The Conditionalist Faith of Our Fathers, vol. 1
II. Two Separate General Resurrections—of Righteous and Wicked
There are two verbs and two nouns, respectively, for “resurrect” and “resurrection.” The two verbs are: (1) anistemi (“to stand up,” “to raise up,” “to rise up,” “to arise or rise again”), occurring 111 times, 35 of which refer to resurrection (for example: Matthew 17:9; Matthew 20:19; John 6:39, 40, 44, 54); and (2) egeiro (“to rouse up from sleep,” “to awaken”), occurring 141 times, 70 of which refer to resurrection (for example: Matthew 10:8; Matthew 27:63, 64; Luke 20:37; Luke 24:6, 34; John 12:1, 9, 17; Ephesians 1:20; Ephesians 5:14; etc.). CFF1 474.2
The two nouns are: (1) anastasis (“a standing up,” or “rising as from the dead”), occurring 42 times, always translated resurrection (except Luke 2:34); and (2) egersis (“a waking up as from sleep,” “a rousing from sleep,” because death is a sleep), as in Matthew 27:53. CFF1 474.3
1. TWO GENERAL RESURRECTIONS FOLLOW IN SEQUENCE
According to Scripture, after Christ’s resurrection as the “firstfruits,” two general resurrections are to follow in sequence. First note the Scripture: CFF1 474.4
“For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. Then cometh the end” (1 Corinthians 15:22-24). CFF1 475.1
(1) The initial resurrection is that of “Christ the firstfruits” (1 Corinthians 15:23; Acts 26:23). His tremendous, matchless resurrection provides the sole basis and assurance of the resurrection of all men (1 Corinthians 15:16-20), and suggests the nature of the change that will come to our bodies. CFF1 475.2
(2) Then “afterward they that are Christ’s at his [second] coming” (1 Corinthians 15:23). This is called the “first resurrection” (Revelation 20:5, 6), the “better resurrection” (Hebrews 11:35), the “resurrection of life” (John 5:29; Daniel 12:2), and the “resurrection of the just” (Luke 14:14; Acts 24:15). Those who partake in it are called “blessed and holy” (Revelation 20:6), for they will not be hurt of the “second death.” They are “children of God, being the children of the resurrection” (Luke 20:35, 36) 9 CFF1 475.3
(3) Finally come the “rest of the dead”—those that “lived not again until the thousand years were finished” (Revelation 20:5). So, beyond the “first” resurrection looms the “second.” This presupposes that the “rest of the dead” (the wicked) were not living during the thousand years. This comprises the resurrection of the unjust (Acts 24:15), the “resurrection of damnation” (John 5:29), the resurrection to “shame and everlasting contempt” (Daniel 12:2). It is the antithesis of the first resurrection. These compass the general resurrections. And those who came up in the second are, after judgment, cast into the “lake of fire,” which is the second death (Revelation 20:6, 12-15). CFF1 475.4
2. RESURRECTION UNIVERSAL IN OPERATION
So the resurrection is universal in its operation—“all [shall] be made alive,” just as verily as “all die” (1 Corinthians 15:22). All men must and will be raised to acknowledge the lordship of Christ (Romans 14:10, 11). To those who acknowledge that lordship now, in this life, there is salvation (Romans 10:9). To those who acknowledge it too late—as a constraint, after the second resurrection—there is only destruction. But that lordship will one day be acknowledged by all (Philippians 2:9-11; cf. Revelation 19:16), one way or the other. CFF1 475.5
We must therefore conclude that the general term “resurrection of the dead” (anastasis nekron) includes both the resurrection unto “life” for the just and the resurrection to judgment of the unjust (John 5:29; Acts 24:15). CFF1 476.1
3. DRAMA OF REBELLION, SIN, AND DEATH OVER
The resurrections now past, the Inspired Record adds, “Then cometh the end, ... when he shall have put down [from katargeo, “render inactive,” “abolish,” “cause to cease,” “bring to nought”] all rule and all authority and power” (1 Corinthians 15:24). Rebellion is subdued. All opposing powers are destroyed, abolished (Romans 6:6; 2 Thessalonians 2:8; Hebrews 2:14). Then, significantly, Paul immediately adds, “The last enemy that shall be destroyed is death” (1 Corinthians 15:26). CFF1 476.2
Thus the supreme purpose of Christ’s incarnation mission is fulfilled, for He came that He might “destroy him that had the power of death, that is, the devil” (Hebrews 2:14). These “principalities and powers” and “rulers of the darkness” and spiritual hosts of wickedness are consumed by the “everlasting fire, prepared for the devil and his angels” (Matthew 25:41). Thus the abolition of death is the last act in the divine drama of the ages (1 Corinthians 15:26; Revelation 20:14). Sin and sinners, death and devil, are gone forever. The drama of time is over. God is all in all. Eternal life in the new earth begins, with the saints restored and safe forevermore. CFF1 476.3