COMMENTARY ON MARK
LESSON NUMBER 177
Mark 16:12 “After that He appeared in another form unto two of them, as they walked, and went into the country. 13 And they went and told it unto the residue: neither believed they them.”
Luke 24:25 Then He said unto them, O fools, and slow of heart to believe all that the prophets have spoken: 26Ought not Christ to have suffered these things, and to enter into his glory? 27And beginning at Moses and all the prophets, He expounded unto them in all the scriptures the things concerning Himself. 28And they drew nigh unto the village, whither they went: and He made as though He would have gone further. 29But they constrained Him, saying, Abide with us: for it is toward evening, and the day is far spent. And He went in to tarry with them.” (Mark 16:12; Luke 24:25-29)
THE TWO ON THE ROAD TO EMMAUS, #4
INTRODUCTION
It is still the first day of the week – the day Jesus had risen from the dead. To this point, we know He has revealed Himself to Mary Magdalene, and to the women who came to the tomb. The two with whom Jesus is now walking were there when Mary and the women reported that they had seen Jesus alive (vs 22-25). They knew Jesus said He would rise on “the third day,” and had themselves taken note of the fact that is was now “the third day” (v 21). Yet, they do not yet believe that Jesus is, in fact, risen from the dead. How will Jesus respond to their obtuseness? To be sure, He will not break a bruised reed or quench a smoking flax. However, that does not suggest that He will ignore their condition. He will speak candidly and forthrightly to them, and there will be no question about what He says, or what He means. It is important to note that faith, even in a severely weakened state, is always able to bear up under the word of the Lord – even when it is a sound rebuke. Jesus is gentle, yet firm. He is “lowly in heart” (Matt 11:29), yet does not fail to deal with the human condition. These two men will have occasion to recall the words of Solomon, to which the book of Hebrews alludes: “And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him” (Heb 12:5). In our time, there is a need for knowing this Christ!
FOOLS, AND SLOW OF HEART TO BELIEVE
“ Luke 24:25 Then He said unto them, O fools, and slow of heart to believe all that the prophets have spoken. 26 Ought not Christ to have suffered these things, and to enter into His glory? ”
O FOOLS. Other versions read “foolish ones,” NKJV “How foolish you are,” NIV “How unwise,” CSB “deficient in understanding,” MRD and “foolish ones [sluggish in mind, dull of perception].” AMPLIFIED As used in Scripture, this word means “not understanding, unwise, and foolish,” THAYER “without understanding, the opposite of wise.” FRIBERG This is not a word denoting a lack of scholastic attainment, but is describing one who has not availed himself of what can be understood. It denotes an attitude more than a condition or state. A fool is someone who has ignored the evidence, and refused to think upon what has been made known.
This is Jesus’ response to the explanation of Cleopas: “O fools!” It is a word designed to stab them awake. After spending so much time with Him, and being among those who were constantly exposed to the Word of God, they were still “without understanding” – a condition that Jesus did not excuse among His disciples, even before He died (Matt 15:16).
Among men, being a fool, or without understanding, can be a condition that is a debility, or handicap. In such a case, the person has been unwillingly deprived of understanding. It is not a condition caused by neglect or stubbornness. However, in the Spirit this is not the case. It is inexcusable for a person who has been exposed to Christ and His teaching to be a “fool.” To be in the presence of the Lord, and yet remain without understanding, is a state worthy of rebuke – and, in this text, that is what Jesus is delivering.
SLOW OF HEART TO BELIEVE. Other versions read, “how slow you are to give belief,” BBE and “find it so hard to believe.” NLT As used here, the word “slow” means “dull, inactive, in mind; stupid, slow to apprehend or believe,” THAYER and “of mental and spiritual slowness slow, dull, stupid.” FRIBERG There is a condition of heart that causes the individual to be slow to receive what God has said – to believe it, and shape one’s life around it.
God is declared to be “slow to anger” (Neh 9:17; Psa 103:8; Joel 2:13; Nah 1:3). That is, He is patient and long suffering, giving men a space to repent rather than destroying them instantly. Believers are admonished to be “slow to speak,” and “slow to wrath” – not being hasty in either area (James 1:19).
