Truth Magazine

By L.A. Stauffer

“Enemies of the cross of Christ” is a thought that boggles the mind. Unimaginable! How could anyone oppose the most loving and unselfish act of human history?

The “cross of Christ” denotes the purposed, planned, voluntary death of Jesus to bear in his body the sins of the world (1 Pet. 2:24). He died not because he was a criminal, not because he was a sinner – but as a gift of God’s grace to atone for sin (Rom. 5:15).

“Greater love hath no man than this, that a man lay down his life for his friends” (Jn. 14:13). But Jesus laid down his life for enemies, for ungodly sinners, for murderers, liars, thieves, whoremongers, homosexuals, drunkards, child abusers, wife beaters, con-artists, and every despicable creature who has marred and effaced the God-like soul with which he was endowed (see Rom. 5:6-8).

Jesus did not die because men had the power to arrest him and nail him to the cross. He could have called twelve legions of angels to protect him, lest he dash his foot against a stone (Mt. 26:53; 4:6). He suffered the horrors of the cross because he decided to, because he willed to, because he was compassionate toward a wretched and doomed humanity (Rom. 7:24; 6:23; Rev. 21:8). What an act of selfless concern for others! He became poor that men might become rich (2 Cor. 8:9; Phil. 2:5-8).

The result of the cross for those in Christ is reconciliation to God. The fellowship with God that was broken because of sin was restored in Christ, through his blood, by the cross (Eph. 2:13-18). “Being therefore justified by faith, we have peace with God, through our Lord Jesus Christ” (Rom. 5:1). Does anyone wonder, then, why Paul knew nothing “save us Christ, and him crucified” (1 Cor. 2:2)? The “word of the cross” is unto men “who are saved . . . the power of God” (1 Cor. 1:18).

Why, then, should the cross of Christ have enemies? It has enemies because of ignorance, deception, unbelief, and self-indulgence. The life or teaching of anyone who hinders faith in the word of the cross, who perverts the meaning of the cross, or turns men away from the benefits of the cross is an enemy of the cross. This holds true for the first century and for today.

The First Century

l. Self-Indulgence. Paul mentioned enemies of the cross of Christ in the first century when he wrote to the church at Philippi. “For many walk, ” he says, “of whom I told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is perdition, whose god is the belly, and whose glory is in their shame, who mind earthly things” (Phil. 3:18,19).

Who these people were specifically is immaterial to the purpose at hand. Whether Judaizers whose confidence was in the flesh (see verses 4ff) or antinomians who were consumed by fleshly passions, they were folks whose citizenship was not in heaven and who looked not to Jesus for salvation (see v. 20). Minding earthly things, serving the desires of the flesh (belly), and glorying in shameful deeds are antagonistic to Christ. The trail of spiritual destruction they leave brings tears to dedicated servants of the cross.

Other enemies of the cross are discussed by Paul in his first letter to the Corinthian church. Speaking of both Jews and Gentiles, Paul wrote: “Seeing that Jews ask for signs, and Greeks seek after wisdom: but we preach Christ cruci/led, unto Jews a stumbling block, and unto Gentiles foolishness” (1 Cor. 1:22,23).

2. Jews. The Jews looked for a Messiah of physical power. To them the cross was a sign of weakness. Even as Christ died, they challenged him to save himself, to come down from the cross if he be the Son of God (Mt. 27:40-43). How could their Savior be captured, bound hand and foot, and crucified as a common criminal? The death of Jesus was a stumbling block for the Jews, who became chief foes of the cross. Jesus is rejected as the anointed one of Old Testament Scripture. Yet, those Scriptures portray the Christ as a lamb led to the slaughter, as the servant of God whose hands and feet would be pierced, as the one whose soul must temporarily be captured by death and Hades (Isa. 53:7; Psa. 22:16; 16: 10). They did not see in the cross God’s power to save.

