our last chapter we made an effort to give you the location of the dead, both
of the good and of the bad; of the good both before and after the resurrection
of Jesus, and of the bad both before and after the judgment.
Now it is our purpose to discuss the resurrection of both the good
and of the bad, at the second coming of Jesus.
points we shall attempt to establish may be enumerated thus:
1. A Resurrection of Both
Just and Unjust.
2. The Resurrection of the Just Precedes the Resurrection of the Unjust
a Thousand Years.
3. The Nature of Each
4. The Time of Each
5. The First Resurrection Contains Different Companies.
6. A Contention Over
the Bodies of the Saints.
7. The State of Both Saints and Sinners After Resurrection.
May the Lord assist us as we pass on.
A Resurrection of Both Just and Unjust: “There shall be a
resurrection of the dead, both of the just and unjust.”— Acts 24: 15.
“The hour is coming, in the which all that are in the graves shall
hear his voice, and shall come forth; they that have done good, unto the
resurrection of life; and they that have done evil, unto the resurrection of
damnation.”— John 5: 28, 29.
The Resurrection of the Just Precedes the Resurrection of the Unjust a
Thousand Years. “The dead in
Christ shall rise first.”—1 Thes. 4: 16.
This can not mean that “the dead” rise before the “alive” are
caught up for Paul says,
SECOND COMING OF JESUS.
which are alive and remain shall be caught up together with them.”
If we who are alive shall be caught up together with the dead in
Christ, then surely the “rising first” does not refer to those who are
dead going before those who are alive. So
the reference is to the dead in Christ going before the dead in sin.
“Blessed and holy is he that hath part in the first resurrection .
. . . they shall reign with Christ a thousand years.” —Rev. 20: 6.
“But the rest of the dead lived not again until the thousand years
were finished.”—Rev. 20: 5.
These verses, as well as the whole of the twentieth chapter of
Revelation, should prove to any one that there are to be two resurrections,
the one of the righteous, the other of the wicked, with a thousand years
between the two.
3. The Nature of Each Resurrection.
So many try to spiritualize everything in the Bible.
They tell us that the resurrection of the saints is a spiritual one,
taking place at conversion. This
theory, however, denies the clear statement of God’s Word.
Paul was speaking to a class of people about this when he said, “But
some man will say, How are the dead raised up? and with what body do they
come? Thou fool, that which thou
sowest is not quickened, except it die: and that which thou sowest, thou
sowest not that body that shall be, but bare grain, it may chance of wheat, or
of some other grain . . . . so also is the resurrection of the dead.”—1
Cor. 15: 35‑42. In this,
the 15th chapter of 1 Corinthians, the truth of the resurrection of the body
is clearly taught. Just as grain
grows out of a grain of wheat that has fallen into the ground and died, so
from our bodies that have decayed and returned to the dust there will spring a
resurrected body. The fact that
God has provided a resurrection for the smallest grain is a strong argument in
favor of the resurrection of our bodies, as well as an illustration of the
nature of the resurrection. Feed
this body to the fowls of the air, letting one fly east, one fly west, one fly
north, and one fly south, or grind it into powder and scatter it upon the
bosom of the sea: yet at the word of
this body must come forth and unite with this soul again.
With what body will the dead rise? Surely the same body, yet in a
different state. Wheat bears
wheat, corn bears corn; and yet not the identical grain that is planted.
“So also is the resurrection of the dead.
It is sown in corruption; it is raised in incorruption: it is sown in
dishonor; it is raised in glory: it is sown in weakness; it is raised in
power: it is sown a natural body; it is raised a spiritual body.”—1 Cor.
15: 42-44. A glance at the
Savior after His resurrection will give us a further insight into the nature
of the resurrection of the saints. We
know that He did not depend upon natural means for travel, as He did before
His death. He moved about in a
mysterious way. Walls of stone
did not bar Him out. “We know
that, when He shall appear, we shall be like Him.”— 1 John 3:2.
While the saints are to be raised in honor and glory, the sinners are
to be raised in corruption. “Many
of them that sleep in the dust of the earth shall awake, some to everlasting
life, and some to shame and everlasting contempt.”— Dan. 12: 2.
The Word teaches, then, that when the resurrection shall come the
saints shall be raised in incorruption, even like unto the body of the Son of
Man; while the sinners will be raised in corruption and dishonor.
4. The Time of Each Resurrection.
speaks of a class of people “Who concerning the truth have erred, saying
that the resurrection is past already; and overthrow the faith of some.”—2
Tim. 2: 18. This class of people
are getting numerous. If men
would only take the plain statements of God’s Word they could see things
properly. The time of the
resurrection is certainly located at the second coming of Jesus.
“Them also which sleep in Jesus will God bring with him.
For . . . . we which are alive and remain unto the coming of the Lord
shall not prevent them which are asleep.
For the Lord himself shall descend from heaven . . . and the dead in
Christ shall rise.”—1 Thes. 4: 14‑16.
Thus the time of the resurrection of the dead in Christ is
SECOND COMING OF JESUS.
at the coming of the Lord after His Bride; while from Rev. 20th chapter, we
learn that the resurrection of the wicked will take place at the close of the
The First Resurrection Contains Different Companies.
