38

The Living Christ Dispels All Doubt
(Luke 24:33–43)

And they got up that very hour and returned to Jerusalem, and found gathered together the eleven and those who were with them, saying, “The Lord has really risen and has appeared to Simon.” They began to relate their experiences on the road and how He was recognized by them in the breaking of the bread. While they were telling these things, He Himself stood in their midst and said to them, “Peace be to you.” But they were startled and frightened and thought that they were seeing a spirit. And He said to them, “Why are you troubled, and why do doubts arise in your hearts? See My hands and My feet, that it is I Myself; touch Me and see, for a spirit does not have flesh and bones as you see that I have.” And when He had said this, He showed them His hands and His feet. While they still could not believe it because of their joy and amazement, He said to them, “Have you anything here to eat?” They gave Him a piece of a broiled fish; and He took it and ate it before them. (24:33–43)

Denying the resurrection of the Lord Jesus Christ has always been a major tactic employed by Satan and his emissaries in their assaults on God and Scripture. They understand that if He did not rise from the dead, neither His words nor the rest of Scripture can be believed. Jesus predicted His resurrection (Matt.12:38–40; John 2:18–22), as did the Old Testament (Ps. 16), and the apostles proclaimed it. If Jesus did not rise from the dead, then the Old Testament, His own claims, and the apostolic gospel proclamation were false, and Christianity collapses. As Paul wrote to the church at Corinth, which was under assault from false teachers who denied the resurrection,

To deny the resurrection is to declare God a liar, because He “declared [Jesus to be] the Son of God with power by the resurrection from the dead” (Rom. 1:4). Such a denial places a person outside the sphere of salvation, since it is only those who “confess with [their] mouth Jesus as Lord, and believe in [their] heart that God raised Him from the dead, [who] will be saved” (Rom. 10:9).

To reject the resurrection requires ignoring the overwhelming historical evidence. There are several undeniable facts that must be explained away to support any theory seeking to deny the resurrection. First, Jesus actually died on the cross, as the Roman executioners in charge of His crucifixion verified (Mark 15:44–45; John 19:33–34). Second, He was buried in a tomb by Joseph of Arimathea and Nicodemus (John 19:38–42), and that burial was observed by the women (Luke 23:55). His body was not cast into a common grave where criminals were buried. Third, the tomb was found empty on Sunday morning, by Mary Magdalene (John 20:1–2), the rest of the women (Luke 24:1–3), and Peter and John (John 20:3–8). Finally, Jesus appeared to numerous people after His resurrection: Mary Magdalene, the rest of the women, the two disciples on the road to Emmaus, Peter, the apostles with Thomas absent and again with him present, five hundred believers at once (presumably in Galilee), His half-brother James, then all the apostles, and finally to Paul (1 Cor. 15:3–8). The only plausible explanation for those facts is that Jesus rose from the dead.

Still throughout history there have been skeptics, purveyors of “doctrines of demons” (1 Tim. 4:1), who have concocted various theories in a futile attempt to deny the reality of the resurrection.

The “swoon theory,” for example, argues that Jesus did not really die on the cross, but went into a semi-coma due to shock and loss of blood. He was mistakenly thought to be dead, and so was taken down from the cross and buried while still alive. The spices and the coolness of the tomb later revived Him, and He left the tomb. When He met the disciples, they mistakenly assumed He had risen from the dead.

This theory faces insurmountable difficulties. The Roman soldiers who crucified Jesus were experienced executioners, well qualified to determine whether the victim was dead. They were satisfied that Jesus had died, so they did not break His legs to hasten His death (John 19:33). The centurion in charge of the execution confirmed to Pilate that Jesus was dead (Mark 15:44–45). Obviously, he would have made certain of that before making his report to the governor. The spear thrust into Jesus’ side that brought forth blood and water also showed clearly that He was dead (John 19:34).

The “swoon theory” also cannot explain how Jesus, weakened by the severe physical trauma of scourging and crucifixion, could have survived for three days without food, water, and medical care. Nor does it explain how in such a weakened condition He could have freed himself from the grave clothes in which his body was wrapped (which Lazarus was unable to do; John 11:44), moved the heavy stone that sealed the tomb, overpowered the Roman guard detachment, and then walked several miles to Emmaus on nail-pierced feet. Most significantly, this notion cannot explain how a man in His condition, desperately in need of food, water, and treatment of His injuries, could have persuaded the disciples that He was the risen Lord, the conqueror of death and the grave. This theory blasphemously turns Jesus into a deceiver and a fraud, rejecting the testimony of Scripture that He lived a sinless life (Luke 1:35; 3:22; John 8:46; 14:30; 15:10; 2 Cor. 5:21; Heb. 4:15; 7:26; 1 Peter 2:22).

