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Jesus Christ's Resurrection
(From Forerunner Commentary)

The differing expressions Christ uses help to define "three days" even further. We already know "three days and three nights" refers to a 72-hour period. What about the other phrases? Do they mean the same? Jesus said He would rise "the third day." This narrows that period to no less than 48 hours and no more than 72 hours from His burial. He also said "in three days" He would rise. The outer limit for the duration of His stay "in the heart of the earth" could be no more than 72 hours. Two other times it is said that He would rise "after three days," meaning He must be in the grave at least 72 hours and not a second less! When we compile all of these factors, we can reach only one definite conclusion: Jesus Christ was in the tomb of Joseph of Arimathea exactly 72 hours to the second! If He was resurrected either earlier or later, we have no Savior because the only sign He gave would have failed! He would be a fraud! But we have assurance that "the Scripture cannot be broken" (John 10:35). What God prophesies comes to pass (Isaiah 46:9-11). In this instance, His Word was fulfilled to the very second! Richard T. Ritenbaugh 'After Three Days'

Few people realize that Jesus Christ fulfilled an Old Testament festival upon being resurrected. This festival, in which a priest waved "a sheaf of the firstfruits of [Israel's] harvest" before the Lord, was held each year on the day after the weekly Sabbath during the Feast of Unleavened Bread (Leviticus 23:10-11). Thus, a priest would have conducted this wavesheaf ceremony on the day after Christ's resurrection. During this period, according to the Mishnah, the sheaf to be waved in the ceremony was reaped from the field as the Sabbath ended and Sunday began. "R. Hananiah, Prefect of the Priests, says, 'On the Sabbath it [the barley] was reaped.' . . . On the Sabbath, he [the priest] says to them, '[Shall I reap on] this Sabbath?' They shall say, 'Yes'" (Jacob Neusner, The Mishnah: A New Translation, "Menahoth," p. 753-754). So, at dusk at the end of the Sabbath, the priest "put the sickle to the grain" (Deuteronomy 16:9). When was the sheaf waved? Histories of the time show that it was waved about the same time as the daily morning sacrifice, that is, about 9 AM on Sunday. The reaping and waving of the sheaf symbolized Israel giving the first and best of the harvest to God and its subsequent acceptance by Him. It is exactly this symbolism that Jesus fulfilled! As the weekly Sabbath was ending, exactly 72 hours from His burial, God resurrected Him from the dead! God "reaped" the first and best of His spiritual harvest (I Corinthians 15:23). Richard T. Ritenbaugh 'After Three Days'

In I Corinthians 15:3, Paul writes, "For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures." The resurrected Jesus Himself adds in Revelation 1:18, "I am He who lives, and was dead, and behold, I am alive forevermore." He introduces the message to the Smyrna church by saying, "These things says the First and the Last, who was dead, and came to life" (Revelation 2:8). Death, according to these scriptures, is a state without awareness. If Jesus was unaware, how could He raise Himself from the dead? It is impossible! He was not even aware that He was dead! If a dead person has no awareness or thought, how can he have the power and control to perform a resurrection? Furthermore, Romans 6:23 says, "The wages of sin is death." When one sins, death is the result. Jesus did not sin (Hebrews 4:15), but "He Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness" (I Peter 2:24). Many more scriptures of this nature could be added, but it is clear that, if Christ did not truly die, the penalty for sin has not been paid, and we have no Savior! John W. Ritenbaugh Fully Man and Fully God?

Genesis 8:4  (Go to this verse :: Verse pop-up) By the civil calendar, the only one in use before Exodus 12, the dates given in Genesis 8:4 bring us to Abib 17. What happened on Abib 17 that might be important? Abib 14 is Passover and on it the Lamb of God was slain. Three days and three nights later near sunset of the seventeenth, He was resurrected! Our salvation, our deliverance from this body of death, our eternal safety, was absolutely demonstrated by Christ's resurrection! Likewise, but of far less importance, the ark coming to rest on that day confirmed that the eight in the ark were safe, and the continuance of mankind through Noah and his family was assured. John W. Ritenbaugh God's Promises Are Sure!

