All Christians believe in the resurrection of the dead. Not to so believe is a heresy condemned by the Apostle Paul. Christians are generally agreed that all men will be resurrected, that is that there are, at least in that sense, two resurrections, the resurrection of the just and the resurrection of the unjust. This is clearly set forth in the following sample texts.

Acts 24:15 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.

John 5:25, 28-29 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…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.

The question that divides Christians is are these two resurrections parts of a general resurrection of the dead that takes place at one point in time, or there actually two separate events, two separate resurrections of the dead? Amillennialists and postmillennialists believe the former, and premillennialists believe the latter. The answer to this question is therefore crucial to one’s eschatology.

There is a definitive answer to this question given in the Scriptures. It states that there will be two resurrections of two classes of men separated by a specific interval of time. That passage is Revelation 20. However that passage and the entire Apocalypse have been prone to allegorical and spiritualizing interpretations. The understanding of this book in general and this passage in particular has therefore been quite varied. We will examine this passage in the light of other Scriptures and by the analogy of Scripture determine if anything less than a literal understanding of this explicit passage is really justified.

This article will seek to establish, by a careful examination of the Scriptures, which position with respect to the resurrection of the dead is the one taught by Christ and the Apostles. We will start by turning to a key text written by the Apostle Paul.

Philippians 3:11 If by any means I might attain unto the resurrection of the dead.

ei; pwj katanth,sw eivj th.n evxana,stasin tw/n nekrw/nÅ (Textus Receptus)

ei; pwj katanth,sw eivj th.n evxana,stasin th.n evk nekrw/nÅ (Critical Text)

evk Preposition with genitive. from, out from, away from; by, by means of, by reason of, because; for; on, at; of

Hendriksen, an amillennialist, and no friend of the view of separate resurrections says this of this verse…

What is meant by this out-resurrection out of the dead (thus literally)?

He spiritualizes this resurrection, but that is an untenable position. The same language is used in multiple texts many of which clearly refer to a physical resurrection (i.e. 1 Cor 6:14, Mark 9:10, etc.)

What is Paul really saying here? What is he hoping for? If there is a general resurrection of all the dead, then why is he seeking, striving, and hoping to attain unto it? Why is "suffering the loss of all things" (verse 8) and striving "by any means" to attain something that will be common to all men? The answer of course is that Paul is seeking to attain unto the first resurrection, the resurrection of the just, the resurrection out from among the dead at the coming and kingdom of Jesus Christ. This language is corroborated by being incorporated into several similar texts.

1 Corinthians 6:14 And God hath both raised up the Lord, and will also raise up us by his own power.

o` de. Qeo.j kai. to.n Ku,rion h;geire kai. h`ma/j evxegerei/ dia. th/j duna,mewj auvtou/Å

evxegerei the preposition ek (evx before a vowel) is prefixed to the verb to raise. This confirms the idea that there is not just simply a raising of the dead, but a raising out from among the dead. If there is a general resurrection of all men then Paul could simply have said that we will be raised up. However, if there is a separate resurrection of the just from among the dead then the reason for Paul’s specific language becomes apparent. This is confirmed by the words of Christ himself.

Mark 9:9-10 And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean.

9 Katabaino,ntwn de. auvtw/n avpo. tou/ o;rouj( diestei,lato auvtoi/j i[na mhdeni. dihgh,swntai a] ei=don( eiv mh. o[tan o` ui`o.j tou/ avnqrw,pou evk nekrw/n avnasth/|Å 10 kai. to.n lo,gon evkra,thsan pro.j e`autou,j( suzhtou/ntej ti, evsti to. evk nekrw/n avnasth/naiÅ

evk nekrw/n from out of the dead or from among the dead

This is not a general resurrection of all men at the same time. First, the resurrection of Christ was not part of a resurrection of all men, but Christ alone was resurrected from among the dead. Secondly, the disciples who were not Sadducees, and who believed in the resurrection, were not wondering what a resurrection from the dead meant. That they already knew. They were wondering what a resurrection out from among the dead might mean.

Luke 20:34-36 And Jesus answering said unto them, The children of this world marry, and are given in marriage: 35 But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: 36 Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection.

