We're going to be looking at the resurrection of Christ in typological form. We're going to be looking at the Old Testament and predictions of the Messiah. And I want us to turn to the first consideration in Genesis chapter 14. You remember the account of Melchizedek. We had studied him briefly in the Sunday school hour. Genesis chapter 14. We saw where Abram rescued his nephew, Lot, and we saw that he is confronted with Melchizedek. Genesis chapter 14, if you'll turn in your Bibles, beginning with verse 18. It says, and Melchizedek, king of Salem, brought forth bread and wine, and he was the priest of the Most High God. Melchizedek. We don't know very much about him. We don't know who his parents were. We don't know anything about his genealogy. Don't know anything about his birth. Don't know anything about his death. We're gonna see a little bit later in Hebrews chapter 7 that that metaphorically is going to be an application that's going to be made like unto the Son of God. Now Melchizedek was a king. He was a long-standing king. He lived in Salem, in Jerusalem. Christophany is a quick appearance of the Lord Jesus Christ for a specific purpose. But this individual named Melchizedek was a long-standing king. He was a king. He rose to that position. We do know that he was the priest of the most high God as well. Hebrews chapter 7 picks up on it. So if you'll look with me, we'll see that this is a beautiful picture of our Savior and his timelessness. Take a look at Hebrews. If you'll turn to chapter 7, look at Hebrews chapter 7. Beginning with verse one, this is all part of the missing slide, so you wanna put this parallel passage here, where you've looked at Genesis 14, 18, and now Hebrew 7, verses one through, we'll be looking at verse three as well, one through three. For this Melchizedek, king of Salem, priest of the most high God, amazing to find a believing king, a holy priest in a carnal pagan land. He met Abraham, it says in verse one, returning from the slaughter of the kings. And notice, he blessed him. And of course, Abraham, recognizing the fact that he was a priest, he was a holy priest, a king of righteousness, he gave him a tenth part of all. It was a sign of respect for his position. first being, by interpretation, King of Righteousness, Melchizedek, and after that also, King of Salem, which is King of Peace. Then notice, here, he picks up on the fact that we don't have a lot of information on who and what Melchizedek's background was, and he begins now to apply that to the Lord Jesus Christ by saying, without father, without mother, without descent, without neither having beginning of days nor end of life. We're not giving any information at all about Melchizedek in chapter 14, but notice the phrase like unto. It didn't say Melchizedek was Christ, but he was like unto Christ. And I know theologians will be arguing till the coming of the Lord as to whether that was a Christophany or not. I do not take that position. However, I will say that there is a like unto analogy. And the whole purpose of Hebrews 7 is to show the inferiority of the Levitical priesthood to the Melchizedekian priesthood. Why? Because within the loins of Abraham was the Levitical priesthood. And therefore, the Levitical priesthood in effect gave tithes unto Melchizedek as well. And notice what it says here. Like unto the Son of God abideth a priest continually. Now look at verse 15. It says in verse 15, it is yet far more evident for that after the similitude of Melchizedek. You see the similitude, not that he was, but an analogy is being drawn. The similitude of Melchizedek. there arises another priest, not the same one, but another, who is made not after the law of a carnal commandment, but after the power of an endless life. For he testifies thou art a priest forever after the order of Melchizedek. Look at verse 23. And there were truly many priests because they were not suffered to continue by reason of death. But this man, because he continueth forever, has an unchangeable priesthood. Wherefore, he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. for such a high priest became who is holy, harmless, undefiled, separate from sinners, made higher than the heavens. And of course here we have the analogy, we have a glimpse of our Savior, the Lord Jesus Christ, pictured typologically with the priesthood of Melchizedek. Now, I think we're going to get ready for our second point. Notice with me the usage of the two sacrificial birds in the book of Leviticus chapter 14. Leviticus chapter 14, beginning with verse four. Here it says, then shall the priest command to take for him that is cleansed, this is the cleansing of a leper, two birds alive and clean. and cedarwood, and scarlet, and hyssop. And the priest shall command that one of the birds be killed in an earthen vessel over running water. And for the living bird, he shall take it, and the cedarwood, and the scarlet, and the hyssop, he shall dip them, and the living bird in the blood of the