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Definition

'Resurrection' is the concept of a person neing brought back from a mortal death to a state of immortality, usually involving the reunification of the spirit (erronesously called a 'soul' in orthodox Christianity) with an immortal body, the two becoming inseparably connected.

    Spirit + mortal body = mortal soul (nefesh)
    Spirit + resurrected body = immortal soul

Biblical Etymology

In the Tanakh (Old Testament) there is no single word for 'resurrection'. In the Messianic Scriptures (New Testament) the most common is the Greek term anástasis, meaning to 'rise up', from which we get the girl's name, Anastasia.

Sheol

As Yahweh formed man's body from the dust of the earth and gave him chayim (life) by breathing the breath (ruach) of life into him (Gen.2:7), so upon death the ruach leaves the body and the body returns to the dust (Ps.104:29). The realm of the dead in the Tanakh (Old Testament) is Sheol. On the one hand, Sheol is described as a dark and gloomy place, a place where the dead are separated from the living and Elohim (God) (Ps.6:5; 30:9; 88:1-12; 115:17), where they are forgotten by the living (Ps.88:14; Eccl.3:19-21; 9:5-10). On the other hand, several texts describe the power of Elohim (God) oevr Sheol (Job 12:22; 26:6; Ps.139:8; Prov.15:11; Amos 9:2), and that Yahweh will deliver from Sheol (Ps.49:15). Several passages specifically allude to Yahweh's power over death (Dt.32:29; 1 Sam.2:6; Is.25:7). Likewise, three passages allude to resurrection in the context of national restoration (Is.26:19; Ezek.37:13-14; Hos.6:1-2).

Historical Overview of Resurrection

The most startling characteristic of the first Christian/Messianic preaching is its emphasis on the resurrection. The first preachers were sure that Messiah had risen, and sure, in consequence, that believers would in due course rise also. This set them off from all other teachers of the ancient world. There are resurrections elsewhere, but none of them is like that of Messiah. They are mostly mythological tales connected with the change of the season and the annual miracle of spring. The Gospels tell of an individual who truly died but overcame death by rising again. And if it is true that Messiah's resurrection bears no resemblance to anything in paganism it is also true that the attitude of believers to their own resurrection, the corollary of their Master's, is radically different from anything in the heathen world. Nothing is more characteristic of even the best thought of the day than its hopelessness in the face of death. Clearly the resurrection is of the very first importance for the Christian/Messianic emunah (faith).

The Christian/Messianic idea of resurrection is to be distinguished from both Greek and Jewish ideas. The Greeks thought of the body as a hindrance to true life and they looked for the time when the spirit ('soul') would be free from its shackles. They conceived of life after death in terms of the immortality of the soul, but they firmly rejected all ideas about resurrection (cp. the mockery of Paul's preaching in Acts 17:32). The Jews were firmly persuaded of the value of the body, and thought these would not be lost. They thus looked for the body to be raised but they thought it would be exactly the same body (Apoc. Baruch 1.2). The first believers, by contrast, thought of the body as being raised, but also transformed so as to be a suitable vehicle for the very different life of the age to come (1 Cor.15:43ff.).

A. Resurrection in the Tanakh and Inter-Testamental Writings

There is little about resurrection in the Tanakh (Old Testament). That is not to say it is not there, for it is - it is just not prominent. The men of the Tanakh (Old Testament) were very practical men, concentrating on the task of living out the present life in the service of Yahweh, and they had little time to spare for speculation about the next. Moreover, it must not be forgotten that they lived on the other side of Yah'shua's (Jesus') resurrection, and it is this which gives the doctrine its basis. Sometimes they used the idea of resurrection to express the national hope of the re-birth of the nation (e.g. Ezek.37). The plainest statement on the resurrection of the individual is undoubtedly that in Daniel:

    "Many of those who sleep in the dust of the earth ('the land of dust') shall awake, some to everlasting chayim (life), and some to shame and everlasting contempt" (Dan.12:2, NRSV).

This clearly envisages a resurrectioon both of the righteous and of the wicked, and it sees also eternal consequences of men's actions. There are other passages which look for resurrection, chiefly in the Psalms (e.g. Ps.16:10ff.; 49:14ff.). The precise meaning of Job's great affirmation is disputed, but it is difficult to think that there is no thought of resurrection here:

    "For I know that my Redeemer (or 'Vindicator') lives, and that at the last He will stand upon the earth; and after my skin has thus been destroyed, then in my flesh I will see Elohim (God), whom I shall see for myself (lit. 'on my side'), and my eyes shall behold, and not another. My heart faints within me!" (Job 19:25-27, NRSV).

