COMMENYTARY ON MARK
LESSON NUMBER 181
Mark 16:14 “Afterward He appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen Him after He was risen.”
Luke 24:40 And when He had thus spoken, He showed them His hands and His feet. 41And while they yet believed not for joy, and wondered, He said unto them, Have ye here any meat? 42And they gave Him a piece of a broiled fish, and of an honeycomb. 43And He took it, and did eat before them. 44And He said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning He.” (Mark 16:14; Luke 24:40-44; John 20:21-24).
JESUS APPEARS TO THE ELEVEN AND OTHERS, #2
INTRODUCTION
The initial appearance of Jesus to the apostles and those gathered with them proved to be a rather extensive one. It is as though Jesus would not let the first day of the week pass until His followers had been convinced of His resurrection. Even so, the occasion proved to be a very difficult one for them, for unbelief and hardness of heart are difficult to overcome. They are like the demons who cannot easily be dispelled (Mk 9:29). Those who labor for and with Christ must maintain this attribute: they cannot be content while the people of God remain in a state of ignorance of unbelief. This is what prompted much of the apostolic writing. Part of true spiritual life is knowing and confidence, even though they are often omitted in the current church setting. Following His resurrection Jesus was with His disciples over a period of forty days, confirming His presence and power with “many infallible proofs” (Acts 1:3). Those were “proofs” designed to stabilize the knowledge and understanding of the disciples. He was not content to leave them in a state of doubt and wonderment. That is a revelation of the heart of the Good Shepherd. It confirms what is involved in feeding His flock. It is not serving up tantalizing hors d’oeuvres that tease the palate but provide no sustenance for the soul. The food that Jesus serves is substantive, as is confirmed in His post-resurrection appearances to His disciples. At this point, Jesus will not deal with any of their personal lives, but will focus on their comprehension of Himself.
HE SHOWED THEM HIS HANDS AND FEET
“ Luke 24:40 And when He had thus spoken, He showed them His hands and His feet. 41 And while they yet believed not for joy, and wondered, He said unto them, Have ye here any meat? 42 And they gave Him a piece of a broiled fish, and of an honeycomb. 43 And He took it, and did eat before them.”
HE SHOWED THEM, HIS HANDS AND FEET. Jesus had just said that a spirit did not have a bodily form as they were seeing in Him. That is, a spirit is distinct from a form or tangible body. Technically speaking, a spirit cannot be seen by men unless it takes some form. Otherwise, as comprehended in the Holy Spirit, the evidence of what a spirit does is the means of perceiving its reality (John 3:8). In this appearance, Jesus will take upon Himself a “form” (Mk 16:12) that can not only be seen, but touched and handled as well. John mentions this in his first epistle, referring to Jesus as the One “which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life” (1 John 1:1). He was speaking of the glorified Christ prior to His ascension into the realm of glory, for which His risen body was suited. In His risen state, Jesus had to accommodate Himself to the limitations of the disciples. However, there was no such accommodation when He entered into the realm of glory.
I want to underscore that this was a revelation – an “appearance,” although Jesus had entered into His glory, as He told the two on the road to Emmaus (Lk 24:26). This is what Jesus meant when He had told His disciples He would be “perfected” on the third day (Lk 13:32). I take it that this appearance was similar to that of Moses and Elijah, who appeared “in glory” with Jesus during His transfiguration (Lk 9:31). Such appearances were not the ultimate glory, but were only introductory in nature – an accommodation to the frailty of the flesh. The point Jesus is establishing is that He has really risen from the dead, and possesses a very real body, even though He must accommodate Himself to their senses.
John adds that He showed them “His side” as well – another mark of His death, to which John bore special witness (John 19:34-35). By showing them His hands and feet and side, Jesus is establishing that He is the same One who died on the cross. The Redeemer is the very One who was commissioned to “taste death for every man” (Heb 2:9). Jesus must be perceived as He who “was dead,” and is “alive for evermore” (Rev 1:18). In other words, it is never right to think of Jesus independently of His death, for it was at that precise point that He took away sin (Heb 9:26), made peace (Col 1:20), destroyed the devil (Heb 2:14, and plundered principalities and powers (Col 2:15).
Those who present Jesus as a problem-solver, the answer to everyday dilemmas, and the means of a happy and secure life in this world, are tampering with truth. Although Jesus is, indeed, the appointed Means of any valid recovery and purposeful life, the issues that were addressed in His death are really the fundamental ones. In fact, they were the only issues that directly related to our reconciliation to God and eternal destiny. There is a sense in which the Gospel provides a thorough, yet concise, view of the hands and feet of the risen Christ. It convinces us of the reality of the risen Christ, for without that persuasion we can neither call upon Him nor trust in Him.