bird that was killed over the running water, and shall sprinkle upon him that is to be cleansed from the leprosy seven times, shall pronounce him clean, and shall let the living bird loose into the open field. So here you have a beautiful picture. The sacrificial bird slain, speaking of the death of Christ, but then the other bird in verse six and seven released a picture of Christ's resurrection. So we're able to see here metaphorically this picture of Jesus Christ. Remember what it says in 1 Peter 3.18, Christ was put to death in the flesh, but he was quickened by the spirit. And that's a picture of the bird that is being released into the air. Then thirdly, please note another scripture that is a little picture of the resurrection of our savior and it's found in Leviticus Chapter 23, you know the Feast of the First Fruit. Leviticus chapter 23 and verse 10, the Feast of First Fruits. It says, speak unto the children of Israel and say unto them, when you come into the land which I give unto you and shall reap the harvest thereof, then ye shall bring a sheaf of the first fruits of your harvest unto the priest. And he shall wave the sheaf before the Lord to be accepted for you on the morrow. After the Sabbath, the priest shall wave it. And here we have a beautiful picture of the first fruit of the harvest being waved before the Lord. And it's a beautiful picture that God has blessed the harvest. And this is the first fruit of the harvest And does not the Bible say in 1 Corinthians 15 and verse 20, now is Christ risen from the dead and become the first fruit of them that slept. So we have a beautiful picture of the coming harvest and we're going to follow Christ and his resurrection is the model whereby we will rise again as well. Then of course you're familiar with Aaron's rod that budded in the book of Numbers. Turn to the book of Numbers, if you will, with me. Chapter 17 and verse 8. You know, the tribal leaders rebelled against the Aaronic priesthood, and the Lord told Moses that every tribal head was to take a rod and place their tribal name on it, place it in the tabernacle. Notice what it says in chapter 17. and verse eight, it came to pass on the morrow, Moses went into the tabernacle of witness and behold the rod of Aaron for the house of Levi was budded and brought forth buds and bloomed blossoms and yielded almonds. And it was a sign, you see, that God's blessing was upon the Aaronic and the Levitical priesthood. Any rebellion would not be tolerated. And do you remember where they placed the rod that budded? It was in the Ark of the Covenant. And it was kept there as a picture against rebellion, against God's anointed. This is a picture of resurrection as that rod bloomed. So just a couple of conclusions before we get into the message for this evening. Number one, it's truly a blessing to know that Christ's resurrection was demonstrated to us in doctrine and in typology in both the Old and New Testaments. The resurrection of Christ is the centerpiece of the Christian doctrine, and our Savior is alive. He's not the God of the dead, but the God of the living, and we can trust in the Lord Jesus Christ as our personal Savior. And I know all here have, and we thank the Lord for that. Now, I'd like for us to look at some predictions of Christ's own resurrection. And we want to look at some of the portions of scripture that have to do with Christ's own prophetic statements in the book of the New Testament. Now, notice, if you will, John chapter 2, verse 19. John chapter 2, this is early in Christ's ministry. And I'd like to read verses 13 through 25 of John chapter 2. John 2 verses 13 through 25. It says, the Jews' Passover was at hand. Verse 13, Jesus went up to Jerusalem and he found in the temple those that sold oxen and sheep and doves, the changers of money sitting, When he had made a scourge of cords, he drove them out of the temple and the sheep and the oxen and poured out the changers of money and overthrew the tables. Don't confuse this with the event prior to Palm Sunday at the end of his ministry. There were two cleansings. All of us know that and we need to remind ourselves about that. But look at verse 16. And said unto them that soul doves take these things hence Make not my father's house a house of merchandise. I wonder how many churches are doing that today. His disciples remembered that it was written, the zeal of mine house has eaten me up. Then answered the Jews and said unto him, what sign showest thou unto us, seeing that thou doest all these things? Now look at verse 19. the first prediction that Christ gives of his own resurrection. Destroy this temple, and in three days I will raise it up. And of course, that was brought up against him at the crucifixion, wasn't it? Then said the Jews, 40 and six years was this temple in building. Wilt thou rear it up in three days? But he spake of the temple of his body. So this is a first prediction. Then I want you to turn to that great passage in Matthew chapter 