The Forty Days
(Bible Study - July/August 2002)
We learn from Acts 1:3, and in that place alone, that the Lord Jesus, after his resurrection, revealed himself to his apostles over a period of forty days. According to the four gospel records, he appeared also to others, but we note that in Acts 1:3 the emphasis is on the incidents in which the Lord appeared to the apostles.
When we look for any direct confirmation of the period of forty days, we can find only an indirect one. Years later, Paul in the synagogue at Pisidian Antioch, declared: [Jesus] “was seen for many days of them that came up with him from Galilee to Jerusalem, who are now his witnesses unto the people” (Acts 13:31).
This statement is very much in line with Acts 1:3:
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the emphasis is upon the apostles as witnesses, and this is a clear echo of the Lord’s words to them before his ascension to heaven: “…ye shall be my witnesses both in Jerusalem, and in all Judaea, and unto the uttermost part of the earth” (Acts 1:8; 2:32; 4:33).
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Paul states that the period during which the Lord revealed himself to his immediate followers extended over “many days” which is an appropriate phrase to describe a forty day period.
The manner in which the Lord appeared to others beside the eleven provides confirmation of the truth of the resurrection, but our concern, in keeping with Acts 1:3, is to study the experiences of the apostles.
We begin with brief survey of the information provided in scripture.
The Matthew account
Matthew is silent regarding any appearances to the eleven in Jerusalem, but
we note, in a preliminary way, that during the final hours spent with the
apostles, the Lord announced that, after the resurrection, he would precede
them into Galilee (Matt. 26:32). What we may term the “Galilee theme”
becomes even more important when we note that the two Marys are instructed
to tell the disciples that he is risen and will go before them into Galilee
(Matt. 28:7). Then the Lord in person revealed himself to the two women and
told them to instruct his “brethren” to depart for Galilee, for there they
will see him (28:10).
There is a further vital clue in Matthew which points to the great importance of what was to happen in Galilee: “But the eleven disciples went into Galilee, unto the mountain where Jesus had appointed them” (Matt. 28:16). This verse does not merely record the apostles’ departure for Galilee but also plainly infers the Lord had spoken of a particular mountain where they were to meet him. Thus, if Matthew does not explicitly record any manifestation of the Lord to the eleven in Jerusalem, it shows that such a meeting had taken place. Moreover, he recounts how, subsequently, at the place appointed in Galilee, they worshipped him, but some “doubted” (v.17). Does not this point to the presence of others beside the apostles for it is scarcely possible at this stage, after all they have experienced in Jerusalem, that there would be doubters in the ranks of the apostles?
The record of Luke
When we come to the third gospel, Luke makes no mention of Galilee in
connection with the Lord’s post-resurrection appearances and superficially,
in chapter 24, gives the impression the Lord ascended to heaven on the day
he rose from the dead. The ascension took place near Bethany (Luke 24:50),
a fact which is confirmed by Luke himself in Acts 1, where it is made
evident that the Lord ascended from the Mount of Olives (Acts 1:12). It is,
however, as we have seen, Luke who informs us that the period separating the
resurrection from the ascension extended over forty days.
Additional information from John
We would be left with some problems were it not that we have the witness of
the fourth gospel and some precious information in I Corinthians 15. We
turn first to John’s gospel.
He tells us how, on the first day of the week, when the apostles were assembled behind closed doors, the Lord appeared in their midst (John 20:19-23). This seems to be the manifestation recorded by Luke (Luke 24:36-49). There are important details common to both accounts, which indicate they relate to the same event (Note 1). Because it is particularly relevant to our subject of the forty days, we take note of the fact that Thomas was absent when the Lord first appeared to the apostles. When he was told of what had happened, he gave voice to his skepticism: “Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and put my hand into his side, I will not believe” (John 20:25). There was an unseen listener to these words: eight days later (v. 26), the doors still being shut, Jesus stood in their midst, and invited Thomas to satisfy his doubts. His skepticism vanished: “My Lord and my God” (v. 28), was his awed response.
What interests us in this dramatic episode is that it took place eight days after the first revelation, and the details furnished enable us to conclude the apostles are still in Jerusalem. But what of the repeated declarations the Lord would go before them into Galilee? While John does not record these declarations, it is he who gives us the greatest details about the actual appearances in Galilee, illustrating once more how the gospels serve to complement and confirm one another. John transports his readers from Jerusalem to the sea of Galilee. There, seven of the disciples are fishing; they have gone back to their old calling. Some of them are named: Peter, Thomas, Nathanael, the sons of Zebedee (James and John himself), and two others whose names are not disclosed (John 21:2-3).
We are now constrained to conclude that finally they have left Jerusalem for the north. How long has this taken? We can only speculate. We do well, however, to reflect upon the practical details. The life of the apostles as itinerant followers of the Lord was now over. They had abandoned all to be with him during his ministry. Yet their needs had been provided for in various ways. Now their relationship with the Lord had changed and they were faced with a new situation: they need to have proper accommodation, to earn their living. Inevitably, led by Peter, they turn to fishing in the lake.
