One of my favorite church services as a kid was the evening Mass on Holy Thursday, the day before Good Friday.
There was a lot of joyous music, incense, a procession, lighted candles, etc. during that service. It was a celebration of the first communion, so it was a very, very important day in the Catholic calendar.
The pastor of St. Conrad’s Church, Father Baumann, washed the feet of 12 men who were ushers or deacans or soforth in the parish during this ceremony. According to the New Testament, Jesus had washed the feet of the twelve apostles during that last supper. I always thought that was cool, although nobody could ever answer my question about why prominent men in the parish and not twelve random members of the congregation couldn’t be picked to have thier feet washed. Isn’t everybody in the congregation somewhat of an apostle?
This remembrance of the first communion is very, very important to the Catholic faith. I don’t know why the Catholic Church emphasized the resurrection, Easter Sunday, much, much more than the first communion, but they did. I suppose Easter was easier to ‘market’, to ‘sell’.
By the way, perhaps someone has an answer to a question about Easter for which I’ve never found a suitable answer. If you have the answer to the question below, please write it into a comment. According to the prophets in the Old Testament, the Savior should rise from the dead after three days. Jesus was crucified on Good Friday. That’s one day. Saturday is a second day. But he rose very early on Sunday morning… Isn’t one day from this prophecy missing?
According to various sources I am happy to share these thoughts:
1. The Catholic Church emphasizes the Resurrection and Easter Sunday more than the First Communion because the Resurrection is the foundational event of Christianity. It signifies Jesus Christ's victory over death, validating his divinity and the promise of eternal life for believers. Easter is the culmination of the Paschal Mystery—Christ’s passion, death, and resurrection—which is central to Catholic theology and liturgy. The Catechism of the Catholic Church (CCC 638-655) underscores that the Resurrection is the “confirmation of all Christ’s works and teachings” and the source of salvation.
First Communion, while deeply significant as a sacrament (Eucharist) where a person first receives Christ’s body and blood, is a personal milestone within the broader context of salvation history. It’s a moment of spiritual growth, typically for children around age 7, but it doesn’t carry the universal, cosmic weight of the Resurrection. The Eucharist itself, celebrated at every Mass, draws its meaning from Christ’s sacrifice and resurrection, making Easter the theological anchor.
Historically, Easter’s prominence also stems from its roots in the early Church, where it was celebrated as the primary feast (often tied to Passover). First Communion, as a distinct rite, developed later, with its current form standardized around the 13th century (Council of Lateran IV, 1215). Easter’s liturgical season, with its 50-day celebration, overshadows other sacramental events in scope and emphasis.
2. The question about whether Jesus' resurrection aligns with the Old Testament prophecy of the Savior rising "after three days" is a common one, especially given the timeline from Good Friday to Easter Sunday. Let’s address this clearly and concisely, considering biblical texts, Jewish reckoning of time, and theological perspectives.
The Prophecy and the Timeline
The Old Testament doesn’t explicitly state a prophecy that the Messiah would rise “after three days” in a single verse, but Jesus himself refers to this timeframe, drawing from prophetic imagery. The key reference is the “sign of Jonah,” where Jesus says, “For as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth” (Matthew 12:40). This is often linked to Jonah 1:17, where Jonah is in the fish for three days and nights, seen as a type or foreshadowing of the Messiah’s burial and resurrection.
Additionally, some connect this to Hosea 6:2, which says, “After two days he will revive us; on the third day he will raise us up,” though this is more about Israel’s restoration than a direct messianic prophecy. The “third day” motif also appears in other Old Testament contexts (e.g., Genesis 22:4, Exodus 19:11), symbolizing divine intervention or fulfillment.
The Gospel timeline is:
Good Friday: Jesus is crucified and dies around 3 p.m. (Mark 15:34-37), is buried before sunset (Mark 15:42-46).
Saturday: Jesus remains in the tomb, the Sabbath day.