16. Matthew chapter 16. You recall in Matthew 16, Jesus Christ makes that prediction and that announcement regarding the establishment of the church. We see the pronouncement of the Apostle Peter, but look at verse 21. After this great announcement and Peter's profession, thou art the son of the living God, it says in verse 21, after having announced that the church would be inaugurated, I will build my church. And that, of course, is a future active indicative. The church was not in existence. Beware of churches that have the church beginning in the gospel. Very often they do not make distinctions between Israel and the church. They confuse the kingdom of God with the church, and very often leads into reform theology. But Jesus said, I will build my church, and that began on the day of Pentecost. We're still on Old Testament ground here in the gospel period. But look at verse 21. Having announced that his church would be built in the near future, And he says from that time forth began Jesus to show unto his disciples how that he must go to Jerusalem and suffer many things of the elders and chief priests and scribes and be killed and raised again the third day. So here he makes this startling prophecy of his death burial, and resurrection. Then thirdly, take a look with me to John chapter 10 and verse 17. John 10 and verse 17. This is Christ's discourse of the good shepherd. And our good shepherd was obedient unto death as we look at verses 17 and 18. Notice what he says. Therefore doth my father love me. Because I lay down my life that I might take it again. Look at verse 18. No man taketh it from me. Oh, how many television programs. and books such as that by Hugh Schoenfield, the Passover plot, that say that Jesus Christ never intended to go to the cross. The tables were turned on him, and he went to the cross unanticipatively. No, for him, he was obedient unto death, like it says in Philippians 2.8. No man taketh from me, but I lay it down of myself. I have power to lay it down and I have power to take it again. This commandment I have received of my father. So that's the third prediction of our Savior's resurrection. Then turn to the book of Matthew chapter 17. Matthew chapter 17, that great transfiguration chapter, Matthew chapter 17. Notice what it says in verse 23, Matthew chapter 23. Let's take it back to verse 22 of Matthew 17. While they abode in Galilee, Jesus said unto them, the son of man shall be betrayed into the hands of men. They shall kill him, and the third day he shall be raised again. And they were exceeding sorry. Now, how many Bible teachers have ever been discouraged that you have done the best that you possibly can in teaching and then you hand out a quiz or you have a question and answer time and it doesn't seem like it goes through? Anybody who's been a teacher on any subject will definitely feel that way. Well, I'm going to show you some scriptures that that may encourage you a little bit on that, but here in Matthew chapter 17, Christ is speaking to his disciples in Galilee. Turn a few pages more and take a look at Matthew chapter 20 and verse 17. Matthew 20, 17. This is scripture number five. Jesus going up to Jerusalem took the 12 disciples apart in the way and said unto them, Behold, we go up to Jerusalem, and the Son of Man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death. And they shall deliver him to the Gentiles to mock and to scourge and to crucify him, and the third day he shall rise again. Now that's pretty clear, isn't it? Do you see how we've repeated this five times. Now let me show you an interesting scripture here. Turn to Luke chapter 18. I don't know if you've ever seen this before. Let's talk about it and let's look at it perhaps for the first time if you haven't seen this before. Luke chapter 18 beginning with verse 31. Luke is the only one who specifically mentions this particular detail. Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of Man shall be accomplished. And he begins to repeat what we have read in previous scriptures. He shall be delivered unto the Gentiles, shall be mocked, and spitefully entreated, and spitted upon. They shall scourge him, put him to death, and the third day he shall rise again. Now, notice verse 34. They understood none of these things. Here's the phrase I want to draw your attention to. This saying was hid from them. Now, theologians differ on this topic. There are some people that will translate it in the passive voice, which the Greek does permit. And the idea would be that God hid it from them for no reason that we understand. You remember, for instance, they will use the event where Christ appeared to the disciples on the road to Emmaus and their eyes were holden and they did not recognize him. Well, there are some that will say that it wasn't spiritual ignorance and not listening, but that the Lord had hidden this from them. I don't take that position. It can also be understood in the middle voice, that the problem was with them. It