Psalms 23:4  (Go to this verse :: Verse pop-up) Jesus, bouyed by the hope of the resurrection of the dead, could go through that terrible death, knowing that God would be with Him. He knew that God would forsake Him, but He also knew that He would ultimately raise Him from the dead. Richard T. Ritenbaugh Christ's Death, Resurrection, and Ascension

Daniel 9:25-27  (Go to this verse :: Verse pop-up) What is so amazing about the often neglected Seventy Weeks Prophecy is that, not only does it give us a clue to the day of Christ's death, it indicates the year of His death as well! Of course, it is not as simple as looking up a fact in an almanac, but enough information is available to discover the year very accurately. From what Gabriel says in verse 25, the ending point is fairly plain: the revealing of the Messiah. But what is the starting point? Historians know of at least four decrees made by the Persian emperors "to restore and build Jerusalem." Cyrus made one in 538 BC, Darius I made one in 520 BC and Artaxerxes I made two, one in 457 BC and one in 444 BC. Which one is the correct command? All of them could fit the description in verse 25. All of them are concerned with restoring Jerusalem to its former function as the Jewish religious capital and trade center. But only one of them fits the time constraints, and this becomes clear when we work out the puzzle of the seventy weeks. We have to do a little arithmetic to find the terminus for each of these decrees. The expression "seventy weeks" literally means "seventy sevens," and the year-for-a-day principle applies here (Numbers 14:34; Ezekiel 4:4-6). We must multiply seventy weeks times the seven years in a week of years, which equals 490 years. Gabriel, however, says it is only sixty-nine sevens "until Messiah the Prince." Thus, 69 x 7 = 483 years. If we add 483 years to each of the dates of the decrees, what do we find? (Remember to add one year for crossing the non-existent year 0.) 538 BC + 483 years = 55 BC. No significant biblical event. 520 BC + 483 years = 37 BC. No significant biblical event. 457 BC + 483 years = AD 27. Jesus is baptized and begins His ministry. 444 BC + 483 years = AD 40. No significant biblical event. God made it easy! We have only one choice! Verses 26-27 are very specific that the Messiah would work for three and a half years, half of a week, before being "cut off." When we add three and a half years to AD 27, we find that Christ's ministry ended in AD 31, the year of His crucifixion and resurrection. Richard T. Ritenbaugh 'After Three Days'

Matthew 12:38-40  (Go to this verse :: Verse pop-up) If Jesus rose from His tomb Sunday morning after being interred Friday evening, we have no Savior! Jesus gave only one sign of His Messiahship: "...so will the Son of Man be three days and three nights in the heart of the earth." Why did the Pharisees ask Him for a sign? The answer appears in the section immediately preceding their request. Jesus had been preaching that "a tree is known by its fruit" (verse 33), so naturally, these Jews asked for a sign from Jesus to prove He was the Messiah! They wanted to see what fruit He would produce! Jesus swiftly rebuked them because they had completely missed the point (verses 41-42). To satisfy their curiosity, they wanted to see a miracle, but the fruit Jesus meant was repentance, good works, and spiritual growth. He would make them wait to see the fruits of His ministry. Thus He says, paraphrasing, "The only sign that will absolutely prove the truth of My message is one that I will have no control over. I will be exactly three days and three nights in the grave. I will be dead. I will not be able to resurrect Myself. So if God the Father resurrects Me after exactly three days and three nights, it will be proved beyond doubt that I am the Messiah." He gave the same sign in other places to different audiences, each time using similar wording. In John 2:19-21, He says, "'Destroy this temple, and in three days I will raise it up.' . . . But He was speaking of the temple of His body." To His disciples, He says, "The Son of Man is being delivered into the hands of men, and they will kill Him. And after He is killed, He will rise the third day" (Mark 9:31; 10:33-34; Matthew 17:22-23; 20:18-19; Luke 9:22). Richard T. Ritenbaugh 'After Three Days'