34 kai. avpokriqei.j ei=pen auvtoi/j o` VIhsou/j( Oi` ui`oi. tou/ aivw/noj tou,tou gamou/si kai. evkgami,skontai\ 35 oi` de. kataxiwqe,ntej tou/ aivw/noj evkei,nou tucei/n kai. th/j avnasta,sewj th/j evk nekrw/n ou;te gamou/sin ou;te evkgami,skontai\ 36 ou;te ga.r avpoqanei/n e;ti du,nantai\ ivsa,ggeloi ga,r eivsi( kai. ui`oi, eivsi tou/ qeou/( th/j avnasta,sewj ui`oi. o;ntejÅ

evk nekrw/n from out of the dead or from among the dead

This text again confirms the same point. If all men are to be resurrected then what does it mean to "be accounted worthy to obtain…the resurrection of the dead." After all even the most unworthy, even the most depraved and wicked men, will all be resurrected. But if there are separate, distinct resurrections for the just unto eternal life and for the unjust unto eternal condemnation, that Jesus statement makes perfect sense. Then what Christ is saying that those who are worthy will be resurrected separately out from among the great mass of the dead. This is confirmed by such texts as…

Luke 14:13-15
But 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. And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.

If there is to a general resurrection of all men to their just deserts at the end of the age why does Christ specify that the righteous shall receive their reward at the resurrection of the just. And why is the response connected to eating bread in the kingdom of God? The only logical conclusion we can come to is that there is as separate resurrection of the just and that it precedes their entering into the kingdom of God.

John 6:39, 40, 44, 54
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

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

Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. John 6:54

If there is to be a general resurrection of all the dead at the last day, at the end of this age, at the return of Christ, why does Christ make this privilege exclusive to the elect in all these verses? In verse 39 being elected of the Father is connected with being raised up at the last day. In verse 40 believing in Christ and having eternal life is connected with being raised up at the last day. In verse 44 coming to Christ by being effectually called by the Father is connected with being raised up at the last day. And in verse 54 communing in the blood and body of Jesus Christ is connected with being raised up at the last day. If this is so, and if the Scriptures emphatically and repeatedly, make such prerequisites for being raised up at the last day, how can we hold to a general resurrection of the dead that includes the wicked at that time?

Hebrews 11:35 Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection.

Here also Paul infers that there is more than one resurrection. And he states that to attain unto a particular resurrection, the resurrection obviously elsewhere referred to as the resurrection of the just, is to obtain a better resurrection. The text does not imply a common resurrection for all men with different results. It implies a different resurrection.

And all this is confirmed by 1 Corinthians 15, the great Pauline passage on the resurrection. First of all Paul says…

1 Corinthians 15:32 If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die.

Paul seems here to be speaking of resurrection in general. If there is no resurrection of the dead, why suffer all things in this life. Let us eat and drink and be merry for this life is all that there is. However as he proceeds to discus the resurrection of the dead he is clearly alluding something far different than a general resurrection common to all men. He is speaking of a resurrection of the just. The following verses clearly imply that the resurrection under discussion is limited to those who are the just, those who are justified by the blood of Christ. Paul says of this resurrection…

1 Corinthians 15:42-44, 49, 53 So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body…And as we have borne the image of the earthy, we shall also bear the image of the heavenly…For this corruptible must put on incorruption, and this mortal must put on immortality.

This is clearly speaking of a resurrection unto life and eternal glory. This resurrection is not inclusive of the resurrection of the wicked. They are nowhere mentioned. In fact that there are a series of separate resurrections is clearly stated by Paul in this passage.

1 Corinthians 15:20-26 But now is Christ risen from the dead, and become the firstfruits of them that slept. 21 For since by man came death, by man came also the resurrection of the dead. 22 For as in Adam all die, even so in Christ shall all be made alive. 23 But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. 24 Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. 25 For he must reign, till he hath put all enemies under his feet. 26 The last enemy that shall be destroyed is death.

In verse 22 Paul says that "all" shall "be made alive" or resurrected. But in the very next verse he states that this will not all happen simultaneously. Rather he says that this will happen in a certain order. That order is first the resurrection of Christ, the first-fruits. Secondly those that are Christ’s at his coming. And by inference thirdly or finally those that are not Christ’s.

