Revelation Redpill EP60

The Resurrection & The Judgement: Part 1

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Buckle up for an exciting ride into Biblical prophecy! The Bible is filled with many references to different kinds of resurrections and judgements of God, and there are differing views on what those passages actually mean. Some believe that Jesus will return, raise all Christian bodies from the grave, the believers in renewed bodies will rule and reign on earth for 1,000 years; others believe the resurrection is spiritual. The “Resurrection of the Dead” (t’chiyat hameitim in Hebrew) is a core doctrine of traditional Jewish theology. Traditional Jews believe that during what they call the “Messianic Age”, the temple will be rebuilt in Jerusalem, the Jewish people will gather from the corners of the earth then the bodies of the dead will be brought to life and reunited with their souls. It is not entirely clear whether only Jews, or all people, are expected to be resurrected at this time according to their theology. In this episode, we will take a deep dive into what first-century Jews (and later Christians) believed about the Resurrection, which inevitably ties into The Judgement. You’ve been waiting for this episode for a long time. Here we go!

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The Resurrection & The Judgement

The Resurrection
Before we dive into what I believe the Word of God teaches about the resurrection, I think the best place to start off with is asking the question: “what did first century Jews believe about the so-called Resurrection.” The answer may be surprising to some- they believed the same thing modern Jews believe. I think if we dive into how Jews saw the prophecies of the resurrection and judgment playing out we can then see where Jesus may or may not have fulfilled those passages. After all, the Jews are still looking for a Messiah and we know he has already come. Could it be that just as the Jews are looking for a Messiah and subsequent resurrection and judgment that those have come to pass or are active today as well? Let’s put on our Biblical scuba gear and go for a deep dive.  

Resurrection of the dead — t’chiyat hameitim in Hebrew — is a core doctrine of traditional Jewish theology. Traditional Jews believe that during the Messianic Age, the temple will be rebuilt in Jerusalem, the Jewish people ingathered from the far corners of the earth and the bodies of the dead will be brought back to life and reunited with their souls. It is not entirely clear whether only Jews, or all people, are expected to be resurrected at this time.

This belief — distinct from, though connected to, the belief in the immortality of the soul — is mentioned explicitly only twice in the Hebrew Bible, in the books of Isaiah and Daniel, though hints of it are extrapolated from other biblical sources. The medieval philosopher Maimonides includes it as one of his 13 principles of the Jewish faith, and the Mishnah states that those who don’t believe in resurrection “have no share in the world to come.” (Mishnah Sanhedrin 10:1) The Amidah prayer recited thrice daily by traditional Jews includes a blessing praising God as the resurrector of the dead.

The resurrection doctrine is fleshed out in a variety of rabbinic sources. Among the ideas associated with it is the belief that during the messianic age the dead will be brought back to life in Israel. According to the Talmud , all bodies not already in Israel will be rolled through underground tunnels to the holy land. Avoiding this process, which is said to be spiritually painful, is one reason some Jews choose to be buried in Israel.

At least two talmudic sources note that the righteous will be brought back from the dead wearing the clothing in which they were buried. .

According to the Jewish mystical tradition, souls can be reincarnated in different bodies if those souls have not completed their missions on earth. At the time of the resurrection, the individual soul will be split among the various bodies it once inhabited, and the portion of the soul whose mission was completed in a particular body will return to that body.

The doctrine of resurrection has proved controversial throughout Jewish history. Maimonides wrote in his Mishneh Torah that the idea that the Messiah will revive dead bodies is something that “fools” say. However, when critics charged that he denied resurrection, he penned a scathing essay in which he emphatically argued that he did in fact believe in resurrection.

Rabbi Neil Gillman, author of The Death of Deathhas suggested  it that the reason the Amidah includes a reference to resurrection — and mentions it multiple times just in that one blessing — may be in response to those who contested this belief in the first century BCE when the prayer was being formulated

Centuries later, the Reform movement, in its Pittsburgh Platform of 1885, rejected entirely the idea of resurrection, saying it was “not rooted in Judaism.” (The platform did assert a belief in the immortality of the soul.) The movement removed the Amidah resurrection blessing from their liturgy until 2007 when, with the release of its new prayer book Mishkan T’filah, it reinstated the blessing — a move some attributed to Reform’s larger turn toward traditionalism and a growing comfort with liturgical metaphor.

Among Orthodox Jews, belief in the resurrection is still generally understood as a literal prophecy that will come to fruition when the messiah comes.

Life after death

Although Jewish sacred texts refer to a ‘world to come’ (olam ha-ba), Jews have always placed greater emphasis on life today on Earth than on life after death. For this reason, no single understanding of the afterlife has dominated Jewish belief.

The Torah refers to an afterlife in which Jews will reunite with family members who have died. Other parts of the Tanakh refer to a place called Sheol, where the souls of the dead wait for purification.

Gan Eden and Gehenna

The Talmud contains further ideas about life after death. Many Jews now believe that they will spend their afterlife in either Gan Eden or Gehenna. Gan Eden is a place of paradise for the righteous where they can experience closeness with God. Some Jews see Gehenna as a place of torment and punishment. However, other Jews see it as a place of purification where people are shown their wrongdoings so they can learn from them.

Infographic depiction of Jewish beliefs about the potential afterlife.


Most Jews believe in resurrection. In his Thirteen Principles of Faith, Maimonides talked about a revival of the dead.

However, Jews have various interpretations of when resurrection will occur. Some Jews believe it will occur during the Messianic age, whereas others believe it will only happen after this period. Some believe that everyone will experience resurrection, whereas others believe that only the righteous will be resurrected.


Jews believe that God judges how good or evil people have been throughout their life:

God will bring every deed into judgement.

— Ecclesiastes 12:14

Many Jews believe that God’s judgement will determine their fate in the afterlife and that they will be either rewarded or punished accordingly.

Different Jewish beliefs

Jewish people have many different beliefs on life after death. Orthodox and Reform Jews particularly disagree on the idea of resurrection.

Orthodox and Reform Jewish beliefs on resurrection

Orthodox JewsReform Jews
There will be a physical resurrection of the body. Therefore, many procedures that they consider to cause damage or destruction of the body after death are forbidden. Orthodox Jews will bury their dead rather than cremate them for this reason.The resurrection will be a spiritual one. Therefore, the body will not be needed as it is simply a vessel of the soul.

A Jewish Perspective on the Resurrection of Jesus

In the religion section of Time Magazine, May 7, 1979, was a curious story. An orthodox rabbi had written a book claiming that the resurrection of Jesus was a true historical event. The rabbi, Pinchas Lapide, did not become a follower of Jesus, but had to admit that the evidence for the factuality of the resurrection was overwhelming. In this article, I will briefly summarize Lapide’s case from his book, The Resurrection of Jesus: A Jewish Perspective.


In the Roman world of the first century, there were varied beliefs about the afterlife. Pagan religions spoke of a shadowy, bodiless existence in Hades. Only the Jewish people spoke of a bodily resurrection from the dead, in which the faithful were to exist in body and spirit in the kingdom of God.

