Easter Sermon Ideas: 40 Passages for Proclaiming the Resurrection

Many have called Easter the “Super Bowl Sunday” for pastors. It’s the biggest Sunday of the year for churches, with attendance numbers often at their highest. Pastors want to bring their A-game every Sunday—but especially on Easter.

Each year, we proclaim the same message: Jesus’s resurrection. But how do we preach the same message year after year without preaching the same sermon year after year?

Over my years in ministry, I’ve kept a list of Easter sermon ideas.

1. He is risen indeed (Matt 27:62–28:20; Mark 15:42–16:8; Luke 23:50–24:53; John 19:38–20:31)

Perhaps the most obvious choice for Resurrection Sunday is to preach one of the Gospel accounts of Jesus’s resurrection.

The key here is to preach the text as it occurs and functions within that particular Gospel’s narrative, showing how it resolves its account of Jesus as the Messiah.

2. Raised for our justification (Rom 4:25)

This compact verse declares that Jesus “was delivered up for our trespasses and raised for our justification.” In Jesus’s resurrection, he himself is vindicated and justified, and as those united to Christ by faith, we are justified in him. The resurrection isn’t merely proof that the cross “worked.” It’s the divine declaration that those in Christ stand acquitted and righteous before God. The resurrection is a courtroom verdict in our favor.

3. Death will be swallowed up forever (Isa 25:6–8)

Isaiah prophesies that God will one day “swallow up death forever” and “wipe away tears from all faces.” In this way, God will destroy “the covering that is cast over all peoples, the veil that is spread over all nations.”

This Old Testament vision of death’s defeat finds its fulfillment in Christ. What was once a distant hope became a reality when Jesus walked out of the tomb, inaugurating the age when death itself is swallowed up.

4. Christ, the firstfruits of those who shall be made alive (1 Cor 15:1–28)

Paul presents history as defined by two representative men. Adam, the father of all humanity, plunged us into sin and death through his rebellion. All connected to Adam share in his sin and fate. But through Christ’s resurrection, all those “in him” will one day share in his resurrection.

We don’t merely believe in Christ’s resurrection. We participate in it.

Christ was raised as the firstfruits of a great resurrection harvest, guaranteeing that those united to him will follow. We don’t merely believe in his resurrection. We participate in it.

5. If we’ve died with him, we’ll live with him (2 Tim 2:11–13)

Since Christ has been raised, all who are in him shall be raised (see also 2 Cor 4:14). Our union with Christ in his death guarantees our union with him in his resurrection. This is the believer’s hope and encouragement: Because he lives, we too shall live.

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6. I am the resurrection and the life (John 11:1–44)

The first half of John’s Gospel is a book of signs: acts of Jesus which carry deeper meaning, signifying his divine identity. The final and greatest of these signs is his raising of Lazarus, signaling Jesus’s authority over death.

But Jesus doesn’t merely claim power to resurrect (see John 5:19–29). He claims to be resurrection life itself: “I am the resurrection and the life” (John 11:25). He embodies the very hope of resurrection, a hope he secures in his own resurrection and then shares with all whom the Father has given him. This sign points forward to his own victory over the grave on behalf of his own.

7. Conformed to the image of the resurrected Christ (1 Cor 15:45–49)

We are born bearing Adam’s likeness, a likeness marked by sin, corruptibility, and death. But the Son took on a body so that in a body he might abolish death and, through his resurrection, bring all those united to him into glorified existence.

Salvation is union with and conformity to Christ. While the Spirit is morally transforming us in the present, one day we will be fully conformed to Christ’s likeness, receiving resurrected bodies like his.

8. Living as those with resurrected life (Rom 6:1–14; Col 2:16–3:17)

For believers, resurrection is not merely a future hope. It’s a present reality with moral implications. In Christ, we experience the eschatological resurrection in two installments: Already we are raised with Christ spiritually or inwardly, and at his return will be raised with him physically.