Matthew 12:38-40  (Go to this verse :: Verse pop-up) Did the day of Jesus' resurrection cause a change in the day of worship? The Saturday/Sunday resurrection issue has been a focal point of debate in many circles because of the impact that it could have on the correct day of worship. But to begin here is to begin with an assumption at best, and a conclusion at worst. Where in the Bible is there any indication given that Jesus Christ's death would change the day of worship? Does our God change things on a whim—especially something as foundational as the day on which He meets with His people? James 1:17 says that in God there is no variation, no shadow of turning. God does not change—His fundamental character and approach to things is constant (Malachi 3:6)! Hebrews 13:8-9 says that Jesus Christ is the same yesterday, today, and forever, and immediately after this the author says, "Do not be carried about with various and strange doctrines." God's changelessness is a major defense we have against false doctrine! Once He establishes something, is He going to change it out of hand? Could we trust a God that is so undependable and unpredictable? The high regard that God gives to the seventh-day Sabbath is evident throughout the Old Testament. Time and again, ancient Israel went into captivity because of their sins of Sabbath-breaking and idolatry (e.g., Ezekiel 20). No indication is ever given that the Sabbath is temporary, to be changed, or that God really does not care one way or the other. In fact, the prophecies of the Old Testament show that the Sabbath will be kept after God restores all things by establishing His Kingdom on earth (Isaiah 66:22-23; Ezekiel 44:24; 45:17; 46:3). The gospel writers also do not give any hint or suggestion that the sanctification that God gave to the Sabbath would somehow be switched to the first day of the week. Jesus Christ gives no indication whatever that the day of worship would change upon His death. God made only one day each week holy (Genesis 2:3; Exodus 20:11), and the Bible gives no record of Him even thinking about changing it. In addition, He does not give man the authority to "choose" which day each week is holy. Consider how often Jesus and the Pharisees argued over the Sabbath. Yet, not once did they contend over which day should be kept holy; in every instance, the issue was on how to keep the day that had already been firmly established. Not only did Christ keep the Sabbath and teach others on the Sabbath, but after His death the apostles also kept it. So we have the seventh-day Sabbath strongly established in the Old Testament (and even practiced in Exodus 16 before the proposal of the Old Covenant in Exodus 20). We have the example of Christ keeping the Sabbath, without any indication that His ministry or His death would change it. And we have the New Testament church continuing to keep it after His death. How does the date and timing of His resurrection play into this? It does not! The sole purpose of Christ foretelling how long He would be in the grave is to prove that He was the Messiah. Jesus gave only one sign that He was the Messiah, sent by God—He would be in the grave three days and three nights (72 hours), and then would be resurrected by God, something which He could not control Himself. So the question of whether or not He was in the grave three days and three nights has nothing to do with which day God set apart and made holy, and everything to do with whether Jesus Christ was the Messiah! The "sign of Jonah" is the only sign that Christ specifically gives to prove that He was the Messiah. The sign of Jonah is not a sign of preaching or bringing a message, as some allege. Certainly Jonah did that, just as Christ did. But how is that in any way significant or unusual? What does it prove? If a television evangelist sent out a broadcast during which he made the claim, "I'm going to prove to you that I have been sent by God. My proof is that I am preaching to you," would anyone give him the least bit of credence? The "sign of Jonah" is mentioned three times: 1) "And while the crowds were thickly gathered together, He began to say, 'This is an evil generation. It seeks a sign, and no sign will be given to it except the sign of Jonah the prophet. For as Jonah became a sign to the Ninevites, so also the Son of Man will be to this generation'" (Luke 11:29-30). Notice that He does not specify what the sign is here, but only alludes to a comparison with Jonah. He says that there is a sign, but does not say what it was. 2) "Then the Pharisees and Sadducees came, and testing Him, asked that He would show them a sign from heaven. . . . 'A wicked and adulterous generation seeks after a sign, and no sign shall be given to it except the sign of the prophet Jonah.' And He left them and departed" (Matthew 16:1, 4). Again, there is no elaboration here, but this is actually the second time it is mentioned in the book of Matthew. The first occurence demonstrates plainly what the sign of Jonah was, and so here Christ is merely repeating His answer from Matthew 12:38-40: 3) "Then some of the scribes and Pharisees answered, saying, 'Teacher, we want to see a sign from You.' But He answered and said to them, 'An evil and adulterous generation seeks after a sign, and no sign will be given to it except the sign of the prophet Jonah. For as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth'" (Matthew 12:38-40; see Jonah 1:17). Both the account in Luke 11 and the one in Matthew 12 also mention Nineveh, and even Jonah's preaching. It is plain in both instances that they are mentioned to contrast the righteousness of previous generations with the righteousness of the current generation, particularly the Pharisees. To read into these scriptures that the "Sign of Jonah" is merely preaching is to horribly twist the Word of God—especially when Matthew 12:40 states categorically that, "For as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth." It is evident that those listening were not confused about Christ's allusion to Jonah. It was plain to them that He predicted when He would arise: "On the next day, which followed the Day of Preparation, the chief priests and Pharisees gathered together to Pilate, saying, 'Sir, we remember, while He was still alive, how that deceiver said, "After three days I will rise." Therefore command that the tomb be made secure until the third day, lest His disciples come by night and steal Him away, and say to the people, "He has risen from the dead." So the last deception will be worse than the first'" (Matthew 27:62-64). Even the Pharisees understood that Jesus Christ's statement was focused on timing! In other verses, Jesus says He would rise "the third day" (Matthew 16:21; Mark 10:34; Luke 24:7). There is no contradiction between this expression and the term "three days and three nights." Both expressions are used interchangeably in the scriptures. In Genesis, for example, we read that "God divided the light from the darkness. And God called the light day, and the darkness He called night. And the evening [darkness] and the morning [light] were the first day . . . and the evening [darkness] and the morning [light] were the second day . . . and the evening [now three periods of night] and the morning [now three periods of light] were the third day" (Genesis 1:4-13). Here the term "the third day" is shown to include three days and three nights. David C. Grabbe