Sometimes the nevi'im (prophets) also give utterance to this thought, like Isaiah, who wrote:

    "Your dead shall live, their corpses (dead bodies) shall rise. O dwellers of the dust, awake and sing for joy! For your dew is a radiant dew, and the earth will give birth to those long dead" (Is.26:19, NRSV)

But on the whole the Tanakh (Old Testament) says little about it. This may, perhaps, be due to the fact that some doctrine of resurrection was found amongst such peoples as the Egyptians and Babylonians. At a time when syncretism was a grave danger this would have discouraged the Hebrews from taking too great an interest in it.

During the period between the two Testaments, when the danger was not pressing, the idea is more prominent. No uniformity was reached amongst the various extant sects of Judaism, and even in New Testament times the Sadducees still denied that there was a resurrection. But by then most Jews accepted some idea of resurrection but usually they thought that the same bodies would be brought back to life just as they are.

According to Josephus, the Pharisees believed in a bodily resurrection, the Sadducees and Samaritans did not, and the Essenes - like modern-day New Age 'Christians' - believed in the immortality of the spirit ('soul') but not the body (BJ 2.8.11,14,154,163,165; Antiquities 19.1.3-5,14,16,18). Ancient evidence bears out Josephus in regard to the Pharisees and Sadducees, but the evidence concerning the Samaritans and Essenes is not decisive. Recently published texts from the Dead Sea Scrolls suggest that there was a belief in resurrection at Qumran. One text from there, speaking of the 'Teacher of Righteousness', and considered by many scholars to be a clear statement of belief in resurrection, reads:

    "He will heal the wounded, give life to the dead, and proclaim good tidings to the poor" (4Q521 1:12).

In non-canonical texts from this period, the concept of resurrection is fully expressed. Sirach or Ecclesiasticus echoes Tanakh (Old Testament) passages about the finality of death, that those in Sheol are cut off from Yahweh:

    "Who will sing praises to El Elyon (the Most High) and turn away from inquity, and hate intensely what He abhors? Who will sing praises to El Elyon (the Most High) in Sheol (Hades) in place of the living who give thanks? From the dead, as from one who does not exist, thanksgiving has ceased; those who are alive and well sing Yahweh's praises" (Sirach 17:27-28, NRSV).

All that remains of an individual after death, from the vantage point of the living, is honour and a shem tov or good name (Sirach 37:26), but he says about the judges and the nevi'im (prophets), "may their bones send forth new life from where they lie" (Sirach 46:12; 49:10, NRSV). The Wisdom of Solomon (1-6) includes a long discussion on immortality. Resurrection is usually mentioned in the context of rewards and punishments (as in Daniel 12), and is reserved for the righteous and not the wicked. 1 Enoch describes the division of the righteous from the wicked in the afterlife as they await judgment (1 En.22) and alludes to a resurrection of the righteous only (1 En.91:10). In 2 Maccabees the martyrs express their belief in the resurrection of the righteous (2 Macc.7:9,11,14); allusion is made for the offering of prayers and sin offerings to the dead in hope of resurrection (2 Macc.12:43-45); and physical restoration of a mutilated body is described (2 Macc.14:46)- Only in 2 Esdras is there the suggestion that a resurrection might be for all (2 Esdr.7:32,37).

B. The Resurrection of Messiah

On three occasions Messiah brought back people from the dead (the daughter of Jairus, the son of the widow of Nain, and Lazarus). These, however, are not to be thought of as resurrections so much as resuscitations. There is no indication that any of these people did other than come back to the life they had left. And Paul tells us explicitly that Messiah is "the first fruits (bikkurim) of those who have died" (1 Cor.15:20, NRSV). But these miracles show Messiah as the master of death. This comes out again and again in the fact that He prophesied that He would rise three days after He was crucified (Mk.8:31; 9:31; 10:34, etc.). This point is important. It shows Messiah as supremely the master of the situation. And it also means that the resurrection is of the very first importance, for the veracity of Yah'shua (Jesus) as Messiah (Christ) is involved.

