Old Testament Reading: Psalm 86

“A PRAYER OF DAVID. Incline your ear, O LORD, and answer me, for I am poor and needy. Preserve my life, for I am godly; save your servant, who trusts in you—you are my God. Be gracious to me, O Lord, for to you do I cry all the day. Gladden the soul of your servant, for to you, O Lord, do I lift up my soul. For you, O Lord, are good and forgiving, abounding in steadfast love to all who call upon you. Give ear, O LORD, to my prayer; listen to my plea for grace. In the day of my trouble I call upon you, for you answer me. There is none like you among the gods, O Lord, nor are there any works like yours. All the nations you have made shall come and worship before you, O Lord, and shall glorify your name. For you are great and do wondrous things; you alone are God. Teach me your way, O LORD, that I may walk in your truth; unite my heart to fear your name. I give thanks to you, O Lord my God, with my whole heart, and I will glorify your name forever. For great is your steadfast love toward me; you have delivered my soul from the depths of Sheol. O God, insolent men have risen up against me; a band of ruthless men seeks my life, and they do not set you before them. But you, O Lord, are a God merciful and gracious, slow to anger and abounding in steadfast love and faithfulness. Turn to me and be gracious to me; give your strength to your servant, and save the son of your maidservant. Show me a sign of your favor, that those who hate me may see and be put to shame because you, LORD, have helped me and comforted me.” (Psalm 86, ESV, emphasis added)

New Testament Reading: Luke 24:36-49

“As they were talking about these things, Jesus himself stood among them, and said to them, ‘Peace to you!’ But they were startled and frightened and thought they saw 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. And while they still disbelieved for joy and were marveling, he said to them, ‘Have you anything here to eat?’ They gave him a piece of broiled fish, and he took it and ate before them. Then he said to them, ‘These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.’ Then he opened their minds to understand the Scriptures, and said to them, ‘Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. You are witnesses of these things. And behold, I am sending the promise of my Father upon you. But stay in the city until you are clothed with power from on high.’” (Luke 24:36–49, ESV)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church, but without the benefit of proofreading.

Introduction

As I have said in previous sermons, the main point of the 24th chapter of Luke’s gospel is that Jesus Christ is risen, he is risen indeed. If you don’t hear anything else in this sermon, I hope you hear that. As we begin, it should be noted that the text we are considering today is similar to the previous one. In the previous text, Jesus appeared to two disciples who were on the road to Emmaus to prove to them that he was alive. He took them to the Old Testament Scriptures to demonstrate that it was necessary for the Christ to enter into glory through suffering. And here in Luke 24:36-49, something similar is described. The risen Christ appears to the eleven and to the others who were with them in Jerusalem. After proving to them that he was raised from the dead bodily, he takes them to the Old Testament Scriptures to show that these things were foretold. Though these two passages are similar, they are not the same. There are certain truths emphasized in this text that were not emphasized in the previous one, and so we will pay special attention to these details. My hope is that our understanding of and appreciation for all that was accomplished when Christ died and rose again would increase, and that our gratitude and love for God and Christ would deepen as a result. 

Our text can be divided into three sections: One, in verses 36-43, we see that Jesus appeared to the eleven disciples (and to those with them) to prove he was raised bodily to life in glory. Two, in verses 44-47, we see that Jesus appeared to these disciples to show them that these things were foretold in the Old Testament Scriptures. Three, in verses 48 and 49, we see that Jesus appeared to these disciples to prepare them for the future. These are the broad contours of the text. We will notice details along the way.   

Jesus Appeared To His Disciples To Prove He Was Raised Bodily To Life In Glory

First, in verses 36-43, we see that Jesus appeared to the eleven disciples (and to those with them) to prove he was raised bodily to life in glory.

