Third day in the Bible

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Contents

[edit] Introduction

The expression, Third Day, appears in several narratives in the Bible. (Occasionally, it is “three days.”) Some biblical interpreters have thought that some of these third day motifs have significance by signifying a certain divine principle, and a few interpreters have thought that they are cryptic in meaning. Why? Interestingly, these narratives record some of the most important events in the history of Israel. And surprisingly, except for the Bible’s mention of the third day, the seventh day, and its account of creation in Genesis 1, the Bible rarely mentions the other days of the week.

Computer database expert A. Colin Day, in his reference book Roget’s Thesaurus of the Bible (1992), categorizes by subject matter much of the biblical text. On pp. 77-78 of this resource, it has fourteen lines of entry for the expressions “three days” and “third day” in the Bible and eighteen lines of entry for “seven days” and “seventh day” in the Bible. But it has only one line of entry for “two days” and “second day,” one line for “four days” and “fourth day,” no lines for “five days” and “fifth day,” two lines for “six days” and “sixth day,” and one line for “eight days” and “eighth day.”[1] Many Bible readers find this disparity startling.

The Bible’s repeated mention of the seventh day is understandable. Since time immemorial, days have been measured by a week, consisting of seven days. This practice can be traced back to the Bible’s account of creation. Furthermore, seven days and the seventh day have prominent, repeated roles in the many regulations for Israel’s seven religious festivals which Moses instituted under God’s direction and that are recorded in the Bible. So, the seventh day figures prominently in the Jewish cultic milieu.

[edit] Third day motifs in the Old Testament/Jewish Bible

But some commentators insist that the Bible's many occurrences of a third day motif, especially those in the Old Testament/Jewish Bible, represent a peculiar phenomenon. Those that scholars generally have regarded as most important are as follows in the New Revised Standard Version:

  • The book of Genesis relates that God called Abraham to take a journey to a certain place and offer his son Isaac there as a burnt sacrifice. The text reports concerning this journey, “On the third day Abraham looked up and saw the place in the distance” where he was supposed to perform this ritual (Genesis 22:4). But just as Abraham drew the knife to slay his son Isaac, who was lying on the altar Abraham had made, God stopped his hand and provided a ram caught in a nearby thicket with which to perform the sacrificial ritual.
  • Joseph, as Prime Minister of Egypt, imprisoned his eleven brothers. Then we read, “On the third day Joseph said to them, ‘Do this and you will live’” (Genesis 42:18).
  • Moses led the Israelites out of captivity in Egypt to Mount Sinai. Under God’s direction Moses then said to the people, “Prepare for the third day because on the third day the LORD will come down on Mount Sinai” to meet with them (Exodus 19.11). This third day motif in mentioned four times in this episode (vv. 11, 16). Jews have regarded this Sinai experience as preeminent in Israel's religious history. And it is thought that repetition in biblical narratives divinely indicates their paramount importance.
  • As Joshua prepared the Israelites to take the Promised Land, he said, “Prepare your provisions; for in three days you are to cross over the Jordan” River (Joshua 1:11).
  • “On the third day [Jewess Queen] Esther put on her royal robes and stood in the inner court of the king” (Esther 5:1). When she made her request to the king, her husband, it saved all Jews from annihilation throughout the entire Persian Empire. Ever since, Jews have celebrated this story of deliverance by observing their popular Feast of Purim.
  • King Hezekiah of Judah was sick unto death. But God said to him through Isaiah the prophet, “I have heard your prayer, I have seen your tears; indeed, I will heal you; on the third day you shall go up to the house of the LORD,” that is, the temple at Jerusalem (2 Kings 20:5).
  • Hosea the prophet predicted that, seemingly during the future eschaton, a Jewish remnant will say of God, “After two days he will revive us; on the third day he will raise us up, that we may live before him” (Hosea 6:2).

[edit] The Jews' explanation of the third day motifs in their Bible

Jewish sages, ever since antiquity, have recognized this phenomenon concerning the third day in their scriptures. And they have sought to understand its significance. Their Talmud and Midrash literature reveals that many of these sages concluded that this scriptural phenomenon reveals a divine principle: God will rescue Israel, or a righteous person, on the third day of some great crisis.[2] Indeed, that is often the case in the narratives cited above. And Jewish Midrash shows that many rabbis interpreted Hosea 6:2 as a reference to the anticipated resurrection at the end of the age.

[edit] Third day motifs in the New Testament

The New Testament also contains several third day motifs.[3] Some of them are about God resurrecting Jesus on the third day following his death.[4] The traditional day of Jesus’ crucifixion and death is Friday, called “Good Friday.” And the New Testament clearly states that Jesus was resurrected on the following first day of the week, it being early Sunday morning.[5] By counting Friday as the first day, most Christians believe Jesus was literally resurrected from the dead on the third day. Soon afterwards, the early Jewish Christians also set aside Sunday as their special day of the week to worship in commemoration of their belief that God raised Jesus from the dead on this day of the week.