Since we have died with Christ and been raised with him, we are to mortify our remaining sinful propensities (the “flesh”) and live out the new resurrected lives we already possess (in addition to Rom 6:1–14; Col 2:16–3:17; see also Eph 2:1–10; 4:17–24). Our union with Christ’s death and resurrection transforms how we live now.

9. Our labor is not in vain (1 Cor 15:58)

Over and over, Ecclesiastes reminds us that “all is vanity.” And for good reason: No matter what we accomplish or accumulate in this life, it will eventually come to an end. We will die and be forgotten. In this way, death is the ultimate “vanitizer,” marking all features of this life with its seeming irreversible verdict of “vanity.”

As such, when Christ defeated death and gave us hope beyond the grave, he revoked the vanity of our labors for God. As Paul concludes his chapter on the resurrection, “in the Lord your labor is not in vain” (1 Cor 15:58; cf. the six uses of “vain” or “futile” across 1 Cor 15). We can labor knowing our toil is worth it because eternity is on the horizon.

10. Declared the Son of God in power (Rom 1:3–4)

Paul opens Romans by outlining the gospel concerning God’s Son, who was “descended from David according to the flesh” but “declared [or appointed] the Son of God in power according to the Spirit of holiness by his resurrection from the dead.”

Some understand Paul to be saying that Jesus was demonstrated (“declared”) to be God’s Son (i.e., divine) by nature of his resurrection. However, many Pauline scholars maintain that Paul refers to Jesus’s enthronement as the Davidic king (since “Son of God” was a messianic title).¹ In other words, by nature of his resurrection, Christ receives all authority and is appointed to reign as the Son of God (cf. Ps 2:7; Acts 2:22–36; 5:30–31; 13:30–37; Eph 1:20–23; Phil 2:9–11). Easter is Jesus’s coronation day, when he is enthroned as Lord.

11. He abolished death and brought immortality to light (2 Tim 1:10)

Though Paul often explains the gospel through justification and atonement, here he emphasizes how Jesus absorbed death and came out on the other side having achieved resurrection-life for all who belong to him. The gospel, among other things, is the announcement that death has been overthrown and immortality has been won.

12. Can these bones live? (Ezek 37:1–14)

Ezekiel’s vision of the valley of dry bones is one of the most powerful (if not the most powerful) passage on resurrection in the Old Testament. The people of Israel are in exile as a result of their covenant rebellion (Ezek 37:11). As these bones are dry, so too the people feel as though their hopes have dried up: “Our hope is lost; we are indeed cut off.” Can national restoration occur? “Can,” God asks, “these bones live?” The Spirit works through Ezekiel’s preaching to bring these bones back to life.

This hope for resurrection and restoration finds its ultimate fulfillment in what Christ accomplishes by the Spirit through his own resurrection from the dead.

13. Many shall awake from the dust (Dan 12:1–3)

The other major Old Testament resurrection text is Daniel 12. Daniel depicts the dead as sleeping “in the dust of the earth,” echoing humanity’s creation from dust (Gen 2:7) and God’s judgment that we will return to dust (Gen 3:19). But here, God declares those who are “asleep” will “awake”—some to everlasting life, others to disgrace and eternal contempt.

This Old Testament hope of resurrection to eternal life finds its fulfillment in Jesus, in whom we discover both the hope of resurrected eternal life and the authority to raise and judge the dead.

14. The sign of Jonah (Matt 12:38–42; Luke 11:29)

Jesus uses the historical experience of Jonah as an analogy for what will soon happen to him, calling his future resurrection “the sign of Jonah” (Matt 12:38–42; Luke 11:29; cf. Matt 16:4). Just as Jonah was three days in the belly of the great fish, so the Son of Man will be three days in the heart of the earth.

As such, Christ’s resurrection serves as decisive proof of his ministry and claims. When the scribes and Pharisees demand a sign, Jesus points them to the greatest sign of all: Christ’s resurrection is the defining sign of his person and work.

