Luke 24:45 Then opened He their understanding, that they might understand the scriptures, ⁴⁶and said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: ⁴⁷And that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. ⁴⁸ And ye are witnesses of these things. ⁴⁹ And, behold, I send the promise of My Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.”

 (Mark 16:14; Luke 24:45-49).

JESUS APPEARS TO THE ELEVEN AND OTHERS, #3

INTRODUCTION

               Jesus is still speaking with His disciples – the eleven and those with them – on the evening of the very day He rose from the dead. The passage before us, however, has proved to be one of considerable controversy. Some notable commentators are of the opinion that this is a summation of all that Jesus revealed throughout the forty day period that He was with His disciples. I will proceed in the persuasion that the record of Jesus’ discourse to His disciples on the day of His resurrection concludes with verse forty-nine. Luke then proceeds directly to the day of Christ’s ascension. Mark does the same (Mk 16:15ff). Matthew omits this appearance altogether, and also goes straight to the time of Christ’s ascension. John provides considerable details concerning events that took place during the forty days Jesus spent with His disciples, showing Himself alive “by many infallible proofs” (Acts 1:3). In the initial discourse we are reviewing, Jesus establishes a priority concerning our view of Him. Once perceived, it will be seen as contrasting sharply with many of the common representations of Him. However, we must give due heed to the fact that this is the Son of God speaking, and that He is shaping the manner in which His disciples will think about Him. He reduces the significance of His personal presence with them, and establishes that He has, and continues to, fulfill the Scriptures. As soon as this perspective is lost, the real Jesus fades into the background, becoming obscure to the understanding, and consequently removing the experience of the benefits that He brings.

HE OPENED THEIR UNDERSTANDING

               “ ^{Luke 24:45} Then opened He their understanding, that they might understand the scriptures.”

               It is important to recall what Jesus said prior to this statement: “ . . . all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning Me” (Luke 24:44). It is imperative that we comprehend that Christ’s relationship to the Scriptures, and to the God who gave them, is more important than His relationship to us. This does not diminish the value of personal identity with Jesus. It does mean that our association with Him must be seen within the context of Scripture, not our personal lives.

               HE OPENED THEIR UNDERSTANDING. Other versions read, “opened their minds,” ^NIV “wits,” ^TNT and “thoroughly opened up their minds.” ^AMPLIFIED The word translated “understanding” or “mind” means: “the mind, comprising alike the faculties of perceiving and understanding and those of feeling, judging, determining; hence, specifically, a. the intellective faculty, the understanding,” ^THAYER and “as the total inner orientation or moral attitude way of thinking, mind (set), disposition.” ^FRIBERG Thus, the “understanding,” or “mind” has to do with the way a person thinks, as well as what they think. It includes the idea of reasoning, deciding, and attitude. Now the significance of a matter can be seen as well as the fact of it. Its implications are perceived, and how they impact upon conduct and one’s approach to the Word of God itself.

               It ought to be noted that spiritual maturity actually takes place in the understanding – the manner in which a person reasons, and the realities he tends to peruse. All of this directly impacts upon the way a person thinks, speaks, and works – for “as he thinketh in his heart, so is he” (Prov 23:7), and “out of” the heart proceed “the issues of life” (Prov 4:23). Jesus said that “good things” proceed out of “the good treasure of the heart” (Matt 12:35).

               In opening “their understanding,” Jesus widened the circumference of their capacity to reason. He enlarged their mental ability so they could see and comprehend more than they did before, all the while looking at something they had seen before. Therefore, before Jesus began to teach them, he first gave them a greater power to understand. In other words, this would not be a session in which He would address unanswered questions. It would rather be a time when they would be able to comprehend things to which they has already been exposed.

               This kind of understanding is precisely what David was seeking when he cried out, “Give me understanding!” (Psa 119:34,73,125,144,169). Paul also admonished Timothy, “Consider what I say; and the Lord give thee understanding in all things” (2 Tim 2:7). Paul also prayed that God would bless believers by opening “the eyes” of their “understanding” (Eph 1:18). Although some versions use the word “heart” in this verse, ^{NASB/NIV/NRSV} the technical meaning of the word is “the mind as the faculty of understanding, feeling, desiring.” ^THAYER In other words, it deals with the capacity to comprehend. For men to benefit from Christ and His great salvation, this aspect of their nature must be “opened” and made more capable.

               THAT THEY MIGHT UNDERSTAND THE SCRIPTURES. Other versions read, “so they could understand the Scriptures.” ^NIV First, this confirms that the Scriptures are not open to a variety of interpretations. They were not written as an interpretation of what God had said or done (2 Pet 1:20), and they cannot be comprehended by the independent reasoning of men. If, after being exposed to the personal teaching of Jesus Himself for over three years, these disciples had to have their understanding opened and enlarged, what may be said of those of our time?

