The Resurrection of Christ

We began last week talking about the biblical teaching of the resurrection. We just introduced it last week by talking about the Old Testament teaching. Remember we ended with the idea that in order to understand the biblical teaching on the resurrection, you don't begin with the gospels, you begin with the Old Testament. And the reason for that is Jesus, or the gospel itself, is described by Paul as Christ in 1 Corinthians 15, having died for our sins according to the Scriptures, being buried and raised on the third day according to the Scriptures. And that according to the Scriptures, as Paul is writing, is the Old Testament Scriptures. And so the Old Testament Scriptures in Paul's mind clearly laid out the resurrection of Christ. And so now we're going to look at how that has happened. And then we ended last week with this great passage in Luke 24. I want to begin with that tonight or pick up with that this evening, where Jesus talking to the two disciples who had left after the resurrection, had left Jerusalem to go back to their hometown of Emmaus, actually on the day that Jesus was resurrected from the grave. And Jesus meets up with them. You remember the great story about how he just appears on the road with them as they're walking along, kind of seeming to step out from behind the tree or behind a bush or something, and just kind of catches up with them. And there he is. And they're talking about all the things that have happened in Jerusalem. And he fains ignorance. What things he says. What are you talking about? Of course, he's the one that they all happen to. Just a great interesting story. But then in verse 25 of Luke 24, he said to them how foolish you are and how slow to believe all that the prophets have spoken. Did not the Messiah have to suffer these things and then enter his glory? Okay, there's the death and obviously the resurrection for Christ to die to suffer. And then enter his glory. There must be a resurrection. And so verse 27 says beginning with Moses and all the prophets, he explained to them what was said in all the scriptures concerning himself. Then later in the chapter in verse 45, then he, excuse me, back in verse 44, he said to them, this is what I told you while I was still with you, everything must be fulfilled. That is written about me in the law of Moses, the prophets and the Psalms. Then he opened their minds so they could understand the scriptures. He told them this is what is written. In other words, this is what I'm talking about from the Old Testament, from the law of Moses and the prophets and the Psalms. This is what is written. The Messiah will suffer and rise from the dead on the third day. Then he talks about their responsibility to preach that message throughout the world. It's clear that Jesus is referring to Old Testament teaching about the resurrection. Now there are at least two strains of teaching in the Old Testament about the resurrection of Christ. One is prophecy. And so let's look at just a representative sample of prophecies in the Old Testament that pointed forward to the resurrection of Christ. We're just going to look at three of them and we're going to see how they were interpreted by the apostles in the New Testament. Because the three passages we're going to refer to are all referred to in the New Testament and the New Testament writers tell us what those Old Testament passages meant. So we're really on safe ground. We're not stepping up on speculation or this is my interpretation, what you were, kind of thing. We know this is what these passages talk about because the New Testament writers tell us. The first passage is Psalm 27. And we've got it on the screen for you. Psalm 2, by the way, is a great messianic Psalm. It talks about God has set his king on his mount and the nation's rage against him and so forth. But he has set his king on his mountain. And this verse in the middle of that psalm says, I will proclaim the Lord's decree. He said to me, you are my son. Today I have become your father. And then he goes on to say at the end of psalm 2 that we should, the nations are called upon to kiss the son so that he will not be angry. So it's obviously talking about the son of the most high God, talking about the Messiah who is placed on his throne that's speaking of Christ. Here's the way Paul interprets that passage in Acts 13. He says in Acts 13, he has fulfilled for us their children by raising up Jesus. He's preaching here in Antioch of Positia and he quotes from the second Psalm. He says, as it is written in the second Psalm, you are my son. Today I have become your father. We'll move on to the next slide there. Finish up the passage. Sit stuck. There we go. God raised him from the dead so that he will never be subject to the K. As God has said, I will give you the holy and sure blessings promised to David. So although that Psalm is promised to David and written