15. God has made him both Lord and Christ (Acts 2:22–36)

Peter argues that the tongues-speaking the crowds witness at Pentecost served as evidence that Joel 2 had been fulfilled—the Spirit had been poured out. But this, of course, proved that Christ was risen and ascended to God’s right hand, since he was the one pouring out that Spirit! So Peter concludes Christ’s resurrection resulted in his enthronement and appointment as “both Lord and Christ” (see also Acts 13:30–37; cf. Matt 28:18–20).

This then becomes a major theme in Acts, where the apostolic gospel, although certainly including Christ’s death, tends to foreground Christ’s resurrection and subsequent enthronement.

16. My Redeemer lives (Job 19:25–27)

Job declares that his Redeemer (YHWH) lives and will vindicate him. Some see in this text a reference to hope beyond the grave. Whether Job is speaking of vindication in this life, a post-death disembodied state, or a hope beyond death, the text points to God as the one who can vindicate even beyond the grave.

Christians have long seen this early glimmer of hope fulfilled in Christ, our living Redeemer who has conquered death itself.

17. Destroy this temple and I will raise it up (John 2:18–22)

When challenged to prove his authority, Jesus declared, “Destroy this temple, and in three days I will raise it up.” John clarifies that Jesus used the temple as a metaphor for his own body, which would undergo crucifixion and resurrection. This develops John’s earlier statement that “the Word became flesh and tabernacled among us”—God’s presence that once filled the tabernacle now dwells in Jesus. From the resurrection forward, believers encounter the temple in the risen Christ and his Spirit-indwelt people, the church.

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18. We do not grieve as others who have no hope (1 Thess 4:13–18)

Paul articulates the believer’s hope in the face of death. Because Jesus is raised, God will similarly raise deceased believers with him when he returns.

Therefore, although we mourn when fellow believers die, we do not grieve “as others do who have no hope.” Christ’s resurrection gives us confident hope in the resurrection of all believers (see also 1 Thess 5:9–11).

19. A foundational doctrine (Heb 6:1–2)

The book of Hebrews regards the resurrection of the dead as an “elementary doctrine,” one of the foundational teachings of the faith. This shows that from the earliest days of Christianity, the resurrection wasn’t an optional or peripheral belief, but a core and fundamental doctrine that every believer was expected to understand and affirm. As the later Apostles’ Creed (see also the Nicene Creed) confesses, we believe “in the resurrection of the dead and the life everlasting.”

20. Born again to living hope through Jesus’s resurrection (1 Pet 1:3)

Those who have been born again (regenerated) have already, in that sense, entered into resurrection with Christ. So we look forward to the hope of eventual physical resurrection—all grounded in our living, resurrected Christ. Even amidst trials and tribulations (the context of Peter’s audience), our hope is anchored in the one who raised Jesus from the dead (see also 1 Pet 1:21).

21. Resurrection and the dignity of our bodies (1 Cor 6:12–14)

Some Corinthians were engaging in sexual immorality with prostitutes, seemingly dismissing the moral significance of what we do with our bodies. Paul responds by invoking our eventual bodily resurrection as proof that God cares about our bodies.

Salvation is not rescue from bodily existence but the redemption of bodily existence.

Christ took on a body to raise ours. Salvation is not rescue from bodily existence but the redemption of bodily existence. As such, what we do with our bodies matters now because our bodies matter for eternity. Resurrection theology has immediate ethical implications.

22. Made alive with victory over demonic forces (1 Pet 3:18–22)

This difficult yet invigorating text describes Christ being “made alive in the Spirit” (i.e., resurrected), after which he proclaimed his victory over demonic forces now imprisoned. Having been raised from the dead, Jesus ascended to God’s right hand with all authorities and powers under his feet. His resurrection wasn’t merely victory over sin and death, but victory over all spiritual powers that oppose God and his people (see also Heb 2:14–15; Col 2:13–15; Eph 1:20–21; 1 John 3:8).

