When Did Jesus Rise From The Dead? Time and date explained

What day of the week did Jesus rise from the dead?

The women who went to anoint Jesus’ body early on that first day found the tomb empty(Craig, 1985, pp. 39–67). Mary Magdalene’s encounter with the risen Christ, recorded in John’s Gospel, occurred on this same day(Habermas, 2001). The disciples’ experiences of the resurrected Jesus, including his appearance to the two on the road to Emmaus, are all placed on this first day of the week(Habermas, 2001).

Psychologically this timing is deeply meaningful. After the trauma and despair of Good Friday, followed by the quiet desolation of Holy Saturday, the dawn of Sunday brought an unexpected and transformative joy. This progression mirrors the human experience of moving through grief and loss towards hope and new life.

Historically, the early Christian community quickly adopted this first day of the week as their day of worship, distinguishing themselves from the Jewish Sabbath observance(Evans, 1947). This “Lord’s Day” became a weekly celebration of the resurrection, a “little Easter” each week(Evans, 1947).

I encourage you to see each Sunday as an opportunity to encounter the risen Christ anew, to be transformed by his love, and to share that love with others. Let us embrace the hope and joy of the resurrection, not just as a historical event as a living reality in our lives today.

What time of day did Jesus’ resurrection occur?

The exact time of Jesus’ resurrection is shrouded in holy mystery. The Gospels do not provide us with a precise timestamp for this miraculous event. Instead, they invite us to contemplate the powerful transformation that occurred between the darkness of night and the dawning of a new day.

What we do know is that the discovery of the empty tomb occurred early on the first day of the week, at dawn or just as the sun was rising(Habermas, 2001). Mark’s Gospel tells us it was “very early on the first day of the week, just after sunrise” when the women came to the tomb (Mark 16:2). Matthew speaks of it being “at dawn” (Matthew 28:1), while John describes it as “early, while it was still dark” (John 20:1)(Craig, 1985, pp. 39–67).

Psychologically this timing is deeply symbolic. The transition from darkness to light mirrors the journey from despair to hope, from death to new life. It speaks to the human experience of emerging from times of darkness and difficulty into new beginnings and possibilities.

Historically, the early Christian community seems to have placed great significance on this timing. The Gospel of Peter, though not included in the canonical scriptures, provides an intriguing account of the resurrection occurring at dawn, with a great light illuminating the night(Galbraith, 2017, pp. 473–491). Although we cannot rely on this text as historical fact, it reflects early Christian meditation on the timing of this pivotal event.

I encourage you to reflect on how the resurrection light dawns in your own life. Each new day offers us the opportunity to encounter the risen Christ, to be renewed by his love, and to share that love with others. The exact hour may remain a mystery the transformative power of the resurrection is a reality we can experience daily.

How long was Jesus in the tomb before rising?

Jesus was crucified and buried on Friday, the day of Preparation before the Sabbath(Habermas, 2001). He remained in the tomb throughout Saturday, the Sabbath day. Then, early on Sunday morning, the first day of the week, he rose from the dead(Craig, 1985, pp. 39–67; Habermas, 2001). This sequence fulfills Jesus’ own prophecy that he would rise “on the third day” (Matthew 16:21, Luke 9:22).

Psychologically this period of three days carries deep significance. It represents a time of transition, of letting go of the old and preparing for the new. The disciples experienced a time of powerful grief, confusion, and waiting – emotions that many of us can relate to in our own lives when facing loss or major change.

Historically, the early Christian community grappled with understanding and explaining this timeline. Some, like the apostle Paul, used the phrase “on the third day” (1 Corinthians 15:4), while others spoke of Jesus rising “after three days”(Craig, 1985, pp. 39–67). These variations reflect the Jewish method of counting parts of days as whole days.

I encourage you to reflect on the significance of this time in the tomb. Just as Jesus’ body lay in the darkness of the grave, preparing for the glorious resurrection, so too our own times of darkness and waiting can be periods of transformation. God is at work even when we cannot see or understand what is happening.

What does the Bible say about when Jesus rose from the dead?

The Bible speaks with a unified voice about the timing of Jesus’ resurrection, while allowing for some variations in the details. All four Gospels agree that Jesus rose from the dead on the first day of the week, which we now celebrate as Sunday(Craig, 1985, pp. 39–67; Habermas, 2001).

