When we turn to the Gospels of Matthew and Mark, belief in ghosts seems to be part of the disciples' worldview. This is seen in the narrative of Jesus walking on the water. After the feeding of the five thousand, both Matthew and Mark record that Jesus was mistaken for a ghost. When Jesus was walking on the water, they cried out, "It's a ghost!" Jesus then replies, "No, it is I, and by the way, there is no such thing as ghosts." Wait, no...never mind. He doesn't say that. He actually says, "Be of good cheer; it is I; do not be afraid" (Matt. 14:27). This would have been an opportune time for Jesus to dismiss their superstitious belief in ghosts, but he doesn't. I find this lack of correction telling, since there are many other instances in the Gospels where Jesus is constantly reteaching His disciples concerning the traditions of the day. Also, if this was such an important truth (that ghosts don't exist) why didn't he say anything? His silence doesn't necessarily mean that ghosts are human spirits, but it certainly leans that way.
The term translated "ghost" is phantasma which transliterates directly into the English as "phantasm" (which is a cool move btw- '80's sci-fi fans do you hear me?). This word is unique to the account of Matthew and Mark. The verb form, phantazmo, means "to bring to manifestation." it is often used in the sense of an appearing of supernatural phenomena. When used as a noun, it literally means "apparition" or "ghost". This usage by Matthew and Mark is confirmed when we look at how the term was used elsewhere around this same time period. The ancient Greek satirist, Lucian of Samosata (120 AD-200 AD) wrote more than eighty known manuscripts. One such story is called "Lover of Lies" (Philopseudes in the Greek). This story is actually a story within a story, which includes the original story of The Sorcerer's Apprentice. It was written shortly after the NT (150 AD). Tychiades, the narrator, is visiting the house of Eucrates, his sick and elderly friend. The two end up arguing about the reality of the supernatural. Tychiaded does not believe, so several stories are told to the contrary. In this argument, we see the term "phantasm":
"Eucrates pointed to me. 'We were only trying,' he said, 'to convince this man of adamant that there are such things as supernatural beings and ghosts, and that the spirits of the dead walk the earth and manifest themselves to whomsoever they will.' Moved by the august presence of Arignotus, I blushed, and hung my head. 'Ah, but, Eucrates,' said he, 'perhaps all that Tychiades means is, that a spirit only walks if its owner met with a violent end, if he was strangled, for instance, or beheaded or crucified, and not if he died a natural death. If that is what he means, there is great justice in his contention.' 'No, no,' says Dinomachus, 'he maintains that there is absolutely no such thing as an apparition.' 'What is this I hear?' asked Arignotus, scowling upon me; 'you deny the existence of the supernatural, when there is scarcely a man who has not seen some evidence of it?'"
This ancient story shows us that the debate between naturalism and supernaturalism has been around for a long time. It also tells us that the Greek term, phantasm, is used for the spirits of the dead. Since this is the way the word was widely understood at the time, then it would be foolish for us to read a different definition into it when Matthew and Mark use it. The word meant "apparition" or "ghost", and that is how the Gospel writers are using it.
This wasn't the only recorded instance in which Jesus had an opportunity to correct his disciples' worldview. After the resurrection, Luke records, "And while they were saying these things, he himself stood there among them. But they were startled and became terrified, and thought they had seen a ghost. And he said to them, 'Why are you frightened? And for what reason do doubts arise in your hearts? Look at my hands and my feet, that I am myself! Touch me and see, because a ghost 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" (Lk. 24:36-40).
This is the second time that the disciples mistake Jesus for a ghost. What is compelling is what Jesus does not say. In his book, Are Ghosts Biblical?, Eric James states, "Had Jesus rebuked or corrected them the first time, off the record, then surely the second time around He would have even more harshly, or made it excruciatingly clear that ghosts aren't real." (pg 30). I would also add that He doesn't tell them that ghosts are demons pretending to be humans. Rather than correcting their worldview or their belief on ghosts, Jesus instead distinguishes Himself from one! He implies that ghosts exists, but that He is not one because He has flesh and bones.
One more narrative in the Gospels is worth pondering, and that is the transfiguration of Jesus. The setting is that previously, Jesus had tried to speak with his disciples about his coming death, yet they gave Him no solace. So, he brings Peter, James, and John up with Him on a mountain to pray:
"As he was praying, the appearance of his face changed, and his clothes became as bright as a flash of lightening. Two men, Moses and Elijah, appeared in glorious splendor, talking with Jesus. They spoke about his departure, which was about to bring to fulfillment at Jerusalem." (Lk. 9:29-31). The thrust of this passage is to show the glory of Jesus, and provide for Him companionship with someone who understands what He has been talking about. It is God's way of both glorifying and comforting His Son. While this passage is not about ghosts specifically, it includes ghosts- the departed spirits of Moses and Elijah. It also shows us that it is possible for people to return to the land of the living if God allows.
In yesterdays post on Samuel, I mentioned that the passage seems to indicate that the dead have some knowledge of the living. I went on to offer Hebrews 12 as support of this idea as well. We see something very similar here with Moses and Elijah. Even though they had been dead for centuries, they each knew that Jesus was about to die and bring in the fulfillment of all that is written in the law and the prophets. Even though they were in Paradise, they seem to have some knowledge of what was going on at the time. I don't know if the dead can see everything that happens, or only that which God allows. However, based upon 1 Samuel 28, the passage before us, Hebrews 12:1, and Revelation 6:9-11, it seems that the dead have some knowledge of what is going on.
The next posts will be the last one on ghosts. In it, I will mention a few more things about ghosts and the afterlife. Then, we will move on to hauntings.