In verse 36, we read, “As they were talking about these things…” “They” refers back to the eleven apostles and those who were with them in Jerusalem, including the two who returned to Jerusalem from Emmaus after communing with the risen Christ there. “As they were talking about these things” — that is, the news that Simon Peter had seen the risen Christ, and also the report from the two who had traveled to Emmaus and back— “As they were talking about these things, Jesus himself stood among them, and said to them, ‘Peace to you!’” (Luke 24:36, ESV). The Apostle John clarifies in his gospel that one of the eleven, named Thomas, had left before Jesus appeared (see John 20:24), but he tells the same story. In John 20:19, we read,  “On the evening of that day, the first day of the week, the doors being locked where the disciples were for fear of the Jews, Jesus came and stood among them and said to them, ‘Peace be with you’” (John 20:19, ESV).

“Peace to you”. What a wonderful greeting.  This was not a common greeting among the Jews, but it was the greeting that Jesus delivered to his disciples after he was raised from the dead. Notice the love and grace of Jesus. These disciples had not behaved well over the past few days. They abandoned their Lord in the time of his great trial. They were fearful and unbelieving. And yet the first words that Jesus spoke to them were kind and comforting: “peace to you”, he said. 

These disciples were to be at peace inwardly because Christ was raised from the dead. Through Christ, they had victory over Satan, sin, and death. Through Christ, their sins were washed away. Through Christ, they were accounted righteous before God. Through Christ, they were made to be at peace with God, being reconciled to him through the cross. This greeting was not haphazardly spoken. No, it was a carefully selected greeting— a fitting greeting given the circumstances. Christ had just made peace between God and man through his work on the cross, and so, when he appeared to his disciples, he said, “Peace to you”. As fearful and disbelieving as they were, this gracious greeting must have been a great comfort to the disciples. “Peace to you”, Christ said. 

Brothers and sisters, you must know that Christ greets you in the same way even to this present day. If you are united to Jesus by faith—if you have confessed him as Lord and have him as Savior—if you are a disciple of his, he greets you with this same greeting: “peace to you.” There is a reason why the Apostle Paul began each one of his letters to the churches with this greeting, or one very much like it: “Grace to you and peace from God our Father and the Lord Jesus Christ.” (Romans 1:7, ESV; see also 1 Corinthians 1:3, 2 Corinthians 1:2, Galatians 1:3, Ephesians 1:2, Philippians 1:2, Colossians 1:2. 1 Thessalonians 1:1, 2 Thessalonians 1:2, and, though not to a church, Philemon 3). This is also the greeting that the Apostle John delivered to the churches in Asia at the head of the book of Revelation: “John to the seven churches that are in Asia: Grace to you and peace from him who is and who was and who is to come…” (Revelation 1:4, ESV). And there is a good reason why an elder of this church delivers this same greeting to you at the beginning of corporate worship each Lord’s Day: “Grace to you and peace from God our Father and the Lord Jesus Christ” (Romans 1:7, ESV). 

Dear brothers and sisters, by God’s grace, Christ has brought us peace. We have peace with God and, therefore, we ought to have peace within our souls, through the victorious life, death, burial, and resurrection of King Jesus. If you are a disciple of Jesus and you are not at peace inwardly, you must go to Jesus to lay hold of this peace that is yours. You must go to Jesus to contemplate the victory he has won for you, the peace with God that he has secured for you, and the precious and very great promises he has delivered to you. Run to Jesus to contemplate these truths and to lay hold of the peace that is yours in Christ Jesus the Lord. Here is the objective truth for the believer: “since we have been justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1, ESV). That is the objective and unshakable truth. Hear it again: “we have peace with God through our Lord Jesus Christ.” And the believer must let this peace rule within their heart subjectively, as the Apostle says in Colossians 3:15: “And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful” (Colossians 3:15, ESV).

When Christ appeared to the eleven and those with them in Jerusalem on that first Lord’s Day, he greeted them with these words: “Peace to you!” In verse 37, we read, “But they were startled and frightened and thought they saw a spirit” (Luke 24:37, ESV).