The Jews rejected Christ, sought by the law to establish their own righteousness, and sealed their doom (Rom. 10:13). Even the Jews who believed in Christ added circumcision, the feast days, and other commands of the law to the cross of Christ. In so doing they became adversaries of the cross, perverted the gospel, made it void, and caused themselves and Gentiles to fall from grace (Gal. 1:6-9; 5:14).

3. Gentiles. The Gentiles, who longed for wisdom, were not better. To them, the cross was foolishness. When Paul preached the Messiah at Athens, they mocked (Acts 17:32). They looked for a more profound system of thought. Greeks searched for the ultimate philosophy and drew men away from the efficacy of the Savior’s death.

Some Gentiles thought they found that philosophy in Gnosticism, an amalgamation of Christianity, Greek wisdom and Oriental speculation. Gnosticism, for example, preached a special gnosis (knowledge). They taught that men by mystical experience could obtain spiritual enlightenment directly from God and be redeemed by absorption of their spirits into deity. The philosophy saw no need for the cross, for apostolic revelation, and the sanctified life. Many were taken captive by it and became enemies of the cross (Col. 2:8-10; 1 John).

The Twentieth Century

The hostile views of both Jews and Gentiles are maintained even in modern times. But beyond these views are a variety of others that can be stated but briefly.

1. Humanist Infidels. The cross of Christ has no meaning to humanistic infidels of today. Christ in their view was just a human being and no such thing as divine revelation exists. Man, they affirm, is the center of the universe; all wisdom emanates from him and for him. Heaven, they say, is a figment of man’s imagination; life is limited to this earth. There is, then, no need for salvation. The highest good is what benefits man here and now. What good, therefore, is death on a cross by a human being some twenty centuries ago? They are antagonistic to faith in God, Christ, the Scriptures, and the power of the cross. The cross, they believe, is meaningless.

2. Modernists. Modernists, despite their avowed faith, are infidels themselves. Jesus, in their thinking, is merely human. Since he is not viewed as God, his death cannot be an atonement for sin. They would accept him as a martyr, but view his death as the gift of himself to principles above self-interest. The atonement idea is theological garbage, arising from superstitious, paganistic religion. Jesus’ death, accordingly, is an example, a pattern of unselfish love in which he sacrificed himself for a greater good. No one is led by them to faith in the power of the cross for forgiveness, but to faith in Christ as an example of self-denial in the interest of others.

3. Millennialists. Dispensationalists accept the cross of Christ as an atoning sacrifice, but it is far from central to their theology. Sacrificial atonement, for “ample, was not the purpose of Jesus’ coming. The spiritual kingdom purchased by his blood (Rev. 5:9,10) is secondary to the demonstration of earthly-kingdom rule, a rule postponed, they affirm, until his return. Jesus’ death, by this theory, was not intentional but incidental or accidental. The spiritual kingdom came only because Christ was rejected by the Jews. Jesus must now come again to accomplish what he really set out to do in the first place: to restore the Jewish kingdom and fulfill the land promise to the Jews. The theory is Judaistic, a perversion of the gospel, and a rejection of the sufficiency of the cross and the spiritual kingdom.

4. Calvinists. All Calvinists do not accept the theory of “limited atonement, ” but some do. The disgraceful view that the Sovereign God particularly selected some to salvation and others to damnation is the basis for a distorted gospel. Christ, they say, did not taste of death for every man and was not a propitiation for the sins of the whole world (Heb. 2:9; 1 Jn. 2:1,2). Such enemies of the cross have turned many from the gospel in disgust. The gospel Jesus taught, is for all and all by their own choice may benefit from its offer of salvation (Mt. 11:28-30; Mk. 16:15, 16).

5. Denominationalism Denominational bodies of every sort have offered salvation to the world by “faith alone.” Since the days of Martin Luther, men have been deceived into believing that the benefits of the cross come to men before and without baptism; this despite the fact that men are not only baptized into Christ, but are baptized into his death (Rom. 6:3,4; Gal. 3:26,27). If man is saved by faith alone, he is saved outside Christ and without the power of the cross. In Christ men are reconciled to God by the cross, and teachers who distort this basic idea are hostile to God’s scheme for redemption.