This, for Pinchas Lapide, is the first evidence of the truth of the resurrection. That resurrection was believed in the first century is demonstrated both from the Bible and early Jewish sources. Daniel says, “And many of those who sleep in the dust of the earth shall awake, some to everlasting life and some to everlasting contempt” (12:2). The scholars of the house of Hillel and Shammai both believed in bodily resurrection and debated how best to prove this doctrine from the Torah. The Talmud later reflected this early attitude: “These are they that have no share in the life to come: he that says no resurrection of the dead is taught in the Torah . . .” (Sanh 10:1).


It seems that this point would argue against the truthfulness of the resurrection accounts, but it actually argues for them. You see, if the disciples believed that Jesus would rise, they might write the gospel accounts simply to vindicate their claim. The unbelief of the disciples prior to the resurrection is a touch of honesty that cannot be attributed to fiction, says Lapide. This remarkable fact also sheds light on the power that the resurrection event had on the early believers, transforming them from fearful, faithless followers to courageous, confident proclaimers of the message of Jesus.

The hundreds who followed Jesus during his lifetime all deserted him upon his death. When Jesus died, it seemed that another false Messiah had been shown for who he was. The disciples, even at the end, expected Jesus to overthrow Rome. When he died, Lapide notes, they all deserted him. Even Peter, James, and John returned to fishing. The women went out to prepare his body with spices, apparently thinking his burial was long term and not merely for a few days.


Think about the gospels as fiction for just a moment. Suppose you were a founder of a religion based upon what you knew to be a falsehood. Suppose that you wrote a gospel intended to verify your claims about a risen Messiah who you knew to be dead and gone. If you were trying to get people to believe your religion, would you:

Have your hero cry out on the cross: “My God, my God, why have you forsaken me?”

Show your colleagues, the disciples, a bunch of fearful, faithless, and rather dense followers?

Choose, in your story, to portray women as the first witnesses of the empty tomb? Would you do this, knowing that the testimony of women was considered invalid in the Jewish courts of the first century?

Choose to show the women closest to your hero going to anoint the body with burial spices even though they were supposed to believe he would rise?

Choose to portray the greatest of your colleagues denying his master three times on the night of his trial?

Choose to show your hero, in his post-resurrection appearances, only appearing to a few of his own followers rather than to larger groups including non-Jewish observers?

The gospels seem too honest to be fiction.


Here is Lapide’s greatest point. In fact, no Christian writer, in my opinion, has ever said this better. The transformation of the disciples of Jesus is the greatest proof that they actually experienced the resurrection of their leader. As Lapide says:

“When this scared, frightened band of apostles which was just about to throw away everything in order to flee in despair to Galilee; when these peasants, shepherds, and fishermen, who betrayed and denied their master and failed him so miserably, suddenly could be changed overnight into a confident mission society, convinced of salvation and able to work with much more success after Easter than before, then no vision or hallucination is sufficient to explain such a revolutionary transformation.” (p.125)


Remarkably, Pinchas Lapide believes Jesus rose from the dead, but does not believe he is the Messiah. In his view, Jesus was a Galilean rabbi of extraordinary righteousness. The rabbis of Jerusalem and Judea, the “establishment” as it were, thought very little of this hick rabbi from the far-flung north who attracted large followings. They opposed him and conspired with the Romans to have him executed. The Romans were only too happy to do this, fearful that Jesus was a Messianic figure who could start a revolt.

God raised Jesus from the dead, not because Jesus was the Messiah, but out of mercy and in foresight. Seeing such a faithful follower killed unjustly, God raised him. God also had foresight of the effect that Jesus’ resurrection would have on Gentiles, drawing them to faith in one God and to read the Hebrew scriptures. But the disciples then misunderstood Jesus’ message and God’s purpose in raising him.


But is this conclusion logical and sound? The fact is, Jesus was crucified as a messianic pretender, one who claimed falsely to be the Messiah. Lapide discounts this, choosing as some scholars do to pick and choose texts in the gospels. He discounts the messianic claims of Jesus in the gospels as later additions. Legitimate scholarship, however, cannot afford to select passages from historical documents based upon modern preconceived ideas about truth.

Jesus claimed on many occasions to be the Messiah (Matthew 11:2-6, 16:16-17, 23:10, 24:5, 26:63-64; John 4:25-26). He was crucified as a blasphemer for claiming to be the Messiah, as this passage illustrates:

“But Jesus was silent. Then the high priest said to him, ‘I put you under oath before the living God, tell us if you are the Messiah, the Son of God.’ Jesus said to him, ‘You have said so. But I tell you, From now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven.’” (Matthew 26:63-64, NRSV)

Jesus was raised from the dead to vindicate his claim to be the Messiah and the Son of God, as Paul says: who “was declared to be Son of God with power according to the spirit of holiness by resurrection from the dead, Jesus Christ our Lord” (Romans 1:4, NRSV).


The body returns to the earth, dust to dust, but the soul returns to God who gave it. This doctrine of the immortality of the soul is affirmed not only by Judaism and other religions, but by many secular philosophers as well. Judaism, however, also believes in the eventual resurrection of the body, which will be reunited with the soul at a later time on a “great and awesome day of the Lord.” The human form of the righteous men of all ages, buried and long since decomposed, will be resurrected at God’s will.

The most dramatic portrayal of this bodily resurrection is to be found in the “Valley of Dry Bones” prophecy in Ezekiel 37, read as the Haftorah on the Intermediate Sabbath of Passover. It recalls past deliverances and envisions the future redemption of Israel and the eventual quickening of the dead:

The hand of the Lord was upon me, and the Lord carried me out in a spirit, and set me down in the midst of the valley, and it was full of bones;
and He caused me to pass by them round about, and, behold, there were very many in the open valley; and, lo, they were very dry.
And He said unto me: “Son of man, can these bones live?” And I answered: “0 Lord, God, Thou knowest.”
Then He said unto me: “Prophesy over these bones, and say unto them: ‘0 ye dry bones, hear the word of the Lord: Thus saith the Lord God unto these bones: Behold, I will cause breath to enter into you, and ye shall live. And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord.”‘
So I prophesied as I was commanded; and as I prophesied, there was a noise, and behold a commotion, and the bones came together, bone to its bone.
And I beheld, and, lo, there were sinews upon them and flesh came up, and skin covered them above; but there was no breath in them.
Then said He unto me: “Prophesy unto the breath, prophesy, son of man, and say to the breath: ‘Thus saith the Lord God: Come from the four winds, 0 breath, and breathe upon these slain, that they may live.”‘
So I prophesied as He commanded me, and the breath came into them, and they lived, and stood upon their feet, an exceeding great host.
Then He said unto me: “Son of man, these bones are the whole house of Israel; behold, they say: ‘Our bones are dried up, and our hope is lost; we can clean cut off.’
Therefore, prophesy, and say unto them: ‘Thus saith the Lord God: Behold, I will open your graves, and cause you to come up out of your graves, 0 my people; and I will bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, and caused you to come up out of your graves, 0 My people. And I will put My spirit in you, and ye shall live, and I will place you in your own land; and ye shall know that I the Lord have spoken, and performed it, saith the Lord.”‘

The power of this conviction can be gauged not only by the quality of the lives of the Jews, their tenacity and gallantry in the face of death, but in the very real fear instilled in their enemies. After destroying Jerusalem and callously decimating its Jewish population, Titus, the Roman general, returned home with only a portion of his Tenth Legion. When asked whether he had lost all of his other men on the battlefield, Titus gave assurance that his men were alive, but that they were still on combat duty. He had left them to stand guard over Jewish corpses in the fields of Jerusalem because he was sincerely afraid that their bodies would be resurrected and they would reconquer the Holy Land as they had promised.

