Although much will be said that we are just trying to embarrass our brothers and sisters who hold to the view that the RESURRECTION has already occurred; and that Christ has already returned and dwells here on earth with us now, this very moment in time.
This study is only for your review, to show you why we don�t hold to that theory, and to present you with a little information that is not commonly taught by the Judeo-Christian clergy and not too many of our Christian Identity brothers and sisters, because they have never really studied it out.
So think what you will and say what you will, we hold that the teaching that Christ has already come, is Jewish lies and fables that has crept into Christianity by false teachers, deceivers, degenerates, perverts (who love the queers more than righteous men, and who dare not preach against them because they have some hidden sin that the queers would expose them for) traitors to Yahshua and Almighty God such as; Binny Hinn; Bill Bright; Billy Graham; David Lankford; Hal Lindsey (Jew); Jack van Impe; James Robison; James Dobson;� Jerry Falwell (A so-called Christian Zionist); Jim Bakker (Jew); Jimmy Swaggart; John Hagee; Joyce Meyers; Kenneth Copelan; Kenny� Hagin; Marilyn Hickey; Marlin Maddoux; Mike Evans; Oral Roberts; Pat Robertson; Paul Crouch; Robert Schuler; Dr. Wolf, others of their ilk.
The RESURRECTION
�The same day came to him the SADDUCEES, WHICH SAY THAT THERE IS NO RESURRECTION, and asked him...JESUS ANSWERED and SAID UNTO THEM, YE DO ERR, NOT KNOWING THE SCRIPTURES, NOR THE POWER OF GOD. FOR IN THE RESURRECTION they neither marry, nor are given in marriage, but are as the angels of God in heaven. But AS TOUCHING THE RESURRECTION OF THE DEAD, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.� (Matthew 22:23‑32)
Living: Thayer�s Definition: #2198� zao‑
1) to live, to breathe, to be among the living (not lifeless, not dead)
2) to enjoy real life:
a) to have true life that is worthy of the name
b) to be active, blessed, and endless in the
kingdom of God
3) to live, that is, to pass life, in the manner of the living and acting of mortals or character
4) living water, having vital power in itself and exerting the same upon the soul
5) metaphorically, to be in full vigor
a) to be fresh, strong, efficient,
b) as adjective: active, powerful, efficacious
Job gives the following testimony:
�So MAN LIETH DOWN, and RISETH NOT: TILL THE HEAVENS BE NO MORE, THEY SHALL NOT AWAKE, NOR BE RAISED OUT OF THEIR SLEEP. O that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me! If a man die, shall he live again? ALL THE DAYS OF MY APPOINTED TIME WILL I WAIT, TILL MY CHANGE COME. THOU SHALT CALL, AND I WILL ANSWER THEE: THOU WILT HAVE A DESIRE TO THE WORK OF THINE HANDS.� (Job 14:12-15)
RESURRECTION:
�Being raised from the dead. RESURRECTION has three primary meanings in the Bible.
�1. Miraculous healings. In this usage, RESURRECTION refers to individuals who have been brought back to life (resuscitated) in this present world. Such raisings were performed by Elijah on the Zarephath widow's son <1 Kin. 17:20‑24>, by Elisha on the Shunammite woman's son <2 Kin. 4:32‑37> and the dead man who touched Elisha's bones <2 Kin. 13:21>, by Jesus on Jairus' daughter <Mark 5:41‑43> and Lazarus <John 11:43‑44>, by Peter on Dorcas <Acts 9:40‑41>, and by Paul on Eutychus <Acts 20:9‑12>. In these raisings there is no suggestion that the person will not again experience death.
�2. Our Lord's RESURRECTION. This RESURRECTION is clearly linked with the overcoming of the powers of evil and death. For Paul, Christ's RESURRECTION is the basis for the doctrine of general RESURRECTION <1 Cor. 15:12‑19>. (See RESURRECTION OF JESUS CHRIST.)
�3. The hope of a general RESURRECTION. Many of the Greek philosophers, such as Plato, believed that an immortal soul inhabited a body and that at death the soul left its bodily prison and soared upward to the divine spirit. In the Old Testament Sheol is the place of the rephaim (shades), the Hebrew term for a weakened existence <Is. 14:9‑11>. These beings, however, are not souls without bodies. Therefore, the psalmist expected that God would ransom his soul from Sheol <Ps. 49:15>. It was Israel's firm belief in the goodness of God that led the Jewish people to believe that the righteous dead would yet see God <Job 19:26>. This expectation was the foundation upon which the Jewish ideas concerning the RESURRECTION were built.
�By the time of Jesus, two positions were firmly entrenched within Judaism. The SADDUCEES, who were oriented to this world, rejected any belief in the RESURRECTION. They believed that such an idea was irrelevant to this life and was not part of the revelation which God gave to Moses. When they encountered Jesus, the Sadducees sought to trap Him by their question concerning the seven brothers who married one woman. Jesus criticized their view of RESURRECTION life by indicating that earthly marriage patterns are not repeated in heaven. He also condemned their understanding of Moses and the Scriptures <Mark 12:18‑27>.