However, being “slow of heart to believe” is in another category, and can never be justified. Both Jesus and Paul referred to this condition as being “dull of hearing” (Matt 13:15; Acts 28:27; Heb 5:11). This is a condition in which it is difficult for a person to pick up on the truth, so that they can be able to believe it and trust in it. Man does believe “with the heart” (Rom 10:10). When, therefore, a person is “slow of heart to believe,” it means that one cannot believe quickly, or when they are initially exposed to the truth of God. While men may be disposed to view this condition as not being serious, do you suppose Cleopas and his friend thought of it that way when Jesus spoke these words?
Mind you, at this point, Jesus is not rebuking them for not understanding His words, or the testimonies of the women. Rather, they were “slow of heart to believe the prophets,” which were regularly read in their synagogues (Acts 13:27). They had been without understanding concerning something of which considerable had been said by the prophets – and Jesus rebuked them for it.
OUGHT NOT TO HAVE SUFFERED. Other version s read, “Was it not necessary,” NASB and “Did not Christ have to.” NIV That is, the Prophets had made clear that Christ would suffer prior to being glorified (Psa 22:6-21; 69:7-20; Isa 50:6; 52:13-14; 53:1-12; Micah 5:1; Zech 11:12-13; 13:6-7). Peter also makes this precise point, declaring that the Holy Spirit “testified beforehand,” through the prophets, “the sufferings of Christ, and the glory that should follow” (1 Pet 1:11). Although, from an academic point of view, their prophecies were somewhat obscured, Jesus still affirms that these men were “slow of heart” to believe their word. They should have concluded the necessity of Christ’s sufferings, not being dumbfounded when they occurred. Their exposure to the words of the prophets was reason enough for them to have embraced their words with faith. Instead, they were “slow of heart to believe.” At the very best, and unlike their father Abraham, they were “weak in faith” (Rom 4:19).
AND ENTERED INTO HIS GLORY? This was the glory “that should follow,” as Peter affirmed. It commenced with His resurrection, involved His ascension into heaven, and included His exaltation at the right hand of God, having received all power in heaven and earth.
And, what can be said of those who are living in “the day of salvation,” when “the sun of righteousness” has risen to its zenith, with “healing in His wings” (Mal 4:2). What can be said now of those who still find it difficult to believe, and who are in a spiritually retarded state? What kind of defense can be presented for whole congregations who still have a flawed view of the Christ who is declared in the Gospel?
MOSES AND ALL THE PROPHETS
“ Luke 24:27 And beginning at Moses and all the prophets, He expounded unto them in all the scriptures the things concerning Himself.”
How will Jesus address the slowness of their hearts? What will He do in dealing with their failure to understand? Will He make an attempt to account for their slowness to belief? Will He salve their conscience by affirming they were in a helpless condition, and were really unable to believe? Will He reveal some genetic weakness – a condition that could be traced back to their fathers, and over which they really had no control? An resounding “God forbid!” to all of those questions! Of course, there is no need to speculate about what Jesus would do, for we have the record of His response.
BEGINNING AT MOSES. Jesus shows them that from the very first written revelation (Genesis through Deuteronomy), He was the focus of Scripture. Moses recorded the first prophecy of Jesus, spoken by God Himself to Satan, in the garden of Eden (Gen 3:15). He recorded the promise of Christ made by God to Abraham (Gen 12:3), and through Jacob (Gen 49:10). Moses himself spoke of the coming of Jesus (Deut 18:15,18). These were clear enough to have awakened a strong faith that could have carried His disciples through the time of His suffering having concluded that Jesus of Nazareth was that Messiah.
In addition to the direct references to the Christ, there were also the numerous types and shadows of the Old Covenant. These acquainted men with the concept of the Christ: i.e. the sacrifices, the high priest, the tabernacle, and the various feasts.