The belief in a bodily resurrection appears, at first sight, to be incredible to the contemporary mind. But when approached from the God’s-eye view, why is rebirth more miraculous than birth? The adhesion of sperm and egg, the subsequent fertilization and development in the womb culminating in the birth of the astoundingly complex network of tubes and glands, bones and organs, their incredibly precise functioning and the unbelievably intricate human brain that guides them, is surely a miracle of the first magnitude. Curiously, the miraculous object, man himself, takes this for granted. In his preoccupation with daily trivia, he ignores the miracle of his own existence. The idea of rebirth may appear strange because we have never experienced a similar occurrence, for which reason we cannot put together the stuff of imagination. Perhaps it is because we can be active in creating life, but cannot participate with God in the recreation of life. Perhaps it is becuase, scientifically, recreation flies against any biological theory, while we are slowly coming to know how life is developed, and our researchers are about to create life in the laboratory test tube. But, who has created the researching biologist? And, can we not postulate an omnipotent Divine Biologist who created all men? Surely resurrection is not beyond the capacity of an omnipotent God.

The sages simplified the concept of bodily resurrection by posing an analogy which brings it within the experience of man. A tree, once alive with blossoms and fruit, full of the sap of life, stands cold and still in the winter. Its leaves have browned and fallen, its fruit rots on the ground. But the warm rains come and the sun shines. Buds sprout. Green leaves appear. Colorful fruits burst from their seed. With the coming of spring, God resurrects nature. For this reason the blessing of God for reviving the dead, which is recited in every daily Amidah, incorporates also the seasonal requests for rain. When praying for the redemption of man, the prayerbook uses the phrase matzmi’ach yeshuah, “planting salvation.” Indeed, the talmud compares the day of resurrection with the rainy season, and notes that the latter is even more significant-for resurrection serves only the righteous while the rain falls indiscriminately on all men.

This is one, supplementary reason why the body and all its limbs require to be interred in the earth and not cremated, for it expresses our faith in the future resurrection. Naturally, the all-powerful God can recreate the body whether it was buried or drowned or burned. Yet, willful cremation signifies an arrogant denial of the possibility of resurrection, and those who deny this cardinal principle should not share in the reward for its observance. The body and its limbs-whether amputated before death, or during a permissible post-mortem examination-have to be allowed to decompose as one complete organism by the processes of nature, not by man’s mechanical act.

Resurrection: A Symbolic Idea

Some contemporary thinkers have noted that the physical revival of the dead is symbolic of a cluster of basic Jewish ideas:

First, man does not achieve the ultimate redemption by virtue of his own inherent nature. It is not because he, uniquely, possesses an immortal soul that he, inevitably, will be resurrected. The concept of resurrection underscores man’s reliance on God who, in the words of the prayerbook, “Wakes the dead in great mercy.” It is His grace and His mercy that rewards the deserving, and revives those who sleep in the dust.

Second, resurrection is not only a private matter, a bonus for the righteous individual. It is a corporate reward. All of the righteous of all ages, those who stood at Sinai, and those of our generation, will be revived. The community of the righteous has a corporate and historic character. It will live again as a whole people. The individual, even in death, is not separated from the society in which he lived.

Third, physical resurrection affirms unequivocally that man’s soul and his body are the creations of a holy God. There is a tendency to assume that the affirmation of a spiritual dimension in man must bring with it the corollary that his physical being is depreciated. Indeed, such has been the development of the body-soul duality in both the Christian tradition and in Oriental religions, and accounts for their glorification of asceticism. Further, even the Greek philosophers who were enamored of the beauty of the body, came to denigrate the physical side of man. They crowned reason as man’s noblest virtue. For them the spiritualintellectual endeavor to perceive the unchanging truth was the highest function of man. Man’s material existence, on the other hand, was always in flux, subject to change and, therefore, inferior. Thus, they accepted immortality of the soul-which to the Greeks was what we call mind-which survives the extinction of his physical being. But they could not understand physical resurrection because they did not, by any means, consider the body worthy of being reborn.

To the contrary, Judaism has always stressed that the body, as the soul, is a gift of God—indeed, that it belongs to God. Ha’neshamah lach ve’haguf pa’alach, the Jew declared, “The soul is yours, and the body is your handiwork.” To care for the body is a religious command of the Bible. The practice of asceticism for religious purposes was tolerated, but the ascetic had to bring a sacrifice of atonement for his action. Resurrection affirms that the body is of value because it came from God, and it will be revived by God. Resurrection affirms that man’s empirical existence is valuable in God’s eyes. His activities in this world are significant in the scheme of eternity. His strivings are not to be deprecated as vain and useless, but are to be brought to fulfillment at the end of days.

The concept of resurrection thus serves to keep God ever in man’s consciousness, to unify contemporary and historic Jewry, to affirm the value of God’s world, and to heighten, rather than to depress, the value of man’s worthy strivings in this world.

Which specific virtues might guarantee a person’s resurrection is a subject of much debate. The method of resurrection is, of course, an open question that invites conjecture, but which can offer no definite answer.

While the details of the after-life are thus very much a matter of speculation, the traditional consensus must serve to illuminate the dark path. In the words of Rabbi Joshua ben Chanania (Niddah 70b) : “When they come to life again, we will consult about the matter.”

What Does the Bible Say about Resurrection (s) ?
Let’s start in the New Testament 

Jesus The Sadducees: What About the Resurrection?

23 The same day the Sadducees, who say there is no resurrection, came to Him and asked Him, 24 saying: “Teacher, Moses said that if a man dies, having no children, his brother shall marry his wife and raise up offspring for his brother. 25 Now there were with us seven brothers. The first died after he had married, and having no offspring, left his wife to his brother. 26 Likewise the second also, and the third, even to the seventh. 27 Last of all the woman died also. 28 Therefore, in the resurrection, whose wife of the seven will she be? For they all had her.”

29 Jesus answered and said to them, “You are [f]mistaken, not knowing the Scriptures nor the power of God. 30 For in the resurrection they neither marry nor are given in marriage, but are like angels [g]of God in heaven. 31 But concerning the resurrection of the dead, have you not read what was spoken to you by God, saying, 32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? God is not the God of the dead, but of the living.” 33 And when the multitudes heard this, they were astonished at His teaching.