As Reese puts it…

Through Adam death passed upon all men; and through Christ the whole human race shall be raised. And the Apostle even gives us the programme of the resurrection:

1. Christ the first-fruits

2. The redeemed, at Christ’s coming…

3. The End, when the rest of the dead are raised...

Now it should be clear to all that the first phase, the resurrection of Christ, and the second phase in this resurrection order, the resurrection of those that are Christ’s at his coming, will be separated by at least 2000 years. So this certainly demolishes the idea that is not possible for there to be an interval of 1000 years between the second and the third phase of this resurrection order as premillennialists believe. In fact Paul clearly references this resurrection of the just exactly at the time of Christ’s return at the end of age as premillennialists teach. Paul says…

1 Corinthians 15:52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.

Again Paul is explicit in the timing of this resurrection and is clearly restricting his remarks to a resurrection of the just. Nowhere is there even a hint of any general resurrection that would include the resurrection of the unjust. They are not in view anywhere is this classic passage of the resurrection. From this passage it would difficult if not impossible to prove a general resurrection of the dead, of both the just and unjust, at the coming of Jesus Christ. Let us now examine a couple of passages that have been pressed into service to argue for just such a general resurrection of the dead. The first one is a verse in Daniel.

Daniel 12:2 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.

Wcyqiy" rp'['-tm;d>a; ynEveY>mi ~yBir;w> WTT Daniel 12:2

s `~l'A[ !Aar>dIl. tApr'x]l; > ~l'A[ yYEx;l.

hL,ae = these

hL,aew = and these

In the KJV translation this is a problem text…for both views. For the proponents of a general resurrection this is problematical because the text does not say "all" but "many." To those who say that "all" of something can be "many" it is still a problem because it doesn’t just say that "many" are resurrected, but that "many of" of a certain class of people, of those that sleep in the dust of the earth, will be resurrected. Now many of something is not all of that something. This text in that sense cannot teach a general resurrection of all men at this point in time.

For the proponents of separate resurrections of the just and the unjust this text has also been problematical. That is because it speaks of persons being resurrected to both everlasting life and to everlasting shame and contempt. Attempts to solve this dilemma by postulating a general resurrection of all professing believers, both good and bad are extremely unsatisfying. One is either a Christian or one is not. One is either one of the just, justified by the finished work of Christ, or one is not, regardless of one’s personal sins. To be part of the resurrection of the just but be condemned to everlasting shame and contempt is contradictory. The resolution to this text has to be found elsewhere.

The resolution is I believe to be found in Prof. Bush’s translation which is consistent with the exegesis of the text expressed above. He translates…

And many of the sleepers of the dust of the ground shall awake—these to everlasting life and those to shame and everlasting contempt.

This gives two classes of resurrected persons. First of all "these" the persons being referred to as being resurrected at the point of time the text is discussing. These, as participating in the resurrection of the just, are raised to eternal life. Those, another class of persons, who will be raised separately at another point in time, not in view in this text, will be raised to everlasting shame and contempt. Understood this way the text is make to speak consistently and supports the doctrine of separate resurrections of the just and unjust. This text does not therefore constitute an effective proof text for a general resurrection of the dead as is often presumed.

In support of this Alexander Reese states…

…it remains to deal with a difficulty that exists in connection with the current versions. These seem to teach that the resurrection is not limited to the just, but that certain of the wicked dead are raised at the same time "to suffer shame and everlasting contempt." This is a genuine difficulty to many in accepting the literal interpretation of the passage, for in all other Scriptures the first resurrection is limited to the righteous…According to competent Hebraists the second verse of Daniel 12 is not happily translated in the English versions.

Reese goes on to quote the following authorities for the proper grammatical rendering of this text.

I do not doubt that the right translation of this verse is what has been given above : "And many from among the sleepers of the dust of the earth shall awake ; these shall be unto everlasting life ; but those (the rest of the sleepers, those who do not awake at this time) shall be unto shame and everlasting contempt." The word which in our Authorized Version is twice rendered "some" is never repeated in any other passage in the Hebrew Bible, in the sense of taking up distributively any general class which had been previously mentioned; this is enough, I believe, to warrant our applying its first occurrence here to the whole of the many who awake, and the second to the mass of the sleepers, those who do not awake at this time. It is clearly not a general resurrection ; it is "many from among," and it is only by taking the words in this sense that we can gain any information as to what becomes of those who continue to sleep in the dust of the earth.

