Search
We now come to the sixteenth experience of life, which is knowing the ascension. Although this lesson is rather profound, it is not difficult to understand. We will speak of this in several main points.
In order to know ascension, we need first to know the redemption of Christ, because ascension is included in it. Concerning Christ’s redemption, many comprehend only Christ’s crucifixion, His dying for us. Some see something deeper; they realize that Christ’s redemption includes also the resurrection. But if we read the Scriptures again carefully and examine our experiences, we will discover that His redemption includes ascension also. Christ’s redemption consists of three main parts: death, resurrection, and ascension. If any part is missing, the redemption of Christ cannot be regarded as complete.
In these three main parts of Christ’s redemption, Christ’s death emphasizes deliverance from the negative aspects. That is, it saves us from sins, the world, the flesh, that which is natural, and all those things that are incompatible with God. Christ’s resurrection emphasizes the entrance into the positive aspects. That is, it brings us into all the riches of the new creation, which God has in Christ. And Christ’s ascension is the glorious conclusion of His death and resurrection. Christ’s death and resurrection are not the conclusion of His redemption; His ascension is. We cannot say that Christ rested when He was raised from the dead. Christ did not rest in death or in resurrection; He rested in His ascension. The Scripture does not say that the Lord sits in resurrection but that He sits in the heavens (Eph. 2:6). Sitting signifies that the work has already been accomplished. Therefore, the redemptive work of the Lord was not considered accomplished until He ascended to the heavens. We can say that death and resurrection are only progressive stages of the Lord’s redemption. Ascension is the final stage of the Lord’s redemption. The Lord’s death and resurrection are the path that leads to His ascension. Thus, ascension is the conclusion of His death and resurrection.
Since the Lord’s ascension is the conclusion of His death and resurrection, all three steps are closely connected. When the Lord came forth from death and entered into resurrection, He had already reached the heavenly realm. Immediately following death and resurrection is ascension. In Christianity there is an inaccurate understanding that Christ ascended forty days after His resurrection. Actually, on the resurrection morning the Lord ascended to the heavens. On that morning the Lord appeared to Mary Magdalene and said to her, “Do not touch Me, for I have not yet ascended to the Father.” And He continued, saying, “I ascend to My Father” (John 20:17). In the evening of the same day, the Lord again appeared to the disciples and said, “Touch Me and see” (Luke 24:39). By this time the Lord could let men touch Him. This reveals that before this time He had already ascended to the heavens and offered to God the freshness of His resurrection. Therefore, before His ascension in the sight of His disciples forty days later, He could say, “All authority has been given to Me in heaven and on earth” (Matt. 28:18). This authority was obtained from God when He ascended to the heavens on the resurrection morning. Thus, we see that Christ’s death and resurrection are connected with His ascension. They cannot be separated. The finishing of school cannot be separated from graduation; when one finishes his study, he graduates. Likewise, when the Lord was raised from the dead, He ascended.
In Christ’s ascension He brought all that He had accomplished through His death and resurrection to the heavens. He brought the fruit of all His redeeming work into the heavenly realm. Thus, the Lord today, in the position of His ascension, applies the efficacy of His redemption to man. Certainly, the Lord’s forgiveness of our sins is based on His blood shed on the cross. But if He had not ascended to the heavens, He would not have been able to apply His death or His blood. He has achieved redemption on the cross, but it is in His ascension that He applies His redemption. In the position of ascension He gives man salvation. To speak accurately, all the redemptive grace experienced by the church, from forgiveness of sins to experiencing the ascension and obtaining various gifts, is being applied in a practical way by the Lord in His ascension. Therefore, the ascension in Christ’s redemption occupies a very important place. All that Christ has accomplished through His death and resurrection is brought into the ascension for application. Without ascension, nothing in Christ’s salvation can be applied to us in a practical way.
In order to know the ascension, we also need to know the position of our salvation. We were saved from being under judgment into the forgiveness of sins and were made alive from the condition of death and obtained God’s life; however, the forgiveness of sins and the obtaining of life cannot be considered as the position of our salvation. Ephesians 2:5-6 tells us that “when we were dead in offenses, [God] made us alive together with Christ...and raised us up together with Him and seated us together with Him in the heavenlies.” This shows that every man who is saved is not only one whose sins are forgiven, not only one who is made alive from death and has God’s life, but also one who is seated in the heavenlies, a man of ascension. When Christ saves us, He causes us to ascend with Him and sit with Him in the heavenlies. Therefore, ascension truly is the final position of our salvation.
