And I have hope toward God, which hope these men also look forward to, that there is going to be a resurrection of both the righteous and the unrighteous. (Acts 24:15)
With the creation of the first human pair, the only mention of death was a punishment for disobedience. Adam was told that if he ate from the tree of the knowledge of good and bad that he would die. The Bible indicates that had he been obedient he would have been allowed to eat of the tree of life. The result for him and the whole human race would have been everlasting life. (Gen. 3:22; Ro. 5:12)
The Bible describes death in two ways. Since God does not die, those considered part of his family do not die. Hence, one definition of death is a state of condemnation, alienation from God. (Eph. 2:1) Although he lived to be 930 years old, from God’s standpoint Adam died on the day he ate from the tree.
The person in this condition would eventually experience physical death which is simply the opposite of life, having no conscious existence. Adam was told that he would return to the dust from which he had been taken. God had given him no assurance that his consciousness would continue separate from his body. Prior to his creation, Adam as a person did not exist. (Gen. 3:19)
However, as descendants of Adam, our situation is not hopeless
God promises to “redeem” mankind from death” (Rom. 6:23)
This will be accomplished by means of the resurrection, which is the hope mentioned by the apostle Paul in the opening scripture.
In the Bible, death is compared to sleep (Joh 11:11-14; 1 Thess. 4:13-17)
This shows us that death is a state of unconsciousness. God can easily remember all the details that make up a person’s conscious identity or soul. (Mt 10:28)
With that knowledge and his ability as our creator, he can completely restore what was lost. To those that have died it would be as though awakening from sleep.
Who Will Receive a Resurrection?
But when you spread a feast, invite the poor, the crippled, the lame, the blind; 14 and you will be happy, because they have nothing with which to repay you. For you will be repaid in the resurrection of the righteous ones.” (Luke 14:13, 14)
According to the scripture stated at the outset, the apostle Paul expected there to be a resurrection of the righteous and unrighteous. (Acts 24:15) It would appear from this that the future resurrection would include both Christians and non-Christians. That a future resurrection was a Jewish hope is indicated by Martha’s comment to Jesus at the death of her brother Lazarus. Jews looked forward to a resurrection at the last day. (John 11:24) However, to the amazement of Martha and many other eye-witnesses, Jesus went on to resurrect her brother on that very day, showing that it was not impossible for him with God’s power to do so. Earlier in his ministry he taught that all those in the memorial tombs would hear his voice and come out. (John 5:28,29)
In saying “all” did he mean that everyone that has died, including Adam and Eve, will receive a resurrection?
Did God reveal to the first human pair that there would be a future resurrection? When was the resurrection hope made known?
After Adam and Eve sinned and brought death upon themselves, the very first prophecy uttered by God in Genesis states:
“And I shall put enmity between you and the woman and between your seed and her seed. He will bruise you in the head and you will bruise him in the heel.”—Ge 3:15.
Yet, although the account gives hope that one day the serpent would be destroyed, there is really no mention of a reversal of death by means of resurrection. However, the book of Hebrews may shed some light.
Hebrews chapter 11 gives a list of faithful persons that have God’s approval. The first of these is Abel:
4 By faith Abel offered God a sacrifice of greater worth than that of Cain, and through that faith he received the witness that he was righteous, for God approved his gifts, and although he died, he still speaks through his faith. (Hebrews 11:4)
Whether or not Abel received this assurance from God before his death, this is a strong indication that Abel will receive a resurrection. That Jesus referred to Abel as righteous is another indication, given the fact that Paul said there would be a resurrection of the righteous. (Matt. 23:35; Acts 24:15)
Jesus uses similar language when speaking of Abraham, Isaac and Jacob:
But that the dead are raised up, even Moses made known in the account about the thornbush, when he calls Jehovah ‘the God of Abraham and God of Isaac and God of Jacob.’ 38 He is a God, not of the dead, but of the living, for they are all living to him.” (Luke 20:37, 38)
The fact that Hebrews begins its list of faithful persons with Abel and does not mention Eve may indicate that she is not “living” to God and thus will not receive a resurrection. But since judgment belongs to God, we simply cannot be dogmatic.
Although it is not known whether God revealed his intentions to Abel, Jesus’ words about Abraham were said in proof of the resurrection. Indeed, how could Abel by his faith be a witness to the faithfulness of God if his death ended it all?
Enoch is the first person in the Bible record that is said to have walked with God which indicates he also pursued a faithful course:
By faith Eʹnoch was transferred so as not to see death, and he was nowhere to be found because God had transferred him; for before he was transferred he received the witness that he had pleased God well. 6 Moreover, without faith it is impossible to please God well, for whoever approaches God must believe that he is and that he becomes the rewarder of those earnestly seeking him. (Hebrews 11:5, 6)
For his faith, God took him. This is similar to what was said later to have happened to Elijah:
He replied: “You have asked a difficult thing. If you see me when I am taken from you, it will happen for you that way; but if you do not, it will not happen.” 11 As they were walking along, speaking as they walked, suddenly a fiery chariot and fiery horses made a separation between the two of them, and E·liʹjah ascended to the heavens in the windstorm. (2 Kings 2:10, 11)
These accounts serve to reinforce for us that God does not take pleasure in the death of those that love and have faith in him. His desire is for them to live.[1]
The next is Abraham:
17 By faith Abraham, when he was tested, as good as offered up Isaac—the man who had gladly received the promises attempted to offer up his only-begotten son— 18 although it had been said to him: “What will be called your offspring will be through Isaac.” 19 But he reasoned that God was able to raise him up even from the dead, and he did receive him from there in an illustrative way. (Hebrews 11:17-19)
This indicates that Abraham believed it was God’s intention to raise Isaac, since it was the only way he could see how God could accomplish his purpose. But this was specific to Isaac. There is nothing in the account to indicate that Abraham believed in a future general resurrection from the dead.
The next is Job:
13 O that in the Grave you would conceal me, That you would hide me until your anger passes by, That you would set a time limit for me and remember me! 14 If a man dies, can he live again? I will wait all the days of my compulsory service Until my relief comes. 15 You will call, and I will answer you. You will long for the work of your hands. (Job 14:13-15)
It appears that Job’s words indicate more of a plea than of an assurance. That if such provision were made by God he would accept it.
Toward the end of his prophetic visions and the end of his life, the prophet Daniel, however, was assured of a resurrection.
And many of those asleep in the dust of the earth will wake up, some to everlasting life and others to reproach and to everlasting contempt. (Daniel 12:2)
A text note on this verse in the NET Bible states: “This verse is the only undisputed reference to a literal resurrection found in the Hebrew Bible.”
“But as for you, go on to the end. You will rest, but you will stand up for your lot at the end of the days.” (Daniel 12:13)
But when will the resurrection take place? This question will be addressed in the next article.
[1] It is debated among scholars as to whether or not Elijah was taken to live in heaven. See Keil and Delitzsch Commentary on the Old Testament vol. 3 pgs. 295-296 ftn