Luke 14
7 So He told a parable to those who were invited, when He noted how they chose the best places, saying to them: 8 “When you are invited by anyone to a wedding feast, do not sit down in the best place, lest one more honorable than you be invited by him; 9 and he who invited you and him come and say to you, ‘Give place to this man,’ and then you begin with shame to take the lowest place. 10 But when you are invited, go and sit down in the lowest place, so that when he who invited you comes he may say to you, ‘Friend, go up higher.’ Then you will have glory in the presence of those who sit at the table with you. 11 For whoever exalts himself will be [c]humbled, and he who humbles himself will be exalted.”

12 Then He also said to him who invited Him, “When you give a dinner or a supper, do not ask your friends, your brothers, your relatives, nor rich neighbors, lest they also invite you back, and you be repaid. 13 But when you give a feast, invite the poor, the [d]maimed, the lame, the blind. 14 And you will be blessed, because they cannot repay you; for you shall be repaid at the resurrection of the just.”

John 5 ife and Judgment Are Through the Son

24 “Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life. 25 Most assuredly, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear will live. 26 For as the Father has life in Himself, so He has granted the Son to have life in Himself, 27 and has given Him authority to execute judgment also, because He is the Son of Man. 28 Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice 29 and come forth—those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation. 30 I can of Myself do nothing. As I hear, I judge; and My judgment is righteous, because I do not seek My own will but the will of the Father who sent Me.


John 11: 20 Then Martha, as soon as she heard that Jesus was coming, went and met Him, but Mary was sitting in the house. 21 Now Martha said to Jesus, “Lord, if You had been here, my brother would not have died. 22 But even now I know that whatever You ask of God, God will give You.”

23 Jesus said to her, “Your brother will rise again.”

24 Martha said to Him, “I know that he will rise again in the resurrection at the last day.”

25 Jesus said to her, “I am the resurrection and the life. He who believes in Me, though he may die, he shall live. 26 And whoever lives and believes in Me shall never die. Do you believe this?”

27 She said to Him, “Yes, Lord, I believe that You are the Christ, the Son of God, who is to come into the world.”

Jesus and Death, the Last Enemy

28 And when she had said these things, she went her way and secretly called Mary her sister, saying, “The Teacher has come and is calling for you.” 29 As soon as she heard that, she arose quickly and came to Him. 30 Now Jesus had not yet come into the town, but [b]was in the place where Martha met Him. 31 Then the Jews who were with her in the house, and comforting her, when they saw that Mary rose up quickly and went out, followed her, [c]saying, “She is going to the tomb to weep there.”

32 Then, when Mary came where Jesus was, and saw Him, she fell down at His feet, saying to Him, “Lord, if You had been here, my brother would not have died.”

33 Therefore, when Jesus saw her weeping, and the Jews who came with her weeping, He groaned in the spirit and was troubled. 34 And He said, “Where have you laid him?”

They said to Him, “Lord, come and see.”

35 Jesus wept. 36 Then the Jews said, “See how He loved him!”

37 And some of them said, “Could not this Man, who opened the eyes of the blind, also have kept this man from dying?”

Lazarus Raised from the Dead

38 Then Jesus, again groaning in Himself, came to the tomb. It was a cave, and a stone lay against it. 39 Jesus said, “Take away the stone.”

Martha, the sister of him who was dead, said to Him, “Lord, by this time there is a stench, for he has been dead four days.”

40 Jesus said to her, “Did I not say to you that if you would believe you would see the glory of God?” 41 Then they took away the stone [d]from the place where the dead man was lying. And Jesus lifted up His eyes and said, “Father, I thank You that You have heard Me. 42 And I know that You always hear Me, but because of the people who are standing by I said this, that they may believe that You sent Me.” 43 Now when He had said these things, He cried with a loud voice, “Lazarus, come forth!” 44 And he who had died came out bound hand and foot with graveclothes, and his face was wrapped with a cloth. Jesus said to them, “Loose him, and let him go.”

Picking Mathias- a new 12th disciple- one who had seen Jesus after he rose from the grave
Acts 1 Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection.

Now where did the idea of a resurrection come from for the Jews? The Book of Daniel 

From Ken Gentry and Gary Demar
The events of Daniel occur at the very beginning of a new covenantal and historical situation. The Restoration Covenant places the priestly covenant people in a wider context, the context of a world empire. This is the beginning of the “latter days.” This new covenant and new priestly service come, as always, through death and resurrection.

In the immediate context of the book of Daniel, and throughout the book itself, death and resurrection is a major theme. We think of death as physical death and of resurrection as the physical revival and transfiguration of men and women at the end of history – and rightly so, for this will indeed happen. In the Bible, however, death and resurrection can be and often is a wider concept, applying to nations and to individuals in ways that are analogous to actual physical death and resurrection. Joseph’s imprisonment and Daniel’s being cast into the den of lions are instances of death and resurrection, as are Jonah’s experience in the belly of the great fish and Nebuchadnezzar’s insanity and deliverance in Daniel 4. Similarly, the nation of Israel undergoes a judgment, death, and resurrection in the wilderness, as recounted in the book of Numbers. Ezekiel 37 predicts the revival of the people of God using the imagery of the physical resurrection of corpses. Ephesians 1:20 says that God raised Jesus from the dead and seated Him in heaven, and then 2:6 uses the same language to describe the saints as we live on earth after our new birth.

There is a sliding scale from sleep to death, so that the Bible can speak of those who have died as having “fallen asleep in Christ.” Indeed, our common experience is that we are tired by the end of the day, and fall into unconsciousness, only to wake up refreshed and restored. Why don’t we wake up as tired as we were when we dropped to sleep?

In the beginning, as Genesis 1 puts it, God made the world in seven days with times of darkness between each one. We may ask why. Why not just have one day after another without these intervening evenings? Similarly, when God chose to make the first woman from the side of Adam, why did He put Adam to sleep (indeed, “deep sleep”)? Why not just tell Adam to stand still and pop the rib out of his side painlessly while he was awake?

What we see in the beginning is that each day is more glorious than the one before. God sees that a situation is good, but then there is evening (“death”) and a new day, and God decides that now the situation is no longer good and changes it to make it good. The days move from good to good, from glory to glory. And they do so by undergoing darkness (sleep, death) before the next day arrives.

Human life follows the same pattern, as we have noted. Human beings are made of soil, made of “world,” and hence move on the same cycle of light-dark-light, day-night-day, wake-sleep-wake, as the world itself. We are not awake for 27 hours and then sleep for 15. Rather, we live on the same clock as the days and nights set up before mankind was created.

Non-dispensational debates on eschatology have become big news. The topic of the resurrection is often at center stage. What passages deal with the physical resurrection of the “self-same bodies” (Westminster Confession of Faith: 32.2) and “the very same body” (Larger Catechism Q/A 52) at the physical return of Jesus at some time in the future? Larger Catechism Q/A 87, “What are we to believe concerning the resurrection?” uses Daniel 12:2 as a proof text: “And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.”