This passage has been understood by the Jewish commentators in the sense that I have stated. Of course these men with the veil on their hearts are no guides as to the use of the Old Testament; but they are helps as to the grammatical and lexicographical value of sentences and words. Two of the Rabbis who commented on this prophet were Saadiah Haggaon (in the tenth century of our era) and Aben Ezra (in the twelfth) ; the latter of these was a writer of peculiar abilities and accuracy of mind. He explains the verse in the following manner

And many : The Gaon (i.e., R. Saadiah, whom he often quotes) says that its interpretation is, those who shall be unto everlasting life, and those who shall not awake shall be unto shame and everlasting contempt " (Tregelles, in his Daniel, pp. 165-6) .

The true rendering of Dan. 12:2-3, in connection with the context, is "And (at that time) Many (of thy people) shall awake (or be separated) out from among the sleepers in the earth dust. These (who awake) shall be unto life everlasting, but those (who do not awake at that time) shall be unto shame and contempt everlasting." So the most renowned Hebrew Doctors render it, and the best Christian exegetes ; and it is one of the defects of the Revised Version that—for reasons deemed prudent, doubtless, by the Old Testament Company—it has allowed the wrong impression King James' Version gives to remain. A false doctrine is thereby, through defective rendering, given color from the Word of God, which repudiates it at every step (Nathaniel West, in his Thousand Years: pp. 266-269)

And in a note West adds:

So Cocceius, the best Hebraist of his day : "No universal resurrection is taught here. These who are unto eternal life are distinguished from those who are unto eternal shame and contempt. The former awake at the time specified, 11:45, 12:1. To carry the verb 'awake' into the second member of the verse is to add to Scripture, which I dare not do." So Saadiah, the prince of Hebrew scholars, the two Kimchis, Abarbanel, Bechai and Maimonides.

The next text to examine is the well known resurrection passage in the Gospel of John.

John 5:25 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.

avmh.n avmh.n le,gw u`mi/n o[ti e;rcetai w[ra kai. nu/n evstin o[te oi` nekroi. avkou,sousin th/j fwnh/j tou/ ui`ou/ tou/ qeou/ kai. oi` avkou,santej zh,sousinÅ

John 5:28 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,

mh. qauma,zete tou/to( o[ti e;rcetai w[ra evn h-| pa,ntej oi` evn toi/j mnhmei,oij avkou,sousin th/j fwnh/j auvtou / 

w[ra moment, instant, occasion; time, short indefinite period of time; hour of the day (i.e. a twelfth part of the period between sunrise and sunset, sometimes longer and sometimes shorter than sixty minutes).

John 5:29 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.

kai. evkporeu,sontai oi` ta. avgaqa. poih,santej eivj avna,stasin zwh/j( oi` de. ta. fau/la pra,xantej eivj avna,stasin kri,sewjÅ 

This passage clearly speaks of the resurrection and clearly comprehends a resurrection of both the just and the unjust. The passage intimates two separate resurrections. One a resurrection of life, the other a resurrection of damnation. The issue again is the timing and the simultaneous nature of these resurrections. The crux of this text hinges on the meaning of the word hour. If this is taken as an hour, as a single short period of time at some time in human history, then this text can be, and has been, used to argue for a general resurrection of the dead. The Greek word in question w[ra (ora) can also carry the meaning of time. It is so used by Ambrose and even by Augustine, who is claimed by both amillennialists and postmillennialists as the father of their eschatalogical system. If that interpretation of w[ra is accepted then the text merely teaches that a time is coming when these resurrections will take place. However, it would no longer imply that these resurrections will take place in a single short period of time, such as an hour.

In conclusion we have an explicit passage in the Apocalypse, the book that is dedicated to expounding eschatology, that clearly teaches two distinct resurrections separated by a 1000 year period.

Revelation 20:4 And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. 5 But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. 6 Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.

This passage, immediately succeeding the account of the return of Christ at the end of the age, clearly teaches two separate resurrections; one of the just, and one a thousand years later of the unjust. To allegorize, or spiritualize, or argue this explicit passage away would be difficult under any circumstances. However, when it clearly and emphatically confirms what can already be deduced from all the other resurrection passages, then this passage should become conclusive.

