RESURRECTION AND JUDGMENT
This is a highly revealing and thorough examination of resurrection and judgment, transforming all we have known or been taught regarding them. We begin with a look at the false usage of the word “resurrection,” even formerly used by this writer. Unfortunately, we are all influenced by the traditions and errors of men. But because of a Gospel contradiction, which we will examine here, this entire matter regarding resurrection came into question, requiring a careful detailed examination. Of course this also requires that we examine the great white throne judgment, as well as the lake of fire; and the place and effectual purpose of judgment and fire is examined as well, including the necessity to judge ourselves. May Yahweh remove the cobwebs of error that entangle us, and give us clear truth.
One of the most unique, revealing, and confirming truths pertaining to the Bride work is Yahweh’s revelation to us concerning the prophetic testimony and meaning of Bible contradictions. No one in the history of the church has ever seen this truth; and frankly they could not see it, for they have not known the truth regarding the two parts of the church—the Body and the Bride. Nor was it time for the marriage supper of the Lamb, whereby He provides us His never-before-seen truth from above, evidencing and preparing us for our marriage.
This understanding regarding Bible contradictions began when the Spirit came upon me in 1994 and started revealing the two-part Bride, and ever since has been confirmed and proven over and over and over again. In fact, there is an entire section of writings on Bible contradictions at the Remnant Bride web site. If you are not familiar with these contradictions and their specific applications to the first Remnant, the Body of Christ, the second Remnant, and the Millennial kingdom, read The Key To Their Understanding. What you are about to read now is even further evidence to this valid application of the Scriptures as revealing parables; and through this we find even more revealing truth, now regarding resurrection.
Recorded in Matthew, Mark, and Luke, Yahshua responded to a question from the Sadducees concerning the resurrection of the dead. The circumstance they set forth to Him was regarding seven brothers, each who died, and according to the law of Moses the wife was given to each of the seven men. The question they posed to Him was: In the resurrection, which one’s wife would she be?
We will examine Yahshua’s answer in each of these three Gospels, carefully comparing them in light of The Key To Their Understanding. But keep in mind here that there are three separate transformations into immortality—first the Remnant, next the Body of Christ, and finally the nations. This can be examined in the writing, Seedtime and Harvest. These are commonly called the three resurrections, which is the case even in that writing. But as you will see, the Scriptures only evidence two corporate resurrections—the resurrection of the first Remnant, who are united with the second Remnant in the clouds, and the resurrection in which the rest of the dead are “reincarnated” for judgment while on this earth. Literally, they reenter into their natural bodies, even as took place in Matthew 27:52-53, where after Yahshua’s resurrection from the dead, “The tombs were opened, and many bodies of the saints who had fallen asleep were raised.” Granted, this writer in the past has joined the chorus of others to declare that there are three resurrections of man; but as you will see here, this is not the case. Again, cobwebs that entangle us.
Let us now examine Yahshua’s response to this question regarding resurrection, as recorded in the three Gospels. You will want to note the differences and similarities in each of these passages.
From Matthew 22:29-30 we read:
“You are deceived, not understanding the Scriptures or the power of God. For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven.”
From Mark 12:24-25 we read:
“Is this not the reason you are deceived, that you do not understand the Scriptures or the power of God? For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven.”
From Luke 20:34-36 we read:
“The sons of this age marry and are given in marriage, but those who are considered worthy to obtain that age and the resurrection from the dead, neither marry nor are given in marriage; for they cannot even die anymore, because they are like angels, and are sons of God, being sons of the resurrection.”
We will note and address five key differences here. First, only in first Remnant Matthew and Christianity Mark is it stated that they are deceived. Second, only in second Remnant Luke does it state that they will “obtain that age.” Third, likewise, only in second Remnant Luke does it state that “they cannot even die anymore.” Fourth, Mark speaks of “rising from the dead,” in contrast to Matthew and Luke which speak of “the resurrection.” And fifth, only in second Remnant Luke does it state that they are the “sons of God, being sons of the resurrection.”
Beginning with the first noted difference, again, only in first Remnant Matthew and Christianity Mark is it stated that they are deceived. This is not stated in second Remnant Luke. Why these noted differences? As we have seen in so many other examples and testimonies, the second Remnant are not without understanding or deceived regarding the Scriptures or the power of God. As already stated, we receive the marriage supper of the Lamb and are given food that is from above. With the much needed second touch (Mark 8:22-25), we are given eyes to see things clearly. And in equal testimony, Yahweh’s hand is removed and we see His back (Exodus 33:21-23)—what He has been and is indeed doing. We are no longer in the cleft of the rock, in hades, which means “to not see.” As equally set forth in another Bible contradiction, once again, neither the Matthew first Remnant nor Mark Christianity know the day or the hour of Yahshua’s coming, yet the Luke second Remnant is told, “Be on guard …!” (Matthew 24:36, Mark 13:32, and Luke 21:34-35: See The Great Tribulation, page 5.)