Matthew 28:1  (Go to this verse :: Verse pop-up) Matthew 28:1 provides additional proof of two Sabbaths occurring that week. However, the Bible's translators, confused by the Greek wording of this verse, have consistently mistranslated it. Matthew writes, "Now after the Sabbath, as the first day of the week began to dawn . . . ." The wording of the original text, though, reads, "after the Sabbaths"—plural! Richard T. Ritenbaugh 'After Three Days'

Matthew 28:1  (Go to this verse :: Verse pop-up) By comparing these four accounts (Matthew 28:1; Mark 16:2; Luke 24:1; John 20:1), it is evident that Mary Magdalene and the other women arrived at the tomb early in the morning on Sunday morning, while it was still dark. When they arrived, they saw that the stone had already been rolled back.  None of these verses specify when Christ arose from the dead, but we do know that He left the tomb before the women arrived. It is plain that the women arrived early in the morning on the first day of the week, and first saw the resurrected Christ at that time. But these accounts do not say that was when Christ arose. Matthew 28:1 and Mark 16:1-2 also reiterate that the Sabbath is the seventh day of the week. David C. Grabbe

Matthew 28:1-6  (Go to this verse :: Verse pop-up) Two women came to see the tomb where Christ had been laid. When they arrived, they found it empty. They were told that Christ had risen—"as he said"—after three days and three nights. The sign had come to pass! Jesus proved beyond the shadow of a doubt that He was the prophesied Messiah and Savior of mankind! World Peace? Or World in Pieces?

Mark 8:31  (Go to this verse :: Verse pop-up) Even the chief priests and Pharisees remembered His sign. They tell Pilate after the crucifixion, "Sir, we remember, while He was still alive, how that deceiver said, 'After three days I will rise'" (Matthew 27:63). Richard T. Ritenbaugh 'After Three Days'

Mark 15:42-46  (Go to this verse :: Verse pop-up) Several points stand out in this passage: Evening was beginning—at best Joseph had only about three hours before sunset, when the Sabbath would begin. The task of preparing and applying the spices for burial required work, which is expressly forbidden on the Sabbath (Exodus 20:8-10). Additionally, Deuteronomy 21:22-23 demands that an executed criminal be buried before nightfall, and the Jewish law of the time required all dead bodies to be buried before a Sabbath or a feast day (John 19:31). Before he could take the body down, Joseph had to go before Pilate and receive permission. At first Pilate did not believe Jesus had died so quickly, so he called the centurion of the crucifixion detail to verify it (Mark 15:44-45). This delay must have taken at least a half hour. After being granted the body, Joseph went to a local shop and bought several yards of fine linen in which to wrap Jesus. With the help of Nicodemus, he then took the body down, wrapped it in the linen—along with about a hundred pounds of spices—and placed it in the tomb (John 19:39-41). With all this activity and work between the various locations, Joseph and Nicodemus must have had very little daylight left when they finally rolled the stone over the entrance to the tomb. On this point all the accounts again concur; sunset was very near (Matthew 27:57; Luke 23:54; John 19:31). No one disputes that Jesus was laid "in the heart of the earth" at sunset. If, as we have shown, He was buried for exactly 72 hours, He was also resurrected at sunset—not at dawn! Richard T. Ritenbaugh 'After Three Days'