The position of ascension that we have obtained rests not only on the fact of ascension that God has accomplished in Christ but also on the life of ascension that we have obtained within us. In Colossians 3:1-4 the apostle asks us to set our mind “on the things which are above.” This is based on the fact that Christ is our life. Christ is sitting in the heavenlies at the right hand of God. Because we have Him as our life, we also are hidden with Him in God. This reveals that neither in His death nor in His resurrection but in His ascension Christ caused us to obtain life and became our life. This life has passed through death and resurrection, yet it is in the position of ascension that Christ gives this life to us. This life is ascended and heavenly and is given from heaven. It is a life that reaches heaven. Therefore, once we obtain this life, we have fellowship with heaven and are joined to heaven. According to outward conditions, we still live on earth, yet according to the inner life, we are already in heaven. The situation is just like the Lord’s during His time on earth. He said then that though He “descended out of heaven,” He was still “in heaven” (John 3:13). This was due to the fact that His life is heavenly and connected with heaven.
For example, an electric light bulb gives light because of the electric current within it. This electric current originates from the power plant and is connected with the power plant. Therefore, externally speaking, its light shines forth in this room. But, with respect to the electric current within the bulb, its position is at the power plant. Likewise, we as saved ones can be manifested in this age as shining light (Phil. 2:15; Matt. 5:14-16) because of the ascended life that saves us and is now within us. This life flows into us from heaven, and it is also connected with heaven. It flows into us from heaven, and it also brings us to heaven. With this life that is connected with heaven, we are also a people who are connected with heaven. Therefore, just as from Christ’s standpoint ascension is the conclusion of His redemption, even so from our standpoint ascension is the position of our salvation.
In order to know the ascension, we also need to know the spiritual functions. All the spiritual gifts of Christians are given by the Lord in ascension (Eph. 4:8) and are for us to apply in the position of ascension. Therefore, if we do not know the ground of ascension or stand fast upon it, we will be unable to apply the spiritual gifts. The functions of the spiritual gifts can only be made manifest on the ground of ascension.
Genesis 1:17 tells us that God set light-bearers in the sky to shine upon the earth. This word is full of meaning figuratively. The sun, moon, and stars can shine upon the earth because they are set in the sky. Once a star falls from the sky, its function is lost. Its illuminating function depends entirely on its position in the sky. Likewise, whether we preach the gospel, visit people, edify the saints, or administer the church, the real function rests entirely on our position of ascension. Once we lose the position of ascension, we will surely lose the spiritual functions.
For example, the reason many brothers and sisters have visited people to no avail is that they have already fallen from the position of ascension and live in some situation on earth. If we want to visit people with much effectiveness, it is not necessary for us to speak much or preach many truths. We need only to maintain the position of ascension in our daily living; we need only to be continually touching heaven in our inner being and live in the heavenly condition, the heavenly atmosphere, which, when touched by others, will enable them to obtain the heavenly supply. This also applies to the prayers offered in meetings. The prayers of some brothers and sisters impart a feeling of emptiness and oldness to others because they have already lost the position of ascension. The phraseology of their prayers may be very attractive, but before God and before Satan there is no weight. There is also no effect in the spiritual realm. Other brothers and sisters, however, are not so. They stand fast in the position of ascension and live in the life of heaven. Their daily living is of heaven; therefore, their prayers also are of heaven. When they open their mouth, they give a heavenly taste. Only this kind of prayer can touch the throne in the heavens and shake the gates of hell, thereby producing much spiritual consequence. Therefore, regardless of what our spiritual functions are, we must apply them in the heavenly position and manifest them in the heavenly realm.
In order to know the ascension, we also need to know the position of warfare. The position of spiritual warfare is absolutely in the heavenlies. Whenever we lose the position of ascension, we are unable to carry on any spiritual warfare. On the battlefield all military strategists pay attention to the problem of position. Whoever takes the high ground against the low ground can win the battle. On the spiritual battleground this principle is even more important. We can say that spiritual warfare depends solely on the problem of position. If we wish to win in the fight, the position of ascension must be absolutely known and kept.
We must see the fact that the spiritual warfare mentioned in Ephesians 6 is based on the position of ascension in chapter 2. Ephesians 2 declares that we are seated together with Christ in the heavenlies. Then chapter 6 goes on to speak of our wrestling against the spiritual forces of evil in the heavenlies (v. 12). This means that we must first be men in ascension with the position of ascension before we can attack the enemy in the air from above. If we are men of earth and lose the position of ascension, we will fall into the hand of the enemy and cannot fight against him. Therefore, the position of spiritual warfare is absolutely in the heavenlies.