Here we have yet another indication that Jesus looked somewhat different after his resurrection from the dead than before. Question: Was it the same body that was laid in the grave that was raised to life on the third day? Answer: Yes, indeed, as we will soon see. But we must not forget that the body of Jesus was raised to glory. In other words, the body of Jesus was not raised to the same quality or condition of life that it had prior to death, but to a new and higher quality or condition. It was the same body, but it was raised to a different quality, condition, or we might say, state of being. 

Dear brothers and sisters, now that mankind has fallen into sin, our natural bodies are weak and prone to corruption and decay. The Son of God assumed a body like this in his incarnation. In humility, he assumed a body like ours. He grew in wisdom and stature, remember? He experienced hunger, thirst, pain, and eventually, death. Think of that for a moment—the human body that the person of the eternally begotten Son from the Father assumed was capable of suffering and of death. But when the body of Jesus was raised, it was raised to glory. This means that the body he had after his resurrection, though truly related to the body he had prior to it, was transformed into a different state of being. 

In 1 Corinthians 15, Paul speaks very clearly about the relationship between the physical bodies we have now and the physical bodies we will have in the resurrection on the last day. In that passage, he uses the analogy of a seed, and what a helpful analogy that is. Seeds and the plants that spring from them are, on the one hand, intimately connected. The plant springs from the seed. Without the seed, there is no plant. The plant and the seed are substantially the same, therefore. But the plant that springs from the seed is also different. It is greater. It rises higher. In verse 42 of 1 Corinthians 15, Paul says,  “So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. Thus it is written, ‘The first man Adam became a living being’; the last Adam [Jesus] became a life-giving spirit. But it is not the spiritual that is first but the natural, and then the spiritual. The first man was from the earth, a man of dust; the second man is from heaven. As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven” (1 Corinthians 15:42–49, ESV). 

There is much that could be said about that glorious text. But here is what I want you to see today. In the resurrection, we will have bodies. There will be a substantial connection between the bodies we now have and the bodies that will be ours for eternity. Although how this works is a mystery, your natural body will be like a seed from which your glorified body springs forth, maintaining a substantial connection between the two. If you are a male, you will be raised male. If you are a female, you will be raised female. You will be recognizable, having a similar stature and form. But in the resurrection, the Spirit of God will glorify and empower the bodies of those in Christ so that what was sown into the earth perishable will be raised imperishable. What was sown in dishonor will be raised in glory. What was sown in weakness will be raised in power. In short, what was sown a natural body will be raised a spiritual body, that is to say, a body glorified, animated, and empowered by the Spirit of God. What, then, will be the qualities of our resurrected bodies? Francis Turriten lists four qualities: Incorruption, brightness and glory, power, and spirituality (see Turriten, Institutes Of Elenctic Theology, vol 3, page 618). Again, when the Scriptures say that our bodies will be spiritual in the resurrection, it does not mean non-material. Instead, it means that our bodies will be glorified, empowered, and animated by the Spirit of God in us, and that we will be free from all corruptions and dependence upon earthly things for life.  

This is the metamorphosis that the believer will experience on the last day, and it is precisely the metamorphosis that the physical body of our Lord and Savior Jesus Christ underwent when he died and rose again on the third day. In his humiliation, the eternally begotten Son of God assumed a human nature just like ours, body and soul. His humiliation culminated in his death—his soul descended to Sheol, and his body was laid in the grave. But did not allow his body to see corruption (see Psalm 16:10). On the third day, he was raised bodily to life in glory, and so his humiliation had ended and his exultation had begun (see Philippians 2:1-11). As it pertains to his body, what was sown perishable was raised imperishable. What was sown in dishonor was raised in glory. What was sown in weakness was raised in power. Those united to Christ by faith will be raised bodily to glory only because Christ was raised bodily to glory. This is why he is called the firstfruits in 1 Corinthians 15:20, which means he is the first of a kind. When we are raised, our bodies will be like his resurrection body. This is what Paul says in Philippians 3:20-21: “But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself” (Philippians 3:20–21, ESV). 

