Christ’s Ascension Into Heaven
The importance of Christ’s ascension as part of His redemptive work is best seen by looking at the event in the Old Testament that foreshadowed it. That event was David’s bringing in of the ark to Jerusalem.
At least four Psalms—24, 47, 68 and 132—celebrate, either directly or by prophetic fulfilment, the bringing of the ark to Jerusalem, God’s enthronement in Zion and the ascension of Christ. This is especially striking because the Psalms speak of Christ’s resurrection only briefly, while they give rich attention to His ascension and royal exaltation.
But how did the bringing of the ark to Jerusalem, the event celebrated in these Psalms, foreshadow Christ’s ascension? In four ways:
1) Literally, the ark was brought “up” to Jerusalem, just as Christ ascended to heaven (II Sam. 6:12; Ps. 68:18; 132:8; Eph. 4:8).
2) At that time the ark, itself typical of Christ as the one in whom God dwells and reveals Himself, entered its final resting place after its pilgrimage. So also, by His ascension Christ entered into heavenly rest after His life and work on earth were finished (Ps. 132:8, 13-14; Heb. 4:10).
3) By the bringing up of the ark, David was confirmed in his kingdom, having obtained victory over all Israel’s enemies. In like manner, Christ in His ascension is crowned with glory and honour and revealed as King of kings and Lord of lords, having conquered all His enemies (Phil. 2:9-11; Ps. 24:7-10; 68:1, 18, 21).
4) Through the victories of David and the following peaceful reign of Solomon, God fulfilled the promises He had made to the Jews in the Old Testament regarding the land of Canaan (I Kings 8:56). In the same way, God fulfils the promises made to us through the ascended Christ, who gives us from heaven, through the Spirit, all the benefits of His finished work (Ps. 132:15-16; Eph. 4:8; 6:18-19).
The ascension, therefore, completes the resurrection. In His ascension Christ Himself receives the benefits and rewards of His finished work and, as our risen Lord, begins to pour out upon us those same benefits, just as David did when he gave gifts to all Israel when the ark was brought to Jerusalem (II Sam. 6:19; Ps. 68:18; Eph. 4:8-13).
The ascension of our Lord is, therefore, no small thing in the work of redemption, but an essential and necessary part of that work. It ought to cause us to say with rejoicing: “God is gone up with a shout, the LORD with the sound of a trumpet. Sing praises to God, sing praises; sing praises unto our King, sing praises … He is greatly exalted” (Ps. 47:5-9). Rev. Ron Hanko
The Hopelessness of Death
“For the living know that they shall die: but the dead know not any thing, neither have they any more a reward; for the memory of them is forgotten” (Eccl. 9:5).
The book of Ecclesiastes is often known for its stark and sombre statements, viewing life in a way that can seem deeply pessimistic. At first glance, it appears dark and difficult, raising the question of why such a book belongs in the Word of God. It contains many statements that are not easy to understand, and from a superficial perspective it may indeed seem gloomy.
Two things must be kept in mind if the book is to be understood properly. First, written by Solomon, it is essentially a confession of his sin in marrying many wives, some of them heathen, who turned his heart away from the worship of God (I Kings 11:1-8). Nowhere in the narrative of his reign do we read of his repentance, but here we see the reason: this book itself is his confession. In it Solomon not only laments his sin, but also speaks of the utter vanity of all that he possessed and enjoyed when it is considered apart from God.
Second, the book must be understood in the light of chapter 12 and verse 13: “Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man.” Solomon had everything beyond what anyone in the world possessed, yet he discovered that apart from the fear of God and obedience to His commandments, it was all vanity. What an indictment of a modern world that is rich and prosperous, yet without the fear of the Lord!
The verse under consideration must be understood in the light of these truths. Solomon is speaking of what happens “under the sun” (Eccl. 9:3, 6), that is, life in this world—not life beyond death. When he says, “the dead know not any thing, neither have they any more a reward” (5), he means that the dead no longer have any part in this world, nor any reward in this world. That perspective must be kept in mind.
Because death marks the end of a man’s life in this world, there is a sense in which life is better than death. While we live, we enjoy the creation, family and friends, church and home. We are needed, and we are known and loved. Even when we are the objects of hatred and envy (6), it is still better than being entirely forgotten.
But death ends all this. When a man dies, there is mourning for a time. A sermon is preached, a casket prepared, flowers arranged, and friends gather to weep. Yet it is all very brief. Soon we are forgotten, as though we had never existed. Life goes on. A spouse may remarry, children grow and move on, friends form new ties. Within a few years, a new generation arises that never knew us. It is striking how quickly even great men in the church are forgotten.
In this way Solomon shows how death exposes the vanity of even the relative good of this life. This is true for those who do not fear God or keep His commandments. For them, death brings an end to all earthly good, and what follows is not gain but loss.
There may also be another idea suggested here. Solomon says, “To him that is joined to all the living there is hope” (4), followed by “neither have they any more a reward” (5). This may indicate that while we are living, there remains hope—that we may repent, turn from evil, and learn truly to fear God and keep His commandments. After death, that opportunity is gone.
Thus, while there is no reward for the dead in this world, those who, while living, see the vanity of life and walk in obedience to God receive the great reward of grace. Though God’s sovereign decree of election and reprobation determines the ultimate destiny of man, this passage considers the matter from the viewpoint of our responsibility to flee sin and live in obedience to God.
It is possible. What do you think? Prof. Herman Hanko