about David, it refers to Christ and Paul tells us that it does. That that passage in Psalm 2 is a reference to the resurrection of Christ. Paul interprets it that way. Now look at this next Old Testament prophecy, Psalm 1610, where this Psalm written by David says, because you will not abandon me to the realm of the dead, nor will you let your faithful ones see the K. Now this passage, the one I want to show you next, is too long to put on the screen. We just have to keep scrolling through. So I want you to turn to Acts chapter 2. Acts chapter 2, where Peter uses this passage in Psalm 16 and shows exactly what it meant that it refers to the resurrection of Christ. It's clear that he's preaching about Christ. Verse 22, Jesus of Nazareth was a man accredited by God, worked miracles. Verse 23, he was handed over to you by God's deliberate plan for knowledge, you with the help of Wigidman, put him to death by nailing him on the cross. Verse 24, but God raised him from the dead, freeing him from the agony of death because it was impossible for death to keep its hold on him. And then notice what Peter does next in this sermon on the day of Finnecost. Verse 25, David said about him, I saw the Lord always before me, because he is at my right hand, I will not be shaken. Therefore my heart is glad, my tongue rejoices, my body also will rest in hope, because you will not abandon me to the realm of the dead. You will not let your holy ones see decay. You have made known to me the paths of life. You will fill me with joy in your presence. What he does there is, he quotes, a longer part of Psalm 16, verses 8 through 11. It includes verse 10, the one we've just seen on the screen. And notice how he interprets it, verse 29, he says, fellow Israelites, I can tell you confidently that the patriarch David died and was buried. And his tomb is here to this day. So you see what he's saying? When the psalmist, when David was talking about you will not let your faithful ones see decay. If he was talking about himself, then that prophecy didn't come true. Because Peter is saying, we know he died, his tomb is still here, his body is still here. But notice verse 30, but he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his throne. Seeing what was to come, he spoke of the resurrection of the Messiah, that he was not abandoned to the realm of the dead. Nor did his body see decay. In verse 32, God has raised this Jesus to life and we are all witnesses of it. And he's exalted him to his right hand in verse 34. So Peter very clearly quoting Psalm 16 says, David was a prophet. He wasn't talking about himself because he did die, his body did see decay. We know where his tomb is. We know where he's still buried. So he was a prophet and he was speaking of the one that God had promised would sit on his throne, the Messiah. And we know that Jesus is that Messiah and has been raised from the dead. So clear fulfillment. But Peter is not the only one that uses this passage. Paul does too. A few moments ago, we looked at Acts 13 verses 33 and 34 in the very next verse. Look at Acts 13 verse 35 where Paul was going ahead and preaching. He says, so it is also stated elsewhere after quoting from Psalm 2. Now notice what he does. You will not let your holy one see decay. He's quoting from Psalm 16 and 10. And he goes on to apply. He says, now when David had served God's purpose in his own generation, he fell asleep. That's Paul's favorite word for death. He died. He was buried with his ancestors and his body decayed. So he couldn't be speaking about himself. But the one whom God raised from the dead did not see decay. Obviously he's preaching Jesus. And he says, Psalm 16 was talking not about David. It was talking about Jesus Christ and the Messiah. So that was a clear prophecy of the resurrection of Christ in Psalm 16. One other Old Testament prophecy. Isaiah 53, 10. This is also on the screen. Great passage in Isaiah 53 about Jesus' death. And this is the part that talks about his resurrection. Yet it was the Lord's will to crush him and cause him to suffer. And though the Lord makes his life and offering for sin, he will see his offspring and prolong his days. And the will of the Lord will prosper in his hand. Now when Isaiah says the Lord's will is to crush him and cause him to suffer and makes his life and offering for sin. Obviously that's talking about Jesus' death. Talking about the Messiah's death. But then he says, even though he does that, even though he puts him to death or allows him to die on the cross, he will see his offspring. What do you think that's talking about? Who's that? Us Christians. Okay. Let's take a vote. How many of you think Miss Audrey is right? I agree. I think she is right. He's talking about us. The offspring are the children of God, the sons of God, the ones who would come to Christ through faith and looking ahead, even though Jesus goes to the cross and dies, looking