Mark 16:9  (Go to this verse :: Verse pop-up) This verse is translated in the New King James Version as, "Now when He rose early on the first day of the week, He appeared. . . ." The King James Version translates it, "Now when Jesus was risen early the first day of the week, He appeared. . . ." Finally, The Interlinear Bible, in its word-for-word translation, renders it, "having risen And early on the first of the week, He appeared. . . ." Does this verse say the resurrection was early on the first day of the week? Here is another instance of the translators mistranslating a verse because of their preconceived beliefs, arising from the "traditions of men"! The commentators admit the construction of the sentence is unusual, but refuse to acknowledge its plain sense. The literal translation, with only slight modification, gives the best rendering: "And having risen, early on the first day of the week He appeared. . . ." The Greek word translated "having risen" (anastas, an active aorist participle) suggests an action completed prior to the time of the main verb, in this case, "appeared." Thus, Jesus was resurrected sometime before He appeared to Mary Magdalene early on the first day of the week. That is all that Mark is trying to say! Placing a simple comma after "rose" (NKJV) or "risen" (KJV) is the easiest way to resolve the matter. The words of the angel to the women, "He is risen!" (Matthew 28:6; Mark 16:6; Luke 24:6) also give the sense that He was raised at some point prior to His Sunday morning appearances. So we see that this verse neither proves nor disproves a Sabbath or a Sunday resurrection! The clues about when He really was raised from the dead—Sabbath at sunset—are found in other verses. Richard T. Ritenbaugh 'After Three Days'

Luke 23:42-43  (Go to this verse :: Verse pop-up) Jesus said He would be in the grave three days and three nights after His crucifixion. Then could the thief have been with Christ in Paradise that very day? Notice Luke 23:43 carefully. Jesus said that the crucified malefactor would be with Him in Paradise. If we can prove where Jesus went when He died, then we can prove if the malefactor really went to Paradise that day. In I Corinthians 15:3-4. Paul reiterates: "For I delivered to you"—speaking to Christians—"first of all that which I also received, how that Christ died for our sins according to the scriptures; and that he was buried, and that he rose again the third day according to the scriptures." Notice that Jesus was buried—it does not say the body was buried, and that the soul went to Paradise. It reads that He—Jesus, Himself, entirely—was buried. He was dead for three days. He died for our sins. Then He came to life. He arose! John gives us further proof of where Jesus was. "Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. There"—in the tomb, the grave—"laid they Jesus" (John 19:41-42). It was Jesus who was laid in the tomb, not merely the body of Jesus. Jesus was dead! To make this even plainer, look at Acts 2:31. Speaking of Christ, Peter quotes the prophet David as follows: "He [David] seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption." This verse, translated in the King James Version, proves that Jesus was not in Paradise, but in hell. The word "hell" ought to be rendered "grave." The original inspired Greek word used by Peter was hades, meaning the "grave." It does not mean a fiery, burning hell. The Bible uses another word for that. Hell or the grave is not Paradise. Since Jesus did not enter Paradise that day—the day of the crucifixion—then neither did the malefactor enter it. Christ has "preeminence" in all things, we read in Colossians 1:18. Therefore the malefactor who repented could not have preceded Christ to Paradise. Whenever the repentant malefactor enters Paradise, Christ will be there too! He said so: "With me shalt thou be in paradise." Since we know where Jesus was when He died, we now need to locate Paradise. Notice II Corinthians 12:1-5. Paul speaks of one whom He knew who had marvelous visions and revelations from the Lord. In a vision he was "caught up to the third heaven"—God's throne! "He was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter." Then Paradise is located in the presence of God's throne. Let's continue with the Bible description of Paradise. Turn to Revelation 2:7. "To him that overcometh, to him will I give to eat of the tree of life, which is in the Paradise of God" (American Standard Version). Observe that the tree of life is in the Paradise of God. Next, turn to Revelation 22:1-2. These two verses are referring to "the holy city, new Jerusalem, coming down out of heaven from God" (Revelation 21:2, ASV). In this city, which is also a type of the church, we find "a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb, in the midst of the street thereof. And on this side of the river and on that was the tree of life. . . ." (ASV). The New Jerusalem contains the tree of life. In the New Jerusalem is the Paradise of God. Jesus said the repentant malefactor would be with Him in this Paradise. The New Jerusalem is not yet finished. Jesus is still preparing a place for us in it (John 14:2). Not until after the Millennium will it be fully ready (Revelation 20:1-5). Not until then will it descend to earth—not until then will the repentant malefactor enter Paradise! Then what did Jesus mean by saying, "Today shalt thou be with me in paradise"? You probably have assumed that Jesus promised the thief that he would be with Him in paradise that very day. Nothing could be further from the truth! Remember the thief had asked earlier, "Lord, remember me when thou comest into thy kingdom" (Luke 23:42). The plain fact is that Jesus has not yet come into His Kingdom (Luke 11:2; 19:11; I Corinthians 11:26; I Thessalonians 4:13-17; I Corinthians 15:23, 49-52). Additionally, proper punctuation helps explain Luke 23:43. Most translations are improperly punctuated in order to make it appear that Jesus would be in Paradise that day. But the Bible proves Jesus was not in Paradise that day. A comma placed before the word "today" is incorrect. The comma should follow it—"Verily I say unto thee today, shalt thou be with me in paradise." Open your Bible to this controversial verse. Notice the punctuation. Remember that punctuation was not used in the inspired Greek which Luke wrote. It was added into the Greek and English centuries later. The punctuation in this verse was added by men. Here is exactly, word for word, the order in the inspired original Greek, which you can verify at any public library: "Verily I say to thee today, 'With me shalt thou be in the Paradise.'" By using the word "today," Jesus was stressing the time of His promise—not the time He would be in Paradise. The repentant malefactor crucified with Jesus is still dead and buried. Jesus alone is the firstborn from the dead (Romans 8:29; Acts 26:23; I Corinthians 15:23). But the time is coming when this man shall be resurrected also and eventually shall enter the Paradise of God promised to come to this earth. Herbert W. Armstrong (1892-1986) What Is the Reward of the Saved?