That Jesus appeared somewhat different after his resurrection than before it is made clear by the reaction of the disciples. “But they were startled and frightened and thought they saw a spirit.” (Luke 24:37, ESV). The NKJV say, “they were terrified and frightened, and supposed they had seen a spirit” (Luke 24:37, NKJV). In this instance, Christ likely appeared bright and glorious, and so they were “terrified”. 

It must be remembered that the eternally begotten Son of God shares in the brightness of the Father’s glory eternally. Never has, and never will that, change. But when the Son of God assumed a human nature, that glory, which belongs to the person of the Son eternally and unchangeably, was, for a time, veiled in the man Jesus. Nothing changed in God, mind you. The triune God is the same yesterday, today, and forever. In him there is no shadow or variation due to change. But the glory of the Son did not radiate through the man Jesus Christ in the days of his earthly ministry. The glory of the eternally begotten Son was veiled in the man Jesus. There is one exception. On the mount of transfiguration, the glory of the Son did, for a brief moment, shine forth. Peter, James, and John saw it. Luke 9:29 says, “And as [Jesus] was praying, the appearance of his face was altered, and his clothing became dazzling white” (Luke 9:29, ESV). For a moment, the glory that belongs eternally to the Son was permitted to shine forth. It was also a preview of what was to come. After the man, Jesus Christ, finished his work, he would enter into glory. Or to use the language of Jesus’ high priestly prayer, after finishing his work, the Father would “glorify [the man Jesus, or great High Priest and King] in [his] own presence with the glory that [the Son] had with [the Father] before the world existed” (John 17:5, ESV). Again, I say, when the Son assumed a human nature, nothing changed within God. The Son, the second person of the Triune God, was as glorious as ever when Christ walked upon the earth. But the glory of the person of the Son was veiled in Christ in the days of his humiliation. But after the man Jesus was raised from the dead, Jesus Christ entered into glory. It seems to me that in this instance, the glory of the risen Christ did shine forth, for, when the disciples saw him, “they were terrified and frightened, and supposed they had seen a spirit” (Luke 24:37, NKJV). Jesus was raised to life in glory.

As we continue in our text, notice how much emphasis is placed on Jesus being raised from the dead bodily. Verse 38: “And [Jesus] 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. And while they still disbelieved for joy and were marveling, he said to them, ‘Have you anything here to eat?’ They gave him a piece of broiled fish, and he took it and ate before them” (Luke 24:38–43, ESV).

This proves what has already been said. Jesus was raised bodily. And it is only because Jesus was raised bodily that we shall be raised bodily too. The disciples could see the marks from the nails on his hands and feet. They could see that it was he himself. In other words, they could see that the same body that was crucified and buried had also been raised. They could touch him. They could perceive that he was flesh and bone. He even ate fish in front of them to prove he was raised bodily.

The little phrase, “And while they still disbelieved for joy and were marveling,” is interesting. I like the way the NIV translates the Greek: “And while they still did not believe it because of joy and amazement, he asked them, ‘Do you have anything here to eat?” (Luke 24:41, NIV84). Have you ever been so overjoyed about some news that, at first, you could hardly believe it was true? That was the state of mind of the disciples when Jesus appeared to them. Our Lord has been raised from the dead bodily! And look at the body he now has! He has clearly been raised to a new and higher state of being! He has been raised in glory! This is far more than we ever expected! Their minds could not at first comprehend it, and who are we to judge them? I’m sure I would have struggled more. 

