The Resurrection

Nobody can really understand the Bible and its promises unless they understand the resurrection, because it is the only promise and hope that God offers to humans. So, the resurrection is a principal doctrine of the Bible. And if a person believes in a resurrection, it is impossible to believe in the ancient pagan doctrine of the immortal soul. Why is that? Because the two terms have opposite meanings; immortal means undying and resurrect implies being brought back to life. So, it you can’t die, you can’t be resurrected. Notice that the words resurrect and resurrection are found dozens of times in the Bible. However, the term immortal soul can’t be found there at all.

The English word resurrect means to stand erect (on one’s feet) again. So, it specifically implies that a person will come back to life and be able to stand erect on the earth as a human. This meaning is similar to the Greek word that resurrect(ion) is translated from, anastasia, or stand again.

There are several accounts of resurrections in the Bible. Resurrections were performed by the Prophets EliJah and EliSha. Jesus was recorded to have performed at least three resurrections (the son of a widow at Nain, Jairus’ daughter, and Lazarus). Paul resurrected a young boy who fell from a high window during an all-night speech, and Peter resurrected a faithful woman named Dorcas. Of course, Jesus himself was resurrected, which Paul points out is the basis of our hope in a resurrection. Yet, recognize that all these resurrections (except the resurrection of Jesus) were temporary, since the bodies that were brought back to life were still corruptible (aging and dying).

Jesus is the Resurrection

That Jesus taught the resurrection as the primary hope for mankind, can be found in his words recorded in John 11:24, 25, where he said, ‘I am the resurrection and the life. Whoever believes in me, even if he dies, will live. And all those who are alive and believe in me won’t die through the ages. Do you believe this?’

So clearly, there was no hope of an afterlife for anyone until Jesus came and offered his life as a ransom on behalf of all mankind… both those who came before him and those who were yet to be born. However, despite the fact that there were no written promises or agreements from God that anyone would be resurrected prior to the coming of Jesus, the ancient faithful believed in such a thing, because they trusted in God’s love and justice.

Early Resurrection Hopes

That faithful Abraham believed in a resurrection was verified by Paul. For, when discussing what Abraham must have been thinking when he was about to offer his son Isaac as a sacrifice, Paul wrote (at Hebrews 11:19), ‘However, [Abraham] figured that God was able to raise him from the dead’ (gr. ek nekron egeirein, or, from dead/ones raising/up).

And it appears as though all the faithful people of the pre-Christian era must have hoped in a resurrection, although there were no written promises of such a thing. For we read that Job (who was the first to raise the question) asked (at Job 14:14, 15 LXX), ‘When a man dies after he has lived a full life, can he live again? I will wait until I do. You won’t reject the work of Your hands, so You will call and I will hear.’

Also, notice what Job’s faithful friend Elihu believed, for he said (as recorded at Job 36: 5-7): ‘Jehovah wouldn’t harm an honest man, who is mighty and has a brave heart. And He won’t return life to the Godless, nor will He judge the poor unjustly. He doesn’t look away from the righteous, for they’ll sit as kings upon thrones, and the victory seat they’ll be given, where they will be honored by men.’

If you just look at the meanings of the words, you can clearly see what ancient Bible writers believed about their hope of a hereafter. For they believed that when they died, they just went to sleep with their ancestors (Genesis 47:30), where they waited in the place of the dead (heb. Sheol, gr. Hades), during which time they would be unaware of what was going on around them (Ecclesiastes 9:5, 10). Then it was their hope that they would be remembered and be allowed to stand up again (be resurrected) on this earth (not become angels and fly away into heaven).

Who Are Resurrected

Paul (the Apostle), when speaking in his own defense before the Jewish religious court (Sanhedrin), said in reference to the Pharisees (Acts 24:15), ‘And I have this hope in God, which they (the Pharisees) also share, that there’s going to be a resurrection of the righteous and the unrighteous.’