THEY BELIEVED NOT FOR JOY, AND WONDERED. How joyful the disciples were to see Jesus! John says they were “glad when they saw the Lord” (John 20:20). But, alas, it was not “the joy of faith” (Phil 1:25), or “joy . . .in believing” (Rom 15:13). At this point, they still did not associate the One before them with the testimony of Mary, the women, and the two from Emmaus. Their joy was a carnal joy that was fostered by vision, not by believing. This is confirmed by the fact that they “wondered,” marveling at the appearance they saw rather than the One who was being made known to them. I have long been of the opinion that a considerable amount of contemporary Christianity fosters this kind of joy – a joy that is neither deep nor powerful, and soon fades away. It is a very real joy, but is not related to faith, or the spiritual perception and assurance that spring forth from it.
HE ATE BEFORE THEM. At this point, Jesus is extending Himself to persuade them that He had risen from the dead, just as He had foretold previous to His death. Spirits not only do not have a body of flesh and bone, they are not required to eat as those in the flesh. Here Jesus does not eat because He is hungry, as He was when He was tempted (Matt 4:2). He asks the disciples if they have anything to eat, for their sakes, that they might be the more convinced that the One who died is the same One who now stands before them. Now, when they give Him a piece of broiled fish and some honeycomb, He ate in their presence. Modern versions omit the word “honeycomb.” However, ancient (pre-KJV) English versions contain it (Wycliffe 1385,Cloverdale 1585, Tyndall 1534, Bishops 1595, Geneva 1599). The point here is that a thorough outward substantiation of the reality of the risen Christ was provided. The true value of this appearance will be realized after He ascended into heaven.
THE SUPERIOR PROOF – ALL THINGS MUST BE FULFILLED
“ Luke 24:44 And He said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning He.”
Having eaten before them, Jesus does not proceed as though that provided adequate proof of His Person. He must not be known “after the flesh” (2 Cor 5:16), and to this point that is the manner in which those who “believed not for joy” know Him.
Oh, there is something of vast importance to be seen in this text. Christ is not to be known merely by what He has done for us, or how He has intervened in our outward lives. There is measured value in such things, but it is not sufficient to sanctify the soul, enable endurance, or foster everlasting consolation and good hope. There is a sense in which shallow religion is lethal. This is because it leaves the person largely “in the flesh” rather than “in the Spirit.” Spiritual life cannot be maintained in a state of extended spiritual infancy.
THESE ARE THE WORDS. While He was with His disciples during His ministry on earth, Jesus had frequently referred to His resurrection and ascension (Matt 16:21; 17:23; 20:19; Mk 8:31; 9:31; 10:34; Lk 9:22; 18:33; John 3:13; 6:62; 16:28), Now, confirming that His words would never pass away, just as He said (Mk 13:31), Jesus reminds His disciples that He had adequately prepared them for both His death and His resurrection.
WHILE I WAS WITH YOU. That is, while He was with them before His death. This period began with the baptism of John, and extended through His prayer and Gethsemane and His arrest in that garden. Following that, His ministry no longer had focused upon them. He then addressed Himself wholly to the matter of laying down His life and taking it up again. During the last evening He spent with them, the Lord had given them a staggering number of details concerning what was going to take place. John devotes 24% of His Gospel to that evening (John, chapters 13-17). In that interim between the conclusion of His intercessory prayer and the time He was standing before them, they had been kept by the Father, as Jesus requested in that prayer (John 17:11,15).
ALL THINGS MUST BE FULFILLED. Now, Jesus will anchor them in the truth of Scripture. Beholding Him with their eyes is not enough! Handling Him with their hands was not sufficient. Seeing Him eat and hearing His words are not enough to sustain them. They must see Jesus as He is represented in the Scriptures.
THE LANGUAGE OF PURPOSE AND OMNIPOTENCE. These words, “all things must be fulfilled” speak of Divine purpose and Omnipotence. Jesus is not saying that what God knew ahead of time would happen, must necessarily take place. Rather, it is what God purposed that must take place. The Scriptures contain a revelation of what God would do, not merely what men would do. Divine purpose cannot be based upon the foreknowledge of what men will do, for men are vacillating and fickle. They change and are unstable, thus prohibiting anything sure being in any way determined by them.
THE LAW OF MOSES, THE PROPHETS, AND THE PSALMS. Here is the only place in Scripture where the Scriptures themselves are so described: Moses, the Prophets, and the Psalms. “Moses” refers to Genesis through Deuteronomy. The Prophets refer to Isaiah through Malachi. The Psalms contain expressions from David (over 80 credited to him), Moses (90th ), Asaph (50th,73rd,77th,79th,80th,81st,82nd,83rd), and Solomon (72nd,127th). The point here, however, are the specific prophecies concerning Christ that are found in these categories of Scripture. There is no doubt also the matter of types and shadows that were contained in the Law – representations of the details associated with the accomplishments and ministry of the coming Savior. For example, Moses gave the initial promise of a Savior who would decimate the devil, Himself suffering a wound (Gen 3:15). He also identified the Savior as the offspring of Abraham (Gen 22:18), and a Prophet (Deut 18:15,18). He presented the type of Melchizedec (Gen 14:18-20), later expounded in Hebrews 5:6,10; 6:20; 7:1-22). Jesus was foreshadowed in the office of the High Priest, instituted through Moses, as well as the sacrifices offered by him. The deliverance that Jesus would effect was seen in the exodus of Israel from Egypt, and their inheritance of the promised land.