The Demar Debate on the Resurrection

There’s a lot of debate about Daniel 12:2. Kenneth Gentry, a vociferous critic of full preterism, does not agree that Daniel 12:2 refers a future physical resurrection:

In Daniel 12:1-2 we find a passage that clearly speaks of the great tribulation in AD 70: “Now at that time Michael, the great prince who stands guard over the sons of your people, will arise. And there will be a time of distress such as never occurred since there was a nation until that time; and at that time your people, everyone who is found written in the book, will be rescued” (12:1). But it also seems to speak of the resurrection occurring at that time: “And many of those who sleep in the dust of the ground will awake, these to everlasting life, but the others to disgrace and everlasting contempt” (12:2).

How are we to understand this passage? Does Daniel teach that the eschatological, consummate resurrection occurs during the great tribulation in AD 70? No, he does not. Let me explain.

Daniel appears to be presenting Israel as a grave site under God’s curse: Israel as a corporate body is in the “dust” (Da 12:2; cp. Ge 3:14, 19). In this he follows Ezekiel’s pattern in his vision of the dry bones, which represent Israel’s “death” in the Babylonian dispersion (Eze 37).[1] In Daniel’s prophecy many will awaken, as it were, during the great tribulation to suffer the full fury of the divine wrath, while others will enjoy God’s grace in receiving everlasting life. Luke presents similar imagery in Luke 2:34 in a prophecy about the results of Jesus’s birth for Israel: “And Simeon blessed them, and said to Mary His mother, ‘Behold, this Child is appointed for the fall and rise of many in Israel, and for a sign to be opposed.’”


So the resurrection in Daniel 12 does not associate the consummate resurrection with the AD 70 tribulation. Daniel only picks up on resurrection imagery and, like Ezekiel, applies that to corporate Israel. He is teaching that in the events of AD 70, the true Israel will arise from old Israel’s carcass, as in a resurrection.[2]

When I pointed out Gentry’s position to Andrew Sandlin, a strident critic of full preterism and not much of a fan of partial preterism his comment was, “I follow Calvin.” That’s it? No exegesis needed. Calvin has spoken. Let’s move on. But no attack on Gentry’s position.

The following is from James B. Jordan’s commentary The Handwriting on the Wall published by American Vision:

Verse 2 [in Daniel 12] is often cited as proof that there was a belief in the resurrection of the body in the Old Testament times. In fact, though, this verse does not teach that. From a Christian standpoint, the resurrection of the body from the grave is clear in the Old Testament (e.g., Job 19:25-27),[3] and so no such “proof text” as this is necessary. In other words, we do not need to cling to this text in such a way as to fear exploring other alternatives.

There are six possibilities that present themselves here. The first is that this refers to the physical resurrection and judgment of all persons at the end of history. The problem is that this event takes place at the end of the period being described, when Michael delivers Israel and brings the gospel. Also, it only applies to “many,” not to “all,” alluding back to Daniel—it is Daniel’s people who are spoken of. Thus, the last judgment does not fit the context.

Second, N. T. Wright has suggested that verse 2 is a promise of eventual resurrection, placed here because Jesus’ own resurrection involves the eventual resurrection of all mankind to blessing or judgment. That is, the physical resurrection of all mankind is part of the reality brought by “Michael,” and so it is mentioned here, though it only happened to Jesus Himself at this time.[4] The problem again is that only “many” are raised.

The third option is that this refers in general to the spiritual resurrection of believers. This won’t work because wicked people are also being raised.

A fourth possibility is to refer this verse to the “life from the dead” resurrection of Romans 11, when a large number of Jews repent and turn to Christ. I believe this event took place before the destruction of Jerusalem and is also portrayed in Revelation 7.[5] The resurrection spoken of in Romans 11, however, applies only to the saved, and wicked people are also raised here in Daniel 12:2.

A fifth possibility is that this refers to the emptying of sheol into heaven when Christ ascend­ed there. This is a concept less familiar to us today, and will be explained below.

And a sixth possibility is that the resurrection here is a national resurrection like the one por­trayed in Ezekiel 37. This is the only credible possibility.

Looking first at the fifth possibility, ascension to heaven: Until Jesus went into heaven, nobody went into heaven. Those who died from Adam to Christ went to sheol, which the New Testa­ment calls hades. The righteous went to Abraham’s Bosom, also called in theology Limbus Patrum, while the wicked went to an uncomfortable place. After Jesus’ death He descended to sheol and sorted the dead. When Jesus ascended into heaven, He emptied Abraham’s bosom and brought all the righteous dead to heaven with Him. The wicked in sheol, however, are not brought up to heaven until the end of time, when they are cast into the lake of fire that is before the throne of God (Revelation 14:9-11; 20:10-15).

It is possible that the first resurrection of Revelation 20:4-6 refers to the ascension of the Old Covenant saints to heaven, to be seated with Christ at the right hand of the Fa­ther, and to reign with Him as kings and priests for a thousand years. Meanwhile, Christ and the Church on earth are binding Satan from deceiving the nations for the same thousand years (Rev. 20:1-2; Matt. 16:18-19). On the basis of Revelation 6:9-11, and the fact that Revelation 20 comes after Revelation 19, my guess is that the ascension of the Old Covenant saints to reign with Christ happened in ad 70, not ad 30.[6]

It is likely that Daniel 12:13 refers to this event. Daniel is told that he will enter into rest and then rise for his allotted portion at the end of the days. In context, the end of the latter days refers to the coming of Christ, for throughout Daniel the pro­phetic period is the Restoration Era, and that is what “latter days” and “time of the end” refer to.

Thus, possibly the resurrection of Daniel 12:2 refers to this same event, especially since it appears right after the statement about the Great Tribulation to come. We have to discard this possibility, however, since Revelation 20 says that the wicked in sheol do not rise for their judgment until after the millennium, at the last judgment.

In context, those who sleep in the dust of the earth are parallel to Daniel, who fell into deep sleep with his face to the earth when God appeared to him at the beginning of this vision. Daniel’s resurrection is a type and foreshadowing of the resur­rection spoken of here.

The resurrection of verse 2 seems to connect to the evangelistic and teaching ministry spoken of in verse 3; thus, it is some kind of historical resurrec­tion that is spoken of, a resurrectional event in this world, in our history.

The solution to our difficulty is found in Ezekiel 37. There the prophet is told to prophesy to the dead bones of the idola­ters scattered all over the mountains of Israel (see Ezekiel 6:5). Ezekiel prophesies and the bones come to life again. This is explained in Ezekiel 37:11 as the national resurrection of Israel after the captivity. The language used by God is very “literal sounding,” to wit: “I will open your graves and cause you to come up out of your graves” (vv. 12-13). Yet, this graphic language refers to the spiritual resur­rection of the nation.

Now clearly, the resurrection of the whole nation does not mean the salvation of each individual. Thus, Daniel 12:2 tells us that in the days of Jesus the nation will undergo a last spiritual resurrection, but some will not persevere and their resurrection will only be unto destruction. The Parable of the Soils fits here (Matthew 13:3-23): three different kinds of people come to life, but only one of the three kinds is awakened to persevering, everlasting life.