�The PHARISEES, in contrast, believed in a RESURRECTION. The Jewish historian Josephus reported that the Pharisees held that the good dead are transferred into other bodies. Although this report is not totally clear, it is certain that the Pharisees proclaimed a life after death that required a RESURRECTION. It was from the ranks of these scholarly Pharisees that the apostle Paul came <Phil. 3:5>. Luke records that in his defense before the Sanhedrin (Jewish Council), Paul stressed that he was a Pharisee of Pharisaic descent and that he was on trial for affirming the RESURRECTION <Acts 23:6>.
�Israel's concepts of the RESURRECTION were born out of her relationship to God in her tumultuous history. At first glance the prophet Isaiah seems to express a view that the RESURRECTION is for the faithful and that the wicked may not arise <Is. 26:10‑19>. The Jewish loyalist of the apocryphal book of 2 Maccabees apparently agreed that for some there will be no RESURRECTION to life. But Daniel announced, "Many of those who sleep in the dust of the earth shall awake, some to everlasting life, some to shame and everlasting contempt" <Dan. 12:2>.
�The New Testament consistently teaches hope in the RESURRECTION of the believer based upon the RESURRECTION of Christ as the "firstborn from the dead" <1 Cor. 15:12‑58; Col. 1:18; 1 Thes. 4:14‑18; 1 Pet. 1:3‑5>. This idea of RESURRECTION is expressed in terms of such images as a transformed body <Phil. 3:21>, a new dwelling <2 Cor. 5:2>, and new clothing <2 Cor. 5:4; Rev. 6:11>. The New Testament also contrasts RESURRECTION to life with RESURRECTION to judgment <John 5:29; Acts 24:15>. Apparently a similar contrast lies behind the statements in <Revelation 20> about "the first RESURRECTION" <20:5> and "the second death" <20:14>.
�But not all who sought identification with the Christian church proclaimed a future RESURRECTION. Some preached a spiritual awakening, or RESURRECTION, that was already past. Such a view, adopted by Hymenaeus and Philetus and adopted by later Gnostic heretics, was sternly condemned by Paul <2 Tim. 2:17‑19>. From Nelson's Illustrated Bible Dictionary)
(Copyright (C) 1986, Thomas Nelson Publishers)
Job gives more testimony of the �RESURRECTION.�
�For I KNOW THAT MY REDEEMER (Yahshua) LIVETH, and THAT HE SHALL STAND AT THE LATTER DAY UPON THE EARTH: And THOUGH after MY SKIN WORMS DESTROY THIS BODY, YET IN MY FLESH SHALL I SEE GOD; WHOM I SHALL SEE FOR MYSELF, and MINE EYES SHALL BEHOLD, and NOT ANOTHER, though my reins be consumed within me.� (Job 19:25-27)
We are told in Psalms:
�Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.� (Psalm 16:9-10)
RESURRECTION of the Body:
�RESURRECTION OF THE BODY (Gk. anastasis, "to make to stand," or "rise up"). The reunion of the bodies and souls of men that have been separated by death. This is rightly held to be an important article of Christian belief, though it is left by the revelation of Scripture obscure in many details.
�Spiritual. The OT in the earlier parts does not speak explicitly upon this subject. Christ, however, declares the doctrine to be generally presupposed in the Old Testament (see <Luke 20:37‑38>). Allusions to it are to be found in <Gen. 22:5, cf. Heb. 11:19; Pss. 16:10‑11; 49:14‑15; Isa. 26:19; 53:10; Ezek. 37>. A clear reference appears in <Dan. 12:3>. It is plainly taught also in the apocryphal books of the OT (Wisd. <3:1>; <4:15>; 2 Macc. 7:14, 23, 29). It was a belief held commonly among the Jews in the time of Christ (see <Matt. 22:30; Luke 20:28‑39; John 11:24; Acts 23:6,8>).
�The Sadducees were the exceptions in their denial of the doctrine. Christ appeared and confirmed this belief, though He was careful to guard against erroneous conceptions held by some in connection with it, as appears in some of the passages to which reference has been made.
�Naturally it was a marked feature of apostolic doctrine (see <Acts 4:2; 26:23; 1 Cor. 15; 1 Thes. 4:14; Phil. 3:20‑21; Rev. 20:6‑14>; etc.). The teaching of the Scriptures sums up as follows:
�(1) The body shall rise again. The integrity of man's being, a creature of soul and body, shall be restored.
�(2) In some sense the identity of the body shall be preserved.
�(3) The body is to be changed and refined to fit it for the new surroundings of the future life. For the saints it is to be a "glorified body."