This debate will undoubtedly continue, perhaps until the Lord returns. However, the above stated arguments should give food for thought to those who have always assumed, based on tradition and a superficial reading of the text, that there is but one general resurrection of the dead. Let us look forward to the resurrection of the just and seek by God’s grace to attain to a better resurrection. Amen!

APPENDIX:
This appendix shows some of the alternative views of this question and alternate interpretations of the first and second resurrection.

HENDRIKSEN: 
Hendriksen, the Christian reformed commentator and an amillennialist has the following interpretation of John 5:24-28 and Revelation 20:1-4…

Quickening the dead and pronouncing judgment were the two greater works which the Father had assigned to the Son (see verses 20b, 21, 22 above). As the terms "to judge" and "judgment" are used in verses 24, 27, 29, we refer to our explanation of 3:17-19 for further comment. In the present paragraph we are told:

a. How the Son performs this work at present in the spiritual sphere -(verses 24, 25); and

c. How he is going to accomplish this task in the future in the physical realm (verses 28, 29). Between these two passages there is one which shows

b. How it is to be explained that the Son is able to carry out this double assignment (quickening the dead and pronouncing judgment) in the present and in the future, and this in both spheres (verses 26, 27).

d. The closing passage (verse 30), on the basis of a, b, and c, reaffirms the Son's perfect unity with the One who sent him.

Subdivisions a. and c. (verses 24, 25 and verses 28, 29) are clearly distinguished by the words "the hour is coming, yea, has already arrived" of verse 25, and the words "the hour is coming" (but not: "has already arrived") of verse 28. The first passage, accordingly, deals with the first resurrection; namely, that of the soul; the second subdivision describes the second resurrection; namely, that of the body. We meet exactly the same sequence of events in another work by the same author (John); namely, in the book of Revelation, where the former is discussed in 20:4-6; the latter in 20:11ff. Note the parallel:

A. First Resurrection

I most solemnly assure you, he who hears my word and believes him who sent me has everlasting life…has passed out of death into life. I most solemnly assure y o u, the hour is coming - yea, has already arrived - when the dead will hear the voice of the Son of God, and those who hear will live .

. . . and (he) does not come into condemnation. (For the solemn introductory formula see on 1:51.)

B. Second Resurrection. (unto judgment)

Stop being surprised about this, for the hour is coming when all who are in the tombs will hear his voice and will come out: those who have done good, for the resurrection of life, and those who have practised evil, for the resurrection of condemnation.

A. First Resurrection

. . . and I saw the souls of them that had been beheaded . . . and such as worshiped not the beast, neither his image, and received not the mark upon their forehead and upon their hand; and they lived and reigned with Christ a thousand years . . . . This is the first resurrection.

"Blessed and holy is he who has part in the first resurrection: over these the second death has no power."

B. Second Resurrection (unto judgment)

"And I saw a great white throne and him who sat upon it .... And I saw the dead, the great and the small, standing before the throne; and books were opened: and another book was opened, which is the book of life: and the dead were judged out of the things which were written in the books, according to their works: And the sea gave up the dead that were in it; and death and Hades gave up the dead that were in them: and they were judged every man according to their works . . . . And if any was not found in the book of life, he was cast into the lake of fire."

On the basis of this comparison a few conclusions are warranted:

1. Though it is often maintained that the Fourth Gospel contains no teaching with reference to the last things, this is not true, as the present paragraph shows. See also 6:39, 40, 44, 54; 11:24; 12:48; 14:3, 28; 15:18ff.; 16:1ff.; 16:19ff.

2. The first resurrection has nothing to do with the body; it concerns the soul. As soon as the word of Christ is accepted by faith ("he who hears my word and believes") one "has everlasting life (on this see 1:4; 3:16) and has passed out of death into life"; and what else is this but the first resurrection, which, though beginning here on earth, culminates in the life of the soul with Christ in heaven? In the passage from Revelation it is especially the latter phase of this first resurrection which receives the emphasis.

3. One who takes part in the first resurrection (i.e., one who has embraced Christ by a living faith) need not fear the coming day of judgment. In the language of the Fourth Gospel "he does not come into condemnation"; in the language of Revelation "over these the second death (in which the sentence of condemnation is executed) has no power."

4. The second resurrection is physical in character. It pertains to the great day of the consummation of all things. It is universal: all will be raised: both believers and unbelievers.