During His ministry, Jesus raised the nation back to life. He healed the sick, cleansed the unclean, brought dead people back to life, restored the Law, entered the Temple as King, etc. Then, as always, the restored people fell into sin, and crucified Him.

Thus, a resurrection of Israel is in view. The wicked are raised, but do not profit from it, and are destroyed. The saints experience a great distress, and live with God forever and ever.[7]

What, then, is the great distress? Many are persuaded that the Great Tribulation predicted by Jesus in Matthew 24 must refer to an event just before  His second coming at the end of history. Hence, they feel forced to see the coming of Michael as the second coming, and the resurrection as a literal physical resurrection. This view, however, will not stand close inspection.

The Great Tribulation was clearly something that happened in the days of the Apostolic Church. The whole context of Matthew 23-25 is judgment upon the world, centered on the Jews and Jerusalem, shortly after Jesus’ vindication. This is clear from Matthew 23:35-36 and 24:34, which say that the judgment will come upon “this generation,” a term that never means “this race of people” but always means “this particular generation of people.” These facts, and others that also prove the position, have been pointed out repeatedly. The literature on this is enormous, and it is nothing short of perverse for commentators to continue to insist that the Great Tribulation is still in the future.[8]

The statement “And there will be a time of distress, such as never was since there was a nation until that time” perfectly matches what Jesus said in Matthew 24:21, “And at that time there will be a Great Tribulation, such as has never occurred since the beginning of the world until now, nor ever shall.” This statement by Jesus makes it clear when the “time of distress” took place, and also makes it clear that nothing like it will ever happen again. There will be no “Great Tribulation” just before Jesus returns, though there will be a “small tribulation” (Revelation 20:7-10).

Jesus repeatedly predicted the coming destruction of Jerusalem, and made it clear that this event was the vindication of His mission. Jesus came to die for His people, and until His own people underwent their own death and resurrection, His work was not publicly vindicated. His own resurrection vindicated Him personally, though this was not a public event because it was seen by only a few. The death of the Church in the Great Tribulation, and her resurrection after that event, were the great proof that Jesus had accomplished the work He came to do. The fact that the Church exists today, nearly 2000 years after her death in the Great Tribulation, is the ongoing vindication of Jesus’ work.

Looking now back at the text of Daniel 12:1-3, we can see from the fulfillments that the events associated with the coming of Michael are presented in reverse historical order, though in an important thematic order. In verse 1, we find that when Michael stands up the result will be a Great Tribulation. The ascension of Jesus to rule was the great provocation of the apostate Jews, as we see in the book of Acts. We see it particularly in Acts 7:55-56, where Stephen saw Jesus “standing” at the right hand of God, the position of rule, and then said that he saw the “Son of Man standing at the right hand of God.” We read in the following verses that the crowd was enraged and rushed en masse upon Stephen to kill him. As Jesus had predicted, they said in effect, “We will not have this man [the Son of Man] to rule over us” (Luke 19:14).

We find at the end of Daniel 12:1 that the elect will all be delivered, as Jesus Himself also said (Matthew 24:21-22). Those who are delivered are “your people,” Daniel’s people, that is, those who are like Daniel in their faith.

We then read in verse 2 why there are people like Daniel. Before the Great Tribulation, Messiah Michael’s ministry will raise Israel from sleeping in the dust of the soil. Daniel was raised from the dust precisely so he could hear the word of God coming from God’s angel. In the same way, Daniel’s people will be raised from the dust by the ministry of Michael so that they can hear His Word. Some will accept that gospel, and others will reject it. It is those who awaken to everlasting life who will be delivered in the Great Tribulation.

Those who awaken to everlasting life will be set on high as rulers, as stars. This is picked up in the New Testament in two ways. First, all the saints are pictured as those who appear as “starlights” (phosteer) in the world (Philippians 2:15). Second, the pastors of churches are pictured as “stars” (asteer) in Revelation 1:16 and 20. Both faithful pastors and faithful saints are those who “turn the many to righteousness like the stars.”

Acts 2 29 “Men and brethren, let me speak freely to you of the patriarch David, that he is both dead and buried, and his tomb is with us to this day. 30 Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, [i]according to the flesh, He would raise up the Christ to sit on his throne, 31 he, foreseeing this, spoke concerning the resurrection of the Christ, that His soul was not left in Hades, nor did His flesh see corruption. 32 This Jesus God has raised up, of which we are all witnesses.

You are about to learn a new Greek word tonight and if you let it Mellow inside of you (take root, mature) you will be able to form a reasoned argument with end timers

The Greek word is Mello
Blue Letter Bible μέλλω méllō, mel’-lo; a strengthened form of G3199 (through the idea of expectation); to intend, i.e. be about to be, do, or suffer something (of persons or things, especially events; in the sense of purpose, duty, necessity, probability, possibility, or hesitation):—about, after that, be (almost), (that which is, things, + which was for) to come, intend, was to (be), mean, mind, be at the point, (be) ready, + return, shall (begin), (which, that) should (after, afterwards, hereafter) tarry, which was for, will, would, be yet.
It’s a word that means about to happen

μέλλω; future μελλήσω (Matthew 24:6; and L T Tr WH in 2 Peter 1:12); imperfect ἔμελλον (so all editions in Luke 9:31 (except T WH); John 6:6, 71 (except R G); John 7:39 (except T); John 11:51 (except L Tr); Acts 21:27; Revelation 3:2 (where R present); Revelation 10:4 (except L Tr)) and ἤμελλον (so all editions in Luke 7:2; Luke 10:1 (except R G); Luke 19:4; John 4:47; John 12:33; John 18:32; Acts 12:6 (exe. R G L); Acts 16:27 (except R G); Acts 27:33 (except R G T); Hebrews 11:8 (except L); cf. references under the word βούλομαι, at the beginning and Rutherford’s note on Babrius 7, 15), to be about to do anything; so:

1. the participle, μέλλων, absolutely: τά μέλλοντα and τά ἐνεστῶτα are

The Greeks have a lot of very descriptive words for things. In fact, I believe that the New Testament was destined by God to be written in Greek for this very purpose. It’s a language full of eloquence and meaning. Greek has several words for the word love. The word mello has a meaning of something that is about to happen and I will show you why this is important.
Let’s look at Revelation 1
We already know Revelation was written to warn believers of what would soon take place
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John:
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

Vs 19 contains our word mello Write the things which thou hast seen, and the things which are, and the things which shall be hereafter;

Now let’s look at others places where this word is used and it’s used in connection to the resurrection
Acts 17:30-31

The Ressurection- a strange Teaching in Athens
Acts 17: 16 Now while Paul waited for them at Athens, his spirit was provoked within him when he saw that the city was [e]given over to idols. 17 Therefore he reasoned in the synagogue with the Jews and with the Gentile worshipers, and in the marketplace daily with those who happened to be there. 18 [f]Then certain Epicurean and Stoic philosophers encountered him. And some said, “What does this [g]babbler want to say?”