The purpose of the second Remnant is to complete what Yahshua began 2,000 years ago, effecting the Elijah work of the restoration of all things (Matthew 17:11) so as to prepare the way for Immanuel. In doing this, Yahweh gives us eyes to see and understanding that no man has ever known before, which is attested to in this Gospel comparison riddle. The seals of the book (Daniel 12:4) are opened for us—“seal the book till the time of the end”—so that truth which has been locked from the first Remnant and Christians, can now be seen and understood.
The second key difference in this Gospel comparison is that only in second Remnant Luke does it state that they will “obtain that age.” In the writing, The Best Is Before Us—The Latter Rain, we clearly see that the age that is to be obtained as spoken of here is the Millennial reign of Immanuel. Thus, quite affirmingly, the testimony here is that the Luke second Remnant are those who have the hope of being worthy to obtain the Millennial age. The first Remnant were early and did not obtain it. For the same reason, Christians have not and will not obtain it either, the vast majority of whom are sleeping. It is the second Remnant, those who “are alive and remain” (1 Thessalonians 4:17), who will obtain the Millennial Reign. Of course first the first Remnant will rise from the dead, then the two Remnant will be united as one in the clouds to ascend alive together. John 8:51 likewise states regarding the consummating second Remnant: “Truly, truly, I say to you, if anyone keeps My word, he will surely not taste death into the age.” And in John 11:26 we read the equal promise: “… everyone who is living and believes in Me will surely not die into the age.” Again, those who are alive and enter into the promised Millennial age are the Luke second Remnant.
Of course this leads us to the third key difference in these three Gospel passages: Only in second Remnant Luke does it state that “they cannot even die anymore.” This is the fulfillment of the breached promise Yahshua made to His disciples: “For the Son of Man is going to come in the glory of His Father with His angels, and will then repay every man according to his deeds. Truly I say to you, there are some of those who are standing here who will not taste death unto seeing the Son of Man coming in His kingdom” (Matthew 16:27-28). But those standing there did die. They did not see Yahshua come in the Father’s glory and with judgment, which will begin to be fulfilled in the Millennial Reign. The first Remnant and this promise breached, and will be fulfilled in the second Remnant who keep Yahweh’s word and will not taste death into the Millennial age. We, as the promise-fulfilling Elijah company, ascend alive to meet the promise-receiving first Remnant in the clouds.
Now for the fourth distinction. In Mark we find that “rising from the dead” is spoken of, whereas in Matthew and Luke it is “the resurrection.”
“For in the resurrection they neither marry nor are given in marriage …” (Matthew 22:30).
“For when they rise from the dead, they neither marry nor are given in marriage …” (Mark 12:25).
“… those who are considered worthy to obtain that age and the resurrection from the dead, neither marry nor are given in marriage …” (Luke 20:35).
Clearly, Mark Christians do indeed “rise from the dead,” for they have died for two thousand years. But when examining Matthew and Luke, I became very troubled. Bible contradictions have proven to be extraordinarily consistent in their representative messages. This does not mean that every single difference in the Scriptures has to prophesy, anymore than every single star in the heavens fit into the signs in the heavens. Some differences are benign, while others are incredibly accurate parables; and this comparison was too revealing to ignore.
The testimonies here relative to Luke undeniably speak concerning the second Remnant, including the highly relevant testimonies regarding not dying and entering into the Millennial age. But, as to this matter of the second Remnant and “the resurrection from the dead,” this made no sense. I have always felt that if a single testimony relative to the Bride is ever contrary to the truth we have seen, it threatens the whole. Also, I have never allowed any compromise or the hiding of honest examination regarding what the Scriptures reveal; and regarding this matter of “the resurrection from the dead” in Luke, it deeply challenged and troubled me!
At face value, since the first Remnant died and the second Remnant does not die but ascends alive, the conflict was that Matthew stated, “For in the resurrection,” and Luke stated, “the resurrection from the dead.” It seemed that these should have been reversed, for the first Remnant are in fact the “resurrection from the dead,” and it seemed that the second Remnant would be strictly “the resurrection,” not from the dead, for they do not die. Again, this was VERY troubling. There were already so many other testimonies that this was clearly an intentional Gospel riddle regarding the resurrection, yet this did NOT fit! In the past I have come to other seeming inconsistencies, but when I have looked more carefully, every time I have discovered marvelous truth instead. However, this one seemed irreconcilably inconsistent!