The takeaway for Peter’s readers: Because Christ suffered and defeated the forces of evil, we too can “suffer for righteousness’ sake” without fear (see the repeated use of “suffer” applied to both believers [vv. 14, 17] and Christ [v. 18]). Suffering Christians can look to Christ, who also suffered and is now victorious over whatever evil they face.

23. The rejected stone has become the cornerstone of God’s temple (Ps 118:22)

Early Christians saw Psalm 118’s rejected-stone-made-cornerstone as a prophetic picture of Christ’s death and resurrection. Jesus was rejected unto death, but God raised him up and exalted him as the foundation of God’s eschatological temple-building project. God constructs his new-creation temple on the foundation that is Christ, with believers functioning as living stones built upon him to form a holy priesthood offering spiritual sacrifices (1 Pet 2:4–8).

24. Foretold by Scripture, vindicated as Messiah (Acts 17:2–3)

Paul reasoned from the Scriptures, explaining and proving that it was necessary for the messiah to suffer and to rise from the dead (see also the appeals to Scripture in Acts 2:22–36; 13:30–37; 26:22–23). As such, Jesus’s resurrection proves him to be this promised Messiah. Christ’s resurrection completes the story of the Old Testament, vindicating him as its Messiah.

25. He always lives to make intercession (Heb 7:23–25)

In Hebrews, Jesus’s resurrection operates to validate his priestly identity. Jesus functions as a Melchizedekian priest who abides forever by virtue of his resurrection (Heb 7:23–25; see also 7:16). Unlike the former priests who died, Jesus “holds his priesthood permanently, because he continues forever.” He possesses an “indestructible life” (resurrection-life), meaning he “always lives to make intercession” for those who draw near to God through him (Paul argues similarly in Rom 8:34; see also 1 John 2:1). Our great high priest lives forever.

26. Awaiting a Savior who will transform our bodies (Phil 3:7–11, 20–21)

Paul counts all his prior religious credentials as “trash” for the sake of knowing Christ, that is, being found “in him” (Phil 3:7–8). This entails receiving his righteousness and sharing in his sufferings, but also eventually participating in his resurrection (Phil 3:9–11).

For Paul, believers eagerly await Christ’s return from heaven, when we will fully experience our heavenly citizenship (Phil 3:20). We will be fully conformed to Christ in bodily resurrection (Phil 3:21).

This transformation is connected to Christ’s subjugation and the restoration of all creation (Phil 3:21). Resurrection hope is thus both personal and cosmic. He will transform our bodies even as he subjects and transforms all of creation (cf. Rom 8:18–25).

27. Your dead shall live (Isa 26:19)

Isaiah paints a vivid picture of the earth giving birth (a picture of life) to the dead. The dead shall “awake” (again we see the implied image of “sleeping” associated with death) and live.

This Old Testament vision of bodily resurrection anticipates what Christ would accomplish, raising the dead and bringing God’s people into the fullness of the promised kingdom.

28. The resurrection of the dead has occurred in Jesus (Acts 4:1–2)

Although many Jews believed in a general resurrection at the end of history, the apostles proclaimed that in Christ that eschatological resurrection has already emerged: “they were teaching the people and proclaiming in Jesus the resurrection from the dead [plural]” (see also Acts 17:18; 23:6; 24:14–15, 20–21; or Acts 28:20, where Paul, on trial for preaching Jesus’s resurrection, frames this as being on trial for “the hope of Israel”).

With the resurrection of Jesus, the new world has already broken into the old. Christ has inaugurated the “last days.” The hope of resurrection is now found in him. The early apostolic preaching wasn’t merely that Jesus’s resurrection served as his own personal vindication, but that it was also the beginning of the end-times resurrection.

29. The Son has authority to raise (John 5:19–29)

This passage establishes Christ’s divine authority over resurrection and demonstrates that there is no eternal life outside of him.

Jesus is one with the Father. As the Father has life in himself, so Jesus has life in himself and is therefore able to raise others to life. As God raises the dead (a prerogative belonging to God alone), so Christ raises whomever he wills.