Matthew’s Gospel tells us that it was “after the Sabbath, at dawn on the first day of the week” when Mary Magdalene and the other Mary went to the tomb (Matthew 28:1). Mark describes it as “very early on the first day of the week, just after sunrise” (Mark 16:2). Luke says it was “on the first day of the week, very early in the morning” (Luke 24:1). John’s account places Mary Magdalene’s visit to the tomb “early on the first day of the week, while it was still dark” (John 20:1)(Craig, 1985, pp. 39–67).

Psychologically these accounts emphasize the dawning of a new reality. The transition from darkness to light, from night to day, mirrors the powerful transformation that the resurrection brings – from death to life, from despair to hope.

Historically, the early Christian community quickly recognized the significance of this timing. The apostle Paul, in his first letter to the Corinthians, affirms that Christ was raised on the third day, in accordance with the Scriptures (1 Corinthians 15:4). This became a central part of the early Christian proclamation and understanding of the resurrection.

I encourage you to reflect on how the biblical accounts of the resurrection timing speak to your own life. Just as the women and disciples encountered the risen Christ in the early hours of that first Easter, we too are invited to meet him anew each day.

The Bible’s message is clear: the resurrection is not just a past event a present reality that continues to transform lives. Let us live as people of the resurrection, always ready to witness and share the new life that Christ offers to all.

Are there any clues in the Gospels about the exact timing of the resurrection?

All four Gospels agree that the resurrection was discovered early on the first day of the week, at dawn or just as the sun was rising(Craig, 1985, pp. 39–67; Habermas, 2001). This consistency suggests that the early Christian community had a clear tradition about the timing of this momentous event.

Matthew’s Gospel provides an intriguing detail, mentioning “a violent earthquake” that occurred when an angel rolled back the stone from the tomb (Matthew 28:2). This could be seen as a potential indicator of the moment of resurrection, though it’s not explicitly stated as such(Habermas, 2001).

The Gospel of Mark, in some ancient manuscripts, includes a curious phrase in the longer ending: “When Jesus rose early on the first day of the week” (Mark 16:9). While scholars debate the authenticity of this passage, it reflects an early Christian understanding of the resurrection occurring at dawn(Bond, 2023).

Psychologically these dawn references are deeply meaningful. They speak to the human experience of emerging from darkness into light, from despair into hope. The precise moment may be elusive the transformative power is undeniable.

Historically, early Christian writers and theologians pondered these clues extensively. Some, like Gregory of Nyssa, suggested that the resurrection occurred at the same hour as the creation of light on the first day of creation, seeing a symbolic parallel between these two divine acts(Bond, 2023).

I encourage you to reflect on these Gospel clues not as a puzzle to be solved as an invitation to deeper contemplation. The exact minute of the resurrection may remain a mystery its reality and power are available to us at every moment.

What did the early Church Fathers teach about when Jesus was resurrected?

Many of the Church Fathers, including Ignatius of Antioch, Justin Martyr, and Irenaeus, consistently affirmed that Jesus rose from the dead “on the third day” after his crucifixion (Attard, 2023; “Interpretations of Jesus’ Resurrection in the Early Church,” 2024). This timing aligns with the Gospel accounts and the early Christian creeds. But we must remember that the exact hour of the resurrection was not specified in Scripture, leading to some variation in interpretation.

Some Fathers, like Clement of Alexandria, associated the resurrection with the early morning hours, connecting it to the dawn of the new creation (Nicklas, 2007, pp. 293–312). Others, such as Augustine, emphasized the symbolic nature of the “third day,” seeing it as a representation of the perfection and completeness of God’s work.

Interestingly, the early Church also grappled with reconciling the different Gospel accounts of the resurrection timing. John Chrysostom, for instance, sought to harmonize these narratives, suggesting that the variations reflected different aspects of the same glorious event rather than contradictions (Wittkowsky, 2019).

The early Fathers were more concerned with the theological significance of the resurrection than with pinpointing its exact moment. They saw Christ’s victory over death as the foundation of our faith and the promise of our own future resurrection (“Interpretations of Jesus’ Resurrection in the Early Church,” 2024; Å»arkowski, 2024).