AND ALL THE PROPHETS. The prophets spoke frequently and poignantly of a coming Savior. A sampling of those included are as follows: David (Psa 40:6-10; 68:18; 118:22-26); Isaiah (Isa 7:14; 9:6-7; 11:1-16; 22:22; 28:16; 32:2; 40:11; 42:1-3; 49:1-26; 53:1-12; 55:3-5; 59:16-20); Jeremiah (Jer 23:5-6; 33:15-18); Ezekiel (Ezek 34:23,29; 37:24-25); Daniel (Dan 7:13-14; 924-27); Haggai (Hag 2:7); Micah (Mic 5:2); Zechariah (Zech 3:6; 9:9; 13:1); Malachi (Mal 3:1-3; 4:2).
This, of course, does not include the prophet that was raised up during the time of Jesus of Nazareth – John the Baptist. He was specifically sent to prepare the way for Christ, and to clarify that He was the One foretold by the other prophets. John himself was prophesied by the prophets (Isa 40:3). John spoke of one who would “come after him,” who would be “mightier” than him (Mk 1:7). Jesus referred to John as a “prophet” (Lk 7:26). Some of the things John said of Jesus of Nazareth include the following. “Behold the Lamb of God, which taketh away the sin of the world” (John 1:29). “And I saw, and bare record that this is the Son of God” (John 1:34). “He that hath the bride is the bridegroom” (John 3:29).
HE EXPOUNDED. Other versions read, “explained,” NASB “interpreted,” NRSV “made clear,” BBE and “explaining and interpreting.” AMPLIFIED Jesus did not merely read the Scriptures to them – they were already familiar with Moses and the Prophets. He now “expounded” the Scriptures to them, clarifying their meaning. In all of its varied forms and tenses, the word “expound” is used twice in the King James Version from Genesis through Malachi KJV (Judges 14:14,19 – a “riddle”); none in the New King James, Once in the New American Standard (Deut 1:5 – the “Law”); twice in the New International (Deut 1:5; Psa 49:4 – “Law” and “riddle”); none in the New Revised Standard, and once in the Revised Standard (Deut 1:5 – “Law”).
As used here, the word “expound” means “to unfold the meaning of what is said, explain.” THAYER In Acts 11:4, Peter “expounded” point-by-point what had occurred when he preached to those at the house of Cornelius. Aquila and Priscilla “expounded the way of God more perfectly” to Apollos (Acts 18:26). In his ministry, Paul “expounded and testified of the Kingdom of God” (Acts 28:23). The same Greek word is translated “interpret” in First Corinthians, and refers to opening up what was spoken in a foreign language (1 Cor 12:30; 14:5,13,27).
The point to be seen here is that faith, or believing, is associated with understanding. Jesus told these men they were “fools and slow of heart to believe,” and now He ministers to their understanding. This confirms the necessity of understanding, comprehending, or discerning. It is not good when professing Christians have no understanding.
Jesus told His disciples that He spoke in parables to the multitudes, obscuring the truth, because they did not understand (Matt 13:13). He affirmed that when a person did not understand the Word, the wicked one snatched it from his heart (Matt 13:19). He also said that the one who bears fruit is the one who does understand the Word (Matt 13:23). Our Lord told the multitudes to not only hear, but to “understand” also (Matt 15:10). He also expressed His discontent with the disciples not understanding (Matt 16:11; Mk 7:18; 8:17,21).
THE THINGS CONCERNING HIMSELF. The essential element in true understanding is the Son of God Himself. If we do not understand, or “know Him,” all other knowledge is rendered useless, and cannot bring about any spiritual advantage. This is why Paul made it his constant aim to “know Him” (Phil 3:10), whom to know “is life” (John 17:3).
HE MADE AS THOUGH HE WOULD HAVE GONE FURTHER
“ Luke 24:28 And they drew nigh unto the village, whither they went: and He made as though He would have gone further. 29 But they constrained Him, saying, Abide with us: for it is toward evening, and the day is far spent. And He went in to tarry with them.”
We do not know when Jesus joined the pair, as they walked seven miles from Jerusalem to Emmaus, but I do not doubt that it was early during their trip. Our text states that Jesus “expounded unto them in all the Scriptures the things concerning Himself.” I doubt that this could have fit into the small time-frame that many associate with hearing about the Scriptures. Now, we are projected to the end of the journey. The destination is in view, and the trio is approaching the village where Cleopas and his companion will reside.
