The Old Testament contains several passages that Christians interpret as prophecies or “types” of Jesus’ resurrection. The New Testament writers frequently cited these to show that Jesus’ rising from the dead occurred “in accordance with the Scriptures”.
Direct Prophetic References
- Psalm 16:10: This is the most frequently cited verse in the New Testament (by Peter in Acts 2:27 and Paul in Acts 13:35) to prove the resurrection. It states: “For you will not abandon my soul to Sheol, or let your holy one see corruption.”
- Isaiah 53:10-11: In the passage of the “Suffering Servant,” Isaiah says that after being “crushed” and making his soul an offering for sin, the servant will “see his offspring; he shall prolong his days”. Interpreters argue he can only see offspring and have his days prolonged after death if he is resurrected.
- Hosea 6:2: Though originally addressed to the nation of Israel, this is often viewed as a “double prophecy” fulfilled in Christ: “After two days he will revive us; on the third day he will raise us up, that we may live before him”.
- Psalm 22:22-31: Following a detailed description of a “pierced” and suffering figure, the psalm suddenly shifts to a song of praise and life, which is interpreted as the Messiah surviving death to tell of God’s name to his brethren.
Typological Signs (Foreshadowing)
- Jonah and the Whale: Jesus himself identified the story of Jonah as a “sign” of his resurrection in Matthew 12:40. Just as Jonah was in the belly of the fish for three days and three nights before being “brought up from the pit” (Jonah 2:6), so would the Son of Man be in the earth.
- The Sacrifice of Isaac: In Genesis 22, Isaac was “dead” to his father Abraham for the three-day journey to Mount Moriah until God provided a ram, which the New Testament describes as Abraham receiving him back “figuratively” from the dead.
- First Fruits: Paul links the Festival of First Fruits (Leviticus 23) to the resurrection, calling Jesus the “first fruits of those who have fallen asleep” because he rose on the day the first of the harvest was waved before God.
General Resurrection Hope in the Old Testament
While not always specifically about Jesus, these verses established the concept that God could and would raise the dead:
- Job 19:25-27: “I know that my Redeemer lives… and after my skin has been thus destroyed, yet in my flesh I shall see God”.
- Isaiah 26:19: “Your dead shall live; their bodies shall rise. You who dwell in the dust, awake and sing for joy!”.
Daniel 12:2: “And many of those who sleep in the dust of the earth shall awake, some to everlasting life.
What is the meaning of Acts 2 27?
Acts 2:27 (“Because you will not abandon my soul to Hades, nor will you allow your Holy One to see corruption”) is a prophecy quoted by Peter, stating that Jesus would not remain dead or experience bodily decay. It validates Jesus as the Messiah, proving his resurrection from the dead and ensuring believers’ hope in eternal life.
Key Meaning and Context
- Context: In his Pentecost sermon, Peter quotes King David (Psalm 16:10) to argue that David prophesied the Messiah’s resurrection.
- “Not abandon my soul to Hades”: God did not leave Jesus’s soul in the realm of the dead, meaning he was resurrected shortly after death.
- “Nor allow your Holy One to see corruption”: Jesus’s body did not undergo physical decomposition (decay) in the grave.
- Hades vs. Hell: Hades is the Greek equivalent of the Hebrew Sheol, referring to the place of the dead, not necessarily eternal punishment, making it synonymous with the grave in this context.
Synonyms and Related Terms
- Hades: Realm of the dead, Sheol, grave, shadowy world.
- Corruption: Decay, decomposition, destruction.
- Abandon: Forsake, leave behind, desert.
- Holy One: The Messiah, Jesus, God’s loyal servant.
Usage Examples
- Proving the Resurrection: Peter uses this in Acts 2 to argue that since David died and was buried (and decayed), he must have been speaking about Jesus, whose body did not decay.
- Assurance of Hope: The passage is used in sermons to explain that because Jesus was raised, believers will not be abandoned in death.
- Theology of Death: This verse is often used to explain that death is not the final state for the righteous, as the Messiah broke the power of Hades.
The New Testament gospel writers frequently parallel Psalm 22 with the crucifixion, viewing it as a specific messianic prophecy that accurately describes the Messiah’s suffering and eventual victory roughly 1,000 years before the event.
