When Jesus had led them out
This phrase marks the beginning of a significant transition in the narrative of the Gospel of Luke. The Greek word for "led" is "ἐξήγαγεν" (exēgagen), which implies a guiding or bringing forth. This is reminiscent of the Exodus, where God led the Israelites out of Egypt. Here, Jesus is leading His disciples out, symbolizing a new exodus from the bondage of sin and into the freedom of the Spirit. The act of leading them out also signifies Jesus' role as the Good Shepherd, guiding His flock to a place of safety and revelation.

as far as Bethany
Bethany, a small village on the Mount of Olives, holds significant historical and spiritual importance. It was the home of Mary, Martha, and Lazarus, and a place where Jesus often found rest and fellowship. The choice of Bethany as the location for this momentous event is symbolic. It represents a place of friendship and resurrection, as Lazarus was raised from the dead here. Theologically, it underscores the theme of life and renewal that permeates the resurrection narrative.

He lifted up His hands
The act of lifting hands is deeply rooted in Jewish tradition as a gesture of blessing and prayer. In the Old Testament, priests would lift their hands to bless the people (Leviticus 9:22). By lifting His hands, Jesus is not only blessing His disciples but also fulfilling His role as the eternal High Priest. This gesture signifies the impartation of divine favor and the transmission of peace and empowerment to His followers.

and blessed them
The Greek word for "blessed" is "εὐλόγησεν" (eulogēsen), which means to speak well of or to invoke divine favor. This blessing is more than a mere farewell; it is an endowment of spiritual power and grace. In the context of the Great Commission, this blessing equips the disciples for the mission ahead. It is a reminder of the Abrahamic blessing, where God promised to bless all nations through Abraham's seed, now fulfilled in Christ and extended through His disciples.

(50) And he led them out as far as to Bethany.--It must be admitted that this narrative, taken by itself, would leave the impression that the Ascension followed with not more than a day's interval on the Resurrection. We must remember, however, that even the coincidences between the close of St. Luke's first book and the beginning of his second, show that he was already looking forward to resuming his work, and that the interval of forty days is distinctly recognised in Acts 1:3, though there also, as here, there is no mention of any return to Galilee in the interval. Is it a conceivable solution of the problem that the devout women, who were St. Luke's informants, remained at Jerusalem in almost entire seclusion, and hardly knew of what had passed outside the walls of their house from the day of the Resurrection onwards to that of the Ascension? To them, as to others who look back upon periods in which intense sorrow and intense joy have followed one on the other, all may have seemed, when they looked back upon it in after years, as a dream, the memory of which was in one sense, as to its outcome, indelible, but in which the sequence of details could no longer be traced with clearness. If we may distinguish between two words often used as synonymous, it was with them, not recollection, but memory. On the brief narrative that follows, see Notes on Acts 1:9-11.

Verses 50-53. - THE ASCENSION. In considering the questions which suggest themselves in connection with the ascension of our blessed Lord, we are met on the threshold with the fact that only St. Luke, in his Gospel in this place, and in the Acts (1.), has given us a detailed account of the scene. But the fact is referred to plainly by St. John (John 3:13; John 6:62; John 20:17) and by St. Paul (Ephesians 4:9, 10; 1 Timothy 3:16). A vast number of passages besides, in the Epistles of SS. Paul, Peter, and James, and in the Revelation of St. John, presuppose the Ascension, when they describe the heavenly glory of Jesus and of his session at the right hand of God. St. John's triple mention of the Ascension (see above) is exactly in accordance with his constant practice in his Gospel; he avoids rewriting a formal narrative of things which, when he wrote, were well known i, the Churches; yet he alludes to these things in clear and unmistakable language, and draws from them his lessons and conclusions. Notably this is the case in the Fourth Gospel with regard to the sacraments. "It contains," says Dr. Westcott, "no formal narrative of the institution of sacraments, and yet it presents most fully the idea of sacraments." Neander writes with great force on this apparent omission of the Ascension: "We make the same remark upon the ascension of Christ as was before made upon his miraculous conception. In regard to neither is prominence given to the special and actual fact in the apostolic writings; in regard to both, such a fact is presupposed in the general conviction of the apostles, and in the connection of Christian consciousness. Thus the end of Christ's appearance on earth corresponds with its beginning. Christianity rests upon supernatural facts - stands or falls with them. By faith in them has the Divine life been generated from the beginning. Were this faith gone, there might indeed remain many of the effects of what Christianity has been; but as for Christianity in the true sense, as for a Christian Church, there could be none." Verse 50. - And he led them out as far as to Bethany; more accurately, and he led them out until they were over against Bethany. The scene of the Ascension could scarcely have been the central summit of the Mount of Olives (Jebel-el-Tur), according to ancient tradition; but it is more likely that it took place on one of the remoter uplands which lie above the village. "On the wild uplands which immediately overhang the village, he finally withdrew from the eyes of his disciples, in a seclusion which, perhaps, could nowhere else be found so near the stir of a mighty city; the long ridge of Olivet screening those hills, and those hills the village beneath them, from all sound or sight of the city behind; the view opening only on the wide waste of desert-rocks and ever-descending valleys, into the depths of the distant Jordan and its mysterious lake" (Dean Stanley, 'Sinai and Palestine,' ch. 3.). He lifted up his hands, and blessed them. In Acts 1:4 we read how Jesus, having assembled (συναλιζόμενος) the apostles, gave them some last commands before he left them. It is not expressly stated that only the eleven were present on this occasion.' When he had finished speaking, "he lifted up his hands, and blessed them." There is now no laying on of hands. "Jam non imposuit manus," comments Bengel. Those hands, as they were lifted up, were already separated from them, the space between the Risen and those he was blessing grew greater every moment.

Parallel Commentaries ...


[When]
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

[Jesus] had led
Ἐξήγαγεν (Exēgagen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 1806: To lead out, sometimes to death, execution. From ek and ago; to lead forth.

them
αὐτοὺς (autous)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Plural
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

out
ἔξω (exō)
Adverb
Strong's 1854: Without, outside. Adverb from ek; out(-side, of doors), literally or figuratively.

as far as
ἕως (heōs)
Preposition
Strong's 2193: A conjunction, preposition and adverb of continuance, until.

Bethany,
Βηθανίαν (Bēthanian)
Noun - Accusative Feminine Singular
Strong's 963: Of Chaldee origin; date-house; Beth-any, a place in Palestine.

He lifted up
ἐπάρας (eparas)
Verb - Aorist Participle Active - Nominative Masculine Singular
Strong's 1869: To raise, lift up. From epi and airo; to raise up.

His
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

hands
χεῖρας (cheiras)
Noun - Accusative Feminine Plural
Strong's 5495: A hand.

[and] blessed
εὐλόγησεν (eulogēsen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 2127: (lit: I speak well of) I bless; pass: I am blessed. From a compound of eu and logos; to speak well of, i.e. to bless.

them.
αὐτούς (autous)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Plural
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.


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NT Gospels: Luke 24:50 He led them out as far as (Luke Lu Lk)