So, he believed that not just the righteous, but that those who are unrighteous will also be resurrected. For it was Jesus who first spoke of this when he said (at Matthew 11:21-24): ‘Woe to you Chorazin and woe to you BethSaida, because if the powerful deeds that happened in you had happened in Tyre and Sidon, they would have repented long ago wearing sackcloth and ashes. That’s why I say that the Judgment Day will be more bearable for Tyre and Sidon than for you. And you Capernaum, will you be lifted to heaven? You will go into your grave, because if the powerful deeds that happened in you had happened in Sodom, it would still be here today. That’s why I say that it will be more bearable for the land of Sodom on the Judgment Day than for you.’

So, since Jesus spoke of the people of such famous ancient cities as Tyre, Sidon, Sodom, Chorazin, BethSaida, and Capernaum standing in the Judgment Day, we must assume that those who lived in those cities, although truly unrighteous, will be brought back in a resurrection. And if you think about it, this only seems just, because millions and even billions have lived that have never heard of Jesus or the promises of the Bible. So, doesn’t it seem right that they would be given a chance to live again and to prove what they would do if they were given the opportunity?

However, not all of the unrighteous will be resurrected. For more information, see the linked document ‘What is Righteousness?’

When the Resurrection Happens

As to the time when the resurrections were to begin, notice what Jesus said (as recorded at John 6:40), ‘This is what my Father’s will is: That everyone who pays close attention to the Son and believes in him should have life for the ages, and I will resurrect him on the Last Day.’

So, according to Jesus himself, the resurrections don’t begin until ‘the last day (gr. te hemera eschate).’ And this is verified in the Revelation, which (as it says) was a vision of ‘the Lord’s Day.’ For at Revelation 20:5 we find what is described as the ‘first resurrection’ happening. And although the words about the resurrection of ‘the rest of the dead’ not coming to life until ‘after the thousand years have ended’ are probably spurious, we must assume that others are resurrected later, because when something is mentioned as being first, we assume that something else will follow.

Where the Resurrection Happens

Where will people be resurrected to in the Lord’s Day? Well, since the word resurrect refers specifically to coming back to life and standing erect as a human once again, we must understand the meaning of the term as the faithful ancients understood it… that they will be resurrected and stand again on the earth, land, or ground. For notice that this was the promise that they were given at Psalm 37:29: ‘The righteous will inherit the earth and live thereon through ages of ages.’

This is also what Jesus told to John in the Revelation, for at Revelation 2:7 he promised, ‘Let those who have ears, hear what [God’s] Breath says to the congregations: I will allow the one who conquers to eat from the Tree of Life that’s in the Paradise of God.’

Then later (at Revelation 20:7-10), we read of two different groups of humans who are clearly to be resurrected here on the earth, for many in one group will join with Gog and Magog (apparently the Slanderer) in an attack against the second group, who are described as ‘the Holy Ones’ that live in ‘the loved city.’ So as you can see, this is an earthly war.

A Heavenly Resurrection?

Now, to this point we have only discussed the hope of a resurrection to this earth as a human, not a resurrection into heaven. For, as we pointed out, the word resurrection doesn’t imply anything other than standing on the earth as a human once again. However, wasn’t Jesus resurrected to heaven, and didn’t Paul write about an upward or heavenly resurrection?

The fact is; Jesus wasn’t resurrected to heaven. For the Gospel accounts show that he was resurrected on this earth, and he appeared as a human (he stood erect again) on several occasions before his followers. It was sometime thereafter that he was taken (not resurrected) into heaven. So, we cannot say that Jesus was resurrected to heaven.

But isn’t a heavenly resurrection implied by the words of Paul at Philippians 3:11, where he wrote, ‘… so I can somehow be found worthy of an upward resurrection from the dead?’

Well, notice that in Greek, this verse reads, ‘ei pos katanteso eis ten exanastasin ten ek nekron,’ or, ‘if somehow I/might/attain/down into the out-resurrection the from dead.’ Note that the ex in exanastasin could also be translated as from (as in from resurrection), or out-of (as in out-of resurrection).

