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It is instructive as well that God appeared to the children of Israel on Mount Sinai not only in the third month after their departure from Egypt (Exod 19:1) but on a third day after two days of spiritual preparation (Exod 19:10-11, 16-20). As could be expected, after the Lord’s self-revelation and instructions to the assembled multitude, more was to follow. Such came in God’s issuing of the Ten Commandments (Exod 20:1-17; cf. Deut 5:6-21).46 In all of the above texts the third day motif points to actions and matters that take on a spiritual dimension. Something distinctive, even unique, was to occur on the third day and that in turn pointed to important things to follow.
Purity Or Healing
“The third day has a ceremonial significance as well … The meat left from sacrifices was to be destroyed on the third day (Lev 7:17-18; 19:6-7).”47 Thus nothing spoiled or impure was to mar the spiritual nature of the sacrifice and the third day itself was to be kept holy and pure. In keeping with this were the later regulations concerning purifications by water on the third day as well as the seven days after contamination by touching a dead body (Num 19:11-12, 19; 31:19). Hezekiah asked for a sign that the Lord would heal him so that he could “go up to the temple of the LORD on the third day” (2 Kgs 20:8). The idea of healing thus is attached to the motif of the third day here. Once again not only is the purity of the day emphasized, but the day is one of healing and spiritual activity. It is not surprising, then, that when the prophet Hosea urges the sinning people of the Northern Kingdom to return to the Lord so as to experience His forgiveness, and their healing and restoration, that he employs the motif of the third day: Come, let us return to the LORD.
He has torn us to pieces but he will heal us;
He has injured us but he will bind up our wounds.
After two days he will revive us;
On the third day he will restore us,
that we may live in his presence (Hos 6:1-2).
In light of Old Testament precedents Hosea’s employment of the third day motif would likely fall upon ears that were familiar with its significance. The Lord’s healing and restoration was not only certain, but it would be a very special time of victory for God’s people.
The Day Of Resurrection
Although it is difficult to think of Hosea’s prophecy concerning Israel’s future healing and restoration as a prediction of Christ’s resurrection, it is interesting that mankind’s spiritual healing is associated with the motif of the third day. Indeed, after Peter’s great confession of Christ, Jesus taught that He “must be killed and on the third day be raised to life” (Matt 16:21; cf. Mark 8:31; Luke 9:22). Shortly after Jesus’ transfiguration He again taught His disciples, “The son of man is going to be betrayed into the hands of men. They will kill him, and on the third day he will be raised to life” (Matt 17:22-23).
Jesus repeatedly stressed the message of His coming death and resurrection on the third day, calling it His “goal” (Luke 13:32). Such began as early as His first miracle at Cana of Galilee where He said to the Jews, “Destroy this temple, and I will raise it again in three days” (John 2:19). John reports that Jesus’ saying referred to His body and that “after he was raised from the dead, his disciples recalled what he had said” (v. 22).48 On His final journey to Jerusalem He repeated His earlier prophecy concerning His death and resurrection saying, “The son of man will be betrayed to the chief priests and teachers of the law. They will condemn him to death and will hand him over to the Gentiles, who will mock him and spit on him, flog him and kill him. Three days later he will rise” (Mark 10:33-34). Jesus’ teaching was apparently well known, for Matthew reports that as He lay in the tomb the chief priests and the Pharisees went to Pilate and said, “Sir, … we remember that while he was still alive that deceiver said, ‘After three days I will rise again’” (Matt 27:63).