Equally improbable is the “hallucination theory,” whose proponents maintain that Jesus’ followers, overwhelmed by grief and sorrow, had hallucinations of seeing Him alive. A hallucination is an individual experience, not a group phenomenon. Jesus, however, appeared to various individuals and groups on at least ten different occasions, including more than 500 people at once (1 Cor. 15:6). His followers were unlikely to have generated such a hallucination, since they did not expect Him to rise from the dead (John 20:9) and rejected the initial reports that He had (Luke 24:11). A further embarrassment for this theory is that on at least three occasions the people allegedly having hallucinations of Jesus failed to recognize Him (Luke 24:13–32; John 20:15; 21:4). Nor can it explain how a hallucination could eat a piece of fish (Luke 24:42–43), direct fishermen to a school of fish (John 21:6), or cook a meal (John 21:9–13). Although it tries unsuccessfully to explain Christ’s resurrection appearances, the hallucination theory offers no explanation for the empty tomb and the missing body.

Others who deny the resurrection propose that the women mistakenly went to the wrong tomb (even though two of them had observed Jesus’ burial; Mark 15:47). Finding it empty, they leaped to the erroneous conclusion that Jesus had risen from the dead. But then Peter and John would also have had to have gone to the wrong tomb. Surely Joseph of Arimathea and Nicodemus, who buried Jesus, knew in which tomb they had buried His body. Obviously the Jewish leaders also knew which tomb was the right one, as did the Roman guard detachment they placed there. This theory has no answer for the obvious question: Why did someone not simply go to the right tomb and produce Jesus’ body? The theory that His body was never in the tomb, but was thrown into a common grave, has the same fatal weakness. Had the Jewish authorities produced the body of Jesus when the apostles began preaching the resurrection, Christianity would have been stillborn. The existence of the church is proof that Jesus Christ rose from the dead.

Consistent with the other gospel writers, Luke gives eyewitness accounts of people who saw the risen Christ. First, he related the encounter two disciples had with the risen Christ on the road from Jerusalem to Emmaus (see the exposition of Luke 24:13–32 in the previous chapter in this volume). In this section the story continues with the appearance of Jesus to the apostles and disciples in Jerusalem. The account contains three elements: consistent profession, confounding presence, and convincing proofs.

CONSISTENT PROFESSION

And they got up that very hour and returned to Jerusalem, and found gathered together the eleven and those who were with them, saying, “The Lord has really risen and has appeared to Simon.” They began to relate their experiences on the road and how He was recognized by them in the breaking of the bread. (24:33–35)

The evidence was mounting that Jesus was alive and had risen from the dead. Mary Magdalene (John 20:11–17), the other women (Matt. 28:8–10), and Cleopas and the unnamed disciple (Luke 24:13–32) had all seen Him, and Luke’s narrative is about to refer to one more appearance and describe yet another.

The story picks up where the previous section, describing the risen Lord’s appearance to Cleopas and the other disciple, left off. After Jesus broke the bread, initiating the meal, “their eyes were opened and they recognized Him; and He vanished from their sight” (v. 31). Without finishing their meal, they got up that very hour and returned to Jerusalem. It was late in the evening, perhaps nine or ten o’clock, but the news they had would not keep. They headed back to the disciples they knew and loved in order to bring them the exciting news that Jesus was alive. Their report would confirm the testimony of the women and bring an end to the sorrow, sadness, despair, and despondency that had prevailed among Christ’s followers when He left them.

Arriving at the secret meeting place in Jerusalem, they found that the eleven and those who were with them were still gathered together. The eleven is a technical term for the apostles, just as “the twelve” had been before the defection and death of Judas Iscariot (Matt. 26:14; Mark 3:16; 4:10; 6:7; 9:35; 10:32; 11:11; 14:17, 20; Luke 8:1; 9:1, 12; 18:31; John 6:67, 70, 71; 20:24) and would again be after Matthias was added (Acts 6:2; 1 Cor. 15:5). The Greek verb translated gathered together is in the passive voice, perhaps indicating that those present had been gathered by the prompting of the Holy Spirit to witness the appearance of Jesus that would take place that night. When the door was unlocked for the two men, they entered only to find that the news of Jesus’ resurrection had preceded their arrival. The participle legontas (saying) is in the accusative case, indicating that what follows was said to them by those already there. Before the two could share their incredible news, the rest of the believers excitedly reported to them, “The Lord has really risen and has appeared to Simon.” The testimony by Mary Magdalene, the other women, and Peter, along with Cleopas and the unnamed disciple with him that Jesus had risen and was alive, was consistent. This is the only reference to Jesus’ appearance to Simon Peter in the Gospels, though Paul referred to it in 1 Corinthians 15:5. It may be that the details of that appearance are not recorded because God chose to be gracious to Peter, since it likely included rebuke by the Lord, as well as restoration.

Having heard the wonderful news of Jesus’ appearance to Peter, the two began to relate their experiences on the road and how He was recognized by them in the breaking of the bread. But once again they were upstaged, this time by the arrival of the risen Lord Jesus Christ.