This verse is very hard to translate with any surety, because it’s the only place in the Bible where this exact word (exanastasin or out-resurrection) is found. However, it becomes clear that Paul was writing about something other than a normal resurrection, and he used an unusual word to describe it. So, if he was discussing being called out of death into the heavens (which we think he was), then he differentiated this calling by God from a normal resurrection. For, adding the Greek prefix ex (out) ahead of resurrection (anastasin), it seems to imply some sort of ‘springing to life.’ And in the words that follow, the indication we get is that Paul was reaching out for a springing upward resurrection as a breath (or spirit) into heaven, rather than as a human on the earth.

As you can see, Paul’s concern wasn’t whether he would be resurrected, but rather, it was how he might obtain a better resurrection. And these words give us some insight into what is required for one to receive such a prize. For, notice what is required to receive this special type of resurrection: Paul had just written (in verse 10), ‘And this helps us to know [Jesus] and the power of his resurrection… and to share in his sufferings… and for me to resign myself to a death like his.’

Also, notice the unusual wording of verse 14: ‘dioko eis to brabeion tes ano kleseos tou Theou en Christau Iesou,’ or, ‘I/am/pursuing into the prize of/the from calling of/the God in Anointed Jesus.’

So here again, we find a word what implies a from calling (as in a from resurrection), which we and other translators have rendered as upward calling. As you can see, this is another unusual phrasing to speak of this special type of resurrection. Thus: It appears as though, when the Bible speaks of a resurrection, it is talking about a resurrection to stand again on the earth. But if one receives an exanastasin or out resurrection, one may spring to life in the heavens.

The First Resurrection

Now, if the word resurrection by itself means being brought back from death to stand erect on the ground as a human (as the ancient Hebrews understood it to mean), then all other verses that speak of the resurrection must be speaking of something that will happen on this earth. However, this doesn’t mean that God could not thereafter call the resurrected to heaven, as He did Jesus.

But this understanding then changes the meaning of the words of Revelation 20:4, 5 as we and most other Christians have understood them to mean in the past. For we previously concluded that ‘the first resurrection’ referred to ‘the Holy Ones’ being taken to heaven. The reasons why we reached this conclusion are:

1. Revelation 20:4 says, ‘Next, I saw thrones. And those who sat down on them were the ones who were executed with axes for testifying about Jesus and for telling about God.’ And it was our assumption that only those who die violently for their faith will be invited to serve in heaven.

2. Also, Revelation 20:6 says, ‘They will be priests of God and the Anointed One, and they will rule with him for the thousand years.’ So we assumed that the priests are those who will be in heaven with Jesus, and rule along with him for the thousand years.

Yet, notice that in the Revelation this resurrection is mentioned as happening:

1. After ‘the marriage of the Lamb,’ (or after these Chosen Ones are taken to heaven – Revelation 19:9, 10)

2. After the Battle of Armageddon (Revelation 19:11-22)

3. After the Opposer and his angels are thrown into the pit (Revelation 20:1-3).

So, if those who are taken to heaven are the Lamb’s bride, then why are they shown as being resurrected long after the marriage of the Lamb in the Revelation’s sequence?

Also, notice that the verses which immediately follow the discussion of the first resurrection go right back to a discussion of earthly things; the battle of these Holy Ones with Gog and Magog.

So, what we are suggesting here is that (and these conclusions are still open for revision):

1. The first resurrection is for faithful slaves who have had to endure intense persecution.

2. And it is their hope to live on this earth and serve (along with Jesus) as kings and priests (that is, priests with a small p, not a capital P). For more information on this distinction, see the linked document God’s Promise of an Inheritance.

But, why was this favored group spoken of as being Holy Ones? Because their names (like the names of Noah, Abraham, Isaac, Jacob, David, and the rest of the faithful) have been written in the Book of Life, for they have been judged as clean or holy.