�(4) The RESURRECTION of the righteous will take place at the coming of Christ <1 Thes. 4:13‑18; 1 Cor. 15:53>, of the unsaved at the great white throne judgment after the Kingdom age <Rev. 2:11‑15>. (5) The power is of God in Christ, who said, "I am the RESURRECTION and the life" <John 11:25>.
�Theological. The article in the Apostles' Creed containing this doctrine was doubtless intended to express the faith of the early church in the teaching of Christ and the apostles. It was also intended to meet the Manichean heresy that there is an essential antagonism between matter and spirit, that matter is by nature evil, and accordingly the soul of man is degraded by union with the body.
�That this simple but great statement of the dignity of the human body, and that both soul and body are destined to immortality, have been overlaid by many crude speculations is what might have been expected.
�That in no measure detracts from the great truth of revelation to which the statement points. As to the sense in which the RESURRECTION body shall be identical with the body laid aside in death, that is a matter upon which the Scriptures open the way to no definite conclusion.
�It may be remarked, however, that the continued identity of the body even in this present life does not depend upon its possession continuously of the same substance, neither is it identity of size or form or appearance.
�It is identity of relationship and functions. The substance of which the body is composed is constantly changing. Likewise there are changes in respect to other material features. Still the body remains as the vestiture and in some degree the expression of the Spirit in union with it. The coarse representation of bodily RESURRECTION, in which many have indulged, based upon the idea of the literal return of the same fleshly parts laid aside in death, is therefore without warrant in reason. And this is not required nor warranted by Scripture.
�A careful study of Paul's great chapter upon the subject <1 Cor. 15> must show this. The most that can be affirmed is that God will reinvest the souls of men with bodies, and that these bodies, while changed, shall have in some important sense identity with the bodies that have experienced death and dissolution.
IT IS NOT STRANGE THAT THIS DOCTRINE HAS BEEN DENIED BY RATIONALISTS AND MATERIALISTS AND SKEPTICS GENERALLY.
BUT IT IS LOGICALLY HELD BY CHRISTIANS BECAUSE OF THEIR FAITH IN CHRIST AND IN THE TEACHINGS THAT BEAR HIS AUTHORITY. It has great religious and ethical value, inasmuch as it recognizes the dignity of the body and its true relation to the soul in union with it, opening to us the hope of complete glorification. (e. mcc.; m.f.u.)
�Bibliography: G. Vos, Princeton Theological Review 27 (1929): 1‑35, 193‑226; K. Barth, The RESURRECTION of the Dead (1933); O. Cullmann, Immortality of the Soul or RESURRECTION of the Dead (1958); J. A. Schep, The Nature of the RESURRECTION Body (1964); R. S. Candlish, Life in the Risen Saviour (1977); H. D. F. Salmond, The Biblical Doctrine of Immortality (1984), pp. 499‑590. (From New Unger's Bible Dictionary) (Originally published by Moody Press of Chicago, Illinois.� Copyright (C) 1988.)
Again:
�As for me, I will behold thy face in righteousness: I SHALL BE SATISFIED, WHEN I AWAKE, WITH THY LIKENESS.� (Psalm 17:15)
Again:
�But GOD WILL REDEEM MY SOUL FROM THE POWER OF THE GRAVE: FOR HE SHALL RECEIVE ME. Selah.� (Psalm 49:15)
Isaiah relates:
�THY DEAD MEN SHALL LIVE, TOGETHER WITH MY DEAD BODY SHALL THEY ARISE. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead.� (Isaiah 26:19)
RESURRECTION:
�(See JESUS and LAW). His RESURRECTION is the earnest or "firstfruits" of ours. His life is ours by vital union with Him, and because He lives we shall live also (<1 Cor. 15:23; John 14:19>). Christ from <Exo. 3:6,16> proves the RESURRECTION and charges the SADDUCEES (which see) with ignorance of Scripture and of God's "power" (<Mark 12:24>) as the root of their "error."
�God said, "I AM the God of Abraham" WHEN ABRAHAM WAS DEAD; BUT GOD IS THE GOD OF THE LIVING, ABRAHAM MUST THEREFORE LIVE AGAIN AND ALREADY LIVES IN GOD�S SURE PURPOSE, NOT A DISEMBODIED SPIRIT, WHICH WOULD BE NO RESTORATION OF MAN IN HIS INTEGRITY, BUT AS HEIR OF AN ABIDING CITY SUITED TO MAN WITH PERFECT BODY, SOUL, AND SPIRIT (<1 Thes. 5:23; Heb. 11:8‑16>). God promised "to thee will I give this land," not merely to thy posterity. This can only be fulfilled by Abraham rising and, in integrity of parts, inheriting the antitypical Canaan.