ahead, God sees his offspring and prolongs his days. Okay. So this prolonging of his days is after his suffering and death. Obviously that's talking about his resurrection. Now the fulfillment of this passage in the gospels is a little different, but I think you'll see what we're talking about. The fulfillment is in Matthew 8. Matthew 8, this was to fulfill with the prophet, which was spoken through the prophet Isaiah. He took up our infirmities and bore our diseases. Now you say, what does that have to do with the resurrection? It really doesn't specifically, but what Matthew does in Matthew 8 is he looks at the ministry of Jesus, healing people, and says, this fulfills Isaiah 53. Because Isaiah 53, I think it's verse 4, talks about he was wounded for our transgressions. He was bruised for our iniquities. Our testism of our sin was upon him, and with his stripes we are healed, I guess it's verse 6. And he says, that is what he was talking about. He took up our infirmities and bore our diseases. That's what Isaiah was talking about. It's fulfilled in Christ. It's found in Isaiah 53. And so Isaiah 53 is a prophecy about Christ. So a bit of circumstantial evidence there, but certainly Matthew is saying the whole passage in Isaiah 53 refers to Christ, including verse 10. Okay, let's stop for a moment. See if you have any questions, comments about the resurrection found in Old Testament prophecy. But prophecy is not the only strain of truth that points toward the resurrection of Christ. It's also seen in some of the types of the Old Testament, and more than just these two, but we're just going to mention the two. First of all, Isaac. Isaac was a type of the resurrection of Christ. Remember the story in Genesis 22 where Abraham is commanded to go off of his son Isaac, take his life. And this is really a test of Abraham's faith. On the part of God, God is testing his obedience and faith because Isaac is the son that has been promised, that has been miraculously given to Abraham and Sarah after their two old have children. And now Abraham is being asked to take his life. It seems, seems counter to what God has promised him all along. So is Abraham going to question God? Is he going to not trust God? Is he going to not obey God? And he, he remember goes out to do exactly what God told him to do. Certainly not understanding it, but obedient. And when they got to the place of sacrifice, the, the, the, the, Alters prepared wood is laid on it. And Isaac the son even asks his father, here's the, here's the altar, here's the wood. Where's the lamb? And Abraham says God will provide himself a lamb. And as he raises the knife to take his own son's life, God stops him. Remember, and there is what to take Abraham's play or Isaac's place? Aram. Yes. Takes his place. Now, here's the fulfillment of that in, in the New Testament, Hebrews 11, 19, the writer Hebrew says this about Abraham's faith. Abraham reasoned in this whole story. Abraham reasoned that God could even raise the dead. And so in a manner of speaking, he did receive Isaac back from the dead. It's amazing here that God, the Holy Spirit puts in the heart of, in mind of the writer of Hebrews, to explain to us what Abraham was thinking as he prepared to offer his son on the altar. The Old Testament doesn't tell us this, but God, the Holy Spirit, who's the author of all scripture through Hebrews tells us exactly what Abraham was thinking back in in Genesis 22. What Abraham was thinking as he prepared to offer his son was, I don't understand how God could promise all of these promises of a nation and people, a multitude of people coming through me and all nations will be blessed. And it has to come through Isaac. God's promised that and now I'm supposed to take his life. I don't understand how that will work. The only way I know it can work is God must be going to raise him from the dead. And that, that was amazing faith because there's no record of that ever having happened. And so he just believes that God's going to raise him from the dead. And then this interesting statement, in a manner of speaking, he did getting back from the dead. In what way did he get Isaac back from the dead? Had he not provided the ram, he would be dead, exactly. So the ram takes Isaac's place. And in a sense, Isaac is given back his life. And in that sense, in a manner of speaking, figurative speaking, he was resurrected. He was given back his life. So that's what Hebrews is saying. And in that sense, Isaac becomes a type of Christ. There are so many parallels in that story. Isaac's obedience to the will of the Father, he raises no protest. That's a beautiful picture of Christ being obedient even to death. The ram taking the place is another example of Christ becoming a substitute. But then Isaac being given back his life is also a type and a picture of Christ. That whole story has long been recognized as being full of pictures of Christ. Another