That Jesus died and rose again bodily on the third day is abundantly attested in the Scriptures, which contain several lines of evidence, including the empty tomb in which lay Christ’s undisturbed grave clothes (Mark 16:6; John 20:6-7), the displacement of the massive tombstone (Matt 28:2) that was guarded by trained Roman soldiers (Matt 27:62-66), the transformation of the disciples perspective from one of utter despair and disbelief to absolute certitude—a conviction for which they would and many did die (e.g., cf. Luke 24:11 with Acts 2:32), and ten post-resurrection appearances of Jesus, in five instances on the third day alone (e.g., Matt 28:1-10; Mark 16:6, 9-13; Luke 24:1-35; cf. 1 Cor 15:5; John 20:10-23).49
Of interest to the subject of this study is the fact that some of these texts also include a testimony to Christ’s teaching concerning the significance of the third day. Thus the angels instructed the women who came to Jesus’ tomb on the third day, “Why do you look for the living among the dead? He is not here; he has risen! Remember how he told you while he was still with you in Galilee: ‘The Son of Man must be delivered into the hands of sinful men, be crucified and on the third day be raised again’” (Luke 24:5-7). Moreover, the two who were traveling to Emmaus that day remarked to the risen Jesus (whom they were kept from recognizing) concerning their hope in Christ, “But we had hoped that he was the one who was going to redeem Israel. And what is more, it is the third day since all this took place” (Luke 24:21). Still later Jesus reminded his assembled disciples, “This is what is written: The Christ will suffer and rise from the dead on the third day, and repentance and forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem” (Luke 24:45s46).50
Even after Jesus’ ascension the teaching concerning Christ’s resurrection on the third day was still fresh in the apostles’ minds as they bore witness to the truth. Thus Peter testified to this at Cornelius’ house, “God raised him from the dead on the third day and caused him to be seen. He was not seen by all the people, but by witnesses whom God had already chosen—by us who ate and drank with him after he rose from the dead” (Acts 10:40-41). Paul boldly proclaimed to the Corinthian Christians:
For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures, and that he appeared to Peter, and then to the twelve (1 Cor 15:3-5).
The motif of the third day therefore reaches its climax in the fact of the resurrection on the third day. It is then that the emphasis of the third day as one of spiritual activity and completeness finds its culmination in Christ’s finished redemptive work. And yet, the motif suggests that there is still more to be seen.51
http://bible.org/seriespage/use-three-bible
It is instructive as well that God appeared to the children of Israel on Mount Sinai not only in the third month after their departure from Egypt (Exod 19:1) but on a third day after two days of spiritual preparation (Exod 19:10-11, 16-20). As could be expected, after the Lord’s self-revelation and instructions to the assembled multitude, more was to follow. Such came in God’s issuing of the Ten Commandments (Exod 20:1-17; cf. Deut 5:6-21).46 In all of the above texts the third day motif points to actions and matters that take on a spiritual dimension. Something distinctive, even unique, was to occur on the third day and that in turn pointed to important things to follow.
Purity Or Healing
“The third day has a ceremonial significance as well … The meat left from sacrifices was to be destroyed on the third day (Lev 7:17-18; 19:6-7).”47 Thus nothing spoiled or impure was to mar the spiritual nature of the sacrifice and the third day itself was to be kept holy and pure. In keeping with this were the later regulations concerning purifications by water on the third day as well as the seven days after contamination by touching a dead body (Num 19:11-12, 19; 31:19). Hezekiah asked for a sign that the Lord would heal him so that he could “go up to the temple of the LORD on the third day” (2 Kgs 20:8). The idea of healing thus is attached to the motif of the third day here. Once again not only is the purity of the day emphasized, but the day is one of healing and spiritual activity. It is not surprising, then, that when the prophet Hosea urges the sinning people of the Northern Kingdom to return to the Lord so as to experience His forgiveness, and their healing and restoration, that he employs the motif of the third day: Come, let us return to the LORD.
He has torn us to pieces but he will heal us;
He has injured us but he will bind up our wounds.
After two days he will revive us;
On the third day he will restore us,
that we may live in his presence (Hos 6:1-2).
In light of Old Testament precedents Hosea’s employment of the third day motif would likely fall upon ears that were familiar with its significance. The Lord’s healing and restoration was not only certain, but it would be a very special time of victory for God’s people.