The New Testament gospels also relate that Jesus had repeatedly predicted privately to his disciples that he would be killed and raised from the dead on the third day.[6] And he sometimes said the same thing to the multitudes, though cryptically.[7] At least twice he cited the Old Testament story of the prophet Jonah being swallowed by a big fish and being spewed out alive unto dry land as a “sign” (type) of his own impending death and resurrection.[8] He said, “For just as Jonah was three days and three nights in the belly of the sea monster, so for three days and three nights the Son of Man will be in the heart of the earth” (Matthew 12:40).

This saying of Jesus about Jonah has caused confusion for some Bible readers. Surprisingly, the New Testament never states categorically what day of the week Jesus was crucified and died, though it clearly affirms that both events occurred on the same day. Some Christians have thought that the church tradition that Jesus was crucified and died on Good Friday conflicts with the “three days and three nights” of Jesus’ saying about Jonah as well as the original account in Jonah 1:17. Some of these Bible readers have concluded that Jesus died on Thursday, and a few have proposed Wednesday.

Some outstanding biblical scholars solve this seeming dilemma by explaining that the expression, “three days (and three nights),” represents a Semitic idiom meaning “third day.”[9] This explanation is confirmed twice in the Bible itself, in which both expressions are used interchangeably in Esther 4:16 and 5:1 and in Matthew 27:63-64. Also, Josephus uses these two expressions synonymously in his Antiquities of the Jews, 7.11,6; 8.8,1-2.[10]

Jesus often taught in parables and riddles. Distinguished New Testament scholar Joachim Jeremias acknowledges, as do other scholars, that one of the most difficult sayings of Jesus to comprehend is one that contains a third day motif.[11] In it Jesus had said, “I am casting out demons and performing cures today and tomorrow, and on the third day I finish my work. Yet today, tomorrow, and the next day I must be on my way” (Luke 13:32-33). It seems that this puzzlying third day motif cannot refer to his resurrection on the third day.

The Bible contains only one account about Jesus’ life between the time of his birth and his public ministry, and it contains a third day motif as well. It is the endearing story about when Jesus’ family attended a festival at Jerusalem. Afterwards, they began returning home to Nazareth, located sixty-five miles north in the Galilee. At the end of the first day of their journey they discovered that their twelve-year-old son, Jesus, was absent from their party. When they went back to Jerusalem, we read, “After three days they found him in the temple, sitting among the teachers, listening to them and asking them questions” (Luke 2:46). So, on the third day after they left Jerusalem to return home, Joseph and Mary found their precocious boy Jesus.

[edit] Christian explanations of the third day motifs in the Bible

Throughout the history of Christianity, biblical scholars have not written much about this repeated third day motif in the Bible. In recent times, German biblical scholar Karl Lehmann wrote a book that was published in 1969, but only in German, which has two excellent sections devoted to this subject.[12] Edward Lynn Bode has a chapter about it, entitled “Resurrection on the Third Day and the Empty Tomb,” in his book The First Easter Morning: The Gospel Accounts of the Women’s Visit to the Tomb of Jesus (1970), pp. 105-26. Harvey K. McArthur has a brief but helpful journal article, entitled “On the Third Day,” in New Testament Studies 18 (1971-72), pp. 81-86. And W.L. Craig, an authority on Jesus' resurrection, discusses the subject briefly in his journal article, “The Historicity of the Empty Tomb of Jesus,” in New Testament Studies 31 (1985), pp. 42-49. These scholars affirm the Jewish interpretation of these Old Testament third day motifs--that God delivers on the third day of crisis--and they suggest that some of them point to Jesus’ resurrection on the third day.[13]

Lay biblical scholar Kermit Zarley, a former PGA Tour professional golfer, has written what may be the first book devoted entirely to a thorough examination of these third day motifs in the Bible. Entitled The Third Day Bible Code (2006), in it he claims that many of the Old Testament narratives that contain a third day motif are types, like Jonah in the fish, which point to Jesus. And he applies a principal to them gleaned from 2 Peter 3:8 (cf. Psalm 90:4), that “with the Lord one day is like a thousand years, and a thousand years are like one day.” For instance, he says many Christians have believed that the Abraham-Isaac saga is a type that depicts God sending Jesus to the cross (p. 124). He then claims that the third day motif of this story forecasts that Jesus would live and be put to death just over 2,000 years later (pp. 128-31). A conservative view of biblical chronology does indeed place this historical event just over 2,000 years prior to Jesus' birth. Concerning the other third day motifs, Zarley offers the provocative interpretation that Jesus' expected second coming will occur during the early part of the third millennium following his departure, between the years 2070 and 2250. The author insists that by applying what he calls the “Thousand Year-Day Principle” of 2 Peter 3:8/Psalm 90:4 to these third day motifs in the Bible, it “serves as a hidden code that unlocks God’s timetable for salvation history” (p. xiv), thus the title of his book.