6. Moralists. A host of moralists who, like the Jews, seek to establish their own righteousness by works have turned men away from the cross of Christ. Being good to one’s wife, doing an honest day’s work for a day’s pay, seeking a neighbor’s good, and giving to charitable organizations are a few of the standards men have set up as the means of justification before God. The cross is eliminated and God’s grace is made void. Need for the word of the cross by men like Cornelius, a just and devout man, has taught them nothing (see Acts 10:1,2,22,48; 11:13,14).

7. Eucharistic Mass. No one seemingly highlights the value of the cross more than Catholicism. Crosses and crucifixes are a ritualistic part of their superstitious paraphernalia. They cling to these wood or silver or gold emblems in every dire emergency. And at each mass is a re-enactment of the sacrifice of Christ. This “unbloody” offering points Catholics to a ceremony concocted and designed by men, rather than to the real sacrifice that was offered “once” for all (Heb. 9:24-26). Any re-offering of Christ is a reflection upon the sufficiency of the sacrifice originally offered. Belief that salvation comes through the priest and his alleged powers to call up the body and blood of Christ for re-offering is faith in the doctrines and commandments of men rather than in Christ and the word of the cross.

Space denies opportunity to speak of sprinkling for baptism, infant baptism, hypocrites in the church, division and a host of other religious conditions and viewpoints. Any system of thought or way of life that draws or repels men from the cross of Christ severs them from the atoning power that God graciously manifested for the salvation of the world. Such views and lifestyles are enemies of God and the cross, and in eternity will reap sudden destruction from the face of God and the glory of his might (2 Thess. 1:7-9).

Guardian of Truth XXXI: 20, pp. 639-640
October 15, 1987

By Jack Gray

Perhaps there has never been an age when it is so little respected as now. Not only is this true of the world at large but among professing Christians as well. It is often spoken disparagingly about. I have even been hesitant to address the subject lest I appear only to be defending some outmoded form of sermon delivery. More and more, however, we are seeing the devastating effects such an attitude is having on the church in our day.

Never has the church been in greater danger of apostasy than now. Movements both to the right and to the left are attempting to corrupt its doctrine. The danger is very real that the church could be lost within the next generation. The danger is even more threatening that it will continue to exist but will be so corrupted in doctrine or practice that it would have been better if it had died. Doctrinal preaching is one of the only defenses we have left; and far too little of it is being done in our brotherhood today.

1. Doctrinal preaching is not just “first principle” preaching. Some complain about doctrinal lessons as being “first principles,” saying they need the “meat” of the Word . . . when what they really want is something new, different and exciting. They feel that they have outgrown the Bible stories. That is “old hat” to them. They have heard it all before.

First principles are really the means of coming into fellowship with Christ: faith, repentance, confession and baptism; and any of us may honestly dwell too much on them. But teachings about the one church, a defense against instrumental music or a corruption of the Lord’s supper is not first principles. Upholding the proper use of the Lord’s day or warnings against hell and the judgment are not first principles. Instead, this is doctrine and doctrine simply means teaching, so any lesson that teaches great Bible truths is doctrinal preaching.

2. Doctrinal preaching is our strongest defense against biblical illiteracy. This has been described as “The Teen and Young Adult Epidemic” of our time; and it is growing worse each year. For example, according to Gallup polls only thirty-five out of a hundred teens can name five or more of the Ten Commandments. Only three percent can name all ten. In a recent survey, two-thirds of the young adults asked couldn’t name all four Gospels. In another study, only one in ten high school students could successfully summarize the parables of the Prodigal Son and the Good Samaritan. Among young adults, the figure was one in eight.

Neither is this foreign to us for it is frightening how uninformed our younger members are in comparison to our older ones. Neither can this be accounted for on the basis of age alone, for our younger people are better informed on every other subject under the sun. It deals rather with attitude and desire. It deals with respect for God’s Word as being better than the “positive thinking” material put out by some human author.

