Acts 1:10-11

"Intently" (Gr. atenizein) further stresses that these men really did see Jesus ascend (Acts 1:2; Luke 24:51). Luke used this dramatic Greek word 12 times. It only appears two other times in the New Testament. "Into the sky" (lit. into heaven, eis ton ouranon) occurs four times in these two verses. Luke emphasized that Jesus was now in heaven. From there He would continue His ministry on earth through His apostles and other witnesses. The two "men" were angelic messengers who looked like men (cf. Matthew 28:3; John 20:12; Luke 24:4). Some commentators have suggested that they may have been Enoch and Elijah, or Moses and Elijah, but this seems unlikely. Probably Luke would have named them if they had been such famous individuals. Moreover the similarity between Luke’s description of these two angels and the ones that appeared at Jesus’ tomb (Luke 24:1-7) suggests that they were simply angels.

The 11 disciples were literally "men of Galilee" (Acts 1:11). Judas Iscariot was the only one of the Twelve who originated from Judea. This conclusion assumes the traditional interpretation that "Iscariot" translates the Hebrew ’ish qeriyot, "a man of Kerioth," Kerioth being Kerioth-Hezron, which was 12 miles south of Hebron. [Note: See The New Bible Dictionary, 1962 ed., s.v. "Judas Iscariot," by R. P. Martin.] The "men" announced two things: the Jesus they had known had entered into His heavenly abode, and the Jesus they had known would return to the earth. Jesus ascended in a cloud personally, bodily, visibly, and gloriously, and He will return the same way (Daniel 7:13; Matthew 24:30; Mark 13:26; Mark 14:62; Luke 24:50-51; Revelation 1:7). [Note: See John F. Walvoord, "The Ascension of Christ," Bibliotheca Sacra 121:481 (January-March 1964):3-12.] He will also return to the same place, the Mount of Olives (Zechariah 14:4). Jesus’ own descriptions of His return to the earth appear in Matthew 24:30; Matthew 26:64; Mark 13:26; Mark 14:62; and Luke 21:27. This was no repetition of the Transfiguration (Luke 9:27-36).

"Throughout the period of the post-resurrection forty days, Jesus had frequently appeared to the disciples, and during the intervals he had disappeared. Each time, apparently, they had no reason to suppose that he would not reappear shortly, and until this time he had not disappointed them." [Note: Homer A. Kent Jr., Jerusalem to Rome: Studies in the Book of Acts, p. 23.]

What filled these disciples with great joy (Luke 24:52) was probably the hope that they would see Jesus again soon. Without this hope His departure would have made them very sad. The joyful prospect of the Lord’s return should have the same effect on us.

John Maile summarized the significance of the ascension narratives in Luke-Acts as follows. First, he stated, "The ascension is the confirmation of the exaltation of Christ and his present Lordship." Second, it is "the explanation of the continuity between the ministry of Jews and that of the church." Third, it is "the culmination of the resurrection appearances." Fourth, it is "the prelude to the sending of the Spirit." Fifth, it is "the foundation of Christian mission." Sixth, it is "the pledge of the return of Christ." [Note: Maile, pp. 55-59.]

"Rightly understood, the ascension narratives of Luke . . . provide a crucial key to the unlocking of Luke’s theology and purpose." [Note: Ibid., p. 59.]

"Luke’s point is that the missionary activity of the early church rested not only on Jesus’ mandate but also on his living presence in heaven and the sure promise of his return." [Note: Longenecker, p. 258.]

"In Luke’s mind the Ascension of Christ has two aspects: in the Gospel it is the end of the story of Jesus, in Acts it is the beginning of the story of the Church, which will go on until Christ comes again. Thus for Luke, as Barrett says, ’the end of the story of Jesus is the Church, and the story of Jesus is the beginning of the Church’." [Note: Neil, p. 26.]