Luke 24:21  (Go to this verse :: Verse pop-up) This verse is commonly misunderstood in relation to the timing of Christ's death and resurrection. Two of the disciples, traveling to Emmaus, were conversing with the resurrected Christ, though they did not know it was He (verses 13-16). They were rehearsing what had happened in Jerusalem to Jesus by the chief priests and rulers of Judea (verses 18-20). This conversation occurred on Sunday, the same day that the women, Peter, and John had gone to the tomb only to find it empty. Yet these disciples heading to Emmaus say that it had only been three days, not four. How do we reconcile this to the overwhelming body of evidence that Christ was buried on a Wednesday afternoon and raised again on a Saturday afternoon? The key is in the repetition of the words "all these things," "these things," and "the things" of verses 14, 18-19 and 21. "Things" is modified by the disciples' specifying in verse 20 that they were speaking of the actions that "the chief priests and our rulers" had done to Christ. The fact that is often forgotten is that their ignominious actions against Him did not end with delivering Him to Pilate for crucifixion! (See Matthew 27:62-66.) The day after "the Day of Preparation" was Thursday, the first day of Unleavened Bread. These Jewish leaders went to Pilate on the holy day to "guarantee" that their Messiah would not rise from the dead. And with the guard in place and the tomb sealed, they felt certain nothing more would happen. Thus, when the two disciples on the road to Emmaus say that Sunday "is the third day since these things happened," they are counting from the last despicable actions of the chief priests and Pharisees on Thursday, not Wednesday. Note that their words preclude a Friday crucifixion as well, since Sunday is only the second day from Friday. Richard T. Ritenbaugh 'After Three Days'

John 2:19  (Go to this verse :: Verse pop-up) Some have interpreted this verse to mean that Jesus Christ raised himself from the dead, which is based in Gnosticism—particularly Docetism, the belief that Jesus was a human, but Christ was a separate, spiritual being. This false belief manifests itself in the notion of Jesus being "fully man and fully God." This interpretation overlooks the plain meaning of "temple" in the Greek. The word "temple" also appears in verse 14, but it derives from a different Greek word, hieron, meaning a "shrine" or "holy building." In verses 19-21, John uses the word naos, signifying the "dwelling place" of deity. In the New Testament, naos is used metaphorically of the bodies of believers (I Corinthians 3:16-17; 6:19). Whereas the Jews of John 2:19 were thinking in terms of a building, the Temple, Jesus was referring to His body, the church. During Jesus' trial, the Jews brought up what He said in John 2:19 as an accusation against him. However, Mark 14:58 adds two significant phrases that clarify what Jesus said beyond a shadow of doubt: "We heard Him say, 'I will destroy this temple made with hands, and within three days I will build another made without hands.'" To understand what He meant, we must consider what occurred as a result of His death and resurrection. The instant God the Father raised Jesus from the dead, the church—the "body" in which God dwells—became an accomplished fact. Jesus Christ is its first member and Head. This is also one of the senses of Matthew 16:18: "On this rock [Jesus Himself] I will build My church, and the gates of Hades [the grave] shall not prevail against it." The true meaning, then, of John 2:19 is that Jesus makes a parable-like statement about His nature then and in the future. His physical body at that time represented the extent of His church; He was the only believer, its only member. But once the Father resurrected Him and He became Mediator and High Priest, He indeed raised up a body of believers, the Temple of God, of which we are part. John W. Ritenbaugh Fully Man and Fully God? (2001)

John 20:1  (Go to this verse :: Verse pop-up) Mary Magdalene arrives at the grave early on the first day of the week while it was still dark—and Jesus has already been resurrected! So much for Easter sunrise services! Even if one thought Christ rose at dawn on Sunday, counting back 72 hours (three full days and three full nights) brings one to dawn on Thursday, and God's Word explicitly says that Christ was buried at sunset! Yes, Jesus rose from the grave, but not on Sunday, the day traditional Christians call "the Lord's day." If He did, He could not be our Savior because He would have failed to fulfill the one sign of His Messiahship: three days and three nights in the tomb. Jesus rose on the day of which He says He is Lord: the true seventh-day Sabbath (Mark 2:28). Staff Was Jesus Resurrected on Easter Sunday?