They must have known that the Lord would appear to them. It is probably during this interval of waiting that his appearance at the lake took place. The Lord chose the moment, and controlled the circumstances. As on the occasion of the first call of Peter, Andrew, James and John, an abortive night of fishing had been followed by a miraculous catch in obedience to the Lord’s instructions, so now it was after the resurrection. Peter and his associates have spent the night to no avail; directed by the Lord, they make another miraculous catch, this time without loss. Earlier, the miracle had been followed by the Lord telling them to follow him (Matt. 4:18-22). Now the spotlight is on Peter, who is told: “feed my lambs,” “tend my sheep,” (vv. 15-17). There is also an intimation of what might happen to John (21:20-23).
Paul adds his testimony
What else occurred while Peter and the others were in Galilee? It is in the
highest degree evident that the frequency with which “the Galilee theme” has
come to our notice, that something highly significant was to happen. It is
Paul who is here so helpful for he gives us some precious information.
In his defense of the hope of the resurrection, he began by invoking the testimony which could be given by various parties to the truth of Christ’s rising from the dead. He mentions successively Cephas (Peter), the twelve, and James the Lord’s brother (I Cor. 15:5-7). In verse 6, he mentions some truly astounding evidence: the Lord had appeared to a company of more than 500 brethren, of whom the majority were still alive at the time of Paul’s writing the letter in about A. D. 54.
There could be no doubt for here is a remarkable piece of evidence. Where could this have happened? The answer must be Galilee. Two requirements had to be satisfied: where but there could so large a company of disciples be found? Furthermore, in what part of the country could the necessary privacy be provided? Galilee could provide the venue. Then we must ask: who would organize the event and contact those called to be present? The apostles had the necessary authority and were acquainted with the believers in the region. Moreover, they were in the strong position of being able to invoke their own experience to convince those who were invited to this momentous rendezvous. We have mentioned the need for privacy: some isolated area like a mountain could provide the venue. Here we turn to Matthew once more, “the eleven disciples went into Galilee to the mountain where Jesus had appointed them” (Matt. 28:16). It is thus clear: the apostles had been given the name of the mountain on which this remarkable meeting was to take place.
Organizing the event
Clearly, for the apostles to move to Galilee, contact the disciples there,
and organize the meeting with the risen Lord would require a number of
days. We must bear in mind that Capernaum was about 78 miles from Jerusalem
in a straight line. We do not know what route the apostles followed from
Jerusalem, but it would take some days for them to make the journey, not
necessarily in one group. Then, once the apostles were informed of the day
on which the meeting on the mountain was to take place, contact had to be
made with disciples in various Galilean towns and villages. There was no
telephone or e-mail facility. All contacts had to be made on foot.
Returning to Jerusalem
But that is not the end of the story. The final scene between Jesus and his
apostles did not take place in Galilee: the ascension was from the mount of
Olives (Acts 1:12). We must accordingly conclude the Lord told his apostles
to return to Jerusalem. Again, a period of time must have been required for
them to make the necessary arrangements for their departure. The
instruction to return to Jerusalem must have filled the apostles with a keen
sense of anticipation. There could now be no question that Jesus was indeed
Messiah and Lord. Had he not told them on that mountain in Galilee: “All
authority hath been given unto me in heaven and on earth” (Matt. 28:18).
His power was now irresistible.
So why had the Lord called them back to Jerusalem, the city of the great king? They had no doubt: “Lord, dost thou at this time restore the kingdom to Israel?” (Acts 1:6). They had been promised thrones, reigning with him (Matt. 19:28, Luke 22:29-30). The promise will most certainly be honored in God’s good time, but that was not the moment. Instead of being invested with kingly power, there and then, they were given another commission: to preach the gospel and proclaim salvation in the Lord Jesus (Matt. 28:19-20).
When we survey the evidence drawn from various New Testament sources, and take full account of the various measures the apostles had to take, we can see how very credible is Luke’s statement: “To whom he also showed himself alive after his passion…by the space of forty days…”
Tom Barling
Note l: Though there are sufficient common details to establish the two records as reports of the same episode, an apparent discrepancy arises from the fact Luke describes the manifestation as having been granted to the eleven. John, however, makes it clear: Thomas was not present on the first occasion but was on the second. Luke may well have been aware of this and so represents the Lord as revealing himself to all eleven. In this connection, we recall that Paul affirms Christ appeared to the twelve (I Cor. 15:5), but Judas was certainly not there. Paul, however, could point out that being a witness of the resurrection was essential in Judas’ successor (see Acts 1:22-23). Matthias, having been numbered with the eleven, like them, received the holy spirit on the day of Pentecost (Acts 2:1).