�Disembodied spirits require a body if they are to exercise the functions of life. Abraham's soul now receives blessings from God, but will only "live unto God" when he receives again the body. Rabbi Simai argues on <Exo. 6:3‑4>, "it is not, said, to give you, but to give them, whereby the RESURRECTION of the dead appeareth out of the law."
�So Manasseh ben Israel, "God said to Abraham, I will give to thee and to thy seed after thee the land wherein thou art a stranger; but Abraham did not possess that land; wherefore it is of necessity that they should be raised up to enjoy the good promises, else God's promise would be vain."
�The Pharisees in holding this preserved the faith gleaned from the Old Testament by the pious fathers of the nation; such was Martha's faith and Paul's faith (<John 11:25; Acts 26:6‑8>). Jacob's dying ejaculation "I have waited for Thy salvation" (<Gen. 49:18>) and Balaam's, "let me die the death of the righteous," etc. (<Num. 23:10>), assume a future state.
�JOB (which see) expressly asserts his anticipation of the RESURRECTION through his Redeemer (<Job 19:23‑27>) (see REDEEMER for the translated). So David (<Ps. 16:9‑11; 17:14‑15>) anticipates his "soul not being left in Hades," so that "his flesh shall rest in hope," and his "awaking with Jehovah's likeness"; fulfilled in Christ the Head first (<Acts 2:25‑31>), and hereafter to be so in His members. So Isaiah (<Isa. 26:19>), "thy dead shall live...my dead body shall they arise"; Christ's dead body raised is the pledge of the RESURRECTION of all Jehovah's people. Daniel (<Dan. 12:2>): Hebrew "many from among the sleepers, these (the partakers of the first RESURRECTION, <Rev. 20>) shall be unto everlasting life; but those (the rest who do not rise until after the thousand years) shall be unto shame" (<1 Cor. 15:23>). The wicked too shall rise (<John 5:28‑29; Rev. 20:13>).
�Essentially, the same body wherewith the unbeliever sinned shall be the object of punishment (<Jer. 2:10; Isa. 3:9‑11; Rev. 22:11‑12; 2 Cor. 5:10>), "that every one may receive the things done by the instrumentality of (` [dia (grk 1223)]') the body." Self‑consciousness witnesses the identity between the body of the infant and full grown man, though that identity does not consist in the sameness of the particles which compose the body at different stages. Possibly there is some indestructible material germ at the basis of identity between the natural (psychic, i.e. soulish or animal) body and the RESURRECTION body which <1 Cor. 15:44‑45> call a "spirit‑animated body," in contrast to the "natural."
"Christ will transfigure our body of humiliation (<2 Cor. 4:10; 2 Tim. 2:11‑12>: `not vile, nothing that He made is vile:' Whately on his death bed), that it may be conformed unto the body of His glory" (<Phil. 3:21>). The mere animal functions of flesh and blood shall no longer be needed they do not marry, but are equal to the angels (<Luke 20:35‑36; 1 Cor. 6:13; 15:35‑57; 1 Pet. 1:3‑4>) The time is fixed for the Lord's coming (<Col. 3:4; 1 Thes 4:16; Rev. 20>). (From Fausset's Bible Dictionary)
Ezekiel tells us:
�The hand of the LORD was upon me...HE (God) SAID UNTO ME, Son of man, CAN THESE BONES LIVE?...THUS SAITH THE LORD GOD UNTO THESE BONES; BEHOLD, I WILL CAUSE BREATH TO ENTER INTO YOU, AND YE SHALL LIVE...AND YE SHALL LIVE; and ye shall know that I am the LORD... Then said he unto me, Prophesy unto the wind, prophesy, son of man, and SAY TO THE WIND, THUS SAITH THE LORD GOD; COME FROM THE FOUR WINDS, O 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...I WILL OPEN YOUR GRAVES, and CAUSE YOU TO COME UP OUT OF YOUR GRAVES, and BRING YOU INTO THE LAND OF ISRAEL (The United States of America and the other Christian Nations of the West). And YE SHALL KNOW THAT I AM THE LORD, WHEN I HAVE OPENED YOUR GRAVES, O my people, AND BROUGHT YOU UP OUT OF YOUR GRAVES. AND SHALL PUT MY SPIRIT IN YOU, AND YE SHALL LIVE, and I SHALL PLACE YOU IN YOUR OWN LAND: THEN SHALL YE KNOW THAT I THE LORD HAVE SPOKEN IT, AND PERFORMED IT, SAITH THE LORD.� (Ezekiel 37:1-14)
Here Ezekiel tells us that the people of Israel are dead (spiritually), that they don�t have the spirit of God in them. We know this to be true because in the days of Ezekiel when there were millions of Israelites in the land, there were only 7,000 that had not bowed the knee to Ba�al. So the Israelites were �dead� they had not the spirit of God in them.
