Jesus' Mission to Israel and the Empty Tomb
Jesus' earthly mission was primarily directed toward "the lost sheep of the house of Israel" [6]. This focus is evident in his own statements, such as Matthew 15:24, where he declares he was sent only to them [6]. The "house of Israel" in this context refers to the entire Jewish nation, including all tribes, not just the ten tribes often distinguished from the house of Judah [6]. Jesus' ministry involved healing diseases, disputing with Pharisees, and instructing his disciples within the land of Judea, often traveling to Jerusalem, which was considered the highest part of the land of Israel [3].
Despite this initial focus, Jesus' mission was not exclusively limited to Israel but encompassed a broader, global scope, as indicated by passages like John 10:16 and 11:52 [2]. This universal aspect became particularly clear after his resurrection, when the church's mission expanded beyond Judea to Samaria and ultimately "to the ends of the earth" (Matthew 28:19; Acts 1:8) [2].
A pivotal event in Jesus' mission, and central to Christian belief, is his death and resurrection. The Gospels provide multiple accounts of the empty tomb as evidence of his resurrection [8]. For instance, Luke 24:3-4 describes the tomb as empty, and John 20:3-9 notes that the grave clothes were undisturbed [8]. These accounts are corroborated by numerous post-resurrection appearances of Jesus to his disciples and others, which served to overcome their doubts [8]. These appearances are recorded in Matthew 28, Mark 16:1-8, Luke 24:1-53, John 20:11–21:23, and 1 Corinthians 15:3-8 [8].
The Jewish burial customs of the time did not typically involve sarcophagi or coffins, but rather a simpler approach, often utilizing deep loculi within rock-cut tombs [1]. This simplicity is consistent with the general character of Jewish religious observances [1]. The absence of Jesus' body from such a tomb, therefore, was a significant sign.
The resurrection of Jesus fulfills Old Testament prophecies, such as those found in Psalm 16, which Peter interprets as referring to Christ's resurrection rather than David's [7]. David, though a man of high devotion, died and was buried, and his body saw corruption [7]. The prophecy, therefore, must refer to one who would rise without seeing corruption, namely Jesus [7]. This event is understood as Jesus sanctifying his people with his own blood, a concept rooted in the idea of Christ as a sacrifice [5]. The sanctification here refers to the setting apart of a chosen people, distinct and peculiar, through Christ's atoning work [5].
The ultimate outcome of Jesus' mission, culminating in his resurrection, is a new creation where God is immediately present with his people. In this future state, there will be no need for a material temple or external forms of worship as currently practiced, because "the Lord God Almighty, and the Lamb, are the temple of it" (Revelation 21:21) [4]. This vision contrasts with the Jewish expectation of a third temple, which John Gill argues is in vain [4].
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Tomb — From the burial of Sarah in the cave of Machpelah, (Genesis 23:19) to the funeral rites prepared for Dorcas, (Acts 9:37) there is no mention of any sarcophagus, or even coffin, in any Jewish burial. Still less were the rites of the Jews like those of the Pelasgi or Etruscans. They were marked with the same simplicity that characterized all their religious observances. This simplicity of rite led to what may be called the distinguishing characteristic of Jewish sepulchres--the deep loculus--which, so far as is now known, is universal in all purely Jewish rock-cu”
- John (Protestant academic) “Tyndale House on John 12:20: 12:20 Among the people drawn to Jesus (12:19) were some Greeks, God-fearing Gentiles who had come to Passover to worship. Jesus’ mission was not simply to Israel but encompassed the entire world (10:16; 11:52). Following Jesus’ resurrection, the church’s mission was to go beyond Judea to Samaria, and ultimately to the ends of the earth (Matt 28:19; Acts 1:8).”
- Matthew (Baptist/Reformed) “John Gill on Matthew 20:16: And Jesus going up to Jerusalem,.... Which was situated (f) in the highest part of the land of Israel: the land of Israel, is said to be higher than any other land whatever; and the temple at Jerusalem, higher than any part of the land of Israel; wherefore Christ's going to Jerusalem, is expressed by going up to it. Whither he came either from the coasts of Judea, from beyond Jordan, Mat 19:1 where he had been some time healing diseases, disputing with the Pharisees, discoursing with the young ruler, and instructing his disciples; or from a country near to the wilde”
- Revelation (Baptist/Reformed) “John Gill on Revelation 21:21: And I saw no temple therein,.... No material temple, as was in the old Jerusalem, or such as is described in Ezekiel's vision; nor any place of public worship, as under the Gospel dispensation; for in this state there will be no such external form of worship as now, such as preaching the word and administering ordinances. The Jews expect a third temple, but in vain. For the Lord God Almighty, and the Lamb, are the temple of it; God will be immediately present with his people, whose face they shall see, and whom they will serve in the most pure and spiritual man”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 13:12: Wherefore Jesus also,.... In order to answer the type of him; that he might sanctify the people with his own blood: by "the people" are meant the people who are the objects of divine love and favour; a chosen and covenant people; a distinct and peculiar people; Christ's own special people, by the gift of his Father to him: and the sanctification of them does not design the internal sanctification of them, though this is from Christ, and in consequence of his blood; nor does it so much regard the cleansing of the filth of sin, though Christ's blood sanctifies, in t”
- Matthew (Baptist/Reformed) “John Gill on Matthew 10:6: But go rather to the lost sheep of the house of Israel. To whom he himself was sent, Mat 15:24. By "the house of Israel" is meant the whole Jewish nation; for though this phrase, when distinguished from the house of Judah, designs only the ten tribes; yet here it intends all the Jews, then living in the land of Judea, among whom there were some of all the tribes: and by "the lost sheep" of this house, are meant either all the people of the Jews in general, who were wandering, and were lost in error and sin, and to whom the external ministry of the Gospel came; or rat”
- Acts (Presbyterian) “Jamieson, Fausset & Brown on Acts 2:29: David . . . is . . . dead and buried, &c.--Peter, full of the Holy Ghost, sees in this sixteenth Psalm, one Holy Man, whose life of high devotedness and lofty spirituality is crowned with the assurance, that though He taste of death, He shall rise again without seeing corruption, and be admitted to the bliss of God's immediate presence. Now as this was palpably untrue of David, it could be meant only of One other, even of Him whom David was taught to expect as the final Occupant of the throne of Israel. (Those, therefore, and they are many, who take Davi”
- Acts (Protestant academic) “Tyndale House on Acts 1:3: 1:3 he proved to them in many ways that he was actually alive: The Gospels describe the evidence for Christ’s resurrection: Jesus’ tomb was empty (Luke 24:3-4), his grave clothes were undisturbed (John 20:3-9), and many people saw him (see Matt 28; Mark 16:1-8; Luke 24:1-53; John 20:11–21:23; 1 Cor 15:3-8). Jesus appeared to the apostles in part to overcome their doubt (Matt 28:17; Luke 24:17-24, 38, 41; John 20:27; see Mark 16:14) • The Kingdom of God was the central theme of Jesus’ teaching (see Acts 1:6-8; Matt 4:17; Mark 1:14-15; Luke 4:43).”