Prayer Tents Bible References - Prayer Tents

ASCENSION

An ascent to heaven. Biblical and extrabiblical literature include many references to figures who went up to heaven. In the OT living figures ascend. Enoch is assumed to have ascended to heaven. He is described as one who “walked with God” and “was no more, because God took him” (Gen. 5:24). Elijah is explicitly described as ascending into heaven by means of a “chariot of fire and horses of fire” (2 Kgs. 2:11).

Extrabiblical Literature

Jewish literature describes descending and ascending angels and human figures who ascend and remain in heaven. The angel Raphael ascends to heaven in the presence of Tobit and his son Tobias (Tob. 12:20). Joseph and Aseneth describes an angel’s ascent to heaven in a chariot in the presence of Aseneth (Jos. As. 17:7-8). 4 Ezra refers to men who have been taken up and have not tasted death (4 Ezra 4:26). Several versions of 4 Ezra add a concluding verse to ch. 14 describing how Ezra was caught up to the place of those like him. 2 Baruch suggests the future ascension of Baruch when it teaches that he will be preserved until the “end of times” (2 Bar. 13:3; 25:1). The Testament of Moses has been taken to teach that Moses ascended to heaven after his death, but the passage teaching this (T. Mos. 10:12) is questionable. The mystical texts of 1–3 Enoch build upon Gen. 5:24 by describing Enoch’s heavenly ascent, experiences, and eventual glorification as the angel Metatron. Enoch’s transformation into an angel may be based upon the teaching of Dan. 12:3 that the righteous will shine “like the stars,” since stars are identified with angels (Job 38:7).

Several other Jewish texts feature human figures who ascend and return. Some texts leave it unclear whether the ascent is physical or revelatory (mystical). 3 Baruch describes Baruch’s ascent under an angel’s guidance and learning of heavenly secrets (3 Bar. 2-17). In the Testament of Levi Levi ascends to God’s throne and learns mysteries that he is to declare to others. 4Q491 appears to preserve the claim of the Teacher of Righteousness (or one of his adoring followers) that he has ascended to a heavenly throne. Other Qumran materials imply ascension when they describe Qumran members communing with the angels (1QH 6:13; 3:20; 11:10; 2:10; 1QS 2:5-10). The Apocalypse of Abraham and Testament of Abraham describe how Abraham ascended to heaven under angelic guidance, learned heavenly secrets, and saw God’s throne (Apoc. Abr. 18:1ff.). The Testament of Isaac describes Isaac’s ascent and journey to God’s throne. 3 Enoch describes Rabbi Ishmael’s ascent to heaven, where he sees God’s throne, is led on a tour by Metatron, and learns heavenly secrets.

These ascending and descending accounts may be based upon the Jewish tradition that Moses ascended to heaven when he received the Law (Orphica, a fragmentary version of 3 En. 15b). Philo adds the idea of Moses being deified when he entered God’s presence (Life of Moses 2.290-91). The rabbinic story of the four rabbis who entered paradise (heaven?) preserved in b. µag. 14b illustrates how Jews in Amoraic times continued their interest in heavenly ascents and were warned about taking mystical ascents into heaven. Mystical ascents to heaven and the required techniques were a major element of what came to be known as Merkabah (“Chariot”) and Hekalot (“Thrones”) mysticism.

One text refers to a heavenly ascension that appears to follow a resurrection. The Testament of Job presumes the resurrection of Job’s children and teaches their heavenly ascension and glorification (T. Job 38:11–40:3); at the end of its account Job dies and his soul ascends to heaven in a chariot (52:10). The ascension of the soul after death in the Testament of Job is found elsewhere (T. Abr. 20:9-12; T. Isaac 7:1; Hist. Rech. 14:2-5).

Jesus

The ascension of Jesus is the most prominent ascension in the Bible and refers to the final departure of the risen Jesus from his followers. This event is described in Acts as an ascent to heaven following Jesus’ resurrection from the dead (Acts 1:9-11). Luke contains a description of Jesus’ ascension, but the reading is suspect (Luke 24:51). Luke does refer to Jesus’ ascension as a geographical marker in his account of Jesus’ ministry (Luke 9:51). Acts’ description of Jesus’ ascension on a cloud (Acts 1:9) alludes to Dan. 7:13, where the “one like a son of man” comes with the “clouds of heaven” before the “Ancient of Days.” Mark and Matthew both preserve Jesus’ prediction that he will return on the clouds of heaven (Mark 14:62 = Matt. 26:64). The inference is that the cloud of ascension will be the means of Jesus’ return. Revelation continues this association of Jesus with clouds (Rev. 1:7) and describes “one like a son of man” (Jesus?) on a white cloud in heaven (14:14).