I am struck by how the early Church’s focus on the transformative power of the resurrection, rather than its precise timing, speaks to the human heart’s deepest needs. The Fathers’ teachings remind us that in Christ’s rising, we find hope, renewal, and the assurance of God’s love – truths that transcend the boundaries of time and resonate in the depths of our being.

Why is Easter celebrated on different dates each year?

The varying date of Easter each year often puzzles many of the faithful. allow me to shed some light on this intriguing aspect of our liturgical calendar.

The date of Easter is determined by a complex interplay of astronomical events and ancient traditions. Easter Sunday is celebrated on the first Sunday following the first full moon after the vernal equinox in the Northern Hemisphere. This method, known as the computus, was established by the Council of Nicaea in 325 AD to ensure unity in the celebration of Christ’s resurrection throughout the Church (Ware, 2015, pp. 167–184).

This calculation, rooted in both solar and lunar cycles, reflects the historical connection between the resurrection and the Jewish Passover, which is also based on a lunisolar calendar. It’s a beautiful reminder, of how our Christian faith is intimately linked to its Jewish roots, while also embracing a new beginning in Christ.

The complexity of this system leads to Easter falling on different dates each year, typically between March 22 and April 25 in the Western Church. The Eastern Orthodox Churches, using the Julian calendar, often celebrate Easter on a different date, sometimes up to five weeks later (Ware, 2015, pp. 167–184).

I find it fascinating how this movable feast affects our perception of time and seasons. The anticipation of Easter, with its promise of new life and hope, seems to align with the natural rhythms of spring in many parts of the world. This variability in date can also serve as a reminder of the dynamic nature of our faith journey – always moving, always renewing.

Historically, there have been attempts to fix the date of Easter, both for practical reasons and to promote Christian unity. But the current system remains in place, preserving a tradition that connects us to centuries of believers who have celebrated the resurrection before us (Ware, 2015, pp. 167–184).

Although the date may change, the powerful truth of Easter remains constant – Christ has risen, conquering death and offering us the promise of eternal life. Let us embrace this yearly journey towards Easter, allowing its movable nature to keep our faith fresh and our hearts open to the ever-new miracle of the resurrection.

How do the different Gospel accounts of the resurrection timing compare?

Each Gospel provides a unique perspective on the timing of the resurrection, reflecting the experiences and emphases of the different communities for which they were written. Let us examine these accounts with both the eye of a historian and the heart of a believer.

Mark’s Gospel, considered by many scholars to be the earliest, tells us that Mary Magdalene and other women went to the tomb “very early on the first day of the week, just after sunrise” (Mark 16:2). They find the tomb empty and encounter a young man in white who announces Jesus’ resurrection (Wittkowsky, 2019).

Matthew’s account similarly places the discovery at dawn on the first day of the week. Uniquely, Matthew describes an earthquake and an angel rolling away the stone, emphasizing the cosmic significance of the event (Matthew 28:1-6) (Wittkowsky, 2019).

Luke’s narrative also mentions the women coming to the tomb early on the first day of the week, finding it empty and encountering two men in dazzling clothes who proclaim the resurrection (Luke 24:1-6) (Wittkowsky, 2019).

John’s Gospel provides a slightly different timeframe, stating that Mary Magdalene came to the tomb “while it was still dark” (John 20:1). John’s account unfolds more gradually, with Mary’s initial discovery followed by Peter and John’s visit to the tomb, and then Mary’s encounter with the risen Christ (Wittkowsky, 2019).

I’m struck by how these varying accounts reflect different human experiences of a transformative event. Just as individuals may perceive and remember a shared experience differently, so too do the Gospel writers emphasize different aspects of the resurrection morning.

None of the Gospels describe the actual moment of resurrection. Instead, they focus on the discovery of the empty tomb and the appearances of the risen Christ. This reminds us that the resurrection, while historically real, also transcends our normal categories of time and space (Nicklas, 2007, pp. 293–312).

In our faith journey, we can find richness in these diverse accounts, each offering a unique window into the mystery of Christ’s resurrection. Together, they paint a picture of a world-changing event that occurred in the early hours of that first Easter Sunday, forever altering the course of human history and offering us the hope of eternal life.

What is the significance of Jesus rising “on the third day”?

The phrase “on the third day” resonates throughout Scripture and Christian tradition, carrying powerful theological and symbolic significance. As we contemplate this timing of our Lord’s resurrection, let us explore its rich meaning with both our minds and hearts.