Now that we have entered the third millennium since the birth of Jesus, a church movement called “Third Day Churches” is emerging. It is happenning especially in the U.S. among Charismatics/Pentecostals as well as some Protestants and Independents who identify with the emerging church movement. Although these Third Day Churches derive their name from the combination of Jesus’ supposed resurrection on the third day and 2 Peter 3:8 and Psalm 90:4, their emphasis is not on the third day motifs in scripture but a new way in which to live and “do church” as they often put it. One of them, Pastor Sammy Rodriguez, has written a book about it entitled Are You a Third Day Christian? (2000). And some televangelists, such as Paula White, are preaching that we are "in the third day."

For millions of American Christians who listen to Christian music, discussion about the Bible’s “third day” reminds them of the #1 Christian rock band in the U.S. the past few years, named “Third Day.”

[edit] Conclusion

It seems that as we enter into the third millennium since the time Jesus of Nazareth made his mark upon this world, Christians are giving increasing attention to the Bible’s repeated third day motif. Perhaps it can be said that they are finally catching up to the Jewish sages of antiquity in recognizing the importance of this phenomenon in the Old Testament. Christians certainly have more reason to both recognize it and seek to understand its significance, if there is any, since Christianity is based on the foundational belief that Jesus was raised from the dead “on the third day” and not some other day.

[edit] Notes

  1. ^ This resource is not definitive but selective. Although it lists what seems to be the most important items and not the mundane, it reflects the comparative frequency of the biblical evidence quite well.
  2. ^ For example, p. Sanhedrin 97a; b. Rosh Hashanah 31a; p. Berakoth 5.2; p. Sanhedrin 11.6; Midrash Rabbah, Esther 9.2 (on Esther 5:1); Midrash Rabbah, Deuteronomy 7.6 (on Deuteronomy 28:12); Midrash Rabbah, Genesis 56.1 (on Genesis 22:4); Pirke de Rabbi Eliezer 51 (73b-74a); Tanna de-be Eliyyahu, page 29.
  3. ^ One not mentioned in this article is John 2:1.
  4. ^ Luke 24:7, 21, 46; Acts 10:40; 1 Corinthians 15:4.
  5. ^ For example, Matthew 28:1-7; Mark 16:2-6; Luke 24:1-5, 22, 34; John 20:1.
  6. ^ Matthew 16:21/Luke 9:22; Matthew 17:23; Matthew 20:19/Luke 18:33. Cf. "three days" in Mark 8:31; 9:31; 10:34. Also see Matthew 28:6; Luke 24:7.
  7. ^ John 2:19-21; Matthew 26:12/Mark 14:8. Jesus' opponents later confirmed that he made this prediction, recorded in Matthew 26:61/Mark 14:58; Matthew 27:40/Mark 15:29; Matthew 27:63-64.
  8. ^ Matthew 12:40; Matthew 16:4/Mark 8:12; Luke 11:29-30. Cf. Jonah 1:17; 2:10.
  9. ^ For example, C.F. Keil, Minor Prophets in Commentary on the Old Testament, eds. C.F. Keil and F. Delitzsch, tr. J. Martin et al., 10 vols. (rep. ET Grand Rapids: Eerdmans, 1983), 10:398; Gerhard Delling, "hemera (day)," Theological Dictionary of the New Testament, eds. G. Kittel and G. Friedrich, tr. Geoffrey W. Bormiley, 10 vols. (ET Grand Rapids: Eerdmans, 1964-76), 2:949-50.
  10. ^ Furthermore, all three synoptists record that Jesus unambiguously told his disciples on three separate occasions that he would be killed and raised from the dead. (See note #5 herein.). Matthew reports that Jesus said on all three occasions that he would be raised "the third day," and Luke reports likewise concerning two of these occasions. But for all three occasions, Mark reports that Jesus said he would be raised after "three days." Obviously, Mark conflicts with the other synoptists unless the two expressions are understood synonymously.
  11. ^ Joachim Jeremias, New Testament Theology (ET London: SCM, 1971), 30-31.
  12. ^ Karl Lehmann, Auferweckt am ditten Tag nach der Schrift: Fruheste Christologie, Bekenntnisbildung und Schriftauslegung im Lichte von 1 Kor. 15, 3-5, 2nd ed., Quaestiones Disputatae 38 (Frieburg, Germany: Herder, 1969), 176-81, 262-90.
  13. ^ See also S.V. McCasland, "The Scripture Basis of 'On the Third Day,'" Journal of Biblical Literature 48 (1929), pp. 124-37: Gerhard Delling, "treis, tris, tritos," Theological Dictionary of the New Testament, 8:216-25; J. Wijngaards, "Death and Resurrection in Covenantal Context (Hos. 6.2)," Vetus Testamentum 17 (1967), pp. 226-39.

[edit] See also

A critical view of the Third Day movement