3. Doctrinal preaching is the hope of our children. Nothing will make them stronger than knowing what they believe and why they believe it. We have parents who are already reaping a bitter harvest because their children were never indoctrinated with Truth; and sometimes their own attitude toward such teaching is what has turned them away from it. How can we expect them to be strong and to withstand temptation when they don’t know what “is written”? Isn’t that the very defense that God has provided for them?

4. Doctrinal preaching is the heart of soul winning. Why preach so much doctrine to Christians? Why emphasize the reasons for doing something that they have already done? So that they can tell others. Isn’t that what Christianity is all about? You can no more teach what you don’t know, than you can return from a place that you have never been; and nothing hinders our soul-winning more than the fact that we do not know the doctrine ourselves.

We all would like to be well liked. I am certainly no exception; but I am not in a popularity contest for public esteem. I am much more concerned about being God’s man and delivering God’s message. In the final analysis, few things would scare me as much as to find that those who don’t like “doctrinal preaching” were beginning to like my sermons! Then I would know that I was in real trouble with God.

Guardian of Truth XXXI: 21, pp. 645, 661
November 5, 1987

By Ferrell Jenkins

“. . . And rolled a great stone to the door of the sepulcher, and departed.” These words from Matthew 27:60 constitute the last sentence in The Jefferson Bible. Thomas Jefferson, the Father of American Democracy, clipped passages relating to the life and morals of Jesus of Nazareth and pasted them in a blank notebook. After his death the compilation was published as The Jefferson Bible. The Jesus about whom Jefferson read, died and was buried; the Jesus of the New Testament died, was buried, and arose victorious over death.

We believe that the resurrection of Christ is “the miracle” of the Bible. If the resurrection is true, then all the other miracles are possible. If the resurrection is not a reality, then the other miracles do not matter.

The Deity of Christ is Declared by the Resurrection

Jesus was often confessed to be the Christ, the Son of God, during his public ministry (Mt. 16:16; Jn. 1:49; 11:27). His deity, however, was actually made known by the resurrection (Rom. 1:34). The resurrection was a divine declaration that Jesus was everything he had openly claimed to be, and everything the Father had claimed of him (cf. Mt. 3:17; 17:5).

The resurrection of Jesus was the subject of Old Testament prophecy. David proclaims, “For Thou wilt not abandon my soul to Sheol; Neither wilt Thou allow Thy Holy One to undergo decay” (Psa. 16: 10). Peter showed, in the great Pentecost sermon, that David was not talking about himself but about the resurrection of the Christ (Acts 2:24-32). Paul also called attention to this prophecy in his sermon at Pisidian Antioch (Acts 13:34-37).

We Are Dealing With An Historical Event

Jesus of Nazareth was a real character of history who lived in a real place at a certain time. He was born at Bethlehem, brought up in Nazareth, did much of his work along the shores of the Sea of Galilee, and was crucified in Jerusalem. All of the places mentioned in the gospel records are well known. Jesus lived at a certain time in history. He was born in the reign of the Roman emperor Caesar Augustus. His ministry began in the reign of Tiberius Caesar, and when Pontius Pilate was governor of Judea. One may notice the emphasis placed on characters and time in Luke 2:1-3 and 3:1-2. The resurrection is an historic, space-time event.

There are several known facts concerning Jesus which can be established apart from a reference to the miraculous element. Aside from a prior assumption that the New Testament is not an historically reliable document, there is no reason for anyone to reject its testimony about the events of first century Roman Palestine.

1. Jesus said while he was alive that he would be raised from the dead.

2. He died, was buried, and on the third day the tomb was found empty.

3. For forty days there were reports of people having seen Jesus alive.

4. These appearances suddenly stopped.

5. The church was established within two months of his death.

6. One of the main doctrines taught by the church was that Jesus had been raised from the dead.

7. The church grew rapidly as the leaders claimed to be eyewitnesses of his resurrection. This was done even in the face of opposition, poverty, and persecution – and even death.