Genesis 3:14 tells us that after the serpent enticed Eve, God judged him by causing him to move about on his stomach and to eat dust all the days of his life. Moving on his stomach limits the sphere of his activity. He can only creep on the ground. Eating dust limits the object of his devouring. He can only eat things pertaining to the dust of the earth as food. The serpent in Genesis 3 is the embodiment of Satan. Therefore, the judgment against the serpent is also the judgment against Satan. Today the sphere of Satan’s activity is earth, and the object of his devouring is the man of earth. First Corinthians 15:47-48 tells us that Adam and all those belonging to him are earthy. Therefore, whenever we live in the earthly life of Adam, we are earthly and also on earth. We not only cannot fight against Satan, but we also fall into the sphere of his activity and become the object of his devouring. Contrariwise, whenever we live in the heavenly life of Christ, we are heavenly and are in heaven. Thus, we transcend Satan’s sphere of activity and are no longer the object of his devouring. Hence, we can attack him and overcome him.
This principle of warfare is also very evident in our practical daily living. Whether in the church, at home, or at the place of our employment, whenever we have a touch of sin, a love for the world, a display of temper, a dealing in craftiness, or a living in the earthly life, we simply cannot be strong before the enemy and fight against him. At this time we are already earthly and have fallen into the hand of the enemy. On the other hand, if we constantly have fellowship with the Lord, walk in spirit, and live in the heavenly life, we are heavenly and abide in the position of ascension. Then we can stay on higher ground rather than lower ground and deal with Satan. At this time, should the church encounter difficulties, we can engage in prevailing prayer before God, demanding God to come forth to judge His enemy. We can rise to express our attitude to God, saying, “We will not allow these things to happen in the church.” We can also say seriously to Satan, “We are disgusted with this. We are against this.” When we make such a severe declaration and strong expression, the entire host of Satan will retreat. His work will also be completely destroyed. But if we live in the earthly life, using natural methods and means, we will never be able to solve these problems. We have already fallen from heaven and have lost the position of warfare. We have no way to deal with God’s enemy and nullify his works.
Why does the position of ascension cause us to be victorious in battle? It is because only in the position of ascension may we have heavenly authority. In order to wage spiritual warfare, we need to depend upon heavenly authority. There is only one place where we can obtain heavenly authority — this place is heaven. If we pass through death and resurrection to reach the heavenly realm, we will surely obtain heavenly authority. Therefore, we will surely be victorious in battle.
Many Christians today are greatly concerned with the problem of power. But the Lord has saved us not only to the state of possessing power but also to the place of having authority. Those in the heavenly realm not only have power but also authority. Those with power can only cause others to be moved. But those with authority cause others not only to be moved but also to be reverent and fearful. For example, consider some brothers and sisters who love the world and live according to the flesh. When they see brothers or sisters loving the Lord, seeking Him, and living in the spirit, they admire them very much and are moved. This is a matter of power. But if they meet other brothers or sisters who are living in the realm of ascension, they feel not only a certain power that causes them to be moved but also a certain phenomenon that causes them to be reverent and fearful. With such brothers or sisters there is the heavenly reality; therefore, they are also full of heavenly authority. Thus, while they are walking among men, they bring with them a certain fearsomeness, which causes others to be reverent.
When we read the Song of Songs in the Old Testament, we see that the one who is seeking the Lord grows in life to such an extent that her expression is exceedingly noble and awesome. Song of Songs 6:10 says, “Who is this woman who looks forth like the dawn, / As beautiful as the moon, / As clear as the sun, / As terrible as an army with banners?” Here the dawn, the moon, and the sun are all things in the heavens. Therefore, by this time the condition of this one is altogether heavenly. In other words, her experience of life has reached the realm of ascension. Thus, her condition gives others the feeling of fearfulness. This is because she is in the position of ascension and has the heavenly authority. It is this authority that causes others to be fearful and filled with reverence.
The authority we obtain in the position of ascension is the basis upon which we deal with Satan and overcome him. In Luke 10:19 the Lord said, “Behold, I have given you the authority to tread upon serpents and scorpions and over all the power of the enemy, and nothing shall by any means hurt you.” The serpents mentioned by the Lord refer to Satan, and the scorpions are the evil spirits, the messengers of Satan. These are our enemies. All they have is power, but what the Lord gives us is authority. The Lord gives us authority in order to deal with all the power of the enemy. We may illustrate this by an automobile moving along the road. It is full of power, yet a traffic policeman has authority over it. When he blows his whistle, the car must stop. Again, it is like an army. It has great power, yet the general has the authority. When he gives an order, the army must obey. This proves that authority is over power and can control power; therefore, authority is greater than power.
But authority depends entirely upon position. With the position, there is the authority; without the position, there is no authority. A policeman without his uniform and not standing in the assigned post has no authority to direct the cars. A general taking leave from his duty has no authority to command an army. Likewise, our heavenly authority depends solely on our position of ascension. Whenever we lose the position of ascension, we also lose the spiritual authority. Therefore, in order to engage in spiritual warfare, we must first know the position of ascension and, second, keep the position of ascension. Only then can we deal with the enemy.