So many think that all the saints of the ages will be resurrected at
the same time. This is contrary
to Scripture. Paul says, “Every
man in his own order.”—1 Cor. 15: 23.
The Greek word here used for “order” is “tagma,” which
is a military term, and means “settled order, rank, or company.”
This shows that there are different ranks in the resurrection, and that
every man must take his place in his proper company.
In 1 Thes. 4: 16, we find another military term.
It is keleusma.” This
word translated “shout” means a war cry.
It is the cry of the commander to his soldiers as they are lying on the
earth without order. It is the
commander’s cry for them to arise and fall into their respective places or
orders. So this farther bears out
the idea that the first resurrection is divided into companies.
This truth is so clearly taught in the Bible.
In Matt. 27: 52, 53, we read of the resurrection of many of the Old
Testament saints. This occurred
at their deliverance from Sheol. They
have been in their resurrected state ever since, of course.
Paul states that he was striving that by some means he “might attain
unto the resurrection out from the dead.”—Phil. 3: 11.
According to Paul’s teaching on the resurrection elsewhere, he
certainly knew that he would be “in the first resurrection,” but here he
states that he is pressing on, as though he had not already attained unto
“the mark of the prize of the high calling of God.”
Paul had already attained unto the mark of the first resurrection (Rev.
20: 6), yet he was striving that he might be in the resurrection out from
among the dead. In other words,
Paul wanted to be in the first company of the saints.
Turning to the Book of Revelation, we find several companies all
included in the first resurrection. It
is also evident that these companies come up
one to another. First, the Living
Ones and Elders (Rev. 4: 4, 6). These
are caught up before The Tribulation begins.
In Rev. 7: 9‑17, we see another company who came out of The
Tribulation, The Great. In the
14th chapter we see still another company who lived during The Tribulation
(Rev. 9: 4; 14: 1); but who are there in the resurrected body.
In Rev. 15: 2, we see another company; and in Rev. 19: 9, still another
company are called to the Marriage Supper.
Thus we see a goodly number of companies taking their places in the
“armies of heaven” (Rev. 19: 14), all of whom are included in the “first
resurrection” (Rev. 20: 4‑6).
6. A Contention Over the Bodies of the Saints.
died and was buried, but he appeared with Elijah on the Mount of
Transfiguration “in glory,” while the other saints were in Hades.
He must, therefore, have been raised from the dead—raised in advance
of the general resurrection of the saints.
Some say that this can not be true, quoting 1 Cor. 15: 23, “Christ
the first‑fruits.” That
is the rule; but perhaps Moses was an exception to the rule.
In John 3: 13, we read the positive statement, “No man hath ascended
up to heaven;” yet in 2 Kings 2: 11, we read another positive statement,
“Elijah went up by a whirlwind into heaven.”
The Bible is a book of general principles.
Jesus made a general statement in John 3: 13, yet Elijah was an
exception to the rule. So might
Moses be an exception in being resurrected before Christ; Moses being a type
of the resurrected saints at the second coming, and Elijah being a type of the
translated saints. If I am right
in this view, then the dispute “about the body of Moses” (Jude 9) was a
contention about his resurrection; Michael contending for the recovery of
that body from death, and the devil contending against it.
The dispute resulted in the defeat of the devil, and the resurrection
of Moses. So at the first
resurrection when Michael shall come to unlock the graves of “many of them
that sleep in the dust of the earth” (Dan. 12: 1, 2), the devil will present
SECOND COMING OF JESUS.
accuse the children of God. The
battle is fought between the same agents as before and with the same result.
This is all brought out clearly in the 12th chapter of Revelation,
where we notice the birth of the man‑child (Greek, “arsen,” a
neuter collective noun, applying to both men and women) typifying the
resurrection and translation of the saints at the last day.
At the same time that the saints are caught up into the air (1 Thes. 4:
17) there occurs a war in heaven, or the upper air.
The battle is not fought “with confused noise and garments rolled in
blood;” but “It is the war of mind with mind, of malignant and hellish
intellect inflamed with desperate hate and anger against the intellect,
reason, and right of heaven, a war which has its type rather in some
tremendous forensic battle, where giants of the law dispute and contend, each
intent on the victory.”—Seiss.
child of God embraced in this man‑child was born in sin, and has from
time to time transgressed the law of God; upon this ground the devil accuses
the child, and stands up against the resurrection of his body.
No saint receives his crown until he is resurrected (2
Tim. 4: 8); hence this attack of the devil is to keep the saints from
receiving their crown. They
overcome by the “blood of the Lamb.”
Woe, at that day, to all who today are trusting anything save the
blood! The blood at that time,
will be our only plea for our resurrected bodies.
The battle results in the resurrection and translation of the saints,
and the casting of Satan from the skies.
7. The State of Both Saint and Sinner After Resurrection.
is easy to determine. The saints
are caught up to meet the Lord in the air, where they are in a state of
perfect happiness; while the sinners are cast both soul and body (Matt. 10:
28) into hell, where they are in a state of misery.
we have shown you that there is to be a resurrection both of the just and of
the unjust; that there will be a thousand years between these resurrections;
the nature of each
the time of each resurrection; that the first resurrection is divided into
different companies; that there will be a contention over the bodies of the
saints; and the state of both saint and sinner after resurrection.
May God add His blessings.