8. These churches were soon (within about 30 years) to be found throughout the Roman Empire.

Christ’s Predictions of His Resurrection

The claims of Jesus are consistently scattered throughout his public ministry and illustrate a well-laid plan. He made these claims in the early Judean ministry (Jn. 2:19-22); in the Galilean ministry (Mt. 12:39-40; 16:13-21; 17:9,23); in the Perean ministry (Mt. 20:19); and in the later Judean ministry – on the night of his betrayal (Mt. 26:32).

Evidence From the Empty Tomb

Jefferson left the tomb closed with Jesus inside, but the New Testament documents show that the tomb was empty on the third day after the burial. The empty tomb does not prove the resurrection, but if the body had been found that would completely disprove the resurrection!

The Character of the Tomb

The tomb in which Jesus was buried was a new tomb (Lk. 23:53; Jn. 19:41). This is highly significant. One must remember that tombs were used repeatedly in those days. After the flesh had decayed the bones were placed in a receptacle called an ossuary and the tomb could be used again. Some tombs were large enough for multiple burials. The fact that this was a new tomb shows that no error could be made by seeing other bodies or the bones of former dead.

The tomb in which Jesus was placed was cut in solid rock (Mt. 27:69; Mk. 15:46). There was only one entrance to the tomb. Jesus would have been powerless by human strength to emerge.

The tomb was sealed with a great stone (Mk. 16:4; Mt. 27:62-66). If three women could not roll away the stone from the outside (Mk. 16:3), Jesus in his weakened condition could not have done so. It is ridiculous to think that Jesus, in his weakened condition, could have revived, worked his way out of the grave clothes, moved away the stone (from the inside of the tomb), slugged the guards, and made a clean get-away for Galilee.

Several rolling stone type tombs from the first century can still be seen in Jerusalem (e.g., the Herodian family tomb and the Tomb of the Kings). A Roman period tomb with a rolling stone has been found at Hesbon in Transjordan.

These facts supply adequate reply to the “swoon” theory which says that Jesus did not really die, but simply fainted on the cross and was revived after being placed in the tomb. This theory was first advanced by the second century infidel Celsus who said that Jesus feigned death. Origen replied that Jesus died in the presence of a nation and could not have feigned death (Origin, Contra-Celsum, Bk. 11:56). Other unbelievers have suggested that Jesus was given some type of drugs on the cross and later came to in the tomb. There is no indication that Jesus was drugged in any way; he even refused the common narcotic which was offered him (Mt. 27:34; contrast the “sour wine” of 27:48; Jn. 19:28-30).

A more careful survey was made of the contents of the tomb by Peter and John (Lk. 24:12; Jn. 20:6-7). These witnesses were able to testify about what they saw: linen clothes in one place and the face-cloth which had been on his head in another. The tomb was empty of the body of Jesus.

The Problem of the Body of Jesus

The disciples could not steal the body and dispose of it successfully (Mt. 27:62-66). Such would have been both a physical and psychological impossibility for them. It was a physical impossibility because they had the guards to contend with. It seems to me that the psychological barrier for the disciples was even greater. They were not even expecting a resurrection (Jn. 20:9), and were in no mental frame of mind to accept the fact.

The Jews would not steal the body (Mt. 27:62-64). It has been pointed out that the silence of the Jews on Pentecost was as significant as the speech of Peter. If they had stolen the body of Jesus they could have announced such and disproved what Peter was saying.

The Romans dared not steal the body (Acts 16:27; Mt. 28:11-15). Any soldier negligent in his duty would face the penalty of death (cf. Acts 16:27). It took a large sum of money and a promise of intervention by the entire Jewish leadership to get the soldiers to say the body of Jesus had been stolen.