wasn't a superimposed ignorance or a superimposed hidden doctrine, but it was something that was their problem. Now what would that have been? I personally think the reason why the middle voice is preferable is that you had a group of men who were enamored with earthly ideas about how things ought to be. And they figured that Christ would somehow Go against all of this and come out the victor and never be crucified. In spite of what he said, they had this idea in their mind. And you know, it is true that we often believe what we want to believe. And we often hear what we want to hear. It's amazing how any Bible teacher will often see that. We have a preconceived notion, and we will not abandon it, and that's the way it's going to be, and it even colors how we hear things. I don't want you to think, looking at verse 34, that the Lord was hiding and not allowing his disciples. He expected them to respond to this teaching. So therefore, I take it as a middle voice. Remember, why would the Lord have ever told the disciples on the road to Emmaus, oh, foolish and slow of heart who have failed to believe all that the prophets have spoken. Why would he say that and then hide it from them? He would be then responsible for that. So it's amazing how people can take a scripture and wrestle it and take it apart from all other scriptures and come up with doctrines. I don't know whether they just want to be different or give another opinion that has never been heard before. But nonetheless, we need to be careful about that. Let me give you a seventh scripture. And this is Matthew chapter 26. Turn to Matthew chapter 26. Matthew chapter 26 and verse 6. Here it says, now when Jesus was in Bethany, does anybody remember who else lived in Bethany? Who? Mary, Martha, Lazarus. Now, this is their hometown, but I want you to notice that they're in the home of Simon the leper. It's his house. but the same town. And evidently Simon the leper was very hospitable, but he didn't want to do the cooking and he didn't want to do the serving. So he let Mary and Martha come in and take care of the lady's work and he would be able to spend time. I'm saying this because sometimes these anointings are confused with others. I'll show you in a few minutes. In Luke chapter 7, which is a different event, Jesus was anointed by a woman who was a sinner. We don't know that her name was Mary. But there was a woman who anointed with an alabaster box at an earlier event. And these are two separate events. We need to understand that. So this took place in the home of Simon the leper. The earlier anointing in Luke that we're going to look at in a few minutes took place in the home of Simon the Pharisee. Not Simon the leopard, Simon the Pharisee. Two separate events. A lot of people sometimes confuse that. Now, the women are not named, by the way, in Matthew chapter 26. But they are named in John chapter 12. So the Synoptic Gospels will help us out here. And we do know that right after the resurrection, the raising of Lazarus, it says here, a supper was made. It doesn't say where it was, but using the account of Matthew 26, we know it was at the home of Simon the leper, and it says, Mary, John 12 in verse three, took a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, wiped his feet with her hair. The house was filled with the odor of the ointment. Now let's go back to Matthew chapter 26. We've already established the identity of the two ladies here, but notice here it says in verse 7, there came unto him a woman, that's Mary now, having an alabaster box, a very precious ointment, in the home of Simon the leper, poured it on his head as he sat at meat, but when the disciples saw it, they had indignation saying, to what purpose is this waste? This ointment might have been sold for much and given to the poor. But when Jesus understood it, he said unto them, why trouble ye the woman? She hath wrought a good work upon me. For ye always have the poor with you, but me ye have not always. Now notice the prophecy regarding his death For in that she poured this ointment on my body, she did it for my burial. Verily I say unto you, wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman, what she has done, be told as a memorial for her. Now take a look at the passage that I told you earlier about the home of Simon the Pharisee. Luke, Luke chapter 7 verse 36. I just want to point out to you that there were two events with the alabaster box. Here Jesus is not in the home of Simon the leper, but in the home of a Pharisee. And this is the home of Simon the Pharisee. One of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house and sat down to meet. And behold, a woman in the city, which was a sinner." We're not told that it was Mary. It's a different event from Matthew 26. And it says this woman, when she knew that Jesus sat at meet in the Pharisee's house, brought an alabaster box of ointment stood at his feet behind him weeping, began to wash his feet with tears, and did wipe them with