Questionable Words in Revelation 20:5

You will see that we have marked certain words at Revelation 20:5 as questionable and likely as spurious. It is those that read, ‘(The rest of the dead don’t come to life until the end of the thousand years).’

This familiar description of the resurrection has been quoted for years and used as a basis for many religious doctrines. Yet, those words are in question, because they aren’t found in the Bible’s oldest manuscript of the Revelation, the Codex Sinaiticus. And while many attribute this deletion to an early scribal error, this verse is by its nature, suspect, because it fits so awkwardly into the verse that translators often put it in parenthesis (as did we).

However, if these words have for a fact been added to the Bible, it doesn’t appear to be a deliberate fabrication. For, the structure of the sentence looks like a note that some copyist added, which was later mistaken for text.

What difference does it make if it was added text, since ‘the dead’ (and their resurrection and judging) are mentioned again just a few verses later? And, since this verse mentions a ‘first resurrection,’ wouldn’t we just assume that another resurrection follows?

Well, this possible addition to the Bible text gives us the impression that there are just two resurrections, which we don’t necessarily know this to be true.

Yet, Jesus does appear to have spoken of two different types of earthly resurrections at John 8:28, 29, when he said, ‘Don’t be surprised at this, because the hour is coming when everyone in the tombs will hear his voice and come out, those who did good things to a resurrection of life and those who practiced what is bad to a resurrection of judgment.’

So, it may be just as simple as that… two types of earthly resurrections. However, what about the out or upward resurrection?

The Rest of the Dead?

We know that most Christian religions teach the first resurrection to be into heaven, but it seems unlikely that all the righteous who don’t qualify for life in heaven would then simply be lumped in the resurrection of those who are considered to be among the dead by God; for if there are but two resurrections, and the first is into heaven, then the only other promise is the general resurrection of those who practiced what is bad. But ask yourself: Will some unrighteous person who died down the street from you, or in China or India, receive the same resurrection as Noah, Abraham, Moses, and David (who weren’t offered a resurrection to heaven)? That just doesn’t make good sense, nor is it right!

So, what hope do those who have proven faithful, but weren’t promised a resurrection to heaven, have? Well, recognize that such righteous ones have never been referred to as ‘the dead.’ Notice, for example, what Jesus said to the Sadducees at Mark 12:26, 27 ‘As for the dead who are raised, didn’t you read in the book of Moses – in the story about the thorn bush – how God said to him, I am the God of Abraham, Isaac, and Jacob? He isn’t a God of the dead, but of the living.’

So in God’s eyes, Abraham, Isaac, and Jacob aren’t considered ‘the dead.’ Rather, those who are called the dead are likely the ‘unrighteous’ that Paul spoke of at Acts 24:15… the millions of humans who have never proven loyal to God, but who haven’t been found deserving of ‘the garbage dump (gr. GeHenna).’ So the living must receive another type of earthly resurrection, which we have concluded must be the first resurrection.

This thought (that there will be resurrections for both those whom God considers to be the living and those who He considers as being the dead) is proven by the words of Peter, when he said concerning Jesus (at Acts 10:42), ‘And he ordered us to preach to the people and to testify to them that he’s the one that God selected to judge the living and the dead.’

So, what we have concluded is: Peter wasn’t saying that those who are physically alive and those who are physically dead would be judged by Jesus, but he was speaking of those who are considered to be the living in God’s eyes, and those who are dead in His eyes (and are awaiting a resurrection of judgment).

Jesus’ Sacred Agreement with His Apostles

The fact is; nowhere in the Bible can we find a place where God ever promised men that they would go to and live in heaven. Yet, the way to heaven seems to have been opened to a select few by Jesus when he promised ‘a Kingdom’ to his eleven faithful Apostles (at Luke 22:28-30). Understand that this Agreement or Promise wasn’t the same as the New Sacred Agreement that God made with faithful mankind, starting with the Jews. In that Agreement, which was based on the shed blood of Jesus, God removed the Laws of the Old Sacred Agreement and promised to forgive all our sins if we would love Him and love each other (for more information, see the linked document, The New Covenant).