The empty tomb itself did not convince the apostles that Jesus had been raised from the dead. They were convinced by the appearances which Jesus made to them for a period of forty days. These appearances will be discussed, and their importance explained, in the article which follows.

Conclusion

By the resurrection from the dead Jesus was declared to be the Son of God. This was God’s validating evidence that Jesus was indeed Lord and Christ, God the Son. Because he was raised from the dead we know him to be what he claimed, and, therefore, worthy of our trust and worship.

Jefferson was right: they did roll a great stone to the door of the sepulcher and depart, but his compilation was incomplete. On the first day of the week when the disciples went to the tomb they found the stone rolled away and the tomb empty. A divine messenger announced, “He is not here, but is risen” (Lk. 24:6). He is “Jesus Christ our Lord!”

Guardian of Truth XXXI: 20, pp. 630-631
October 15, 1987

By Mike Willis

The events of the previous twenty-four hours had been incredible to the disciples. Following the observance of the Passover, they had accompanied Jesus to the Garden of Gethsemane. There Judas brought the soldiers who arrested Jesus. From there he was taken for trial to Annas (Jn. 18:13), Caiaphas (Jn. 18:13) for a private investigation and then with the scribes and elders gathered (Matt. 26:57). At this trial, Jesus was condemned to die. The Sanhedrin reconvened early the next morning to ratify the judgment of the previous night (Lk. 22:66). Afterwards he was taken for examination before Pilate, Herod, and then again before Pilate where sentence was given that Jesus be crucified.

Jesus was taken to Golgotha where he was crucified. In shocked amazement, the disciples witnessed the death of the one whom they supposed would be the Messiah. No doubt they shared the contemporary idea that he would become king of Israel and overthrow the Roman government dominating them. Those hopes were dashed.

In a state of shock, the disciples left others to take care of Jesus’ dead body and departed from Golgotha. The next day was the Sabbath, so little or no activity occurred on that day. No doubt their broken hearts were trying to mend as they tried to pull together their shattered hopes. The following morning, Sunday morning, would forever change their lives.

The Body Is Missing (Matt. 28:1-10; Mk. 16:1-11; Lk. 23:56-24:12; Jn. 20:1-18)

The women who had followed Joseph of Arimathaea and Nicodemus to see where they buried Jesus (Jn. 19:38-42) prepared spices to anoint his dead body. Early on Sunday morning, when the sun was risen, Mary Magdalene, Mary the mother of James, Joanna and Salome went to the tomb. There was a great earthquake. An angel descended from heaven and rolled away the stone. Those who were guarding the tomb became as dead men. When the woman arrived, the angel announced, “Fear not ye: for I know that ye seek Jesus, which hath been crucified. He is not here; for he is risen, as he said. . . . And go quickly, and tell his disciples, He is risen from the dead; and lo, he goeth before you into Galilee; there shall ye see him” (Matt. 28:57).

Mary Magdalene (Jn. 20:1-2) ran and told Simon Peter that the soldiers had removed Jesus’ body and she did not know where they had taken him. Peter and John ran to the tomb. They found the tomb empty; the burial garments were there but the body was missing.

Jesus’ Appearance To Mary Magdalene (Matt. 28:9-10; Mk. 16:9-11; Jn. 20:11-18)

Mary Magdalene stood outside the tomb weeping. When she stooped to look inside, she saw two angels who asked her why she was weeping. She explained that she was weeping because they had taken away the body of Jesus. When she turned around, Jesus was there. Supposing him to be the gardener, she asked where they had taken Jesus’ body. Jesus said, “Mary.” Recognizing his voice, she replied, “Master.” Apparently the other women were also present (Matt. 28:9). They fell at Jesus’ feet and clung to him. Jesus told them to turn loose for he must ascend to his father. He told them to go tell the disciples that he was ascending unto the father. When the women reported what they had seen, the disciples did not believe it (Mk. 16:11).

Report of the Guard (Matt. 28:11-15)

The Roman soldiers went to the chief priests and reported what had occurred. The Sanhedrin assembled. They bribed the soldiers not to tell what had happened but to report that Jesus’ disciples had stolen the body while they were asleep.