The Prophets and the Psalms declared the nature of the coming Savior, together with His accomplishments, ministry, and intercession. They included terms like “Son,” “King,” “Branch,” “The Lord Our Righteousness,” “Deliverer,” “Cornerstone,” “Messenger of the Covenant,” “Desire of all nation,” etc. It is tragic beyond description that these revelations are so little known within the professing church. As difficult as it may be to receive, this is undeniable evidence that Jesus is not their chief minister, for this is the way He ministers. I do not know that it can be substantiated that Christ can be truly known independently of the testimony of Moses, the Prophets, and the Psalms. If such a thing is remotely possible, then one must explain why Jesus took the time expound these realities when He appeared to His disciples.
HE BREATHED ON THEM
“ John 20:21 Then said Jesus to them again, Peace be unto you: as My Father hath sent Me, even so send I you. 22And when He had said this, He breathed on them, and saith unto them, Receive ye the Holy Ghost: 23Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. 24But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.”
John provides some further details concerning this initial appearance. He identified this occasion as the time when Jesus first stood in the midst of them while they were behind closed doors (John 20:19). It was also when He showed them His hands, feet, and side (John 20:20). These particular words were introduced by Jesus saying to them “again, Peace be unto you.” This was to the state of the soul what the second touch was to the blind man who only saw partially when initially touched (Mk 8:23-25). It was a kind of enhanced peace.
SO SEND I YOU. What A remarkable word to say at this time! “As the Father has sent Me, I am sending you.” NIV This is like a statement of the grand objective for the disciples. The purpose was not for Jesus to answer all their needs, but for them to be employed in a Divine initiative. This is the kind of statement through which you can arrive at a conclusion concerning the purpose of life. It is all about being engaged in the good and acceptable and perfect will of God (Rom 12:1-2). Other Gospel writers also mention this commission, stating it in a more detailed way (Matt 28:18-20; Mk 16:15-16; Lk 24:47). I will address this more directly from the Mark text.
HE BREATHED ON THEM. “He breathed on them, and said to them, "Receive the Holy Spirit.” NKJV This was not the fulness of the Spirit that would be theirs after waiting for the promise of the Father – something Jesus instructed them to do (Lk 24:49; Acts 1:4). This is a most arresting word, reminding us of the creation of Adam, when God “breathed into his nostrils the breath of life, and man became a living soul” (Gen 2:7). Here it is substantiated that spiritual life, just as fleshly life, is realized when God imparts His own life to men. In creation, it brought life to the soul. In the new creation, God’s Spirit brings life to the human spirit – man’s essential being.
This conferment of the Holy Spirit was intended to keep them during the interim that would take place between then and Pentecost. It would also enable them to profit from Christ’s words more than they did while ye was among them. In some sense, this was not only necessary, but preparatory.
While I must approach this subject with great caution, there is a sense in which those in Christ have the Spirit, yet are admonished to “be filled with the Spirit” (Eph 5:19). There is such a thing as beginning in the Spirit (Gal 3:3), yet coming to the point where one is “controlled” by the Spirit NIV (Rom 8:6,8). This was a beginning, not the consummation. It prepared them for the time when they would be filled with the Holy Spirit.
SINS REMITTED AND RETAINED. “If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.” NKJV The disciples did not receive authority to forgive or retain sins with mere human discretion. This is rather a view of proclaiming reconciliation and the terms of its acceptance. On the day of Pentecost, Peter announced something to be done “for the remission of sins” (Acts 2:38). On the other hand, he retained the sin of Ananas and Sapphira (Acts 5:4-5,9-10). He announced “remission of sins” to the household of Cornelius (Act 10:43), yet told Simon the Sorcerer that he had “neither part nor lot in the matter” (Acts 8:21).
This same authority was expressed to Paul when he was called into the apostleship: “To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me” (Acts 26:18). Yet he announced to Elymas with great authority, “O full of all subtlety and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?” (Acts 13:10).
Let it be clear that the proper representation concerning both the remission and retention of sins has been expressed by the apostles. No other doctrine is to be presented on this matter – like “the sinners prayer,” “the Roman Road,” “repeat after me,” or some humanly constructed “plan of salvation.”
BUT THOMAS WAS NOT WITH THEM. On this grand occasion, Thomas was absent. It appears that he was originally with the other ten (Lk 24:9,33), but had chosen to leave. There is no record of the Lord making up to Thomas what he missed when He “breathed on them.” Thomas did recover himself, and was with the others who were praying and waiting for the promise of the Father (Acts 1:13). He was also included with “the twelve” during the succeeding history of the church (Acts 6:2). However, on this occasion, he was not there – an occasion during which considerable was said, and a lot happened. I speak as one with experience in this area: there are benefits that can be willfully missed, which never can be recovered. Blessed is the person who knows this and avoids such losses.