Acts further presents Jesus’ ascension as an exaltation to the right hand of God (Acts 2:33), an allusion to Ps. 110:1 (“sit at my right hand”), and as an act of empowerment by which Jesus dispenses the Spirit and is recognized as “both Lord and Messiah” (Acts 2:33, 38). This portrayal is in keeping with the early Christian tradition that Jesus would be seated at God’s right hand (Mark 14:62 par.). Acts 2:34-35 explicitly connects Jesus’ ascension to a messianic interpretation of Ps. 110 which predicts the Messiah’s enthronement over his enemies. Jesus’ ascension and glorification in Acts is thus similar to the Enoch ascension traditions, Moses’ enthronement in Ezekiel the Tragedian (2nd century b.c.e.), the enthronement claim of 4Q491, and Rabbi Akiba’s belief in the enthronement of the Messiah (b. µag. 14a).

Other NT writings either refer to Jesus’ ascension as a future event or assume its occurrence. In John Jesus refers to his future ascension (John 3:13; 6:62; 20:17), and the ascension is alluded to on numerous occasions (7:33; 8:14, 21; 13:3; 14:2-3, 28; 16:5, 10, 28). John’s references to ascension are used to teach Jesus’ heavenly origin and his special relationship to God the Father. He is the one who descended from heaven and then ascended to heaven. This theme calls to mind Tobit and Joseph and Aseneth, where heavenly beings descend only to ascend (return) to their heavenly abode.

The Epistles and Revelation share Acts’ view that Jesus’ ascension resulted in enthronement at God’s side and empowerment (Eph. 1:20-21; Rev. 1:12-20; 3:21; cf. 1 Pet. 3:22). Paul associates Jesus’ ascension with the Passion events (Rom. 8:34; 1 Tim. 3:16 preserves what appears to be an early Christian hymn that alludes to Jesus’ ascension in connection with other events from his life). The description in Phil. 2:9-10 of Jesus’ exaltation by means of being given a name above every name and being paid homage alludes to his ascension-glorification (cf. 3 En. 10:1; 12:5; 14:1-5).

Hebrews refers to Jesus’ ascension in the context of Jesus’ role as a heavenly priest who ascended in order to enter the heavenly temple and make purification for human sin (Heb. 1:3; 4:14; 6:19-20; 9:11-12). In later Jewish tradition Metatron is not a priest offering sacrifice like Jesus, but he is appointed to liturgical service and is stationed in heaven in order to “serve the throne of glory day by day” (3 En. 7:1).

Other Ascensions in the NT

Both Paul and the John of Revelation are depicted as undertaking heavenly ascensions. Their ascensions have several parallels with 1st-century c.e. mystical Jewish texts such as the Apocalypse of Abraham and Testament of Abraham, which describe Abraham’s heavenly ascent and return, and with 4Q491. In 2 Cor. 12:2-4 Paul describes his heavenly ascent where he learns heavenly secrets that he must not divulge. Rev. 4:1–16:21 depicts John’s heavenly ascent, during which he sees God’s throne and learns heavenly secrets (some of which he must not reveal). These accounts illustrate that early Christianity shared in the Jewish mystical interest in heavenly ascents.

In John 14:2-3 Jesus refers to his followers’ heavenly ascension when he says that he will come again (descend) and take them to the heavenly dwelling places that he will prepare for them. Like Jesus, Metatron, the ascended and exalted Enoch, was in charge of the heavenly palace and its stores (3 En. 11:6). Paul also refers to the future ascension of Jesus’ followers and connects it with the familiar cloud motif (1 Thess. 4:17). Paul’s description of the believers’ future transformation appears to be in connection with the ascension-glorification interest associated with Jesus and early Judaism (1 Cor. 15:51-57; Phil. 3:21). Revelation describes the future ascension of two martyred witnesses in a cloud (Rev. 11:12), calling to mind Acts’ description of Jesus’ ascension on a cloud (Acts 1:9).

Bibliography. M. G. Abegg Jr., “Who Ascended to Heaven? 4Q491, 4Q427, and the Teacher of Righteousness,” in Eschatology, Messianism, and the Dead Sea Scrolls, ed. C. A. Evans and P. W. Flint (Grand Rapids, 1997), 61-73; M. Dean-Otting, Heavenly Journeys: A Study of the Motif in Hellenistic Jewish Literature. Judentum und Umwelt (Frankfurt, 1984); J. E. Fossum, The Image of the Invisible God: Essays on the Influence of Jewish Mysticism on Early Christology. NTOA 30 (Göttingen, 1995); M. Himmelfarb, Ascent to Heaven in Jewish and Christian Apocalypses (Oxford, 1993); C. R. A. Morray-Jones, “Paradise Revisited (2 Cor 12:1-12): The Jewish Mystical Background of Paul’s Apostolate, Part 1: The Jewish Sources,” HTR 86 (1993): 177-217; “Part 2: Paul’s Heavenly Ascent and Its Significance,” HTR 86 (1993): 265-92; A. F. Segal, “The Risen Christ and the Angelic Mediator Figures in Light of Qumran,” in Jesus and the Dead Sea Scrolls, ed. J. H. Charlesworth (New York, 1992), 302-28; J. D. Tabor, Things Unutterable: Paul’s Ascent to Paradise in Its Greco-Roman, Judaic, and Early Christian Contexts (Lanham, 1986).

Phillip Munoa

Prayer Tents Bible References - Prayer Tents

ASCENSION

Eerdmans Dictionary of the Bible (2000)