type that we know from the New Testament is Jonah. In Jonah chapter 2, remember Jonah was in the belly of the great fish, three days and three nights. And this is what Jesus said about that in Matthew 12, Matthew 12, verse 40, where as Jonah was three days and three nights in the belly of a huge fish. So the son of man will be three days and three nights in the heart of the earth. So Jonah is imprisoned in the belly of the fish for three days and three nights. So Jesus will also be in the heart of the earth for three days and three nights. Just like Jonah came out of the fish, Jesus will come out of the earth or come out of the tomb. So there's a beautiful picture in Jonah of the resurrection of Christ as well. There are other types. They have a tonement. There are two animals that are offered. One is killed, one is let go. Add into the wilderness and the scapegoat that is let go is a beautiful picture of even though one dies. There is still life. So there are other pictures in the Old Testament, but these certainly are two clear ones. Okay, comments or questions about the types that seem to picture and look forward to the death of Christ and resurrection of Christ. Okay, that's a summary then of the Old Testament teaching. Let's talk about the New Testament teaching. The New Testament obviously teaches the resurrection of Christ. And there was no better teacher of that than Christ himself. So look first at the teaching of Christ. And we're going to just look quickly at several passages. But what I want to impress upon you is that the impact of all of these passages quite forcefully reminds us that Jesus, a number of times, foretold his own resurrection. The disciples should not have been in the dark about his death and resurrection, even if they didn't pick up on all the Old Testament teaching, which Jesus says in Luke 24, they should have. They should have known that. Slow of heart. Don't you understand what the Old Testament taught? He said, even if they didn't pick that up, they should have listened to him numerous times. He told them clearly that he was going to go to Jerusalem. He was going to die. He's going to be raised again. Look at these several passages. Six of them. First of all, Matthew 12. We just looked at that passage. But verse 38. Some of the Pharisees, teachers of the law said to him, teacher, we want to see a sign from you. He answered a wicked and adulterous generation asks for a sign. But none will be given it except the sign of the prophet Jonah. For as Jonah was three days and three nights in the belly of a huge fish. So the Son of Man will be three days and three nights in the heart of the earth. And obviously the intention with the implication is Jonah came out so will I. He was only in there three days, three nights. So I only be there three days, three nights. There's only a period of time that I will stay there. So Jesus taught clearly that he would be resurrected. Chapter 16 verse 21 of Matthew. From that time on, Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things at the hands of the elders to chief priests and the teachers of the law. And that he must be killed. And on the third day, be raised to life. Now the important thing about this passage is it's describing that this is not just one time he says this from this time on at a certain juncture in his ministry. He begins telling them this. The implication is he tells them numerous times. This is just the beginning of it. He keeps telling them of his suffering and resurrection. Chapter 17 verse 9, Matthew 17.9. Has there were coming down from the mountain? This is the amount of transfiguration where Jesus has appeared in his glory. Because they're coming down from the mountain. Jesus instructed them. Don't tell anyone what you have seen until the son of man has been raised from the dead. Pretty clear, isn't it? They should have gotten it. At least Peter, James and John, the three that were with him on the mountain. Then down in verse 23. Verse 22 says, when they came together in Galilee, he said to them, the son of man is going to be delivered into the hands of men. They will kill him. And on the third day, he will be raised to life. And his disciples were filled with grief. So on the surface, they understood what he was saying. Or they wouldn't have been filled with grief. But somehow it didn't really register and sticked. John chapter 2. Verse 18 to 22. This is early, early in his ministry. One of the, some of the earliest days, he hadn't even called all of his disciples yet. The Jews then responded to him, what sign can you show us to prove your authority to do all this? Jesus answered them, destroy this temple. And I will raise it again in three days. They replied, it has taken 46 years to build this temple. And you're going to raise it in three days. But the temple he had spoken of was his body. After he was raised from the dead, his disciples recalled what he