Appearance to Simon Peter (Lk. 24:34; 1 Cor. 15:5)

Sometime during the day, Jesus appeared to Simon Peter. Reference is made to this appearance but the circumstances of it are not recorded.

Appearance to Two on the Road to Emmaus (Mk. 16:12-13; Lk. 24:13-35)

Later that day, two disciples (one named Cleopas) were traveling from Jerusalem to Emmaus. While they were talking about the events which had transpired, Jesus joined them. “But their eyes were holden that they should not know him.” As Jesus inquired of the disciples, they related the circumstances of his death, the disappearance of the body, and the words of the angels announcing the resurrection. Jesus began teaching the two as they traveled, opening their minds that they might understand the Scriptures. As they drew near the village, they asked Jesus to abide with them and he consented. As they sat to eat, their eyes were opened so that they recognized Jesus. He vanished out of their sight. They immediately returned to Jerusalem and told the eleven disciples, who had gathered together, what had happened.

Appearance To The Eleven In Jerusalem (Mk. 16:14; Lk. 24:3642; Jn. 20:19-25)

At the end of this same Sunday, the eleven (with Thomas absent) assembled together, probably to discuss the events which had transpired. The doors were locked for fear of the Jews. Suddenly Jesus appeared to them. They were afraid, supposing him to be a ghost. Jesus said, “Why are ye troubled? And wherefore do reasonings arise in your heart? See my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye behold me having.” Their hearts could barely comprehend what had occurred. While they were still stunned, Jesus took a piece of broiled fish and ate it.

A spirit of joy filled the disciples. When Thomas arrived, he refused to believe that Jesus was raised from the dead. He said, “Except I shall see in his hands the print of the nails, and putray finger into the print of the nails, and put my hand into his side, I will not believe.”

Appearance To The Eleven (Jn. 20:26-29)

The following Sunday, the eleven were again assembled together with Thomas among them. The doors were locked. Jesus appeared to them and said, “Peace be unto you.” Speaking to Thomas, he said, “Reach hither thy finger, and see my hands; and reach hither thy hand, and put it into my side: and be not faithless, but believing.” Thomas replied, “My Lord and my God.” Jesus said, “Because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.”

Appearance to Seven Disciples By The Sea of Galilee (Jn. 21:1-24)

Enough time transpired for the disciples to return to Galilee from Jerusalem. They tried to sort through the things which had transpired. Peter, Thomas, Nathanael, James, John and two other disciples decided to go fishing – to return to their jobs. They fished all night and caught nothing. When day began to break, Jesus stood on the beach but the disciples. did not recognize him. He asked if they had caught anything and they replied that they had not. He said, “Cast the net on the right side of the boat, and ye shall find.” They did what he said and could not draw in the fish for the catch was so large.

John said to Peter, “It is the Lord.” Peter put on some clothes and jumped into the sea to see Jesus. The other disciples came ashore in the boat dragging out the 153 fish which they had caught. Jesus ate with them.

Appearance to the Eleven on a Mountain in Galilee (Matt. 28:18-20; Mk. 16:15-18)

On another occasion Jesus appeared to the disciples on a mountain. Perhaps this is the reference mentioned in I Corinthians 15:6 where 500 were gathered. If so, he separated the eleven and gave them the Great Commission. “Go ye into all the world, and preach the gospel to the whole creation. He that believeth and is baptized shall be saved; but he that believeth not shall be condemned.”

Appearance to James (1 Cor. 15:7)

Paul referred to an appearance to James, the brother of the Lord. The circumstances of this appearance are not mentioned. However its impact is shown by the fact that the brother of Jesus who previously did not believe on him Qn. 7:5) became one of the leaders in the church at Jerusalem.