Daniel relates:
�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.� (Daniel 12:2)
Again Daniel tells us:
�But go thou thy way till the end be: for THOU SHALT REST, AND STAND IN THY LOT AT THE END OF THE DAYS.� (Daniel 12:13)
Hosea said:
�I WILL RANSOM THEM FROM THE POWER OF THE GRAVE; I WILL REDEEM THEM FROM DEATH: O DEATH, I WILL BE THY PLAGUES; O GRAVE, I WILL BE THY DESTRUCTION?...� (Hosea 13:14)
We are told in Matthew:
�And HE SHALL SEND HIS ANGELS WITH A GREAT SOUND OF A TRUMPET, and THEY SHALL GATHER TOGETHER HIS ELECT FROM THE FOUR WINDS, FROM ONE END OF HEAVEN TO THE OTHER.� (Matthew 24:31)
Heaven: Thayer�s Definition: #3772� ouranos‑
1) the vaulted expanse of the sky with all things visible in it
a) the universe, the world
b) the aerial heavens or sky, the region where the clouds and the tempests gather, and where thunder and lightning are produced
c) the sidereal (starry) heavens
2) the region above the sidereal heavens, the seat of order of things eternal and consummately perfect where God dwells and other heavenly beings.
This verse could be understood to mean that God will call His people from all over His heaven; but we don�t believe that is the case and we will show that later.
RESURRECTION
�1. anastasis ^386^ denotes (I) "a raising up," or "rising" (ana, "up," and histemi, "to cause to stand"), <Luke 2:34>, "the rising up"; the KJV "again" obscures the meaning; the Child would be like a stone against which many in Israel would stumble while many others would find in its strength and firmness a means of their salvation and spiritual life; (II), of "RESURRECTION" from the dead, (a) of Christ, <Acts 1:22; 2:31; 4:33; Rom. 1:4; 6:5; Phil. 3:10; 1 Pet. 1:3; 3:21>; by metonymy, of Christ as the Author of "RESURRECTION," <John 11:25>; (b) of those who are Christ's at His Parousia (see COMING), <Luke 14:14>, "the RESURRECTION of the just"; <Luke 20:33,35,36; John 5:29> (1st part), "the RESURRECTION of life"; <11:24; Acts 23:6; 24:15> (1st part); <1 Cor. 15:21,42; 2 Tim. 2:18; Heb. 11:35> (2nd part), see RAISE, Note (3); <Rev. 20:5>, "the first RESURRECTION"; hence the insertion of "is" stands for the completion of this "RESURRECTION," of which Christ was "the firstfruits"; <20:6>; (c) of "the rest of the dead," after the Millennium (cf. <Rev. 20:5>); <John 5:29> (2nd part), "the RESURRECTION of judgment"; <Acts 24:15> (2nd part), "of the unjust"; (d) of those who were raised in more immediate connection with Christ's "RESURRECTION," and thus had part already in the first "RESURRECTION," <Acts 26:23> and <Rom. 1:4> (in each of which "dead" is plural; see <Matt. 27:52)>; (e) of the "RESURRECTION" spoken of in general terms, <Matt. 22:23; Mark 12:18; Luke 20:27; Acts 4:2; 17:18; 23:8; 24:21; 1 Cor. 15:12,13; Heb. 6:2>; (f) of those who were raised in OT times, to die again, <Heb. 11:35> (1st part), lit., "out of RESURRECTION."#
�2. exanastasis ^1815^, ek, "from" or "out of," and No. 1, <Phil. 3:11>, followed by ek, lit., "the out‑RESURRECTION from among the dead." For the significance of this see ATTAIN, No. 1.#
�3. egersis ^1454^, "a rousing" (akin to egeiro, "to arouse, to raise"), is used of the "RESURRECTION" of Christ, in <Matt. 27:53>. (From Vine's Expository Dictionary of Biblical Words) (Copyright (C) 1985, Thomas Nelson Publishers)
Luke relates:
�And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed AT THE RESURRECTION OF THE JUST.� (Luke 14:14)
John told us:
�For AS THE FATHER RAISETH UP THE DEAD, AND QUICKENETH THEM; EVEN SO THE SON QUICKENETH WHOM HE WILL.� (John 5:21)
John also relates:
�Verily, verily, I say unto you, THE HOUR IS COMING, AND NOW IS, WHEN THE DEAD SHALL HEAR THE VOICE OF THE SON OF GOD: AND THEY THAT HEAR SHALL LIVE.� (John 5:25)
Some will say �Here John is telling us that it is happening right then, in his day.� But we say not so; for as with all the prophecies when God says something He says it as if it had already happened, even though it may be centuries to us before it actually happens. But to God, which time means nothing to Him, when He speaks, it is as if had already happened. That this interpretation is correct is verified by the next two verses:
�Marvel not at this: for THE HOUR IS COMING, IN THE WHICH ALL THAT ARE IN THE GRAVES SHALL HEAR HIS VOICE, AND SHALL COME FORTH; THEY THAT HAVE DONE GOOD, UNTO THE RESURRECTION OF LIFE; AND THEY THAT HAVE DONE EVIL, UNTO THE RESURRECTION OF DAMNATION.� (John 5:28-29)
�Jesus enlarges on his power to give spiritual quickening (vv. 25,26). This work belongs to the future, he says, but is also now going on (note contrast with v. 28). THE DEAD IN THIS CASE ARE NOT IN THE GRAVES, AS IN VERSE 28, BUT ARE DEAD IN SIN. Their quickening comes through hearing the voice of the Son of God (cf. v. 24�he that heareth my word; <John 6:60; 18:37>).
