundaries.

The Book of Acts itself is a testimony to the continuing work of Christ—now from heaven through his Spirit. As Acts 1:1 notes that Luke’s Gospel was about “all that Jesus began to do and teach.” Acts records what Jesus continues to do—not directly on earth, but through his Spirit-empowered people.

The ascension also marks Christ’s installation at the right hand of the Father as our exalted Priest and King. As Hebrews declares, “After making purification for sins, he sat down at the right hand of the Majesty on high” (1:3). From that position, Christ intercedes for his people (Romans 8:34) and governs his church.

Lastly, the ascension points forward to Christ’s return. As the disciples watched Jesus being taken up, “a cloud took him out of their sight” (Acts 1:9). Then two angels announced, “This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven” (v. 11). The ascension was not a final farewell—it was a transition. Christ ascended so he might return.

John 14:2–3 echoes this promise: “I go to prepare a place for you…. I will come again and will take you to myself, that where I am you may be also.” Christ’s ascension assures us that our future is secure in him. He will return to judge the world and consummate his kingdom.

Luke further affirms this hope in Acts 3:21: “Heaven must receive him until the time for restoring all the things about which God spoke.” Christ’s ascension anticipates his second coming in glory.

Jesus’ parting words to his disciples were a call to mission: to be his witnesses to the ends of the earth (Acts 1:8). This commission is not insubstantial; it is a call to suffer and, for many, to die. Jerusalem and Judea were not friendly territories. They had crucified Jesus. Samaria represented long-standing ethnic hostility. The ends of the earth involved crossing borders and traditions that Jewish identity had long resisted.

To undertake this task, the apostles needed the Holy Spirit. So do we. Just as Jesus depended on the Spirit during his earthly ministry—from conception (Luke 1:35) to resurrection—so his people must rely on the Spirit for boldness, wisdom, and transformation.

The Spirit not only gives power to preach but also transforms hearts, breaking down cultural and personal barriers to the gospel. It is only by the Spirit that Peter could later declare in a Gentile’s home, “Truly I understand that God shows no partiality” (Acts 10:34).

The ascension is not a theological footnote—it is foundational. It marks the exaltation of Jesus Christ and validates his earthly mission. It inaugurates his present heavenly ministry and empowers the church through the Holy Spirit. And it assures us that he will return to complete the redemption he began.

Let us respond as the disciples did: “They worshipped him and returned to Jerusalem with great joy” (Luke 24:52). The risen, ascended Christ reigns—and he is coming again. Until then, may we live as bold, Spirit-filled witnesses, proclaiming the gospel with confidence that our King is on his throne and will return in glory.