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§60 Farewell and Ascension (Luke 24:44–53)

This final section consists of two parts: (1) Jesus’ commission to his disciples (vv. 44–49) and (2) Jesus’ ascension (vv. 50–53). Although giving no evidence of any literary relationship, this section does bear some resemblance to Matt. 28:16–20 and John 20:19–23. It will later be recapitulated in Acts 1:6–11. (Cf. also Mark 16:9–20.)

24:44–49 / The main point that Jesus makes in v. 44 is that there really is nothing new or unexpected in his resurrection on the third day. This is so for two reasons: (1) While he was still with them he had told them of these things. This is especially seen in the passion predictions (9:22, 44; 18:31–33), particularly that of 9:22 and 18:33 where he predicted the resurrection on the third day. (2) The disciples should understand the events of Jesus’ passion and resurrection because they are foretold in Scripture (i.e., the OT). This time all three parts of the OT are referred to (not just two parts, as in v. 27 above): the Law of Moses, the Prophets and the Psalms. The Psalms should be understood as referring to the third division of the Hebrew Bible usually known as the “Writings.” Here this third division is referred to simply as the Psalms, probably because of all the Writings, the Psalms yielded the greatest relevance for a christological interpretation of the OT. This is evident in the allusions to the lament Psalms (Psalms 22, 31, and 69) in the Lucan passion account (see 23:26–43).

Verse 45 demonstrates that Jesus had to enable his disciples to interpret Scripture and thus to be able to see in it the things relevant to Christ. In Pauline terms, the disciples have been given “the mind of Christ” (1 Cor. 2:16). This new understanding will make it possible for the disciples to glean christological truths from Scripture. A dramatic illustration of this new hermeneutical insight is mirrored in Peter’s Pentecost sermon in Acts 2:14–39, where Peter cites a variety of Scriptures and applies them to the experience of Christ and the earliest Christians.

But what are the apostles of Christ to know? The Risen One goes on to explain in v. 46 that the following is written: The Christ will suffer and rise from the dead on the third day. But where in the OT are such things written? Fitzmyer (p. 1581) remarks: “It is impossible to find any of these elements precisely in the OT, either that the Messiah shall suffer, or that he is to arise, or that it will happen on the third day.” Fitzmyer is correct in noting that nowhere in the OT are such things stated precisely. But if they were, then the disciples would scarcely have been in need of having their minds opened to a new and deeper understanding of the Scriptures. Judging by the preaching in the Book of Acts, the OT’s relationship to these aspects of Jesus the Messiah’s experience is anything but obvious.

Also judging by which texts of Scripture are actually cited in the Lucan writings, we may infer which passages are in mind in v. 46. With reference to the need of the Messiah to suffer, the Lucan Jesus probably has in mind Isaiah 53, a portion of which is cited by the Ethiopian Eunuch in Acts 8:26–39 and applied to Jesus by Philip the Evangelist. When approached by Philip, the Ethiopian was reading Isa. 53:7–8: “As a sheep led to the slaughter or a lamb before its shearer is dumb, so he opens not his mouth. In his humiliation justice was denied him. Who can describe his generation? For his life is taken up from the earth” (as cited in Acts 8:32–33, RSV). Since this OT text is actually cited in one of the Lucan writings and explicitly applied to Jesus of Nazareth (see Acts 8:35), it is quite reasonable to suppose that this is at least one of the OT passages understood as indicating that the Christ will suffer and die.

Also found in Acts is the quotation of an OT passage which was understood as a promise that the Christ will … rise from the dead. In his Pentecost sermon Peter cites Ps. 16:8–11, in which the Psalmist, understood as David, the father of the Messiah (or Christ), declares: “For thou wilt not abandon my soul to Hades, nor let thy Holy One see corruption” (Ps. 16:10, as cited in Acts 2:27, RSV). The Lucan Paul also would later quote this OT text (Acts 13:35). According to the Lucan Peter’s interpretation, this text has come to fulfillment in Jesus’ physical death and resurrection. Since David’s body is yet in its grave, this passage could not refer to him. Because Jesus has left his grave, the passage must refer to him instead (see Acts 2:29–32).