The third-day resurrection fulfills Jesus’ own prophecies about his death and rising (Matthew 16:21, Mark 8:31, Luke 9:22). This fulfillment demonstrates Christ’s divine foreknowledge and the purposeful nature of God’s plan of salvation (“Interpretations of Jesus’ Resurrection in the Early Church,” 2024; Å»arkowski, 2024). It affirms that the resurrection was not a random event the culmination of a divine drama carefully orchestrated for our redemption.

In the Jewish tradition, the third day held special significance. It was often associated with divine action, revelation, or deliverance. We see this in various Old Testament passages, such as Abraham’s near-sacrifice of Isaac (Genesis 22:4), Joseph’s interpretation of dreams in prison (Genesis 40:20-22), and Jonah’s deliverance from the great fish (Jonah 1:17) (“Interpretations of Jesus’ Resurrection in the Early Church,” 2024). Christ’s third-day resurrection thus connects his saving work to God’s redemptive actions throughout history.

Theologically, the three days also carry symbolic weight. St. Augustine and other Church Fathers saw in this timing a representation of the completeness of Christ’s salvific work. The number three, associated with divine perfection, suggests that Jesus’ time in the tomb was neither too short (which might have cast doubt on his real death) nor too long (which could have led to despair among his followers) (Attard, 2023; Å»arkowski, 2024).

Psychologically the third-day resurrection speaks to the human experience of transformation. It reminds us that periods of darkness and seeming defeat can give way to new life and hope. Just as Christ emerged victorious from the tomb, we too can rise from our personal struggles and spiritual deaths.

The early Church saw in the third-day resurrection a pattern for Christian life. The apostle Paul, in his letter to the Colossians, connects our baptism to Christ’s death and resurrection, urging us to “seek the things that are above” (Colossians 3:1-2). This timing thus becomes a model for our own spiritual journey of dying to sin and rising to new life in Christ (Å»arkowski, 2024).

How can we reconcile apparent differences in the resurrection timing accounts?

We must recognize that the Gospels were not written as modern historical accounts as testimonies of faith intended to convey the powerful truth of Christ’s resurrection. The early Church understood these accounts not as contradictory as complementary perspectives on the same glorious event (Nicklas, 2007, pp. 293–312; Wittkowsky, 2019).

One approach to reconciliation is to consider the possibility of multiple visits to the tomb by different groups of disciples. This could explain why some accounts mention it being “still dark” (John 20:1) while others speak of “early dawn” (Luke 24:1). The varying details may reflect different moments in the unfolding discovery of the empty tomb (Wittkowsky, 2019).

Another consideration is the cultural context of time-keeping in the ancient world. The precision we expect in modern chronology was not a primary concern for the Gospel writers. Their focus was on proclaiming the reality and significance of Christ’s resurrection, rather than providing an exact timeline (Nicklas, 2007, pp. 293–312).

We should also be mindful of the literary conventions and theological emphases of each Gospel writer. For example, John’s Gospel often uses symbolic language and timing to convey deeper spiritual truths. His mention of Mary coming to the tomb “while it was still dark” may carry metaphorical significance about the journey from spiritual darkness to the light of faith (Wittkowsky, 2019).

I’m reminded of how eyewitness accounts of the same event can vary based on individual perception, memory, and the particular aspects that held meaning for each witness. The Gospel accounts, in their diversity, reflect the very human process of grappling with an event that transcends normal human experience.

These differences can actually strengthen our faith in the authenticity of the resurrection accounts. If the stories were fabricated, we would expect a higher degree of artificial consistency. The variations suggest independent testimonies to a real event, each capturing different facets of the resurrection morning (Nicklas, 2007, pp. 293–312).

Reconciling these accounts invites us to a deeper engagement with Scripture. It challenges us to look beyond surface-level discrepancies to the core truth they all proclaim: Christ is risen! This central reality unites all the accounts and forms the foundation of our faith.

As we contemplate these varying testimonies, let us be inspired by the early Church’s approach. They embraced the vast web of resurrection accounts, seeing in their diversity a fuller picture of the inexhaustible mystery of Christ’s victory over death. May we too, in our quest for understanding, grow in faith, hope, and love, always centered on the risen Lord who calls us to new life.