Others said, “He seems to be a proclaimer of foreign gods,” because he preached to them Jesus and the resurrection.- notice the resurrection 

19 And they took him and brought him to the [h]Areopagus, saying, “May we know what this new doctrine is of which you speak? 20 For you are bringing some strange things to our ears. Therefore we want to know what these things mean.” 21 For all the Athenians and the foreigners who were there spent their time in nothing else but either to tell or to hear some new thing.

Acts 23 The Jerusalem Jews Plot to Kill Paul

23 Then Paul, looking earnestly at the council, said, “Men and brethren, I have lived in all good conscience before God until this day.” 2 And the high priest Ananias commanded those who stood by him to strike him on the mouth. 3 Then Paul said to him, “God will strike you, you whitewashed wall! For you sit to judge me according to the law, and do you command me to be struck contrary to the law?”

4 And those who stood by said, “Do you revile God’s high priest?”

5 Then Paul said, “I did not know, brethren, that he was the high priest; for it is written, ‘You shall not speak evil of a ruler of your people.’ ”

6 But when Paul perceived that one part were Sadducees and the other Pharisees, he cried out in the council, “Men and brethren, I am a Pharisee, the son of a Pharisee; concerning the hope and resurrection of the dead I am being judged!”

7 And when he had said this, a dissension arose between the Pharisees and the Sadducees; and the assembly was divided. 8 For Sadducees say that there is no resurrection—and no angel or spirit; but the Pharisees confess both. 9 Then there arose a loud outcry. And the scribes of the Pharisees’ party arose and protested, saying, “We find no evil in this man; [a]but if a spirit or an angel has spoken to him, let us not fight against God.”

10 Now when there arose a great dissension, the commander, fearing lest Paul might be pulled to pieces by them, commanded the soldiers to go down and take him by force from among them, and bring him into the barracks.

Acts 24 he Defense Before Felix

Now Acts 24 is referencing Daniel ch 12 

10 Then Paul, after the governor had nodded to him to speak, answered: “Inasmuch as I know that you have been for many years a judge of this nation, I do the more cheerfully answer for myself, 11 because you may ascertain that it is no more than twelve days since I went up to Jerusalem to worship. 12 And they neither found me in the temple disputing with anyone nor inciting the crowd, either in the synagogues or in the city. 13 Nor can they prove the things of which they now accuse me. 14 But this I confess to you, that according to the Way which they call a sect, so I worship the God of my fathers, believing all things which are written in the Law and in the Prophets. 15 I have hope in God, which they themselves also accept, that there will be a resurrection [e]of the dead, both of the just and the unjust. 16 This being so, I myself always strive to have a conscience without offense toward God and men.

17 “Now after many years I came to bring alms and offerings to my nation, 18 in the midst of which some Jews from Asia found me purified in the temple, neither with a mob nor with tumult. 19 They ought to have been here before you to object if they had anything against me. 20 Or else let those who are here themselves say [f]if they found any wrongdoing in me while I stood before the council, 21 unless it is for this one statement which I cried out, standing among them, ‘Concerning the resurrection of the dead I am being judged by you this day.’ ”

So we see that the word mello used in connection to the resurrection means something that is about to take place.

Death has no Power Over You

Romans 6 Dead to Sin, Alive to God

6 What shall we say then? Shall we continue in sin that grace may abound? 2 Certainly not! How shall we who died to sin live any longer in it? 3 Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? 4 Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.

5 For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection, 6 knowing this, that our old man was crucified with Him, that the body of sin might be [a]done away with, that we should no longer be slaves of sin. 7 For he who has died has been [b]freed from sin. 8 Now if we died with Christ, we believe that we shall also live with Him, 9 knowing that Christ, having been raised from the dead, dies no more. Death no longer has dominion over Him. 10 For the death that He died, He died to sin once for all; but the life that He lives, He lives to God. 11 Likewise you also, [c]reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord.

1 Corinthians 15  12 But if it is preached that Christ has been raised from the dead, how can some of you say that there is no resurrection of the dead? 13 If there is no resurrection of the dead, then not even Christ has been raised. 14 And if Christ has not been raised, our preaching is useless and so is your faith. 15 More than that, we are then found to be false witnesses about God, for we have testified about God that he raised Christ from the dead. But he did not raise him if in fact the dead are not raised. 16 For if the dead are not raised, then Christ has not been raised either. 17 And if Christ has not been raised, your faith is futile; you are still in your sins. 18 Then those also who have fallen asleep in Christ are lost. 19 If only for this life we have hope in Christ, we are of all people most to be pitied.

20 But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep. 21 For since death came through a man, the resurrection of the dead comes also through a man. 22 For as in Adam all die, so in Christ all will be made alive. 23 But each in turn: Christ, the firstfruits; then, when he comes, those who belong to him. 24 Then the end will come, when he hands over the kingdom to God the Father after he has destroyed all dominion, authority and power. 25 For he must reign until he has put all his enemies under his feet. 26 The last enemy to be destroyed is death. 27 For he “has put everything under his feet.”[c] Now when it says that “everything” has been put under him, it is clear that this does not include God himself, who put everything under Christ. 28 When he has done this, then the Son himself will be made subject to him who put everything under him, so that God may be all in all.

29 Now if there is no resurrection, what will those do who are baptized for the dead? If the dead are not raised at all, why are people baptized for them? 30 And as for us, why do we endanger ourselves every hour? 31 I face death every day—yes, just as surely as I boast about you in Christ Jesus our Lord. 32 If I fought wild beasts in Ephesus with no more than human hopes, what have I gained? If the dead are not raised,

“Let us eat and drink,
    for tomorrow we die.”[d]

33 Do not be misled: “Bad company corrupts good character.”[e] 34 Come back to your senses as you ought, and stop sinning; for there are some who are ignorant of God—I say this to your shame.

The Resurrection Body

35 But someone will ask, “How are the dead raised? With what kind of body will they come?” 36 How foolish! What you sow does not come to life unless it dies. 37 When you sow, you do not plant the body that will be, but just a seed, perhaps of wheat or of something else. 38 But God gives it a body as he has determined, and to each kind of seed he gives its own body. 39 Not all flesh is the same: People have one kind of flesh, animals have another, birds another and fish another. 40 There are also heavenly bodies and there are earthly bodies; but the splendor of the heavenly bodies is one kind, and the splendor of the earthly bodies is another. 41 The sun has one kind of splendor, the moon another and the stars another; and star differs from star in splendor.

42 So will it be with the resurrection of the dead. The body that is sown is perishable, it is raised imperishable; 43 it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; 44 it is sown a natural body, it is raised a spiritual body.

If there is a natural body, there is also a spiritual body. 45 So it is written: “The first man Adam became a living being”[f]; the last Adam, a life-giving spirit. 46 The spiritual did not come first, but the natural, and after that the spiritual. 47 The first man was of the dust of the earth; the second man is of heaven. 48 As was the earthly man, so are those who are of the earth; and as is the heavenly man, so also are those who are of heaven. 49 And just as we have borne the image of the earthly man, so shall we[g] bear the image of the heavenly man.