Finally, there are allusions to OT writings in Luke’s Gospel that may explain the necessity of the Christ to rise from the dead on the third day. One text that immediately comes to mind is the Jonah typology in Luke 11:29–32, where Jesus promises the evil people of his day no “miracle” (or sign) except the “sign of Jonah” (11:29). In his parallel passage, Matthew (12:39–41) states: “For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth.” It might be objected that it is only in the Matthean version that reference to “three days” is found. This is true, but the possibility does remain that Luke had seen the fuller version of the saying, since in all likelihood the saying was part of the sayings source common to the Gospels of Matthew and Luke. It is also quite possible, however, that Luke 24:46 is actually alluding to Hos. 6:2: “After two days he will revive us; on the third day he will raise us up, that we may live before him” (RSV). This may be the very Scripture that Paul has in mind when he states: “… he was raised on the third day in accordance with the scriptures” (1 Cor. 15:4, RSV). That this similar formulation occurs in Paul indicates that the “third day” tradition was known prior to the time of Luke’s writing.

But Jesus goes on to say in v. 47 that repentance and forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem. This verse is part of the thought that had begun in v. 46, and so it likewise is part of what is “written” in Scripture. Again we may ask where in Scripture is there the command to preach repentance and forgiveness of sins … to all nations, beginning in Jerusalem? At least two OT passages are quoted in Acts that may have made up part of the scriptural testimony presupposed in Luke 24:47. In Acts 2:21 Peter quotes Joel 2:32: “And everyone who calls on the name of the Lord will be saved.” Although the verse seems to be making a universal appeal, in the context of the Pentecost sermon, however, only Jews are addressed (both those of Palestine and those of the Diaspora). However, when Paul cites this same text in Rom. 10:13 his context indicates a universal meaning: both Jew and Gentile can freely call upon the name of the Lord. Another OT passage quoted in Acts applies to Gentiles as well. In Acts 13:47 the Lucan Paul quotes Isa. 49:6: “I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth.” The Greek word “ends” is the same as that in Acts 1:8 and 13:47. The idea of this proclamation “beginning at Jerusalem” could come from an OT text such as Isa. 2:2–3, where it is prophesied that “It shall come to pass in the latter days that … all the nations … and many peoples shall come.… For out of Zion shall go forth the law, and the word of the Lord from Jerusalem” (RSV; cf. also Mic. 4:1–2). Other OT texts used in early Christian circles that suggest that the Gentiles will have a part among God’s people include Hos. 1:10 and 2:23, both of which are cited by Paul in Rom. 9:24–26. See also Paul’s use of Isa. 65:1 in Rom. 10:20 and his use of Ps. 18:49; Deut. 32:43; Ps. 117:1; and Isa. 11:10 in Rom. 15:9–12.

Verses 48–49 are brief summaries of what will be more fully treated in Acts 1:6–2:4. In v. 48 Jesus tells his disciples that they are witnesses of these things (see Acts 1:8). They are witnesses of his entire public ministry, his passion, and now, most importantly, his resurrection. But the idea of being witnesses is not a passive one. They are to become proclaimers of repentance and forgiveness of sins. Theirs will be an active ministry of outreach to all nations. This active ministry, however, can only be accomplished through the power from on high with which, Jesus instructs his disciples, they will be clothed. This power, as we discover in Acts 1:8 and 2:2–4, is the Holy Spirit.

24:50–53 / Having given them his final commission, which will be repeated in Acts 1:4–8, Jesus led his disciples out to the vicinity of Bethany (about a mile and a half from Jerusalem) and lifted up his hands and blessed them. While he was blessing them, he left them and was taken up to heaven. Although this last phrase is omitted in two manuscripts, many other old manuscripts, among them the very oldest, do include it, and so it is probably best to regard it as an original part of the account. Even without it the meaning is scarcely changed, for the account of the ascension in Acts 1:9–11 confirms that Luke had a departure via ascension in mind, an idea which was probably in mind since the beginning of the journey to Jerusalem in 9:51 (see note there).

Now at last the disciples fully understand Jesus. Gone are their fear and unbelief. Then they worshiped Jesus and returned to Jerusalem with great joy. Jesus now is truly understood as “Lord.” While awaiting the promise of the Father (v. 49) they stayed continually at the temple, praising God. This setting not only resumes where Jesus left off (see 19:47), but it anticipates Peter’s temple sermon in Acts 3. Here is an important Lucan idea. The Good News of the kingdom was preached in the temple of Jerusalem, the seat of Jewish religious authority, both by Jesus and by his apostles. (However, when the Spirit descends upon the disciples, they are not at the temple, but in an “upper room” [Acts 1:13] in Jerusalem.)

The way Luke’s Gospel concludes makes it evident that a sequel volume is planned. The disciples are left waiting in Jerusalem and are not engaged in their apostolic ministry of evangelism. This ministry does not begin in earnest until the sending of the Spirit, at which time the activities of the risen, glorified Christ will resume in the lives of his followers.