�In nothing is the Son independent of the Father, even in the fundamental matter of life itself (<5:26>). Once again Christ sets forth his authority in judgment (v. 27). Son of man is used here, as it is in <Dan 7:13>, in connection with judgment and dominion. It is a technical eschatological term, denoting more than humanity but including it. As Lord of RESURRECTION, Jesus will summon all from their graves (cf. <Acts 24:15>).
�In view of <Rev 20:4‑5>, we are to think of a time interval between these two phases of RESURRECTION. The doing of good includes having faith in the Son of God, even as doing evil includes the rejection of the Son and his claims. Damnation. Literally [judgment]. The next verse (<Jn 5:30>) is transitional, retaining the mention of judgment from the recent context and anticipating by its use of the first person of the pronoun the material that follows. The Son alone has this unique relation to the Father. (From Wycliffe Commentary)
John further states:
�And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. And THIS IS THE WILL OF HIM THAT SENT ME, that every one which seeth the Son, and believeth on him, may have everlasting life: and I WILL RAISE HIM UP AT THE LAST DAY.� (John 6:39-40)
Those that interpret the Bible literally and say that it means exactly what it says; do they presuppose that only the men will be resurrected and not the women. We don�t think that is what is meant by this verse at all, for we believe that it �included� both men and women.
John then goes on to say:
�NO MAN CAN COME TO ME, EXCEPT THE FATHER WHICH HATH SENT ME DRAW HIM: and I WILL RAISE HIM UP AT THE LAST DAY.� (John 6:44)
So much for those Judeo-Christian preachers who tell their flocks to just come on down to the altar and be saved; for that is not what the Scriptures say, it says very specifically WHICH THE FATHER HATH SENT ME DRAW HIM.
Again John says:
�Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I WILL RAISE HIM UP AT THE LAST DAY.� (John 6:54)
The John tells the story of Lazarus, WHOM CHRIST CALLED LOUDLY TO RISE UP:
�JESUS SAITH UNTO HER, THY BROTHER SHALL RISE AGAIN. MARTHA SAITH UNTO HIM, I KNOW THAT HE SHALL RISE AGAIN IN THE RESURRECTION AT THE LAST DAY. JESUS SAID unto her, I AM THE RESURRECTION, AND THE LIFE: HE THAT BELIEVETH IN ME, THOUGH HE WERE DEAD, YET SHALL HE LIVE: And WHOSOEVER LIVETH AND BELIEVETH IN ME SHALL NEVER DIE...JESUS SAID, TAKE YE AWAY THE STONE. MARTHA, THE SISTER OF HIM THAT WAS DEAD, SAITH unto him, LORD, BY THIS TIME HE STINKETH: FOR HE HATH BEEN DEAD FOUR DAYS. Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God? Then THEY TOOK AWAY THE STONE FROM THE PLACE WHERE THE DEAD WAS LAID. And JESUS LIFTED UP HIS EYES, and said, Father, I thank thee that thou hast heard me. And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me. And WHEN HE THUS HAD SPOKEN, HE CRIED WITH A LOUD VOICE, LAZARUS, COME FORTH. And HE THAT WAS DEAD CAME FORTH, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.� (John 11:23‑44)
Here, again, we have proof that God/Christ must call a person before they will come to Him. For Yahshua �CRIED WITH A LOUD VOICE.�
Again:
�Yet a little while, and the world seeth me no more; but ye see me: BECAUSE I LIVE, YE SHALL LIVE ALSO.� (John 14:19)
Christ told us in Acts:
�For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved: Therefore did my heart rejoice, and my tongue was glad; moreover also MY FLESH SHALL REST IN HOPE: BECAUSE THOU WILT NOT LEAVE MY SOUL IN HELL, neither wilt thou suffer thine Holy One to see corruption.� (Acts 2:25-27)
Hell: Strong�s Concordance: #86� haides (hah'‑dace); from 1 (as negative particle) and 1492; properly, unseen, i.e. "Hades" or the place (state) of departed souls: KJV‑‑ GRAVE, HELL.