said. Then they believe the scripture in the words that Jesus had spoken. There's part of the answer. It didn't really stick with him till after the resurrection. Then it all came together. The Old Testament and New Testament prophecies of Jesus. John 10, 18 is another passage where Jesus foretells his own resurrection. John 10, 18. No one takes it from me talking about laying down his life in verse 17. Only to take it up again. No one takes it from me. But I lay it down on a court. I have authority to lay it down and authority to take it up again. This command I have received from my father. I'm going to lay down my life. I have the authority to lay it down. But also have authority to take it up again. Clear reference to the resurrection. Then John 11, 25. At the grave side of Lazarus. He tells Martha that your brother will rise again. She says, I know he'll rise again the resurrection of the last day. Jesus said to her, I am the resurrection and the life. The one who believes in me will live even though they die. So I am the resurrection. The resurrection is all in me. And the reason for that is that he would be resurrected. So clearly Jesus taught the resurrection. He referred to it over and over and over again. I mean, it's not just one or two times. Numerous times Jesus referred to his own resurrection. Now that's important for something we're going to see in just a few moments about the doctrinal significance of the resurrection. To know that Jesus had prophesied his own resurrection. Numerous times. It's important. Important to see that. But the New Testament teaching doesn't stop with Christ. The teaching of the New Testament writers is also very clear. Let me just summarize it this way. All four of the gospels record the resurrection. So all four of the gospel writers speak of it. Paul mentions it in all 13 of his epistles. All of his epistles mentioned the resurrection. Peter also mentions the resurrection. First Peter one three. We have this one for you on the screen. Praise be to the God and Father of our Lord Jesus Christ in his great mercy. He's given us new birth into a living hope through the resurrection of Jesus Christ from the dead. So Peter speaks of it. John also speaks of it in revelation as the one who was and is and is to come. He's the resurrection and the life. So all throughout the New Testament the resurrection is clearly taught. This is not some isolated doctrine found in obscure verses. This is this is prophesied in the Old Testament. It is seen in types in the Old Testament. Jesus said over and over and over again. He would be resurrected. The gospels record the event. Paul speaks of it theologically in all of his epistles. The book of Acts. I didn't even say that but the book of Acts the whole message of the early church is centered around the resurrection of Christ. That's what motivated them to give their lives for Christ. And so it is just all through the New Testament all through the Bible. It's a very, very critical doctrine. Okay, that's the biblical teaching before we look at the doctrinal significance. Any question about that? Yes, John? I think that that must be one of the reasons why they didn't really get it. They were so committed and caught up, John, as you said, with the earthly kingdom of Christ. That the Messiah would reign on David's throne and reign in Jerusalem. That they didn't really register with them that he had to suffer and die and then be resurrected. It's one of the things that is so interesting about what Jesus said to them in Luke 24. He said he talked about the sufferings and that the Messiah must enter his glory. That was what they had trouble seeing. All they could see was the glory part. All they could see was the kingdom part. They couldn't see the suffering part. So yeah, I think that's a major reason for that, John. All right, anything else? Okay, let's at least begin and maybe we can complete this, the doctrinal significance of the resurrection. If the resurrection is so critical, a doctrine, what is the doctrinal significance? Why is it so important? Well, there are at least five reasons why it is one of the most critical doctrines in the Bible. It is a very basic teaching. First of all, it establishes finally the identity of Jesus as the Son of God, thus vindicating his claims. The resurrection establishes finally, in other words, it proves the identity of Jesus as God's Son, as the Son of God, as deity. And therefore, it vindicates his claims to being equal with God. Great passage on this is Romans 1.4. Take a look at it. Romans chapter 1 verse 4. Paul is introducing the gospel in verse 2. Verse 3 said this gospel is regarding his Son who as to his earthly life was a descendant of David. In other words, that's his humanity. He was a descendant of David. That's his earthly life. Now, verse 4, and who through the spirit of holiness was appointed literally declared to be or marked out to be