the hairs of her head, kissed his feet, and anointed them with the ointment." And then it says, now when the Pharisee, which had bidden him, saw it, he spake within himself, saying, this man, if he were a prophet, would have known who and what manner of woman this is that touches him. for she is a sinner. And Jesus answering said unto him, what's the Pharisee's name? Simon. He's not talking to Simon Peter now. He's talking to Simon the Pharisee, the host that invited him. Simon, I have somewhat to say unto thee, and he sayeth, Master, say on. And here There was a certain creditor which had two debtors. One owed 500 pence, the other 50. And when he had nothing to pay, he frankly forgave them both. Tell me therefore which of them will love him the most. Simon, that is the Pharisee, answered him and said, I suppose that he to whom the Lord forgave most. And he said unto him, thou hast rightly judged. He turned to the woman. and said unto Simon, the Pharisee that is, seest thou this woman? I entered into thine house, thou gavest me no water for my feet, but she hath washed my feet with tears and wiped them with the hairs of her head. You know, that old Pharisee thought he was doing Jesus a favor by even having him come to his home. And Jesus saw this sinner with a broken heart seeking forgiveness, worshiping him, and gave acknowledgement to her. And it goes on to say here, thou gavest me no kiss, verse 45, but this woman, since the time I came in, hath not ceased to kiss my feet. My head with oil thou didst not anoint, but this woman hath anointed my feet with ointment. Wherefore I say unto thee, her sins, which are many, are forgiven, for she loved much." In other words, she demonstrated her great love. One commentator said, oh, she loved much because she was a sinning prostitute. No, no, no. That's not it at all. She loved Jesus much. She demonstrated the depth of her love to Jesus. But notice what it says, to whom little is forgiven, the same loveth little. And he said unto her, thy sins are forgiven. And they that sat at meat with him began to say within themselves, who is this that forgiveth sins also? And he said unto the woman, thy faith has saved thee, go in peace. So do you see that these are two different events? So keep that in mind, this event took place earlier, and then of course in Matthew chapter 26 came the other. Go to that passage in Matthew 26 again. I want to finish up on Christ's pronouncement of his resurrection here in this particular passage, which is the real purpose of why we are looking at Matthew 26. Take a look at verse 28. And this is the passage of scripture which we have read in the upper room and as we had gathered together for the Lord's table, verse 28. He says here, this is my blood of the New Testament, which is shed for many for the remission of sin. I say unto you, I will not drink henceforth of the fruit of the vine until that day when I drink it new with you in my Father's kingdom. There is another prophecy regarding our Lord's resurrection in this wonderful passage of scripture that is given to us. Isn't it wonderful to know that our Lord demonstrated that tremendous, tremendous fulfillment of prophecy, and he fulfilled and declared that prophecy himself. Now, this Wednesday, we're going to be looking at false views of the resurrection, and I hope that it'll be a blessing to your heart. But God honors his word, and thank the Lord we're not only saved through the cross work of Christ, The resurrection of Christ demonstrated that God accepted what Jesus did on the cross. He provides the pattern for our own resurrection. The disciples heard a great deal of information, and yet because of preconceived notions, it ought to warn us that we need to approach God's word without bias, and yet at the same time responding in faith to what God's Word says to us. Let's bow our heads together. While our heads are bowed and eyes are closed, won't you just take the time this evening to thank the Lord for the fact that the Old Testament predicted and prophesied the arrival of the Messiah and his death, burial, and resurrection, and Christ provided that information, We can continue in our study to see the reality of how indeed this will have ramifications in our lives in the future. Let's thank the Lord for the abundance of his word and his promises. Lord, we thank you that you honor your word. We thank you, Father, for the testimony of the prophets. Lord, we would not be as the disciples on the road to Emmaus We're crestfallen and sad, and we're not living in light of a risen Savior. Thank you, Father, for this Resurrection Sunday coming up shortly, and we thank you, Father, for the truths and promises of your word that we have heard over the years. Help us, Lord, to practice the presence of our Savior with us. He walks with us, and he talks with us, and Lord, thank you that you affirm that we are yours and you are our Heavenly Father. Bless us as we close our service in song. In Jesus' name, I thank you. Amen.