               Second, the subject to be comprehend is worthy of note. He did not open their minds to understand mankind, but the Scriptures. The enlargement of the capacity to understand did not pertain to the events taking place in the history of the world, but to the Scriptures. He did not give them an understanding of why good things happen to bad people, or why bad things happen to good people – it was the Scriptures that He enabled them to understand. But what of those who seek for an understanding of what is happening to them, or around them. What of those who engage in an eager quest to know who they are, and why they are here, and what they are to do? Is that really a matter of top priority? However such things are viewed, they must come behind the understanding of Scripture – particularly as it regards the Lord Jesus Christ, who is the sum and substance of Scripture.

               So far as the capacity to understand itself is concerned, the Scriptures are the preeminent subject to be addressed. This is because they, and they alone, provide the means through which Christ can be comprehended and God the Father known. The reason for man, as well as the appointed vocation assigned to him is found in the Scriptures. A clear delineation of both time and eternity are also spelled out there, enabling the individual to establish God-honoring priorities – priorities that will determine one’s eternal destiny. They also contain the expression of all things pertaining to life and godliness. All of these are set within the context of Jesus Christ, the Son of God, and the salvation that is in Him with eternal glory (2 Tim 2:10).

THUS IT IS WRITTEN

               “ ^{Luke 24:46} And said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: ⁴⁷ And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.”

               Confirming that the Scriptures do, in fact, testify of Him (John 5:39), and that “the testimony of Jesus is the spirit of prophecy” (Rev 19:10), Jesus opens their understanding of the Scriptures concerning Himself.

               THUS IT IS WRITTEN. What is “written” refers to all that was written by the inspiration of God (2 Tim 3:16). In fact, the word “Scripture” means “writing, a thing written.” ^THAYER Jesus has already defined the specific writings to which He refers: things that “were written in the law of Moses, and in the prophets, and in the psalms, concerning Me” (Luke 24:44). Among other things, this substantiates that the understanding of Jesus trumps all other understanding. No field of intellectual expertise is equal to that! This is the ultimate fulfillment of Jeremiah’s word: “But let him who glories glory in this, That he understands and knows Me, That I am the LORD” (Jer 9:24). Jesus and Jesus alone is the key to understanding God, the purpose of God, and everything related to His eternal salvation. All of this is reflected in the Scripture – what “is written.”

               IT BEHOOVED CHRIST. Other versions read, “it was necessary,” ^NKJV “Christ should,” ^NASB “Christ will,” ^NIV “Messiah is to,” ^NRSV “would undergo,” ^BBE and “it was right.” ^MRD The lexical meaning of “behoove” is “it is necessary, there is need of, it behooves, is right and proper.” ^THAYER This perfectly coincides with the meaning of the English word “behoove”: “to be necessary, proper, or advantageous for” ^{MERRIAM-WEBSTER} This is a prophecy, but it is more than that. By saying “it behooved Christ to . . .” Jesus was saying more than this is what was going to happen. He was declaring this was something that was necessary, and would yield the intended advantage. What follows is more than an expression of love for men. It is the expression of the inexorable will of God Almighty. It is something that had to be done.

               TO SUFFER. It is interesting to note that Jesus did not say “to die and to rise from the dead.” The word “suffer” means “to suffer, to undergo evils, to be afflicted,” ^THAYER In Jesus’ case, the suffering eventuated in death. This it is written that Jesus was made a little lower than the angels “for the suffering of death” (Heb 2:9). Here the word “suffer” accents the feeling, or impact, of the affliction rather than the affliction itself. Although Jesus suffered many things at the hands of men (Matt 16:21; Mk 8:31; 9:12), His principle and redemptive suffering came from God Himself. “But He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed . . . Yet it pleased the LORD to bruise Him; He hath put Him to grief” (Isa 53:5,10). God is the One who “spared not His own Son, but delivered Him up for us all” (Rom 8:32). He is the one who made Jesus a “curse for us” (Gal 3:13), forsaking Him at that critical point when the sins of the world were laid upon Him (Mk 15:34; Isa 53:6).

               And why was this necessary? It was because sin had to be judged and condemned. It could not simply be erased, spoken away, or ignored as though it did not exist. God has always, and continues to be, repulsed by sin. Transgression awakens His indignation and wrath – that is why it is to be confessed and forsaken. It is in view of this that Jesus was necessary to God Himself. Only He could have the sins of the world placed upon Him, endure the curse of the Almighty, and come back from the experience. Doing better cannot induce God to forget our sin. Determining to “sin no more” and revenging our disobedience does not remove sin. Jesus alone removed sin by suffering the ignominy and unspeakable suffering related to the Divine judgment against sin – when God “condemned sin in the flesh” of His only begotten Son (Rom 8:3). The reality of Christ’s death is staggering to consider, but the necessity of it is even more arresting. That is what Jesus opened to His disciples.

               AND TO RISE FROM THE DEAD. In order to validate the effectiveness and acceptance of Christ’s vicarious death, it was necessary that He come back from the dead. It is the risen Christ who saves us, making intercession for us (Rom 8:34; Heb 7:25). Thus it is written that we are “saved by His life” (Rom 4:25; 5:10). No resurrection – no salvation!