Finally though, with further examination, something became quite evident, and once again the bitter became wonderfully sweet. In fact, it was from this required careful examination that the truth became evidenced regarding the incorrect statement of three resurrections.
The word used here in these three accounts regarding the dead is “resurrection,” the Greek word being “anastasis.” When one examines where “resurrection” is used in the New Testament (“resurrection” is not found in the Old Testament), it is used exclusively regarding coming out of or from death. Fourteen times the actual phrase “resurrection of [or, from] the dead” is used. This consistent correlation of resurrection with death is most important to note! Here are two examples from the Scriptures:
Women received back their dead by resurrection … [Hebrews 11:35].
[David] looked ahead and spoke of the resurrection of the Christ, that He was neither abandoned to hades, nor did His flesh suffer decay [Acts 2:31].
This consistency in usage is likewise found with the word “rise,” or “anistemi.” In fact, anastasis (resurrection) actually comes from the root word, anistemi (rise). Here as well are two examples:
“Thus it is written, that the Christ would suffer and rise again from the dead the third day …” [Luke 24:46].
For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first [1 Thessalonians 4:16].
In fact, twice we find the simultaneous use of “resurrection” and “rise”:
“In the resurrection, when they rise again, which one's wife will she be” [Mark 12:23]?
Martha said to Him, “I know that he will rise again in the resurrection on the last day” [John 11:24].
In important contrast, ascending into heaven from a state of not being dead uses two entirely different words: to “ascend,” or “anabaino,” and “caught up,” or “harpazo.” Here are examples of each of these. Immediately after Yahshua had resurrected from the dead, He told Mary:
“Stop clinging to Me, for I have not yet ascended to the Father; but go to My brethren and say to them, ‘I ascend to My Father and your Father, and My God and your God’ ” [John 20:17].
Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord [1 Thessalonians 4:17].
Of course this verse in 1 Thessalonians 4:17 is a contrast to its preceding verse 16 that we just read where the word “rise” is used regarding coming out of death. Thus we see that the terms “resurrection” and “rise” (the latter when used relative to this matter at hand) always speak of being brought out of death, and to “ascend” or to be “caught up” always describes going up into heaven from a state of being alive. Never does resurrection refer to ascending alive into heaven.
Therefore, the question arises: How is it then that this false terminology of three “resurrections” even became established? One can only conclude that it came from a misunderstanding and misapplication of Revelation 20:4-6, where we read:
Then I saw thrones [either the twenty-four elders mentioned in the preceding chapter, 19:4, as well as 4:4, or a larger Bride company], and they sat on them, and judgment was given to them. And I saw the souls of those who had been beheaded because of their testimony of Jesus and because of the word of God, and those who had not worshiped the beast or his image, and had not received the mark on their forehead and on their hand; and they came to life and reigned with Christ for a thousand years. [This is the first Remnant.] The rest of the dead did not come to life until the thousand years were completed. [Obviously, this is the great white throne judgment, which will be addressed in the next section.] This is the first resurrection. [In other words, the first Remnant who were just mentioned.] Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a thousand years.
The focus here is clearly on the first Remnant, who are indeed those in the first resurrection. The mistake people have undoubtedly made is that since this is called the “first resurrection,” they conclude that the other entrances into heaven into immortality are resurrections as well. They are not. There are in fact only two stated resurrections, and three ascensions or catching ups. (Regarding these ascensions and their timing, read The Walz`tz of Life.)
While the resurrection of the first Remnant is the focus here, we see the more complete picture when reading 1 Thessalonians 4:13-17. Yes, at the first resurrection there are, of course, those who rise from the dead; but this passage in Revelation 20 does not specifically add the second Remnant, who are alive and remain so as to enter into immortality alive as promised and never die (John 8:51, 11:26, and the fulfillment of Matthew 16:27-28). However, it is worthy to note that they could well be seen in a reference to the twenty-four elders who sit on the thrones, as thrones are mentioned in these verses: “Then I saw thrones, and they sat on them, and judgment was given to them” (Revelation 20:4).
There is yet another testimony regarding the place of the second Remnant relative to the first resurrection and accompanying ascension. To begin with, let us read 1 Corinthians 15:20-23:
But now Christ has been raised from the dead, the first fruits of those who are asleep. For since by a man came death, by a man also came the resurrection of the dead. For as in Adam all die, so also in Christ all will be made alive. But each in his own order: Christ the first fruits, after that those who are Christ's at His coming, then comes the end, when He hands over the kingdom to the God and Father, when He has abolished all rule and all authority and power. For He must reign until He has put all His enemies under His feet. The last enemy that will be abolished is death.