the Son of God in power by his resurrection from the dead. Jesus Christ our Lord. Now, here's what Paul is saying in verse 4. He's saying literally that Jesus was marked out in a powerful way as the Son of God by his resurrection. In other words, the resurrection vindicated his claims to be the Son of God. It proved his claims. He is marked out powerfully appointed as the idea of being marked out, singled out with great power to be who he claimed to be. In other words, the resurrection shows that he truly is the Son of God. His claims are true. Is Jesus trustworthy? Can you trust what he said about himself? The resurrection forever finally says yes, you can. And that's what Paul's talking about here. What he claimed to be as the Son of God, which the Jewish religious leaders could not buy, they could not swallow it. Well, the resurrection proved it. Resurrection showed it and marked him out to be who is claimed to be with great power in an unmistakable way. The resurrection proved and validated his claims. So that's one of the reasons why it's so important. Doctrically, it's the full and final proof that Jesus really is who he said he was. He's the Son of God. Okay, comment or question there before we go to the second one. What was the number of reasons for saving him? Yes. We love and serve a risen Savior, which makes everything different. Sure does. Okay, the second reason why it's so important, doctrically, is it validates his attaining work? The work he did on the cross to dive our sins, the resurrection validates that puts a stamp of approval on it, thus declaring the believers justification. Now, turn to Romans 4.25 where this is stated and we'll see what we're talking about here. Romans 4.25 says he, speaking of Jesus, back in verse 24, Jesus, our Lord, he was delivered over to death for our sins and was raised to life. He was raised to life for our justification. Now, the key to understanding this verse really is to understand the preposition for. I've mentioned this before. The Greek language that the New Testament was written in is a very precise language. It's part of why I believe Galatians 4.4 says in the fullness of time, God sent forth his son because there was a language that was the common language of the whole Roman Empire in that day, which was one of the most precise languages ever in human history. The Greek preposition here is Diyah, but it's followed by a particular case of the noun. There are several cases of nouns. This is the accusative case. And Diyah followed with the accusative in Greek, it means four, but it means four in the sense of because of and can be translated that way. It sounds a little awkward in English, and that's the reason why probably the translators have chosen to keep the word four, but it can be legitimately translated because of. And I think that gives the better sense. He was delivered over to death because of our sins. It was our sins that were the cause of him going to the cross. And he was raised to life because of our justification. It was not the resurrection that justified us. It was because we were already justified by his death that he was resurrected. You see the difference? Look at chapter five, verse nine. Chapter five verse nine says, since we have now been justified by his blood, and otherwise by his death, it was the death of Christ that justified us, that made us, that declared us righteous in the sight of God. That was accomplished at the death of Christ. And it was because of his death was a satisfactory payment for our sins that God raised him from the dead. He was raised because of our justification, because our justification was complete and full and final at his death. There's a sense in which what Paul is saying here is that the resurrection is God's good housekeeping seal of approval on the death of Christ. What God is saying in the resurrection is that Jesus' death was satisfactory. It did the work that needed to be done to pay for our sins. And so he was, he was delivered up to death. He died because of our sin. He was raised because of our justification because our justification was full and final and complete in his death. And it was satisfactory to God. God said, I approve of Jesus' death. And I'm going to show it by raising him from the dead. So in that sense, it validates his atoning work. It validates the work that he did on the cross. Thus declaring our justification, the resurrection is God's sign of approval that our justification is complete in the death of Christ. That's a powerful truth, which really focuses on the fact that all that we need to be declared righteous in the sight of God is Jesus' death. The resurrection is just God saying, I'm satisfied. I'm satisfied. Yes. That his death was complete. It was full. It was final. It was all that was needed. Just as Jesus said when he died, it is finished. Paid and full. This takes care of it all. And the resurrection was God