               REPENTANCE AND REMISSION OF SINS. Some versions read “repentance for the forgiveness of sins.” ^NASB/NIV While repentance and remission are associated with each other, the point of this text is that both of them are “preached.” An example of preaching repentance is found in Acts 5:31. There Peter affirms that God exalted Christ to “give repentance.” In our text, it is the reality of repentance that is accented, not its necessity. That is affirmed elsewhere (Acts 17:30; 26:20). This preaching was to begin at Jerusalem, in which environs Christ’s death and resurrection occurred.

               All of this was in strict accord with the prophecies of Scripture (Gen 3:15; Psa 22:6-21; 69:7-9,20; Isa 50:6; 52:14; 53:1-12; Dan 9:24; Mic 5:1; Zech 11:12-13; 13:7).

YE ARE WITNESSES OF THESE THINGS

               “ ^{Luke 24:48} And ye are witnesses of these things. ⁴⁹ And, behold, I send the promise of My Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.”

               YE ARE WITNESSES OF THESE THINGS. Other versions read, “You have seen these prophecies come true,” ^LIVING “You saw these things happen,” ^IE “you are to continue to as witnesses to these things,” ^WILLIAMS and “You must bear testimony to this,” ^MONTGOMERY This is a prelude to Christ’s commission, and not the commission itself. Their involvement in the declaration of this Word is preceded by their personal attestation to its truth. Testimony must be preceded by personal experience. To put it another way, “The husbandman that laboreth must be first partaker of the fruits” (2 Tim 2:6). This partaking consists of two things. First, they must have witnessed the fulfillment of the Scriptures. Second, their understanding must be opened to comprehend the significance of what was fulfilled. There will be even a third requirement, which Jesus will address in His next word – empowerment to give the witness.

               I SEND THE PROMISE OF MY FATHER. “The promise of the Father” was foretold by the Prophets. Through Isaiah the Father said, “I will pour My Spirit upon thy seed” (Isa 44:3). He also spoke through Isaiah of a time when the Spirit would be “poured out upon us” (Isa 32:15). Through Joel He said, “I will out My Spirit upon all flesh” (Joel 2:28). Through Zechariah He said, “And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the Spirit of grace and of supplications”(Zech 12:10). On the evening of His betrayal, Jesus specifically told the twelve that He would send the Spirit to them. “And I will pray the Father, and He shall give you another Comforter” (John 14:16). “But the Comforter, which is the Holy Ghost, whom the Father will send in My name” (John 14:26). “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me” (John 15:26).

               The prophets associated the pouring out of the Spirit with spiritual fruit (Isa 32:15); God’s blessing and growth (Isa 44:3-4); prophesying, dreams, and visions (Joel 2:28-29); and grace and supplication (Zech 12:10). Jesus associated the coming of the Holy Spirit with His abiding presence (John 14:12); truth (John 14:13; teaching and recalling to remembrance (John 14:26); testifying of Christ (John 15:26); the conviction of sin, righteousness, and judgment (John 16:7-11); and guiding into all truth (John 16:13).

               These days, a host of things are being credited to the Holy Spirit, and what He is purported to be doing today. Jesus, however, associated the Holy Spirit with what God had promised. It is on the part of wisdom for those professing to be His disciples to do the same.

               Tracing the gift of the Holy Spirit back to the promises declared through the prophets, the body of Christ is told of “the promise of the Spirit” (Gal 3:14), and “that Holy Spirit of promise” (Eph 1:13).

               STAY IN JERUSALEM. The disciples were not to launch out in the imagined power of their emotion, or their new understanding of what the Scriptures had said about Jesus. What they were experiencing was a beginning, and there was more to come. They were not to sally forth out in the energy of the flesh, as though their natural endowments were sufficient for the work. Luke also records this requirement in the book of Acts. “And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith He, ye have heard of Me” (Acts 1:4).

               ENDUED WITH POWER. The required power would come “from on high” – from the Father, and at the word of the exalted Christ. To be “endued” means to be arrayed, or covered with – as with a garment. ^THAYER Therefore several versions read, “clothed with power” ^NASB/NIV/RSV The idea is that of thorough adequacy, or spiritual completeness.

               This requirement was repeated by Christ just before He ascended into heaven. “But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto Me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth” (Acts 1:8). Here “power” means adequacy for the commissioned task. It is enabling power that causes the individual to be equal to the work assigned to him by the Lord.

               It ought to be noted that over the years the religious world has been plagued with a powerless church. The situation is so serious that some actually see no need for empowerment from on high, imagining that only the apostles required such an investment of Divine enablement. However, if we are reading of Christ’s appearance to the eleven and those who were with them, more than the apostles were addressed by these words. Furthermore, when the disciples remained in Jerusalem awaiting the promise of the Father, there was at least one hundred and twenty of them, who “continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with His brethren” (Acts 1:12-15). This circumstance reveals the seriousness with which these people took the words of Jesus.