Jesus’ Final Appearance to the Twelve and Ascension (Lk. 24:44-53; Acts 1:1-11)

Jesus appeared to his disciples again in Jerusalem and instructed them to tarry in the city until they were clothed with power from on high. They walked with him out of Jerusalem toward Bethany until he came to the Mount of Olives. After he finished speaking, he ascended out of their sight into heaven to await his second coming. This appearance occurred 40 days after his resurrection (Acts 1:3).

Jesus’ Appearance to Paul (Acts 9,22,26)

The final appearance of Jesus was to the infamous persecutor of the church, Saul of Tarsus. Jesus appeared to him on the road to Damascus. From seeing the resurrected Jesus, Saul became convinced that Jesus was the Lord and Christ. He obeyed the gospel and devoted himself to preaching it to the world. He became known as the apostle Paul.

Observations

These are the resurrection appearances of Jesus. With these facts before us, let us make these conclusions.

1. The Lord’s resurrection was a bodily resurrection, a miracle. There is no doubt that the text states that the body which was crucified died, was buried, and was raised from the dead. Nothing but a miracle, the miracle of the resurrection of the body, can explain the meaning of the text. The physically resurrected body was seen by more than 500 people. The historical record stands unimpeachable. The resurrection of Jesus is not some myth invented by delusioned men; it is a fact of history.

2. The resurrection confirmed the deity of Jesus. Jesus was declared to be the Son of God with power by the resurrection from the dead (Rom. 1:4). His resurrection proved that he was both Lord and Christ (Acts 2:36). The resurrection demonstrated that his claims were not the claims of an impostor.

3. The resurrection of Jesus demonstrates his victory over sin and death (Rom. 4:25; 5:10). Jesus entered into the domain of Satan, the house of the strong man, and spoiled his goods (Matt. 12:29). His resurrection proves that he triumphed over the devil, destroyed the power of sin and the grave.

4. The resurrection assures me that Jesus ever lives to make intercession for me (Heb. 7:25). His resurrection confirms that he has ascended to the right hand of God and serves as an Advocate to the Father in behalf of his children (1 Jn. 2:2).

5. The resurrection of Jesus assures me of my resurrection. There can be no doubt that Jesus is the resurrection and the life (Jn. 11:25); this was not only demonstrated by his power to raise Lazarus, the son of the widow of Nain, and Jairus’ daughter, but also by his own resurrection. Jesus was raised as the first fruits of them that sleep (1 Cor. 15:20). “In Christ shall all be made alive” (1 Cor. 15:22). He is my guarantee that my natural body which is sown in corruption, dishonor, and weakness will be raised as a spiritual body in incorruption, glory, and power (1 Cor. 15:42-44). Consequently, I can sing, “Death is swallowed up in victory. 0 death, where is thy sting? O grave, where is thy victory.”

“We look for the Saviour, the Lord Jesus Christ: who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself” (Phil. 3:20-21).

Conclusion

The knowledge that Jesus was raised transformed that small band of disciples who witnessed his death. Their cowardness was changed to boldness; their weakness to strength; their doubt to assurance; their despair to hope. After that little band which met in a room behind locked doors became convinced of the resurrection, they boldly preached the gospel of Jesus Christ at the Temple, defying the threats of Jewish authorities. They were convinced that their fate was better to die preaching Christ than to live in disobedience to him.

Belief in the resurrection has also changed me. My belief that Jesus died on the cross for the remission of my sins and was raised from the dead on the third day moved me to obey his command to “repent and be baptized for the remission of my sins” (Acts 2:38). His word has caused me to cast aside the old man of sin and to put on the new man created in his likeness. “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me” (Gal. 2:20). “Christ shall be magnified in my body, whether it be by life, or by death. For to me to live is Christ, and to die is gain” (Phil. 1:20-21).

Consequently, I anticipate seeing Jesus “whom not having seen I love.” My life is filled with confident expectation because that grave was empty, because the Lord Jesus Christ was raised from the dead. Praise God for he is risen!

Guardian of Truth XXXI: 20, pp. 632-634
October 15, 1987