saying, yes, I'm satisfied. So that it validates his atoning work. Thus assuring, declaring for certain that we have been justified. Okay. Comments or questions there. Strong doctrinal truth. Yes. Exactly. If Jesus had not lived a sinless life, then his death would have had to been for his own sin. And God could not have said it takes care of your sins. Yeah. It would have been payment for his own sin, just like our death would be. And so, yeah, it does also validate the fact that he had a sinless life. It is Jesus' sinless life that really morally qualified him to be the Savior. The only way he could be qualified to be our Savior and to die for our sins is if he didn't have any sins of his own to die for. Yes. The resurrection shows that as well. Yeah. Okay. Thirdly, the resurrection guarantees the believers' future resurrection. Now, we know that there's several passages that talk about that. Romans 8, 11, 1 Peter 1 verses 3 through 5. We looked at a little bit ago. But I want you to see this one in 1 Corinthians 15. 1 Corinthians 15, 20 to 23, where it is beautifully stated, but it's also illustrated. 1 Corinthians 15, 20, but Christ has indeed been raised from the dead the first fruits of those who have fallen asleep. For since death came through a man, the resurrection of the dead also comes also through a man for as an Adam all die, so in Christ, all will be made alive. But each in turn Christ, the first fruits, then when he comes those who belong to him. Now, there's a beautiful illustration here in this concept of the first fruits. Christ in his resurrection is the first fruits. Now, what is that referring to? What do you think it's referring to? The first fruits. Okay, is the first of many that will come after him who will be resurrected just like him. Okay. Where does that picture of first fruits come from, though? Do you know? You remember? Leviticus 23. Okay, I was wondering if Gina put it on the screen yet, but you're right. Steve, before it was up there, you had it. Leviticus 23, speak to the Israelites and say to them, when you enter the land, I'm going to give this part of the vertical law. Now, when you enter the land, I'm going to give you and you reap its harvest, bringing to the priest a sheath of the first grain you harvest. And this is what the priest will do with it next slide. He is to wave the sheath before the Lord. It was like presenting as an offering. He's to wave it before the Lord so it will be accepted on your behalf. The priest is to wave it on the day after the Sabbath. Now, this first fruit offering basically was when you start harvesting your crops, bring the first fruit of your harvest. The first part of the grain, bring it to the temple, Tabernacle Temple later, and the priest will present it to God, offer it to God, and that offering of your first fruits is the promise of more to come. It's the promise of God that you will be given a good harvest. It is also your promise that you will faithfully give because they were required to give a tenth of their grain to the Lord, and then a couple of other tides also in there in the Old Testament. So this is the first fruits. It's a promise of more to come. And what Paul is saying is Jesus is the first fruits of the resurrection. He is the first one to be resurrected, the first fruit, and then that's the promise of more to come. The promise that we will be resurrected too. And that's why Paul says in verse 23, but each in turn Christ the first fruit. He's the first one. Then when he comes, that is the rapture and second coming, when he comes those two together, those who belong to him. So it's at the second coming of Christ that those who belong to him will be resurrected. Actually, at the rapture, the church-aid saints, at the second coming, the Old Testament saints, and tribulation saints will be resurrected. But he's just talked about in general the future. Christ is the first fruits. Those who belong to him come later. And the promise of them being resurrected is the fact that Jesus was resurrected. He's the first fruits. So it's a beautiful picture of guaranteeing our resurrection, although that's taught in many other passages. Now we don't have time to get into this next one, but to me it's the most interesting facet of the resurrection of Christ. Jesus' resurrection provides the pattern for the believer's resurrection body. And we're going to look at a couple of passages, in fact one in Luke, that describes at least five or six features of the body of Christ. And it gives an idea of what our glorified bodies will be like. You know, there are a lot of questions about what will our bodies be like? What kind of body will we have in heaven? And Luke 24 answers that, at least to some degree. Answers what our bodies will be like. And to me it's quite fascinating. So, you know, next week we don't have service to. We see you got to wait two weeks for that. Hang on to that thought. Okay?