So, the disciples were at first disbelieving. Luke does not tell the story about doubting Thomas. John does, though. I’ll read it to you now because it complements Luke’s account so well. John 20:24 says, “Now Thomas, one of the twelve, called the Twin, was not with them when Jesus came. So the other disciples told him, ‘We have seen the Lord.’ But he said to them, ‘Unless I see in his hands the mark of the nails, and place my finger into the mark of the nails, and place my hand into his side, I will never believe.’ Eight days later, his disciples were inside again, and Thomas was with them. Although the doors were locked, Jesus came and stood among them and said, ‘Peace be with you.’ Then he said to Thomas, ‘Put your finger here, and see my hands; and put out your hand, and place it in my side. Do not disbelieve, but believe.’ Thomas answered him, ‘My Lord and my God!’ Jesus said to him, ‘Have you believed because you have seen me? Blessed are those who have not seen and yet have believed’” (John 20:24–29, ESV). All of the disciples were at first disbelieving. Thomas was doubting severely. But when he saw the risen Christ, and touched his hands and feet, he believed. And when he believed, he made a wonderful confession. He spoke to Jesus, saying, “My Lord and my God!”.

Jesus Appeared To His Disciples To Show Them That These Were Foretold In The Scriptures 

This brings us to the second portion of the text. Not only did Jesus appear to the disciples to prove that he was raised bodily, in verses 44-47, but we see that Jesus took them to the Old Testament Scriptures to show them that these things were foretold. 

Remember, this is precisely what Jesus did with the two on the road to Emmaus. They were disbelieving, and so Jesus spoke to them, saying, “‘O foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?’ And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself” (Luke 24:25–27, ESV). When Jesus appeared to the eleven and those who were with them in Jerusalem, “he said to them, ‘These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled” (Luke 24:44, ESV). 

Notice three differences: 

One, Jesus took the disciples on the road to Emmaus to the Scriptures before revealing his true identity to them, whereas in Jerusalem, the order was reversed. He revealed his true identity, and then he took them to the Scriptures. These two approaches taken by the risen Christ agree with what we experience in the Christian life. On the one hand, our eyes had to be opened to the truths revealed in Scripture before we could see Jesus, perceive our need for him, and come to him by faith. But on the other hand, after we believe, Jesus constantly takes us back to the Scriptures to deepen our understanding of who he is and what he has accomplished to strengthen our faith in him and deepen our love and devotion (this is what Paul prays for in Ephesians 1:15-23).

Two, in Jerusalem, Jesus not only took the disciples to the Scriptures, he also reminded them of the things he had said to them before his death. “Then he said to them, ‘These are my words that I spoke to you while I was still with you…’” (Luke 24:44, ESV). It is very interesting to consider that Jesus taught his disciples many things in the three years they walked with him in the days of his earthly ministry, but that they remained largely ignorant concerning his mission. They continued to expect Christ to establish an earthly kingdom. Those Christ was very clear with them about his future sufferings, death, and resurrection, they could not comprehend what he was saying. This was because they did not have a place in their minds and hearts for a suffering Savior.  These disciples of Jesus—even the twelve—would have to recall all that Jesus had taught them and interpret his words a new and afresh in light of the fact of his resurrection from the dead. For this reason, Jesus promised that the Father would send them “the Helper, the Holy Spirit… in [his] name” and said, “he will teach you all things and bring to your remembrance all that I have said to you” (John 14:26, ESV).

Three, when Jesus took the two on the road to Emmaus to the Old Testament Scriptures, he especially showed them that it was “necessary that the Christ should suffer these things and enter into his glory?” The two on the road to Emmaus were especially perplexed by the sufferings and death of Christ, and so Jesus demonstrated to them from the Scriptures that it was necessary for Christ to first suffer and die, and then to enter glory. The Old Testament Scriptures predicted the sufferings, death, and resurrection of Christ, and Jesus fulfilled the Scriptures when he suffered, died, and rose again. We considered some of those passages that prophesy concerning the sufferings and subsequent glories of the Messiah last Sunday (see Genesis 3:16; Psalm 22, Psalm 16:10-11; Psalm 40; Isaiah 53; Zechariah 12:10). Notice that Christ emphasized slightly different things when he appeared to his disciples in Jerusalem. 

Verse 44: “Then he said to them, ‘These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.’ Then he opened their minds to understand the Scriptures, and said to them, ‘Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem” (Luke 24:44–47, ESV).

I see two differences when compared to the teaching delivered to the two on the road to Emmaus. 