Direct Parallels in the Crucifixion Narrative
These specific details from Psalm 22 are directly quoted or described as being fulfilled in the four Gospels:
- Cry of Forsakenness (Psalm 22:1): Jesus quotes this verse directly while on the cross, crying out, “My God, my God, why have you forsaken me?” (Matthew 27:46; Mark 15:34).
- Mockery and Insults (Psalm 22:7–8): The crowd and religious leaders mock Jesus by saying, “He trusts in the Lord; let the Lord rescue him,” mirroring the specific language of the psalm (Matthew 27:39–43).
- Piercing of Hands and Feet (Psalm 22:16): While the Gospels summarize the event by saying he “was crucified,” this verse is seen as a prophetic description of the Roman practice of nailing victims’ hands and feet to the cross.
- Casting Lots for Clothing (Psalm 22:18): All four gospels record the soldiers dividing Jesus’ clothes and casting lots for his seamless tunic (John 19:23–24; Matthew 27:35).
- Extreme Thirst (Psalm 22:15): The psalmist’s tongue “sticks to the roof of my mouth,” which parallels Jesus’ statement “
Thematic Completion and Victory
The connection between the two texts extends beyond physical suffering to the final resolution of both narratives:
- Vindication and Resurrection: Just as Psalm 22 ends with God answering the afflicted one (Psalm 22:24), the Gospels conclude with Jesus’ resurrection, vindicating his trust in God.
- “It is Finished” (Psalm 22:31): The final Hebrew word of the psalm, asah (“He has done it”), is often linked to Jesus’ final words in John 19:30, “It is finished,” signifying the completion of God’s redemptive work.
- Global Mission (Psalm 22:27–31): The psalm’s promise that all the ends of the earth will turn to the Lord is reflected in the Great Commission, where Jesus commands his disciples to make disciples of all nations (Matthew 28:18–20).
By quoting the first line of the psalm, many scholars believe Jesus was intentionally directing his listeners to its triumphant conclusion, signaling that his suffering was part of a preordained victory.
Isaiah 53 Prophecies
Isaiah 53, often called the “Suffering Servant” passage, provides a theological framework for the crucifixion that complements the vivid physical descriptions in Psalm 22. While Psalm 22 focuses on the individual’s experience of agony and eventual rescue, Isaiah 53 emphasizes the substitutionary nature of that suffering—explaining why the Messiah had to die.
Key Parallels in the Gospel Accounts
The following details from Isaiah 53 are specifically noted by Gospel writers as being fulfilled during Jesus’ passion:
- Silent Before Accusers (Isaiah 53:7): The prophecy describes a servant who is “oppressed and afflicted, yet he did not open his mouth”. All four Gospels emphasize Jesus’ silence during his trials before the Sanhedrin, Herod, and Pilate (Matthew 26:62-63; Mark 15:5; Luke 23:9; John 19:9).
- Numbered with Transgressors (Isaiah 53:12): Isaiah predicts the servant would be “numbered with the transgressors”. Jesus explicitly quotes this verse at the Last Supper (Luke 22:37), and the Gospels record him being crucified between two criminals.
- Buried with the Rich (Isaiah 53:9): The text notes the servant would be “with the rich in his death”. This is mirrored in the accounts of Joseph of Arimathea, a wealthy man, requesting Jesus’ body and placing it in his own new tomb (Matthew 27:57-60).
- Physical Disfigurement (Isaiah 52:14, 53:5): The servant is described as “marred beyond human likeness” and “wounded for our transgressions”. This correlates with the Roman scourging and the crown of thorns described in the Gospel passion narratives.
Comparison: Psalm 22 vs. Isaiah 53
| Feature | Psalm 22 | Isaiah 53 |
|---|---|---|
| Perspective | First-person (“My God, my God”) | Third-person (“He was pierced”) |
| Focus | Physical torture (piercing, thirst) | Purpose of suffering (atonement for sin) |
| Execution | Detailed imagery of crucifixion | Submissive, “lamb-like” sacrifice |
| Ending | Personal rescue leads to global praise | Resurrection (“prolong his days”) leads to justification |
Theological Significance
The Gospels and later New Testament letters like 1 Peter 2:22-25 use Isaiah 53 to argue that Jesus’ death was not a failure but a pre-ordained “guilt offering” to reconcile humanity with God. While critics sometimes suggest these parallels were “written into” the Gospels by authors familiar with the Hebrew Bible, proponents point to the high level of specific detail—such as the rich man’s tomb—as evidence of divine inspiration.