John 20:1  (Go to this verse :: Verse pop-up) It is not surprising to find no reference to Jesus or the early church involved in the wavesheaf ritual. However, they were very much aware of it, and it clearly shows in the accounts of Jesus' resurrection. In almost all translations, John 20:1 is rendered, "On the first day of the week. . . ." In Greek, this phrase is te mia ton sabbaton. Sabbaton can be used in a singular or plural sense to designate "Sabbath" or "Sabbaths" or "week" or "weeks." Notice what Bullinger in the Companion Bible says about this Greek phrase: The first day of the week = "On the first (day) of the Sabbaths" (pl.). Gk—Te mia ton sabbaton. The word "day" is rightly supplied, as mia is feminine, and so must agree with a feminine noun understood, while sabbaton is neuter. Luke 24:1 has the same. Matthew reads, "towards dawn on the first (day) of the Sabbaths," and Mark (16:2), "very early on the first (day) of the Sabbaths." Our understanding of the importance of the wavesheaf in relation to both Christ's acceptance and the count to Pentecost should lead us to see that the gospel writers were establishing the exact day of Christ's acceptance. This day was the first day in the count to Pentecost since He was not only the wavesheaf offering, but He was also the beginning of the spiritual harvest. John W. Ritenbaugh Countdown to Pentecost 2001

John 20:17  (Go to this verse :: Verse pop-up) This occurred early in the morning not long after sunrise. We do not know exactly what time after sunrise, but the women originally came to the tomb while it was still dark (verse 1)—and He was already gone from the tomb at that point! He simply could not have risen at sunrise. It was sometime after sunrise when Jesus stopped her and instructed her to tell His disciples these things. So, shortly after Mary returned to the disciples—however long it took her to get back to where they were assembled—Jesus ascended to His Father's throne in heaven to be accepted as our Redeemer and High Priest. Richard T. Ritenbaugh Christ's Death, Resurrection, and Ascension

John 20:17  (Go to this verse :: Verse pop-up) Early on this Sunday morning during the Feast of Unleavened Bread, Jesus would not let Mary Magdalene cling to Him, explaining that He had not yet ascended to His Father (John 20:17, 19). But later that same day, He voiced no such prohibition, allowing His disciples to handle Him (Matthew 28:9). This clearly shows that Christ ascended to heaven and was accepted by His Father as the spiritual "first of the firstfruits" on the same day the Levitical priests were commanded to offer the first of the firstfruits to be accepted by God! Jesus Christ therefore fulfilled the symbolism of the first of the firstfruits on the morrow after the weekly Sabbath—not an annual Sabbath. If it had been the first annual Sabbath that was intended by the words "the Sabbath" in Leviticus 23:11, then the sheaf or omer would have been waved on Friday in AD 31. But on Friday, the Messiah was dead, buried in a sealed tomb. So the explanation in Rabbinic Judaism of Leviticus 23:11 is incorrect. Christ's resurrection or harvest was necessary before any of the remaining spiritual harvests could be reaped (see Leviticus 23:14 for this truth in symbol). Pentecost: Only 'Firstfruits' Now Called!

Acts 2:24  (Go to this verse :: Verse pop-up) Twenty-three times a similar statement is made in the Scriptures. Someone else, the Father, God, raised Jesus Christ from the dead. Jesus could not do it Himself! He was dead. John W. Ritenbaugh Fully Man and Fully God?

Romans 8:29  (Go to this verse :: Verse pop-up) Now compare with Romans 1:3-4: "Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; and declared to be the Son of God . . . by the resurrection from the dead." Jesus was, in the human flesh—His first birth—a descendant of David. But, by the resurrection from the dead (born again), Jesus became the born Son of God, now no longer human, but composed of spirit—a spirit Being. He thus became the first so born of many brethren who shall be born again at the time of the resurrection of those who are Christ's. Of course we understand, and so did Paul in writing the above, that Jesus was also the Son of God while in the human flesh. Though born of a human woman, He was sired by God. But this is comparing the two births: the one from the human Mary, as descended from the human David, and the other, by His resurrection to glory, as Son of God. Emphatically this does not imply that Jesus was a sinner needing salvation. He was the pioneer, setting us the example, that we, too, may be born of God. Herbert W. Armstrong (1892-1986) Life After Death?