HE MADE AS THOUGH HE WOULD HAVE GONE FURTHER. Other versions read, “He indicated,” NKJV “He acted as though,” NASB “He appeared to be going further,” NRSV and “He walked ahead as if He were going on.” RSV The picture here is that of two men arriving at their destination and commencing to turn off of the road. Jesus, however, does not turn with them, but proceeds down the road as though headed for another place. He has been with them for a considerable length of time, but it has not been long enough for His presence to be guaranteed. He makes quite clear that without some further request from them, this will terminate their time with Him: “Jesus acted as though He didn't plan to stop there.” ISV I suppose a novice might interpret this as though the time with the Lord had come to an appointed end. You may rest assured that the time of rare and insightful fellowship with Jesus would have terminated abruptly if these two did not press the matter.
THEY CONSTRAINED HIM. Other versions read, “urged Him,” NASB “urged Him strongly,” NIV “kept Him back,” BBE “pressed Him to stay,” NJB “begged Him,” NLT “earnestly urged,” WILLIAMS and “urged and insisted.” AMPLIFIED The word translated “constrained” is an especially strong one, meaning: “to employ force contrary to nature and right, to compel by employing force,” THAYER and “literally use force; figuratively urge strongly, constrain, successfully persuade.” FRIBERG There is no indication that they used outward force to compel Jesus to remain with them. Perhaps they took hold of His arm, or laid their hands gently on Him, but their persuasiveness was in their words, not their an outward act. It was the reasoning that appealed to Jesus.
They reasoned that is was “toward evening,” and that the day was “far spent,” or “almost over.” NIV In other words, the ordinary time for traveling was about to end, and, in their minds, it was not reasonable for this stranger to continue on. Besides this, they were relishing their time with Jesus – even when they did not know who He was. They did not suggest a local inn, or some other place where he could remain, but said, “Abide with us!” or “Stay with us.” RSV Here is an example of taking the Kingdom by force (Matt 11:12; Lk 16:16), seeking first the Kingdom of God (Matt 6:33), and striving to enter the strait gate (Lk 13:24). There is no hint in Scripture that any other posture will be dignified by the prolonged presence of the Lord.
This is the text that, in 1847, prompted Henry F. Lyte to write the hymn “Abide With Me.” The first lines of that hymn read, “Abide with me, fast falls the eventide; The darkness deepens, Lord with me abide.
AND HE WENT IN. How precious are the words of this text: “And He went in to tarry with them.” Other versions read, “to stay with them.” NKJV He honored their request because of its fervency and obvious sincerity. That is the nature of the Lord. It is also the nature of sincere hearts to press for more time with the Lord Jesus – more fellowship, and more communion.
In this text, it was the listeners who asked for more time with Jesus. Underscoring the very nature of salvation, believers are apprised that they have been “called into the fellowship of His Son, Jesus Christ our Lord” (1 Cor 1:9). It is inconceivable that any discerning person would settle for a brief time with Jesus, or would be content with a small portion of what He has to give. There is not the slightest indication in Scripture that faith is so characterized. People like the Gadarenes asked Jesus to leave (Matt 8:34). There were also come Samaritan villages that did not receive Him because “His face was as though He would go to Jerusalem” (Lk 9:53).
Many a poor soul is in a weakened, and perhaps depraved, state simply because they did not pursue the presence of the Lord. They settled for a brief exposure to the truth, and for limited time in His presence.
The Christian trends of our time are dangerous beyond description. They have taught people to be content with brevity ands shallowness. Any exposure to the things of God is actually being tailored for the disinterested and casual. Cleopas and his companion would not fit into such a culture. They would be among those who want more, and who insist on having it.
You may be sure that Jesus will test your capacity, and your response will determine how much time He spends with you. As in our text, it will also determine how much you know, and how clear Christ and His accomplishments are to your heart. It will determine whether you “go on to perfection” or not (Heb 6:1).