The Two Resurrections by J. O. Corliss

International Tract and Missionary Society · Oakland, California · Feb 12, 1885

The Two Resurrections.

By J. O. Corliss

NOTHING is more clearly set forth in the inspired volume than the doctrine of two resurrections, one for the righteous, and the other for the wicked. In his vision upon Patmos John saw a company who had died, some of them as martyrs for Christ and the word of God. These, the record further states, “lived and reigned with Christ a thousand years.” Rev. 20:4. The trials of this people being ended, they are released from death, nevermore to die, because they had part in the first resurrection. “Blessed and holy is he that hath part in the first resurrection; on such the second death hath no power.” Verse 6.

That this is the first resurrection, is made plain by verse 5. After speaking of this company who were made to live and reign with Christ, the inspired writer adds: “But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.” From this we gather that during the thousand years while one company reigns with Christ another class remains dead. It follows therefore that the resurrection which took place at the commencement of the one thousand years is the first resurrection, and brings from the grave only those who are to live forever. And as the statement is made that the second death has no power on those who have come up in the first resurrection, it affords evidence that the second death takes place after that resurrection.

The above conclusion is very evident from the fact that the Revelator says that those who were participants in the first resurrection had died as witnesses for Jesus. Then the death that the human family suffer here is not the second death, for surely these had suffered that; but the record affirms that the second death cannot touch this favored class. And as there can be no other death than that suffered in common by all mankind, till after the first resurrection, it follows that the second death must take place after that resurrection.

But if those who come up in the first resurrection do not suffer the second death, who will be affected by it? Some certainly will; for we read in Rev. 21:8: “The fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone; which is the second death.” There is to be then a second death. As we have shown, it comes after the first resurrection, yet has no power upon those who participate in that resurrection.

Now, as all who come up in the first resurrection live forever, and are therefore righteous, it is plain that all who do not then arise are wicked. And as these are denied a resurrection until the thousand years are elapsed, and since they cannot die the second time until raised from the first death, it follows that the second death will not be enforced during the thousand years, but must be deferred until the wicked can be raised from the dead. The second resurrection, then, is the resurrection of the wicked, and they arise to receive the second death.

This is in harmony with the Saviour’s teaching. “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. This statement plainly affirms that there are two resurrections, one unto life, the other to condemnation. Again the Saviour shows a distinction between these resurrections, when he pronounces a blessing upon those who would call the poor rather than the rich to a feast. “For they cannot recompense thee; for thou shalt be recompensed at the resurrection of the just.” Luke 14:14. If there were to be only one resurrection, the above qualification would be unnecessary. It would then have been enough to say, Thou shalt be recompensed at the resurrection. But inasmuch as the Saviour saw fit to thus qualify the time of the recompense, it is a decidedly strong inference that there will be also a resurrection of the unjust.

Paul believed this view. When making his defense against the accusations of the Jews, he declared that he believed all things which are written in the law and the prophets, and then adds: “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 24:15. The force of this text cannot be easily evaded. Paul does not say that the Jews alone believed that doctrine, but he said that they themselves also allowed the two resurrections. This word “also” was an admission on the part of the apostle that he, too, admitted its correctness.

But when does the resurrection of the just take place? “For the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” 1 Cor. 15:52. The sounding of the trumpet here spoken of is the summons that accompanies the second advent of our Lord to the earth. The apostle says in another place: “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.” 1 Thess. 4:16, 17. This is decisive, and shows clearly that the first resurrection takes place when the Lord comes to earth the second time.

Now this being true, as has been clearly shown in this article, that there will be two resurrections, one thousand years apart, the first for the just, and the second for the unjust, another point of doctrine is easily shown. If the first resurrection embraces only those who are good, and leaves still in death all who are wicked, it cannot but be plain to any one that some examination must have taken place before the first resurrection, by which it was determined who should, and who should not have part in that resurrection. One other consideration forces to this conclusion also. When the resurrection of the just takes place, they come up in a moment, in the twinkling of an eye (1 Cor. 15:52), and they are also raised incorruptible. This is conclusive evidence that the cases of all these have been decided, and irrevocably fixed, before their resurrection.

These points established, it logically follows that the time of this investigation must take place before Christ comes, and while men are alive upon the earth. Those therefore who shall be alive and be translated when Christ makes his second advent, will have been judged, while on probation and subject to all the temptations which their surroundings afford. The apostle Peter sets forth the standard to be reached by those who thus expect to meet their Lord: “Wherefore, beloved, seeing that ye look for such things, be diligent, that ye may be found of him in peace, without spot, and blameless.” 2 Pet. 3:14. This will indeed be a solemn time, and will call for entire consecration of heart in order to be accounted worthy to stand before the Son of man. See Luke 21:35, 36. But little time is granted for preparation. Let all be active while the opportunity lasts. J. O. CORLISS.