50 I declare to you, brothers and sisters, that flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. 51 Listen, I tell you a mystery: We will not all sleep, but we will all be changed— 52 in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed. 53 For the perishable must clothe itself with the imperishable, and the mortal with immortality. 54 When the perishable has been clothed with the imperishable, and the mortal with immortality, then the saying that is written will come true: “Death has been swallowed up in victory.”[h]


“Where, O death, is your victory?
    Where, O death, is your sting?”[i]

56 The sting of death is sin, and the power of sin is the law. 57 But thanks be to God! He gives us the victory through our Lord Jesus Christ.

58 Therefore, my dear brothers and sisters, stand firm. Let nothing move you. Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain.

Philippians 3 7 But what things were gain to me, these I have counted loss for Christ. 8 Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ 9 and be found in Him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith; 10 that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death, 11 if, by any means, I may attain[b] to the resurrection from the dead.

Pressing Toward the Goal

12 Not that I have already attained,[c] or am already perfected; but I press on, that I may lay hold of that for which Christ Jesus has also laid hold of me. 13 Brethren, I do not count myself to have [d]apprehended; but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead, 14 I press toward the goal for the prize of the upward call of God in Christ Jesus.

Explanation of 2 Timothy 2:18

14 Keep reminding God’s people of these things. Warn them before God against quarreling about words; it is of no value, and only ruins those who listen. 15 Do your best to present yourself to God as one approved, a worker who does not need to be ashamed and who correctly handles the word of truth. 16 Avoid godless chatter, because those who indulge in it will become more and more ungodly. 17 Their teaching will spread like gangrene. Among them are Hymenaeus and Philetus, 18 who have departed from the truth. They say that the resurrection has already taken place, and they destroy the faith of some. 19 Nevertheless, God’s solid foundation stands firm, sealed with this inscription: “The Lord knows those who are his,” and, “Everyone who confesses the name of the Lord must turn away from wickedness

Hymenaeus and Philetus were Judaizers.  They were of a class of deceivers who taught Jewish “myths” and  “genealogies” (1 Tim. 1:4; Titus 1:4), and were self-appointed “.  They were of a class of deceivers who taught Jewish “myths” and  “genealogies” (1 Tim. 1:4; Titus 1:4), and were self-appointed “teachers of the Law”  (1 Tim. 1:7). They taught believers to abstain from foods (1 Tim. 4:3),  no doubt using the Levitical dietary laws as a basis of their teaching.

It is because Hymenaeus and Philetus were Judaizers that Paul compared them to “Jannes and Jambres”  (2 Tim. 3:8). According to ancient historians, Jannes and Jambres were  Egyptian magicians who challenged Moses’ authority in Egypt. Like Jannes  and Jambres, Hymenaeus and Philetus were teaching the strange doctrines  of “Egypt” (Rev. 11:8), and were challenging Paul’s gospel-authority,  attempting to deceive Christians into believing that God’s new wine (the new covenant land of promise) could be contained within the old, “Egyptian” wineskins of the old covenant world.

Likewise in 2 Timothy 2:19, Paul connects Hymenaeus and Philetus to the rebellion of Korah in Numbers 16:5, 26.[1]  Korah had led hundreds of the sons of Israel to challenge Moses’  authority. As God had destroyed Korah and his followers in the  wilderness, so God was “about to judge” (2 Timothy 4:1) and destroy the Judaizers Hymenaeus and Philetus and others like them (cf. Heb. 3:16–19).

According to the teaching of Hymenaeus and Philetus, because  Jerusalem and the temple still stood (in about AD 67) after the  resurrection had allegedly already taken place, it irresistibly followed  that “the sons according to the flesh” were now the  heirs of the eternal kingdom and that Paul’s Jew-Gentile gospel of grace  was a lie. The blasphemous error of Hymenaeus and Philetus was that the  world of the Mosaic covenant would remain forever established after the  fulfillment of the Law and the Prophets had taken place and the new  heavens and new earth (“the resurrection”) had arrived.However, there is a clear connection between the heresy of Hymenaeus and the implications of futurism: If “the Law and the Prophets” are not fulfilled today, and “heaven and earth”  have not passed away, and the jots and tittles of the Law have not  passed away, and all things are not yet fulfilled, as futurism says,  then logically and scripturally, the Law of Moses remains  unfulfilled and “imposed” to this day (Matt. 5:17–19; Heb. 8:13; 9:10).  This implication of futurism is exactly what the Judaizers, Hymenaeus and Philetus, taught when they said the resurrection was already past in AD 67. The covenant eschatologists then argue that the first century Christians understood the resurrection to be a spiritual resurrection that would occur along the time of the destruction of Jerusalem in A.D. 70, not a physical bodily resurrection of the good and the evil at the consummation. Otherwise, how could Hymenaeus and Philetus have convinced other Christians of their false doctrine because all the Christians would have to do is go out to the cemeteries and show that there had not been any dead corpses rising from the grave?

Ephesians 2 2 As for you, you were dead in your transgressions and sins, 2 in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient.

Hebrews 11 32 And what more shall I say? For the time would fail me to tell of Gideon and Barak and Samson and Jephthah, also of David and Samuel and the prophets: 33 who through faith subdued kingdoms, worked righteousness, obtained promises, stopped the mouths of lions, 34 quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, became valiant in battle, turned to flight the armies of the aliens. 35 Women received their dead raised to life again.

Others were tortured, not accepting deliverance, that they might obtain a better resurrection.

Revelation 20 4 And I saw thrones, and they sat on them, and judgment was committed to them. Then I saw the souls of those who had been beheaded for their witness to Jesus and for the word of God, who had not worshiped the beast or his image, and had not received his mark on their foreheads or on their hands. And they lived and reigned with Christ for [a]a thousand years. 5 But the rest of the dead did not live again until the thousand years were finished. This is the first resurrection. 6 Blessed and holy is he who has part in the first resurrection. Over such the second death has no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years.

Satanic Rebellion Crushed

7 Now when the thousand years have expired, Satan will be released from his prison 8 and will go out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together to battle, whose number is as the sand of the sea. 9 They went up on the breadth of the earth and surrounded the camp of the saints and the beloved city. And fire came down from God out of heaven and devoured them. 10 The devil, who deceived them, was cast into the lake of fire and brimstone where[b] the beast and the false prophet are. And they will be tormented day and night forever and ever.

The Great White Throne Judgment

11 Then I saw a great white throne and Him who sat on it, from whose face the earth and the heaven fled away. And there was found no place for them. 12 And I saw the dead, small and great, standing before [c]God, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged according to their works, by the things which were written in the books. 13 The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works. 14 Then Death and Hades were cast into the lake of fire. This is the second [d]death. 15 And anyone not found written in the Book of Life was cast into the lake of fire.

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