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30. Saints raised with Christ (Matt 27:52–53)

Matthew 27:52–53 contains one of the most peculiar passages in all of the Bible. At Christ’s death, many saints came out of their tombs and appeared to many. Most likely, these resurrected saints serve as a living manifestation of the significance of Christ’s death and (eventual) resurrection. The resurrection and appearance of these saints shows that death has been conquered, offering a preview of the general resurrection to come.

31. I lay down my life to take it up again (John 10:17–18)

Christ’s death and resurrection are no mistake, but the charge he received from the Father. Jesus willingly gives his life in order to raise it back up again, proving his authority and victory over death.

32. The same Spirit that raised Christ from the dead (Rom 8:1–11)

The same Spirit that raised Christ from the dead now indwells and animates believers. Believers have been raised to a new sphere of existence characterized not by the “flesh” (the fallen order) but by the Spirit (the age to come, new creation).²

33. New creation in union with the resurrected Christ (2 Cor 5:14–17)

In Christ’s resurrection, the eschatological age has dawned. Christ launched the new creation in his resurrection, since resurrection was to be a feature of the new creation. So then, all who are united to Christ are part of that new creation order.

34. I have the keys of Death and Hades (Rev 1:17–18)

Revelation presents Jesus as the lamb who “had been slain” (past tense), but is now risen with authority to claim his ransomed (Rev 5:6–14). So the book opens with Jesus’s self-identification as “the living one” who “died” but is “alive forevermore.”

As he who has personally conquered death, he has acquired possession of its keys. As Mitch Chase explains, “A key locks and unlocks, and the keyholder is someone with authority. Jesus is greater than death and hell. He has conquered them.” So he will “loose the pangs of death for his people. As the one with the keys, he will deliver the dead by resurrection.”³

35. God will judge the world through his risen Christ (Acts 17:30–31)

Christ’s resurrection serves as God’s guarantee that he will judge the world through the risen Christ. The resurrection is God’s public validation of Jesus as the appointed judge, and therefore demands a response of repentance from all people.

36. If Christ has not been raised (1 Cor 15:17)

If Christ was not actually raised from the dead, then our faith is vain—it does not achieve its intended end, our salvation. To say this differently, we’d still be in our sin. “The wages of sin is death” (Rom 6:23). Thus, if Christ remained dead, it would show sin’s wages had not been paid. As Jerry Bridges explains,

If Christ were still in the tomb it would mean God’s wrath was not satisfied, and we would still stand guilty before God. … It was God the Father who raised Jesus from the dead (Rom. 8:11), and by that act God declared that Christ’s atoning sacrifice had been accepted. The penalty for our sins was paid in full. The resurrection was God’s declaration that He had cancelled the record of debt that stood against us with its legal demands (Col. 2:14).⁴

37. A good conscience through Christ’s resurrection (1 Pet 3:21)

On the basis of Christ’s resurrection, believers appeal to God for a good conscience in baptism. Christ’s resurrection makes possible our cleansed conscience and right standing before God.

38. The first to rise from the dead (Acts 26:22–23)

Paul and the apostles proclaim Christ as “the first to rise from the dead” (emphasis added). But “first” implies more to come.⁵

Christ is the first to rise from the dead in the sense that his resurrection inaugurates the general resurrection, guaranteeing the resurrection of all who belong to him. The hope of the resurrection is found in him, as he pioneered the way through his own death and resurrection.

39. All whom the Father gives me, I will raise (John 6:22–71)

Christ came to do his Father’s will, to secure the resurrection of all those whom the Father had given him to save. Those whom the Father draws believe on Christ and experience eternal (resurrected) life even now. And Christ will lose none of them: He will raise them bodily on the last day (John 6:37–40, 44, 53–58).

40. Death shall be no more (Rev 21:1–4)

After Christ returns, he will usher in a new heaven and new earth in which “death shall be no more.” Christ’s victory will finally be felt across the whole of creation as death, along with “mourning and crying and pain,” are banished forever.

Kirk E. Miller’s recommended books for studying the resurrection

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