The Day Of Resurrection
Although it is difficult to think of Hosea’s prophecy concerning Israel’s future healing and restoration as a prediction of Christ’s resurrection, it is interesting that mankind’s spiritual healing is associated with the motif of the third day. Indeed, after Peter’s great confession of Christ, Jesus taught that He “must be killed and on the third day be raised to life” (Matt 16:21; cf. Mark 8:31; Luke 9:22). Shortly after Jesus’ transfiguration He again taught His disciples, “The son of man is going to be betrayed into the hands of men. They will kill him, and on the third day he will be raised to life” (Matt 17:22-23).
Jesus repeatedly stressed the message of His coming death and resurrection on the third day, calling it His “goal” (Luke 13:32). Such began as early as His first miracle at Cana of Galilee where He said to the Jews, “Destroy this temple, and I will raise it again in three days” (John 2:19). John reports that Jesus’ saying referred to His body and that “after he was raised from the dead, his disciples recalled what he had said” (v. 22).48 On His final journey to Jerusalem He repeated His earlier prophecy concerning His death and resurrection saying, “The son of man will be betrayed to the chief priests and teachers of the law. They will condemn him to death and will hand him over to the Gentiles, who will mock him and spit on him, flog him and kill him. Three days later he will rise” (Mark 10:33-34). Jesus’ teaching was apparently well known, for Matthew reports that as He lay in the tomb the chief priests and the Pharisees went to Pilate and said, “Sir, … we remember that while he was still alive that deceiver said, ‘After three days I will rise again’” (Matt 27:63).
That Jesus died and rose again bodily on the third day is abundantly attested in the Scriptures, which contain several lines of evidence, including the empty tomb in which lay Christ’s undisturbed grave clothes (Mark 16:6; John 20:6-7), the displacement of the massive tombstone (Matt 28:2) that was guarded by trained Roman soldiers (Matt 27:62-66), the transformation of the disciples perspective from one of utter despair and disbelief to absolute certitude—a conviction for which they would and many did die (e.g., cf. Luke 24:11 with Acts 2:32), and ten post-resurrection appearances of Jesus, in five instances on the third day alone (e.g., Matt 28:1-10; Mark 16:6, 9-13; Luke 24:1-35; cf. 1 Cor 15:5; John 20:10-23).49
Of interest to the subject of this study is the fact that some of these texts also include a testimony to Christ’s teaching concerning the significance of the third day. Thus the angels instructed the women who came to Jesus’ tomb on the third day, “Why do you look for the living among the dead? He is not here; he has risen! Remember how he told you while he was still with you in Galilee: ‘The Son of Man must be delivered into the hands of sinful men, be crucified and on the third day be raised again’” (Luke 24:5-7). Moreover, the two who were traveling to Emmaus that day remarked to the risen Jesus (whom they were kept from recognizing) concerning their hope in Christ, “But we had hoped that he was the one who was going to redeem Israel. And what is more, it is the third day since all this took place” (Luke 24:21). Still later Jesus reminded his assembled disciples, “This is what is written: The Christ will suffer and rise from the dead on the third day, and repentance and forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem” (Luke 24:45s46).50
Even after Jesus’ ascension the teaching concerning Christ’s resurrection on the third day was still fresh in the apostles’ minds as they bore witness to the truth. Thus Peter testified to this at Cornelius’ house, “God raised him from the dead on the third day and caused him to be seen. He was not seen by all the people, but by witnesses whom God had already chosen—by us who ate and drank with him after he rose from the dead” (Acts 10:40-41). Paul boldly proclaimed to the Corinthian Christians:
For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures, and that he appeared to Peter, and then to the twelve (1 Cor 15:3-5).
The motif of the third day therefore reaches its climax in the fact of the resurrection on the third day. It is then that the emphasis of the third day as one of spiritual activity and completeness finds its culmination in Christ’s finished redemptive work. And yet, the motif suggests that there is still more to be seen.51
http://bible.org/seriespage/use-three-bible