One, Jesus not only taught these disciples that his resurrection was predicted in the Scriptures, but that his resurrection on the third day was prophesied. It is worth noting that Paul says the same thing in 1 Corinthains 15:4 in the words, “For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve,” etc. (1 Corinthians 15:3–5, ESV). 

Where does the Old Testament teach that Christ would be raised specifically on the third day? Listen to what John Gill says in his commentary on 1 Corinthians 15:4:

“And that [the Christ] should rise again the third day, is not only suggested in Hos. vi. 2. but was prefigured by the deliverance of Isaac on the third day after Abraham had given him up for dead, from whence he received him, in a figure of Christ’s resurrection; and by Jonah’s deliverance out of the whale’s belly, after he had been in it three days.”

If Isaiah and Jonah typified or prefigured Christ (which they did), then it is not difficult to see how the third-day resurrection of Christ was predicted in a typological way through their experiences. The Hosah 6:2 passage that Gill cites is really remarkable. It says, “Come, let us return to the LORD; for he has torn us, that he may heal us; he has struck us down, and he will bind us up. After two days he will revive us; on the third day he will raise us up, that we may live before him” (Hosea 6:1–2, ESV).

Two, when Jesus met with his disciples in Jerusalem, he also drew attention to the fact that the Old Testament Scriptures predicted the proclamation of the gospel and the expansion of the kingdom of God amongst the Gentile nations. He said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem” (Luke 24:46–47, ESV, emphasis added).

Here is yet another truth that the disciples struggled to comprehend before Christ’s resurrection from the dead—that Christ came to save, not only Jews, but people from every tongue, tribe, and nation on earth. In fact, when you read Luke’s second volume, the book of Acts, you can see that the disciples continued to struggle with this truth for a time. It’s not hard to understand why. From the days of Abraham (who lived 2,000 years before the birth of Christ) up until the day of Pentecost, God’s eternal kingdom was prefigured on earth only in the nation of Isarel. It was to the Israelites that God gave “the adoption, the glory, the covenants, the giving of the law, the worship, and the promises” (Romans 9:4, ESV). But all of that changed when the Messiah came, and especially when he rose from the grave, ascended to the Father, and poured out his Spirit on all flesh. The Messiah, you see, is the Savior of the world. This does not mean that he saved every human who has ever lived (we are not universalists, for that is heresy), but that he came to save his elect from every tongue, tribe, and nation on earth. “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16, ESV).

Soon, Jesus would commission these disciples of his, saying, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age” (Matthew 28:18–20, ESV). But first, he taught them that these things were foretold in the Old Testament Scriptures. In other words, it is not just the New Testament that teaches that “repentance for the forgiveness of sins should be proclaimed in [Jesus] name to all nations, beginning from Jerusalem” (Luke 24:47, ESV)—the Old Testament Scriptures prophesied concerning this development. 

Frankly, you’d have to be blind not to see it. But we are by nature blind to these things, aren’t we? And even after we are regenerated, we sometimes learn slowly. Where does the Old Testament teach that God planned to bring salvation to the nations through the Messiah? Everywhere. 

It is implied in the first promise of the gospel spoken by God in the curse he pronounced upon the Serpent in the hearing of Adam and Eve: “I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.” (Genesis 3:15, ESV). Satan brought sin and death upon the entire human race, and the promise was that a Savior would come from Eve to reverse all of that. In other words, the good news of salvation through the Messiah was not delivered first to Abraham, but to Abam. Therefore, the gospel was not for the Hebrews only, but for humanity. 

And when God did set the Hebrews apart as holy, the “LORD said to Abram, ‘Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed’” (Genesis 12:1–3, ESV). From the start, the plan was to bless the nations through Abraham’s seed. 

Psalm 72 is about the Messiah. Verse 7 says, “In his days may the righteous flourish, and peace abound, till the moon be no more! May he have dominion from sea to sea, and from the River to the ends of the earth!” (Psalm 72:7–8, ESV).