Thus we see that specifically regarding resurrection, Yahshua is called the first fruits. But this identification is not limited to Him alone. This might be expected since the resurrection of the dead in Revelation 20:4-6 is called the “first resurrection.” How can it be called first when 1 Corinthians 15:23 says that Yahshua’s is first? Because it describes the first in the process of man himself entering into immortality.
This matter of Yahweh’s first-fruits work in man is evidenced in James 1:18, where we read:
In the exercise of His will He brought us forth by the word of truth, so that we would be a certain first fruits among His creatures.
James says that we are the first fruits harvest among Yahweh’s creatures, the created. In “Rightly Dividing the Word: The Deception of Worldliness,” we see that, like the book of Luke, the books of Hebrews through Jude prophetically attest to the second Remnant. Considering then this statement in James as prophetic of the second Remnant, it is the second Remnant who are the first fruits from man. And in fact this is not the only testimony to this.
In the book of Revelation, there are two groups of 144,000—the first in chapter 7, and the second in chapter 14. Here once again we see testified the two Remnant—the first Remnant in 7, and the second Remnant in 14. So, what testimony do we find evidenced regarding first fruits? In Revelation 14:4 we read:
These are the ones who have not been defiled with women, for they have kept themselves chaste. These are the ones who follow the Lamb wherever He goes. These have been purchased from among men as first fruits to God and to the Lamb.
Is this not entirely consistent with what we read in 1 Corinthians 15:23? “But each in his own order: Christ the first fruits, after that those who are Christ's at His coming.” Who are these who are alive at Immanuel’s coming and are twice identified as first fruits? The second Remnant, those who ascend alive with the first-resurrection first Remnant.
Returning to our list of the key differences in the three Gospel accounts regarding the resurrection of the dead, the fifth difference is that only in second Remnant Luke does it state that those who are considered worthy to obtain the Millennial age “and the resurrection from the dead” are the “sons of God, being sons of the resurrection.” Thus, the second Remnant are called the “sons of the resurrection.” We see here that we are not that resurrection, but the sons thereof—by virtue of the first Remnant, and even moreso by Yahshua, as we just read: “For as in Adam all die, so also in Christ all will be made alive.” We, the second Remnant, are sons of Yahshua’s resurrection, even the first fruits.
Let us emphasize something here that is important to realize. We have seen that only the first Remnant resurrect from the dead at the sound of the trumpet of God. Thereupon, the two Remnant ascend alive. But again, both ascend alive only after the first Remnant resurrect from the dead. Technically, they first resurrect, then ascend alive. On the other hand we are not dead, thus there is no need for resurrection, and we ascend alive. As we read, “…the dead in Christ will rise first. Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord.” Thus we see that the first Remnant have to initiate both of our ascensions by their resurrection.
Returning to the message in Revelation 20 regarding resurrection, its focus is certainly the resurrection of the first Remnant; and this resurrection is actually highly unique in that, similar to Yahshua, they immediately ascend alive upon reentering into their bodies. And, very importantly, we are also told that the next resurrection will occur after the Millennial Reign: “The rest of the dead did not come to life until the thousand years were completed.” But, this second resurrection will not be when Christians enter into immortality; so the use of the term “three resurrections” related to immortality is entirely incorrect. With this now seen and addressed, let us come to a conclusion regarding the seeming confusion in the Matthew and Luke accounts pertaining to the resurrection of the dead.
We noted the very troubling dilemma whereby first Remnant Matthew 22:30 states, “For in the resurrection,” and second Remnant Luke 20:35 states, “the resurrection from the dead.” Again, upon first consideration it seemed that these should have been reversed, for the first Remnant are in fact the “resurrection from the dead”; and it seemed that the second Remnant would be strictly “the resurrection,” not from the dead, for they do not die. However, what confused me was my old Christian usage of the word “resurrection.” It was a holdover. I knew the second Remnant did not resurrect, and the term was really in regard to the first Remnant; but even so, I had not yet fully viewed that word exclusively regarding coming out of death. Therefore, I was failing to see that the use of “resurrection” in Luke could only apply to the first Remnant who die! The truth is, “the resurrection from the dead” specifically refers to the first Remnant, those who are “in the resurrection.” Resurrection does not apply to the second Remnant at all, other than we meet the first Remnant in the clouds upon their resurrection. Therefore, we now see and understand the testimony in those two verses, and in a way which is most revealing. Let us continue with this matter of two resurrections, addressing more specifically the second resurrection.
Continue to page 2 of Resurrection and Judgment for THE SECOND RESURRECTION