Again we are told in Acts:
�And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, Being grieved that THEY TAUGHT THE PEOPLE, AND PREACHED THROUGH JESUS THE RESURRECTION FROM THE DEAD.� (Acts 4:1-2)
Again we are in Acts:
�Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because HE PREACHED UNTO THEM JESUS, AND THE RESURRECTION.� (Acts 17:18)
Paul was speaking of the RESURRECTION of the dead and this was said about it:
�And WHEN THEY HEARD OF THE RESURRECTION OF THE DEAD, some mocked: and others said, We will hear thee again of this matter.� (Acts 17:32)
Further on Acts we find speaking to the antichist Jews again:
�But when Paul perceived that the 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: OF THE HOPE AND RESURRECTION OF THE DEAD I am called in question. And when he had so said, there arose a dissension between the Pharisees and the Sadducees: and the multitude was divided. For the SADDUCEES SAY THAT THERE IS NO RESURRECTION, neither angel, nor spirit: but the Pharisees confess both.� (Acts 23:6-8)
Here we see that the disbelief of a RESURRECTION, of angels, or spirit (and even though it does not say Satan or the devil) and the disbelief of Satan and the devil is a teaching of the Sadducees Jews. Could it be that the teaching of the Sadducees has penetrated into Christendom, and even into the Christian Identity circles.
�But this I CONFESS UNTO THEE, that after the way which they call heresy, SO WORSHIP I THE GOD OF MY FATHERS, BELIEVING ALL THINGS WHICH ARE WRITTEN IN THE LAW AND IN THE PROPHETS: AND HAVE HOPE TOWARD GOD, WHICH THEY THEMSELVES ALSO ALLOW, THAT THERE SHALL BE A RESURRECTION OF THE DEAD, BOTH OF THE JUST AND UNJUST.� (Acts 24:14-15)
Here Paul is testifying that he believe in the COMING RESURRECTION. We are further told:
�And now I stand and am judged for the hope of the promise made of God unto our fathers: Unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews. WHY SHOULD IT BE THOUGHT A THING INCREDIBLE WITH YOU, THAT GOD SHOULD RAISE THE DEAD?� (Acts 26:6-8)
In Romans we are told:
�Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; NOT TO THAT ONLY WHICH IS OF THE LAW, BUT TO THAT ALSO WHICH IS OF THE FAITH OF ABRAHAM; WHO IS THE FATHER OF US ALL, (As it is written, I have made thee a father of many nations,) BEFORE HIM WHOM HE BELIEVED, EVEN GOD, WHO QUICKENETH THE DEAD, AND CALLETH THOSE THINGS WHICH BE NOT AS THOUGH THEY WERE.� (Romans 4:16-17)
Here Paul is telling us two things:
1). That we are STILL UNDER THE LAWS OF GOD;
2). That God will raise the dead.
Again we are told in Romans:
�And IF CHRIST BE IN YOU, THE BODY IS DEAD BECAUSE OF SIN; but the Spirit is life because of righteousness. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.� (Romans 8:10-11)
Now you can clearly see that many times when the Scriptures speak of a dead man, it does not necessarily mean one that is buried in a grave, but it also means a person who has not come to the knowledge of Christ and the RESURRECTION.
Once again Romans relates:
�And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, WAITING FOR THE ADOPTION, to wit, THE REDEMPTION OF OUR BODY.� (Romans 8:23)
Again we are told in 1 Corinthians:
�And GOD HATH BOTH RAISED UP THE LORD, AND WILL ALSO RAISE UP US BY HIS OWN POWER.� (1 Corinthians 6:14)
Then:
�NOW IF CHRIST BE PREACHED THAT HE ROSE FROM THE DEAD, HOW SAY SOME AMONG YOU THAT THERE IS NO RESURRECTION OF THE DEAD? BUT IF THERE BE NO RESURRECTION OF THE DEAD, THEN IS CHRIST NOT RISEN: AND IF CHRIST BE NOT RISEN, THEN IS OUR PREACHING VAIN, and your faith is also vain. Yea, and we are found false witnesses of God; because WE HAVE TESTIFIED OF GOD THAT HE RAISED UP CHRIST: WHOM HE RAISED NOT UP, IF SO BE THAT THE DEAD RISE NOT. FOR IF THE DEAD RISE NOT, THEN IS NOT CHRIST RAISED: And if Christ be not raised, your faith is vain; ye are yet in your sins. THEN THEY ALSO WHICH ARE FALLEN ASLEEP (died and was buried) IN CHRIST ARE PERISHED. If in this life only we have hope in Christ, we are of all men most miserable. BUT NOW IS CHRIST RISEN FROM THE DEAD, and become the firstfruits of them that slept. FOR SINCE BY MAN CAME DEATH, BY MAN CAME ALSO THE RESURRECTION OF THE DEAD.� (1 Corinthians 15:12‑21)
This clearly shows that if Christ arose from the dead, THEN THERE WILL BE A RESURRECTION, and that any other teaching is false.
Again we are told:
�But SOME MAN WILL SAY, HOW ARE THE DEAD RAISED UP? and with what body do they come? THOU FOOL, THAT WHICH THOU SOWEST IS NOT QUICKENED, EXCEPT IT DIE.� (1 Corinthians 15:35-36)
In 2 Corinthians we are told:
�Knowing that HE WHICH RAISED UP THE LORD JESUS SHALL RAISE UP US ALSO BY JESUS, AND SHALL PRESENT US WITH YOU.� (2 Corinthians 4:14)
Again in Philippians we are told:
�That I MAY KNOW HIM, AND THE POWER OF HIS RESURRECTION, and the fellowship of his sufferings, being made conformable unto his death; IF BY ANY MEANS I MIGHT ATTAIN UNTO THE RESURRECTION OF THE DEAD.� (Philippians 3:10-11)
We are also told in 1 Thessalonians:
�FOR IF WE BELIEVE THAT JESUS DIED AND ROSE AGAIN, EVEN SO THEM ALSO WHICH SLEEP IN JESUS WILL GOD BRING WITH HIM. For this we say unto you by the word of the Lord, that WE WHICH ARE ALIVE AND REMAIN UNTO THE COMING OF THE LORD SHALL NOT PREVENT THEM WHICH ARE ASLEEP. FOR THE LORD HIMSELF SHALL DESCEND FROM HEAVEN WITH A SHOUT, WITH THE VOICE OF THE ARCHANGEL, AND WITH THE TRUMP OF GOD: AND THE DEAD IN CHRIST SHALL RISE FIRST: THEN WE WHICH ARE ALIVE AND REMAIN SHALL BE CAUGHT UP TOGETHER WITH THEM IN THE CLOUDS, TO MEET THE LORD IN THE AIR: and so shall we ever be with the Lord.� (1Thessalonians 4:14‑17)
Now many people take this to mean that Christ came back while Paul and some of the others were still alive. But that is not what is being said here. We are being told that SOME people will be alive when Christ returns, but that those who are dead and buried, and in their graves, will arise first, then those who are alive AT THAT TIME will be caught up with those that had been dead. We fail to understand how they can confuse this scripture except the enemy has crept in unawares and sold them a bill of goods.
We are told much the same thing in 2 Timothy and people are led to believe much the same thing, that Christ returned the second time then: But this is not what the following verse means as we shall see:
�BUT IS NOW MADE MANIFEST BY THE APPEARING OF OUR SAVIOUR JESUS CHRIST, WHO HATH ABOLISHED DEATH, AND HATH BROUGHT LIFE AND IMMORTALITY TO LIGHT THROUGH THE GOSPEL.� (2 Timothy 1:10)
This verse is not saying that Christ is appearing in that day and time, it is referring to the 2nd coming; when He shall call the dead and the living into the clouds to return to earth, and dwell in His Kingdom forever.
In 2 Timothy we are told specifically that those who teach that Christ has come the second time already is mistaken, and have been led to believe something that is not true by traitorous leaders.
�WHO CONCERNING THE TRUTH HAVE ERRED, SAYING THAT THE RESURRECTION IS PAST ALREADY; AND OVERTHROW THE FAITH OF SOME.� (Timothy 2:18)
He is telling us that some people�s faith has been overthrown because of this false teaching. There can be little doubt that this is the Jews teaching fables.
�For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; And THEY SHALL TURN AWAY THEIR EARS FROM THE TRUTH, AND SHALL BE TURNED UNTO FABLES.� (2 Timothy 4:3-4)
Therefore, we should not follow these false teachers as so many of our beloved brothers and sisters have done with the belief that Christ has returned already, for they have fell for the lies of the Jews who have lied to them, and have led them to believe in Jewish fables, and commandments of men, which has turned them away from the truth.
�Not giving heed to Jewish fables, and commandments of men, that turn from the truth.� (Titus 1:14)
There are many in our� Christian Identity movement who have not followed these cunningly devised Jewish fables as the Scriptures attest:
�For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.� (2 Peter 1:16)
Now going back to the RESURRECTION, we find in Hebrews:
�Of the doctrine of baptisms, and of laying on of hands, and OF RESURRECTION OF THE DEAD, and of eternal judgment.� (Hebrews 6:2)
Again in find in Hebrews:
�Accounting THAT GOD WAS ABLE TO RAISE HIM (Isaac) UP, EVEN FROM THE DEAD; from whence also he received him in a figure.� (Hebrews 11:19)
We are also told:
�WOMEN RECEIVED THEIR DEAD RAISED TO LIFE AGAIN: and others were tortured, not accepting deliverance; THAT THEY MIGHT OBTAIN A BETTER RESURRECTION.� (Hebrews 11:35)
Therefore, it is our general conclusion that the doctrine that Christ has ALREADY come is false, and that our people should realize that, and stay away from it.