Psalm 86:9 says, “All the nations you have made shall come and worship before you, O Lord, and shall glorify your name” (Psalm 86:9, ESV).

Isaiah 42:6 is about the Messiah. It says, “I am the LORD; I have called you in righteousness; I will take you by the hand and keep you; I will give you as a covenant for the people, a light for the nations, to open the eyes that are blind, to bring out the prisoners from the dungeon, from the prison those who sit in darkness” (Isaiah 42:6–7, ESV).

Isaiah 49 is also about the Messiah. It says, “It is too light a thing that you should be my servant to raise up the tribes of Jacob and to bring back the preserved of Israel; I will make you as a light for the nations, that my salvation may reach to the end of the earth.” (Isaiah 49:6, ESV)

Isaiah 9 is about the Messiah. Zechariah quoted this passage when his son John the Baptist, the forerunner of the Messiah, was born. “But there will be no gloom for her who was in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time he has made glorious the way of the sea, the land beyond the Jordan, Galilee of the nations. The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shone” (Isaiah 9:1–2, ESV).

Dear friends, Jesus is the Lamb of God who takes away the sins of the world (John 1:29). As John says, “And we have seen and testify that the Father has sent his Son to be the Savior of the world” (1 John 4:14, ESV). Again, this was not a new idea that Christains came up with. No, the Old Testament Scriptures teach that “repentance for the forgiveness of sins [would] be proclaimed in [Jesus] name to all nations, beginning from Jerusalem” (Luke 24:47, ESV). The teaching has always been there. After Jesus was raised, he opened the minds of his disciples so they could finally see it.

Jesus Appeared To His Disciples To Prepare Them For The Future

This brings us to the final section of our text. My comments about this section will be very brief. In verses 48 and 49, we see that Jesus appeared to these disciples to prepare them for the future. “You are witnesses of these things” (Luke 24:48, ESV), Christ said. What is a witness? A witness testifies to others concerning what they have experienced, seen, or heard. What would these disciples testify about? They would testify about Jesus’ life, teachings, miracles, death, burial, resurrection, and ascension, all as the fulfillment of the Old Testament Scriptures. And who would they testify to? All who would hear them from every tongue, tribe, and nation. As witnesses, many of these disciples would become martyrs. And so, with the passing of time, the Greek word for witness (μάρτυς) became associated with death. A “martyr” is one who is killed for their testimony concerning Jesus Christ. “You are witnesses of these things” (Luke 24:48, ESV), Christ said. These words were meant to prepare the disciples for the formal commission they would soon receive from Jesus: “But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth” (Acts 1:8, ESV). 

Lastly, Jesus warned his disciples not to proceed in their own strength but to wait for the promised Holy Spirit. Verse 49:  “And behold, I am sending the promise of my Father upon you. But stay in the city until you are clothed with power from on high” (Luke 24:49, ESV). The Holy Spirit is referred to as the “promise of my Father” because this outpouring of the Spirit on all flesh was promised and foretold in the Old Testament Scriptures. Joel 2:28 says, “And it shall come to pass afterward, that I will pour out my Spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions” (Joel 2:28, ESV). Isaiah 44:3 says, “For I will pour water on the thirsty land, and streams on the dry ground; I will pour my Spirit upon your offspring, and my blessing on your descendants” (Isaiah 44:3, ESV). In Ezekiel 39:29, the LORD promised, “And I will not hide my face anymore from them, when I pour out my Spirit upon the house of Israel, declares the Lord GOD” (Ezekiel 39:29, ESV). Dear friends, those days have come. These last days, the days of the New Covenant, the days between Christ’s first coming and his eventual return, are the days of the Spirit, for Christ, having been raised to glory and having ascended to the Father’s right hand, has the authority to send forth the Spirit as our Helper. Jesus instructed his disciples to wait for the Spirit, and he warned them against proceeding before being “clothed with power from on high.” 

In this way, Christ prepared his disciples for the future.