CONFOUNDING PRESENCE

While they were telling these things, He Himself stood in their midst and said to them, “Peace be to you.” But they were startled and frightened and thought that they were seeing a spirit. (24:36–37)

The two newcomers were telling the rest of the disciples about the things that happened during their encounter with the risen Lord, when suddenly He Himself stood in their midst. He immediately said to them, “Peace be to you,” not only because it was a common greeting, but also because they were startled and frightened.

It was not the appearance of Jesus’ body that caused them to be startled into a state of fear. His resurrection body was not dazzlingly, brilliantly lit like the angels at the tomb, or His own appearance at the transfiguration. Mary Magdalene mistook Him for the gardener (John 20:15), and the two disciples for just another fellow traveler on the road to Emmaus. What prompted the thought that they were seeing a spirit was not Christ’s appearance, but His entrance. His supernatural appearance in the room was as startling as His abrupt disappearance from the dinner table in Emmaus had been. Since no human being could suddenly materialize out of nowhere into a locked room, they panicked and thought they were seeing a ghost (cf. Acts 12:9).

CONVINCING PROOFS

And He said to them, “Why are you troubled, and why do doubts arise in your hearts? See My hands and My feet, that it is I Myself; touch Me and see, for a spirit does not have flesh and bones as you see that I have.” And when He had said this, He showed them His hands and His feet. While they still could not believe it because of their joy and amazement, He said to them, “Have you anything here to eat?” They gave Him a piece of a broiled fish; and He took it and ate it before them. (24:38–43)

Jesus’ rhetorical questions, “Why are you troubled, and why do doubts arise in your hearts?” served as a mild rebuke to the frightened disciples. There was no legitimate reason for them to panic. The Lord then challenged them to see that He was not a ghost or hallucination by using their senses. They could see His hands and His feet, and verify that it was Jesus Himself. He invited them to touch Him and see, for a spirit does not have flesh and bones as they could see that He had. This is the same challenge Jesus would later make to Thomas, who was not present on this occasion (John 20:24). Christ’s resurrection body was capable of conforming to any reality, physical or spiritual. It was a real, physical body with flesh and bones, which could be seen, speak, be touched, and eat, yet it could also pass through walls. Jesus could one moment be absent and in the next present, at one moment standing on the Mount of Olives conversing with the disciples, and the next ascending into heaven. Resurrected believers will have bodies like His resurrected body (Phil. 3:20–21; 1 John 3:2; 1 Cor. 15:35–44). Having said this, He showed them His hands and His feet, so they could see that He had a real body, with the marks of His crucifixion.

Despite the fact that Jesus was present, they still could not believe it, not because of fear, but because of their joy and amazement. It seemed too good to be real, and they were torn between hope and skepticism, just like those praying for Peter’s release from prison would later be (Acts 12:12–16).

Seeing that they were not fully convinced, Jesus offered further proof, and said to them, “Have you anything here to eat?” They gave Him a piece of a broiled fish; and He took it and ate it before them (cf. Gen. 18:1–8). It should be noted that some skeptics argue that the reference to broiled fish is an error. They claim that fish were not available in Jerusalem—despite the fact that one of the city’s gates was known as the Fish Gate (Neh. 3:3; 12:39; Zeph. 1:10), and Nehemiah refers to merchants from Tyre who imported fish and sold them in Jerusalem (Neh. 13:16).

From its inception on the Day of Pentecost, the church’s triumphant message has been that Jesus Christ has risen from the dead and is alive forevermore (Acts 2:22–32; 3:14–15, 26; 4:10–12; 5:30; 10:40; 13:30, 33–37). Erich Sauer writes, “The message of the cross is at the same time a message of the resurrection (Acts 1:22; 2:32). In this lies its invincibility” (The Triumph of the Crucified [Grand Rapids: Eerdmans, 1951], 40).

The bodily resurrection of the Lord Jesus Christ was necessary for at least three reasons. First, it demonstrated Christ’s complete victory over sin. Sin brought spiritual death and physical death. If He only conquered spiritual death, He did not fully conquer sin. If He had not risen bodily, those who are His would not rise either. There would never be a restoration of the earth in millennial glory.

Second, Christ’s bodily resurrection is necessary to demonstrate the purpose of God in humanity. Men and women were created to give glory to God. Their bodily resurrection, which is dependent on Christ’s, is necessary so that men and women in some bodily form may give glory to God as they were originally intended to do.

Finally, and most significantly, the physical resurrection of Jesus Christ offers visible proof that God was satisfied with His sacrifice. Saving faith comes when one acknowledges Jesus as Lord, affirming that God raised Him from the dead, and thus demonstrated His approval of Christ’s atoning work on the cross.

If the story of Jesus ended at the cross, the disciples’ hopes would have been shattered. They needed to know not only that He died, but also that He rose from the dead. The only way they would know that is to see Him in His physical, visible resurrected body. If they had not seen Jesus alive from the dead, they would not have carried the message any further. They would never have proclaimed the message of a dead, disappointing teacher. No one would have believed the Lord Jesus was the Redeemer, Savior, Son of God, and Lord if He hadn’t visibly risen from the dead, as the apostle Paul wrote: