Dan. xii. 2 we read "many of them that sleep in the dust of the earth shall awake, some to everlasting life, and

some to shame and everlasting contempt." Here it is more than implied that there are two separate events.

"Some," those who "hear the voice of the Son of God shall live"; while "some" -- "the rest of the dead, who

live not again until the thousand years are finished," sleep on in terrible silence! "The children of the

resurrection" hear that voice and awake, as it is written "Thou shalt call and I will answer."

This is beautifully set forth in another Old Testament Scripture, Ps. xlix. 14, 15, "Like sheep are they laid in

the grave; death shall feed on them; and the upright shall have dominion over them in the morning; and their

(i.e. "the rest of the dead") beauty shall consume in the grave from their dwelling" (margin "the grave being

an habitation for every one of them"); "But God will redeem my soul from the power of the grave; for He

shall receive me."

Another passage where these two Resurrections are sometimes taken as though they occurred at one and

the same time is John v. 28, 29. "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." The word "hour" in verse 28, is the same as in verse 25. But in

verse 25 it refers to the time of spiritual quickening of those who are dead in sins. It "now is" says Christ. It

is, and has been for at least 1850 years and will end at Christ's coming. The second hour has not yet begun,

and hence it does not say "and now is," but merely, "the hour is coming." This second hour, it might be

therefore inferred, would be prolonged, but Rev. xx. 4, 5, plainly tells us that it will be 1,000 years. At the

moment of its striking, "the Resurrection of life" will take place; and at the mome nt of its ending will take

place the "resurrection of damnation" (R.V. "judgment").24

Then note how the two terms "Resurrection of life" and "Resurrection of judgment" agree with Rev. xx. 4-6.

Indeed Rev. xx. is the great formal and categorical statement, and it is remarkable how the multitude of

fragmentary references all fit into it. We have seen how I Cor. xv. so fits in; now look at this scripture (John

v. 28, 29). In John v. 28, "they that have done good, unto the Resurrection of Life;" and Rev. xx. 4, "They

LIVED and reigned with Christ a thousand years." In John v. 28, "they that have done evil, unto the

resurrection of judgment;" and Rev. xx. 13, "they were JUDGED every man according to their works." So

with Lu. xx. 34-36: In Lu. xx. 34 "neither can they die any more," and Rev. xx. 6 "on such the second death

hath no power." In Lu. xx. 35 "they which shall be accounted worthy to obtain... the resurrection from the

dead," and Rev. xx. 6 "Blessed and holy is he that hath part in the first resurrection."

What can the Saviour mean by all this, if all are compelled to rise again at one and the same moment?

"Worthiness" to obtain it clearly implies that there are those who are not worthy, and will not obtain it.

Look again at Lu. xiv. 13, 14, Jesus said "When thou makest a feast call the poor, the maimed, the lame, the

blind, and thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the

Resurrection of the just." Why not say, simply, "at the resurrection" without distinguishing it? It is clear

that those who heard Him did so distinguish it, for one of them immediately cried out "Blessed is he that

shall eat bread in the Kingdom of God." This man, evidently connected "the resurrection of the just," with

the entering into and the establishment of the Kingdom.

But there is another passage which is sometimes not thus clearly distinguished: 2 Tim. iv. 1, "I charge thee

therefore before God and the Lord Jesus Christ, who shall judge the quick and the dead (not "at" but as

R.V.) and by His appearing and His Kingdom." This correction, made not by me for the support of our

subject, but quite independently by the Revisers, not only relieves this passage from any apparent

contradiction, but causes it to add its important testimony. I Thess. iv. 16 is another scripture. It is

You have the same joining together of events which are widely separate in their occurrence, in Isa. lxi. 1.

And you have the divine exegesis of Christ in Luke iv. 19.