5. Neither the Fourth Gospel nor Revelation teaches that a period of a thousand years will intervene between the physical resurrection of believers and the physical resurrection of unbelievers: "the hour is coming when all who are in the tombs will hear his voice and will come out." "And I saw the dead, the great and the small . . . books were opened and another book was opened . . . . And the sea gave up the dead that were in it; and death and Hades gave up the dead that were in them." It is all as general as possible. Calvin is right when he remarks that here in John's Gospel (5:28) the expression "all who are in the tombs mill come out" certainly does not imply that those who were devoured by wild beasts or were drowned or burned to death are excluded from the number of those who will arise. When that great hour arrives all arise and all are judged! See also Matt. 25:46; Acts 24:15; II Cor. 5:10; II Thess. 1:7-10. No time-difference is indicated anywhere, not in John's writings, nor in Paul's. (I Cor. 15:22, 23; I Thess. 4:13-18 teach nothing of the kind, as we have pointed out elsewhere.)

6. Although as concerns time there is but one, universal physical resurrection, nevertheless, as concerns quality or character we may, indeed, speak of two future resurrections. (See also Dan. 12:2.) In other words, the one, universal resurrection has two phases, as is taught clearly both in the Fourth Gospel and in the Apocalypse. There is a "resurrection of life," on the one hand (qualitative genitive: this resurrection is in harmony with the character of everlasting life; hence, is glorious, etc.), and a "resurrection of condemnation," on the other hand (same genitive: this resurrection is in harmony with the idea of condemnation; hence, is unto shame and derision). Believers are raised in order to reign forever and ever with Christ, as to both body and soul (heretofore only as to the soul); unbelievers are cast into the lake of fire.

In addition to these remarks which are based on a comparison between the Gospel and the Revelation of John, the following points with reference to John 5:24-30 require attention:

With respect to a. (verses 24, 25):

Spiritual quickening does not occur apart from the word. Nevertheless, the mere hearing of the word is not enough; it must be accepted by faith: "he who hears my word and believes." This faith must have as its object Jesus as the Son of God: "believes him who sent me." Such a one "has everlasting life." The idea that a sinner is by nature dead, so that when the great change takes place he actually passes "out of death into life," is found not only here but also in Luke 15:32; Eph. 2:1; 5:14. Regeneration and conversion are basic changes, radical transformations. They are not to be confused with moral improvements whereby, for example, a drunkard renounces the use of liquor. Of course, when the entire personality is regenerated, the morals too are changed.

The expression "the hour is coming, yea has already arrived" refers to this entire new dispensation, which when Jesus spoke these words was both present and future. The Lord is thinking about the hosts of converts that will be drawn out of the darkness into the light, and out of death into life, from the realm of both Jew and Gentile until the day of his second coming. "The dead will hear the voice of the Son of God, and those who hear will live."

LENSKI:
Lutherans and Reformed are generally amillennialist while Presbyterians tend to favor the postmillennialist position. The Lutheran commentator Lenski, an amillennialist says the following in his comments on John 5:28…

Note the important and decisive "all," and the attributive phrase, beyond question made such by the article, "all in their tombs," i. e., all the bodily dead. With intentional similarity to v. 25 Jesus says that these too "shall hear his voice," Jesus' voice, that of God's Son and man's son. Now the voice of grace sounds forth in Jesus' Word; spiritually dead hear it and are made spiritually alive. Then the voice of omnipotence will sound in the last trump, and all the bodily dead shall hear it, for that voice comes with resistless power, "and shall come out" of their graves, raised, all of them, from bodily death, their bodies once more being joined to their souls. This statement of Jesus' is the foundation for one resurrection, and that occurring at the last day. In Rev. 20:6 "the first resurrection" uses "resurrection" symbolically with reference to "soul" (v. 4). The transfer of these "souls" into heaven is called "the first resurrection." Nothing is said in Rev. 20 about "the second resurrection," but the implication is that the final transfer of the bodies of these blessed "souls" into heaven constitutes "the second resurrection." So little can Rev. 20 refer to two bodily resurrections that it does not even refer to one; for Rev. 20 does not imply that bodies come from graves but that bodies are transferred to heavenly glory, as their souls were previously transferred to that glory. In John 5:28 only preconception can split into two parts the one word, "All in their tombs shall hear his voice and come out," i, e., on the instant when that voice sounds.