1 Corinthians 15:49  (Go to this verse :: Verse pop-up) The "heavenly Man" is Jesus Christ. We will be transformed to be like His glorious body. If we are to have a body, which will be like His, then He must also have a body now. When God restored Him to His former glory (Jesus' prayer in John 17:3-5 requests He be restored to the glory He had with the Father before the world was), He then returned to the kind of body He had before when He was the model for Adam. Do we understand what this means? When He was resurrected, He was restored to what He was before when He was the model for mankind. As the model for Adam, He was like He was when He was resurrected. He was God. The composition was spirit, not flesh, but His body had shape and solidity (remember that He was touched in His resurrection appearances). John W. Ritenbaugh Image and Likeness of God (Part 2)

1 Corinthians 15:49  (Go to this verse :: Verse pop-up) Jesus Christ was resurrected bodily, yet He was composed of spirit. When we are resurrected, it will also be bodily. We, too, will be "quickening"—life-giving, composed of spirit. John W. Ritenbaugh The Holy Spirit and the Trinity (Part 1)

Ephesians 4:10-13  (Go to this verse :: Verse pop-up) When He ascended, He was resurrected as very God. He was an immortal spirit being once again! These verses show the goal, the focus, the very reason the church exists—why we have been impregnated by the Spirit of God: "till we come to the unity of the faith and the knowledge of the Son of God." Paul is describing something that will not occur while we are still physical beings, yet he is pointing to the great goal that lies beyond the resurrection of the dead! Our hope and goal is found in verse 13. What we have to do is begin to expand on what Jesus Christ is now—that is what the apostle Paul is pointing to. Our standard is not Jesus merely as a man before He was crucified and resurrected, but the great goal is Jesus Christ as He is now—ascended and at God's right hand! We are still mortal and physical, but we are in the image of God (Genesis 1:26), not just in form and shape. The image of God that He is concerned about is the fact that we have the power of mind. Because of this and with the help of the gifts of God, we can come to the measure of the stature of the fullness of Christ. John W. Ritenbaugh We Shall Be God! (Part 1)

1 Thessalonians 4:16-17  (Go to this verse :: Verse pop-up) The resurrection shall occur at the second coming of Christ—when He comes as the King of kings and the Lord of lords to reign and to rule all nations of the earth for the first time. When He comes to set up His Kingdom, then Abraham and his children in Christ who have died shall be resurrected to immortality, to inherit the kingdom, a world-ruling government headed and ruled by Christ, occupying the very land promised to Abraham—the land of Israel, and from the Nile to the Euphrates river. And this Kingdom composed of immortals, which flesh and blood cannot enter, shall rule over all the other nations of the earth, the other nations made up of flesh-and-blood mortals! Now this text does not say, as so many suppose, that Christ is coming part way from heaven to meet the saints as the saints are starting off for heaven. No, Jesus said in John 14:3, "If I go . . . I will come again." What a glorious promise! Jesus promised He would come again to earth. And He promised further, when He has returned to earth, that He would, as He said, "receive you unto myself." Where? Why, of course, right here on this earth! The saints, both dead and alive, resurrected and changed to immortality, shall rise to meet Him, as He is returning to this earth. They meet in the clouds. (Airplanes fly higher than that every day.) And, Zechariah 14:4 states that Christ's feet shall rest on the Mount of Olives, in Israel, the Promised Land—and those who meet Him as He comes will ever be with Him, where He is. Yes, that is different from the fables of this day, but that is the plain truth of God's Word! Herbert W. Armstrong (1892-1986) What Is the Reward of the Saved?

Hebrews 4:1-10  (Go to this verse :: Verse pop-up) What happened when Jesus Christ was raised from the dead? He entered His rest! How do we enter the Kingdom of God? We say we are born again. How are we born again? By a resurrection from the dead! And when Christ was resurrected? On the Sabbath, when the wavesheaf was cut! They all tie together. By a resurrection from the dead, we enter the Kingdom of God. We could call it the World Tomorrow or being born again, and we could probably come up with a few other terms for it. Richard T. Ritenbaugh Christ's Death, Resurrection, and Ascension

 

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