We read of the establishment of the New Sacred Agreement at Matthew 26:27, which says, ‘He also took a cup [of wine], and after giving thanks, gave it to them saying, ‘All of you drink out of it, because, this is my blood of the Sacred Agreement, which will be poured out for many to forgive [their] sins.’

However, sometime later that evening (preceding his death), Jesus went one-step further and created another Agreement or Promise with his friends and faithful Apostles. For he said (at Luke 22:28-30), ‘However, you’re the ones who stuck with me during my trials. So, I’m making a Agreement with you, just as my Father made an Agreement with me, for a Kingdom… so that you can eat and drink at my table in my Kingdom and sit on thrones to judge the twelve tribes of Israel.’

So, notice that Jesus wasn’t speaking of the New Sacred Agreement, which he was in the process of inaugurating, for as he said, ‘So, I’m making a Agreement with you, just as my Father made an Agreement with me… ’ In other words, this was something that he was personally offering to them, as he had personally been offered such an Agreement by his father. It was not an offer that God had made to them, or to all of faithful mankind for that matter. For more information on what judging the twelve tribes of Israel means, see the linked document Jerusalem and the Israel of God.

Now, some would argue that this Agreement for a Kingdom didn’t imply that the Apostles would go to heaven and live there. But if not, then what was Jesus promising them that was different from the New Sacred Agreement? And since Jesus said that this Agreement was the same as the one that God made with him (which we assume was a promise of life in heaven as the ultimate King and Priest), this is what he was promising to them. For he said (at John 20:17), ‘I am ascending to my Father and your Father, to my God and your God.’

And the fact is; they were his friends… and as he said: he simply wanted them to be wherever he was.

An Out-Resurrection – When?

Then, when does this being taken to heaven happen? It’s important to notice Paul’s critical choice of words, for he said (at 1 Thessalonians 4:15) that it would happen ‘when the Lord is near.’ Notice that he didn’t say that it would happen during the Lord’s coming;’ he specifically used the word ‘near,’ which indicates a very important difference in timing. For, notice the question that Jesus’ Apostles asked him about this earlier time at Matthew 24:3: ‘Tell us, when will these things happen? What will be the signs when you are near and this age will finally end?’ Or as Mark’s account puts it (at Mark 13:4), ‘Tell us, when will these things happen, and what will be the sign when all these things are about to end?’

So, the period of Jesus’ nearness includes all the many things that were to lead up to his coming to fight the Battle of Armageddon. And this critical point of timing once again reaffirms our conclusion that the out-resurrection, or the marriage of the Lamb, happens before the first resurrection.

The ‘First Fruitage’

And if the above assumptions are valid (we allow that we could be wrong), the promise found at Revelation 14:3-5 may apply to this group specifically who constitute Jesus’ heavenly ‘bride,’ where it says, ‘No one could learn that song but the hundred and forty-four thousand who were purchased from the earth. They didn’t dirty themselves with women. In fact, they are virgins who keep following the Lamb no matter where he goes. They were bought from mankind [and offered] as first fruitage to God and to the Lamb. No lies are found in their mouths and they don’t have any defects.’

So, here is an apt explanation of the differences between the two possible groups. Those who are out-resurrected to heaven are the ‘first fruitage’ of a large harvest that would come later. This difference in resurrections appears to be symbolized by the two Israelite harvest celebrations of Passover and Pentecost. And if so, then all the words, promises, and instructions of Jesus would apply equally to both groups in the resurrection (the faithful who receive the out or upward resurrection, and the faithful whose hope was to stand again on this earth), since they are all kings, priests, and immortal co-rulers with Jesus.

For more information, we strongly urge you to click on the linked document, The Hereafter.

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