The Conversations of the Great Forty Days
Acts 1:3
To whom also he showed himself alive after his passion by many infallible proofs, being seen of them forty days…

Let us reflect for a little on the characteristics of Christ's risen appearances to His disciples. I note then in the first place that they were intermittent, and not continuous — here and there, to Mary Magdalene at one time; to the disciples journeying to Emmaus, to the assembled twelve, to five hundred brethren at one, at other times. In one place in the Gospel narrative we read that our Lord replied thus to a section of His adversaries: "In the resurrection they neither marry nor are given in marriage, but are as angels in heaven." Now we often read of angelic appearances in Holy Scripture, in the Old and New Testament alike. We read too of appearances of Old Testament saints, as of Moses and Elias on the Mount of Transfiguration. And they are all like these of our Lord Jesus Christ after His resurrection. They are sudden, independent of time or space or material barriers, and yet are visible and tangible though glorified. Such in Genesis was Abraham's vision of angels at the tent door, when they did eat and drink with him.

I. NOW LET US HERE NOTICE THE NATURALNESS OF THIS QUERY CONCERNING THE RESTORATION OF THE KINGDOM. The apostles evidently shared the national aspirations of the Jews at that time. We can scarcely realise or understand the force and naturalness of this question, "Dost Thou at this time restore the kingdom to Israel?" as put by these Galilean peasants till one takes up Archbishop Laurence's translation of the book of Enoch, and sees how this eager expectation dominated every other feeling in the Jewish mind of that period, and was burned into the very secrets of their existence by the tyranny of Roman rule. They were thinking simply of such a kingdom as the book of Enoch foretold. This very point seems to us one of the special and most striking evidences for the inspiration and supernatural direction of the writers of the New Testament. Their natural, purely human, and national conception of the kingdom of God was one thing their final, their divinely taught and inspired conception of that kingdom is quite another thing. Some persons maintain that Christianity in its doctrines, organisation, and discipline was but the outcome of natural forces working in the world at that epoch. But take this doctrine alone, "My kingdom is not of this world," announced by Christ before Pilate, and impressed upon the apostles by revelation after revelation, and experience after experience, which they only very gradually assimilated and understood. Where did it come from? How was it the outcome of natural forces? The whole tendency of Jewish thought was in the opposite direction. Nationalism of the most narrow, particular, and limited kind was the predominant idea, specially among those Galilean provincials who furnished the vast majority of the earliest disciples of Jesus Christ. How could men like them have developed the idea of the Catholic Church, boundless as the earth itself, limited by no hereditary or fleshly bonds, and trammelled by no circumstances of race, climate, or kindred? The magnificence of the idea, the grandeur of the conception, is the truest and most sufficient evidence of the divinity of its origin. If this higher knowledge, this nobler conception, this spiritualised ideal, came not from God, whence did it come? I do not think we can press this point of the catholicity and universality of the Christian idea and the Christian society too far. We cannot possibly make too much of it. There were undoubtedly Christian elements, or elements whence Christian ideas were developed, prevalent in the current Judaism of the day. But it was not among these, or such as these, that the catholic ideas of the gospel took their rise.

II. IN THIS PASSAGE AGAIN THERE LIES HIDDEN THE WISEST PRACTICAL TEACHING FOR THE CHURCH OF ALL AGES. We have warnings against the folly which seeks to unravel the future and penetrate the veil of darkness by which our God in mercy shrouds the unknown. We have taught us the benefits which attend the uncertainties of our Lord's return and of the end of this present dispensation. "It is not for you to know times or seasons."

1. The wisdom of the Divine answer will best be seen if we take the matter thus, and suppose our Lord to have responded to the apostolic appeal fixing some definite date for the winding-up of man's probation state, and for that manifestation of the sons of God which will take place at His appearing and His kingdom. Our Lord, in fixing upon some such definite date, must have chosen one that was either near at hand or else one that was removed far off into the distant future. In either of these cases He must have defeated the great object of the Divine society which He was founding. That object was simply this, to teach men how to lead the life of God amid the children of men. The Christian religion has indeed sometimes been taunted with being an unpractical religion. But is this the case? Has Christianity proved itself unpractical? If so, what has placed Christendom at the head of civilisation? Compare Christendom and India from the simply practical point of view, and which can show the better record?

2. Our Lord's answer to His apostles was couched in words suited to develop this practical aspect of His religion. It refused to minister to mere human curiosity, and left men uncertain as to the time of His return, that they might be fruitful workers in the great field of life. And now behold what ill results would have followed had He acted otherwise! The Master in fact says, It is not well for you to know the times or seasons, because such knowledge would strike at the root of practical Christianity. Uncertainty as to the time of the end is the most healthful state for the followers of Christ.

3. There are in the New Testament, taken as a whole, two contrasted lines of prophecy concerning the second coming of Christ. If in one place the Lord Jesus speaks as if the date of His coming were fixed for His own generation and age, "Verily, I say unto you, this generation shall not pass away till all these things shall be fulfilled," in the very same context He indicates that it is only after a long time that the Lord of the servants will return, to take account of their dealings with the property entrusted to them. Suppose Christ had responded to the spirit of the apostolic query, "Dost Thou at this time restore the kingdom to Israel?" and fixed the precise date of His coming? He would in that case have altogether defeated the great end of His own work and labour. Suppose He had fixed it a thousand years from the time of His ascension. Then indeed the doctrine of Christ's second coming would have lost all personal and practical power over the lives of the generation of Christians then living, or who should live during the hundreds of years which were to elapse till the date appointed. The day of their death, the uncertainty of life, these would be the inspiring motives to activity and devotion felt by the early Christians; while, as a matter of fact, St. Paul never appeals to either of them, but ever appeals to the coming of Christ and His appearing to judgment as the motives to Christian zeal and diligence. But a more serious danger in any such prediction lurks behind. What would have been the result of any such precise prophecy upon the minds of the Christians who lived close to the time of its fulfilment? It would have at once defeated the great end of the Christian religion, as we have already defined it. The near approach of the great final catastrophe would have completely paralysed all exertion, and turned the members of Christ's Church into idle, useless, unpractical religionists. We all know how the near approach of any great event, how the presence of any great excitement, hinders life's daily work.

4. Again and again has history verified and amp]y justified the wisdom of the Master's reply, "It is not for you to know times or seasons." It was justified in apostolic experience. The Second Epistle to the Thessalonians is a commentary on our Lord's teaching in this passage. The language of St. Paul completely justifies our line of argument. He tells us that the spirits of the Thessalonians had been upset, the natural result of a great expectation had been experienced as we might humanly have predicted. The beginning of the second chapter of his Second Epistle proves this: "Now we beseech you, brethren, touching the coming of our Lord Jesus Christ, and our gathering together unto Him; to the end that ye be not quickly shaken from your mind, nor yet be troubled, either by spirit, or by word, or by epistle as from us, as that the day of the Lord is present." See here how he dwells on mental perturbation as the result of high-strung expectation; and that is bad, for mental peace, not mental disturbance, is the portion of Christ's people.

III. Christ, after He had reproved the spirit of vain curiosity which strikes at the root of all practical effort, then indicates THE SOURCE OF THEIR STRENGTH AND THE SPHERE OF ITS ACTIVITY. "Ye shall receive power after the Holy Ghost is come upon you."

(G. T. Stokes, D. D.)

Parallel Verses
KJV: To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God:

WEB: To these he also showed himself alive after he suffered, by many proofs, appearing to them over a period of forty days, and speaking about God's Kingdom.

The Best Proof of Christ's Resurrection
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