Sunday: Jesus rises very early in the morning, before dawn (John 20:1, Mark 16:2).
At first glance, this seems to cover parts of three days (Friday afternoon, all of Saturday, Sunday morning), but not three full 24-hour periods, especially not “three days and three nights” as in Matthew 12:40. So, is a day missing?
Jewish Reckoning of Time
The key to resolving this lies in how first-century Jews counted time. Unlike modern Western reckoning, which requires a full 24 hours for a “day,” Jewish tradition counted any part of a day as a whole day. This is evident in rabbinic writings and biblical examples:
In Esther 4:16 and 5:1, a “three-day” fast ends on the third day, not after three full days.
The Talmud (e.g., Pesachim 4a) notes that part of a day counts as a full day in legal contexts.
Applying this to Jesus’ burial:
Day 1: Friday, from Jesus’ death and burial (afternoon) until sunset.
Day 2: Saturday, sunset Friday to sunset Saturday (the Sabbath).
Day 3: Sunday, from sunset Saturday to early Sunday morning when Jesus rose.
Thus, in Jewish reckoning, the time from Friday afternoon to Sunday morning spans three days, even if not three full 24-hour periods. The phrase “three days and three nights” in Matthew 12:40 is likely a Semitic idiom, emphasizing the period rather than a literal 72 hours. This is supported by parallel Gospel phrases like “on the third day” (Luke 24:46) or “after three days” (Mark 8:31), which are used interchangeably.
Theological and Scriptural Consistency
The Gospels consistently present Jesus’ resurrection as fulfilling the “third day” expectation:
Luke 24:7: “The Son of Man must be delivered into the hands of sinful men and be crucified, and on the third day rise.”
1 Corinthians 15:4: Paul, citing early Christian tradition, says Jesus “was raised on the third day in accordance with the Scriptures.”
Early Church Fathers, like Augustine (in De Trinitate 4.6), also explained that the partial days counted as whole days in Jewish custom, resolving any apparent discrepancy. The “three days and three nights” phrase is understood as a figurative expression, not a precise chronological requirement.
Addressing the “Missing Day”
The concern that “one day is missing” arises from a modern, literal interpretation of “three days and three nights.” However:
Partial Days Count: Friday (part), Saturday (full), and Sunday (part) satisfy the Jewish counting method.
Idiomatic Language: “Three days and three nights” was a common expression for a short, defined period, not always literal (e.g., Jonah’s story may also use symbolic timing).
Focus on “Third Day”: The Gospels emphasize “on the third day” (Matthew 16:21, Luke 9:22), which aligns with Sunday as the third day after Friday.
If the resurrection had occurred later (e.g., Monday), it would have exceeded the “third day” prophecy. The early Sunday morning resurrection fits the prophetic framework when understood in its cultural context.
Alternative Views
Some scholars and skeptics argue the timeline is inconsistent, particularly with Matthew 12:40’s “three nights.” Possible responses include:
Textual Emphasis: Matthew’s unique use of “three days and three nights” may reflect a specific audience familiar with Jonah’s imagery, while other Gospels use “third day” for clarity.
Theological Priority: The early Church prioritized the resurrection’s occurrence over precise hour-counting, focusing on its fulfillment of Scripture.
Minority Theories: Some propose alternative crucifixion dates (e.g., Wednesday or Thursday) to fit three full nights, but these lack broad historical or textual support, as the Friday crucifixion is well-attested in Gospel accounts and early tradition.
Conclusion
The prophecy of the Savior rising “after three days” is fulfilled in Jesus’ resurrection on Sunday morning, counting Friday, Saturday, and Sunday as three days in Jewish reckoning. The “three days and three nights” phrase is an idiomatic expression, not a literal requirement for 72 hours. No day is missing when viewed through the lens of first-century Jewish timekeeping and the Gospel’s emphasis on the “third day.”
I am not sure if this all is helpful, still it was interesting to think about all this. Best regards, Cheers!