Resurrection

[Akira329]

Can someone clarify this for me??
My cuurrent understanding of the 1st and 2nd resurrections is that it will happen on the same day correct???

[winner08]

The first to be resurrected will be the few (elect) that are chosen now by Jesus. They will be with Christ and help him set up His Government here on earth., and rule 1000yrs. after witch the 2nd resurrection will happen. All of these people will have to be judged and sentence(strips) to pay. Once we are purged from our carnality and become like Christ(spirit) we will live in the Kingdom of God. Now this is how I understand it to be I could be wrong. If so please correct me. Everytime I think I know something I really don't.


                                       Thanks, peace,

                                         Darren

[psalmsinger]

Thanks for raising the historical question of what the Sadducees and Pharisees believed about the resurrection
in Jesus' time.  I checked in the McClintock/Strong's Cyclopedia for a bit of information (consider the source, at least it is a Christian source)
and thought I'd share a few clippings.  It follows the same line as Kat found out. I don't know how the Pharisees and Sadducees
worked together in the Sanhedrin with such opposing views....... I think Jesus set everyone straight on that doctrine.  Interesting about the spurious passages concerning the resurrection.   Maybe there is only one and it is in Christ Jesus.............I'll be thinking about that.
Rest in the Lord, Barbara

I. History of the Doctrine. — It is admitted that there are no traces of such
a belief in the earlier Hebrew Scripture. It is not to be found in the
Pentateuch, in the historical books, or in the Psalms; for <194915>Psalm 49:15
does not relate to this subject; neither does <19A429>Psalm 104:29, 30, although
so cited by Theodoret and others. The celebrated passage of <181925>Job 19:25
sq. has indeed been strongly insisted upon in proof of the early belief in this
doctrine; but the most learned commentators are agreed, and scarcely any
one at the present day disputes, that such a view of the text arises either
from mistranslation or misapprehension, and that Job means no more than
to express a confident conviction that his then diseased and dreadfully
corrupted body should be restored to its former soundness; that he should
rise from the depressed state in which he lay to his former prosperity; and
that God would manifestly appear (as was the case) to vindicate his
uprightness.

In the time of Christ, the belief of a resurrection, in connection with a state
of future retribution, was held by the Pharisees and the great body of the
Jewish people, and was only disputed by the Sadducees. Indeed, they seem
to have regarded the future life as incomplete without the body; and so
intimately were the two things-the future existence of the soul and the
resurrection of the body-connected in their minds that any argument which,
proved the former they considered as proving the latter also (see
<402231>Matthew 22:31; <461532>1 Corinthians 15:32). This belief, however, led their
coarse minds into gross and sensuous conceptions of the future state,
although there were many among the Pharisees who taught that the future
body would be so refined as not to need the indulgences which were
necessary in the present life; and they assented to our Lord's assertion that
the risen saints would not marry, but would be as the angels of God
(<402230>Matthew 22:30; comp. <422039>Luke 20:39). So Paul, in <460613>1 Corinthians
6:13, is conceived to intimate that the necessity of food for subsistence will
be abolished in the world to come.
In further proof of the commonness of a belief in the resurrection among
the Jews of the time of Christ, see <402201>Matthew 22; <422001>Luke 20; <431124>John
11:24; <442306>Acts 23:6-8. Josephus is not to be relied upon in the account
which he gives of the belief of his countrymen (Ant. 18:2; War, ii, 7), as he
appears to use terms which might suggest one thing to his Jewish readers
and another to the Greeks and Romans, who scouted the idea of a
resurrection. It is clearly taught in the Apocryphal books of the Old Test.
(Wisdom of Solomon 3:1, etc.; 4:15; 2 Maccabees 7:14, 23, 29, etc.). —
289
Many Jews believed that the wicked would not be raised from the dead;
but the contrary was the more prevailing opinion, in which Paul once took
occasion to express his concurrence with the Pharisees (<442415>Acts 24:15).
But although the doctrine of the resurrection was thus prevalent among the
Jews in the time of Christ, it might still have been doubtful and obscure to
us had not Christ given to it the sanction of his authority, and declared it a
constituent part of his religion (e.g. Matthew 22; John 5, 8, 11). He and his
apostles also, were careful to correct the erroneous notions which the Jews
entertained on this head, and to make the subject more obvious and
intelligible than it had ever been before. A special interest is also imparted
to the subject from the manner in which the New Test. represents Christ as
the person to whom we are indebted for this benefit, which, by every
variety of argument and illustration, the apostles connect with him, and
make to rest upon him (<440402>Acts 4:2; 26:3; 1 Corinthians 15; <520414>1
Thessalonians 4:14, etc.).
II. Scripture Details. — The principal points which can be collected from
the New Test. on this subject are the following:
1. The raising of the dead is everywhere ascribed to Christ, and is
represented as the last work to be undertaken by him for the salvation of
man (<430521>John 5:21; 11:25; <461522>1 Corinthians 15:22 sq.; <520415>1 Thessalonians
4:15; <660118>Revelation 1:18).
2. All the dead will be raised, without respect to age, rank, or character in
this world (<430528>John 5:28, 29; <442415>Acts 24:15; <461522>1 Corinthians 15:22).
3. This event is to take place not before the end of the world, or the
general judgment (<430521>John 5:21; 6:39, 40; 11:24; <461522>1 Corinthians 15:22-
28; <520415>1 Thessalonians 4:15; <662011>Revelation 20:11).
4. The manner in which this marvellous change shall be accomplished is
necessarily beyond our present comprehension, and therefore the Scripture
is content to illustrate it by figurative representations, or by proving the
possibility and intelligibility of the leading facts. Some of the figurative
descriptions occur in Matthew 24; John 5; <461552>1 Corinthians 15:52; <520416>1
Thessalonians 4:16; <500321>Philippians 3:21. The image of a trumpet-call,
which is repeated in some of these texts, is derived from the Jewish custom
of convening assemblies by sound of trumpet.
290
5. The possibility of a resurrection is powerfully argued by Paul in <461532>1
Corinthians 15:32 sq., by comparing it with events of common occurrence
in the natural world. (See also ver. 12-14; and comp. <440402>Acts 4:2.) —
Kitto.
6. The numerous instances of an actual raising of individuals to life by our
Lord and his apostles, not to speak of a few similar acts by the Old Test.
prophets, and especially the crowning fact of our Lord's resurrection from
the grave, afford some light on these particulars. (See below.):
7. The fact of the general judgment (q.v.) is conclusive as to the literal
truth of this great doctrine.
But although this body shall be so raised as to preserve its identity, it must
yet undergo certain purifying changes to fit it for the kingdom of heaven,
and to render it capable of immortality (<461535>1 Corinthians 15:35 sq.), so
that it shall become a glorified body like that of Christ (ver. 49; <450609>Romans
6:9; <500321>Philippians 3:21); and the bodies of those whom the last day finds
alive will undergo a similar change without tasting death (<461551>1 Corinthians
15:51, 53; <470504>2 Corinthians 5:4; <520415>1 Thessalonians 4:15 sq.;
<500321>Philippians 3:21).