In Paul’s second journey, when he was preaching in Philippi, a certain slave girl having a spirit of Python followed, crying out after him. Paul, being greatly disturbed, turned and said to the spirit, “I charge you in the name of Jesus Christ to come out of her.” And the spirit came out that very hour (Acts 16:16-18). Paul here was standing in the position of ascension and exercising heavenly authority to halt the enemy’s disturbing power. Likewise, today, if we stand in the position of ascension, we can directly command the environment, rebuke difficulties, and destroy all the works of the enemy.
Unfortunately, the prayers of the church today contain all too few authoritative commands. On the contrary, the prayers are mostly tearful pleadings. Therefore, they cannot deal with the enemy; they can only appeal to God’s mercy. This only proves that our actual position is still on earth and has not yet ascended to the heavenlies. Since we are not in the position of ascension, we do not have the heavenly authority. We cannot pretend in this matter. On the other hand, if any man has the reality of ascension, he has no need to pompously display his power or assume airs; he is naturally clothed with a heavenly appearance; he is full of a heavenly atmosphere and adorned with beauty as the moon and purity as the sun. This causes him to appear awesome. Not only do men fear him; even the evil spirits are afraid of him. Only this kind of man can stand in the heavenly position, exercise heavenly authority, and engage in spiritual warfare. Therefore, in order to know the ascension, we must know also the position of warfare.
We obtain the position of ascension the moment we are saved. But how can we experience ascension? Simply speaking, the experience of ascension is the outcome of our experiencing resurrection through death. Even as Christ ascended to the heavenlies through death and resurrection, so also we may experience ascension through death and resurrection.
Let us consider the history of the Israelites entering the land of Canaan. Once they left their wilderness wanderings and crossed the Jordan, they entered Canaan. The land of Canaan signifies the all-inclusive Christ in the heavenlies. At the same time, it also typifies the heavenly realm. Therefore, when the Israelites entered Canaan, typically speaking, they entered the heavenly realm. When they crossed the Jordan, they buried twelve stones at the bottom of the river, signifying their death and burial. Then they removed twelve stones from the bottom of the river, signifying their resurrection. They brought these twelve stones into the land of Canaan, signifying their passing through death and resurrection and entering into the heavenly realm. Therefore, their entering Canaan after crossing the Jordan typifies our experiencing the ascension through death and resurrection. Whenever we experience death and resurrection, we reach the realm of ascension.
Let us look again at the one who seeks the Lord in the Song of Songs. She also, through the experience of death and resurrection, gradually attains to the reality of ascension. In Song of Songs 1:9 the Lord praises her for the first time, saying that she is like “a mare among Pharaoh’s chariots.” A mare among Pharaoh’s chariots is an Egyptian horse. Though fast and strong, it is still of Egypt, which typifies the world. This shows that, though at that time she was exceedingly swift and full of strength in her seeking the Lord and following after Him, she was still earthly. Then in 2:2 the Lord praises her by saying that she is “as a lily among thorns.” This means that, though as a lily she lives a clean life and a life that receives God’s tender care, she still grows on earth.
When we come to 3:6, the Lord speaks of her as one coming “up from the wilderness / Like pillars of smoke, / Perfumed with myrrh and frankincense, / With all the fragrant powders of the merchant.” The wilderness signifies the state of a Christian’s spiritual wandering. As a matter of fact she had been wandering in the wilderness. Now she comes up from the wilderness, leaving behind her life of spiritual wandering. At the same time, she is perfumed with myrrh and frankincense and all the powders of the merchant. Myrrh expresses Christ’s death, frankincense expresses Christ’s resurrection, and the powders of the merchant signify the spiritual riches obtained at a price. Now because she has paid a price in her seeking, she is perfumed with Christ’s death and resurrection. Therefore, her condition is likened to pillars of smoke ascending from the earth. She has passed through death and resurrection and has begun to have a little experience of ascension. Further on, in 6:10, the Lord’s praise for her is altogether heavenly. At this time her spiritual condition is as the dawn, as the moon, and as the sun. She truly resembles the sun, the moon, and the stars of Genesis 1:16-17, arrayed in the sky and shining upon the whole earth, so that the people on earth may receive her supply. At the same time she also has heavenly authority with her; she is dignified and awesome. Now she has fully experienced ascension.
In conclusion, ascension is the result of resurrection from death. Once we pass through the death of the cross and enter into resurrection, we reach the realm of ascension. Thus, if we want to experience ascension, we must first seek to experience death and resurrection. We must severely put to death by the Lord’s cross everything of sins, the world, the temper, the flesh, the self, and the natural constitution, and enter into the Lord’s resurrection by the Holy Spirit. Then we can experience ascension and be a heavenly people in the realm of ascension.
