One might argue that these suggestions are mere speculations into our understanding of the 40 days, or that they are new doctrines that contradicted what our Lord taught during his pre-resurrection ministry. But neither of these objections carry any weight since it was the Lord Himself who told His disciples that He had many things to tell them (during His pre-resurrection earthly ministry) that they were not able to bear at that time. There would be fuller and clearer revelation to come. It is this revelation that we find so clearly articulated in the New Testament epistles.
T.D. Bernard, in his outstanding work The Progress of Doctrine, helps us understand that Jesus was giving the disciples the yet unrevealed content of the epistles. He wrote:
“Had they not heard the truth from their Lord? Yes; and it was to be the office of the Spirit to recall to their minds the truth which they had heard, as the text and substance of their future knowledge. ‘He shall bring all things to your remembrance, whatsoever I have said unto you.’ But though in the teaching of Jesus all the truth might be implied, it was not all opened; therefore the Holy Ghost was to add that which had not been delivered, as well as to recall that which had been already spoken. There is an evident contrast intended, with regard to extent of knowledge, between ‘these things which I have spoken while yet present with you,’ and ‘all things which he shall teach you.’ Nay, there is the plainest assertion which could be made, that things were to be said afterwards which had not been said then ; and those not few but many —(‘I have yet many things to say unto you’)—not of secondary importance but of the highest moment (” Ye cannot bear them now”—ου δυνασθε βασταζειν). They are things of such a kind as would now weigh down and oppress your minds, seeing that they surpass your present powers of spiritual apprehension.
But these many and weighty things shall not be left untold: ‘When he, the Spirit of truth, is come, he shall guide you into all the truth.’ He shall guide you (οδηγησει), as by successive steps and continuous direction (εις την αληθειαν πασαν), into the whole of that truth of which the commencements have now been given; and especially into the highest and central part of it. For it is also made plain on what subject this light shall be poured, and into what mysteries this guidance shall lead. ‘He shall testify of me;’ ‘he shall glorify Me;’ ‘he shall take of mine and show it unto you;’ ‘at that day ye shall know that I am in the Father, and you in me, and I in you.’ Not then for some secondary matters (details of Church order or relations of Jews and Gentiles) was this light and witness of the Holy Ghost reserved (though to these questions also the divine guidance extended), but rather for the great and central mystery of godliness, embracing the nature, work and offices of Jesus Christ, his mediatorial relations to the Father and to the Church, the redemption of men by his blood, and the salvation of men by his life. But instead of attempting to enumerate these great ideas, it were better to comprehend them all in his own vast and unexplained expression, ‘He shall take of mine (εκ του εμου λημψεται), and shall show it unto you…’
…The testimony came; the things were spoken; and in the apostolic writings we have their enduring record. In those writings we find the fulfillment of an expectation which the Gospels raised, and recognize the performance of a promise which the Gospels gave. If we do not, [then] the word of salvation which began to be spoken by the Lord has never been finished for us. Then, not only would the end be wanting, but the beginning would become obscure. The lessons of holiness would still shine in their own pure light, and the rebukes of human error would show in their severe outlines; but the words which open by anticipation the mystery of the great salvation, flashing sometimes on its deep foundations, sometimes on its lofty summits, would but dazzle and confuse our sight; and we should be tempted to turn from their discoveries, as from visions which had no substance, or from enigmas which we could not interpret.”4
Without doubt, more could be deduced from the Gospel narratives—as well as from the apostolic teaching—about the 40-day period; however, these observations reveal the importance and necessity of the teaching of our Lord during the40 days prior to His ascension. It was necessary for Christ to accomplish the work of redemption, and then entrust the meaning of it to His Apostles, so that the church might understand what the fullness of His saving work in redemptive-history means for us today.
This article originally appeared here.
1. William Childs Robinson Our Lord (Grand Rapids: Wm. B. Eerdman’s, 1937) pp. 98-99
2. Jus Divinum Ministerii Evangelici (London: Printed by J.Y. for Joseph Hunscot, 1647) p. 14
3. T. V. Moore Last Days of Jesus (Philadelphia: Presbyterian Board of Publications, 1858) pp. 298-299
4. T. D. Bernard The Progress of Doctrine (London: Macmillan and Co., 1864) pp. 84-87