The Gospels tell us that Yah'shua (Jesus) was crucified and died. They tell us that on the third day the tomb in which He was placed was empty, that malakim (angels) told certain women that Yah'shua (Jesus) was risen, and that over a period of some weeks the Master appeared to His followers. Sometimes it is denied that Yah'shua (Jesus) rose, but it is difficult to see how this can be maintained if we have regard to the evidence. There is first of all the fact of the empty tomb. The Gospels agree on this, and denials have the appearance of special pleading, Thus, it has been suggested that the talmidim (disciples) went to the wrong tomb, where a young man in white said, "He is not here" (Luke 24:6, NIV), meaning, 'He is in another tomb'. But this in the first place is pure speculation, and in the second raises all sorts of questions. It is impossible to hold that the right tomb was completely forgotten by all, friend and foe alike. When the first preaching laid such stress on the resurrection we can be sure that the authorities would have spared no effort in the attempt to find the body.

But if the tomb was empty it would seem that there are only three possibilities:

  • 1. That friends took the body away;
  • 2. That foes took the body away; or
  • 3. That Yah'shua (Jesus) rose.

The first hypothesis is more than difficult to maintain. All our evidence goes to show that there was no thought of resurrection in the minds of the talmidim (disciples), and that they were men without hope - dispirited, beaten men. hiding away for fear of the Judeans. Moreover, Matthew tells us that a guard was set over the tomb, so that they could not have stolen the body even had they wanted to do so. But the crowning improbability is that they would have suffered for preaching the resurrection as Acts tells us they did. Some were imprisoned, and James was executed. Men do not suffer such penalties for upholding what they know to be a lie. It must alse be borne in mind that when the Christian/Messianic sect was troublesome enough for the authorities to persecute it, the chief cohenim (priests) would have been very ready to have paid for information as to the stealing of the body, and the case of Judas is sufficient to show that a traitor could be found in the ranks. All in all, it is impossible to hold that believers stole away the body of Messiah.

It is just as difficult to maintain that His foes removed the body. Why should they? There seems no conceivable motive. To have done so would have been to start the very rumours of a resurrection that the evidence shows they were so anxious to prevent. Moreover, the guard over the tomb would have been just as big an obstacle to them as the friends of the Master. But the absolute decisive objection is their failure to produce the body when the first preaching began. Peter and his allies put great emphasis on the resurrection of their Master. Clearly it had gripped their imagination. In this situation, had their enemies produced the body of Yah'shua (Jesus), the Messianic Community (Christian Church) must have dissolved in a gale of laughter. The silence of the Judeans, as someone has put it, is just as significant as the speech of the Christians/Messianics. The failure of the enemies of Yah'shua (Jesus) to produce the body is conclusive evidence that they could not do so.

Since it seems impossible to hold either that friends or foes removed the body, and since the tomb was empty, we are forced to accept the hypothesis of the resurrection. This is confirmed also by the resurrection appearances. Altogether there are ten different appearances recorded in our five accounts (the four Gospels and 1 Corinthians 15). These accounts are not easy to harmonise (though this is not impossible, as is often asserted; the attempt made in the Scofield Reference Bible, for example, may or may not be the right one, but it certainly shows that harmonisation is possible). But the difficulties show only that the accounts are independent. There is no stereotyped repetition of an official story. And there is impressive agreement on the main facts. There is great variety in the witnesses. Sometimes one or two saw the Master, sometimes a larger number, as the eleven, once as many as 500. Men as well as women are included in the number. Mostly the appearances were to believers, but possibly that to James was to one who had not believed up till that point. Specially important is Paul. He was not credulous, but an educated man who was bitterly hostile to the Christians/Messianics. And he is emphatic that he saw Yah'shua (Jesus) after He had risen from the dead. Indeed, so sure was he of this that he based the whole of the rest of his life on the certainty. Canon Kennet puts this point trenchantly. He speaks of Paul has having been converted within five years of the crucifixion and says, "within a very few years of the time of the crucifixion, the evidence for the resurrection of Yah'shua (Jesus) was in the mind of at least one man of education absolutely irrefutable" (Interpreter, V, 1908-9, p.267).


The C.I.Scofield Harmonisation
of the Resurrection Accounts

  • A. On the day of His resurrection:
    • 1. To Mary Magdalene (Jn.20:14-18);
    • 2. To the woman returning from the tomb with the angelic message (Mt.28:8-10);
    • 3. To Peter, probably in the afternoon (Lk.24:34; 1 Cor.15:5);
    • 4. To the Emmaus talmidim (disciples) toward evening (Lk.24:13-31); and
    • 5. To the apostles, except Thomas (Lk.24:36-43; Jn.20:19-24).
  • B. Eight days afterward:
    • 1. To the apostles, Thomas being present (Jn.20:24-29).
  • C. In Galilee:
    • 1. To the seven by the lake of Tiberias (Jn.21:1-23); and
    • 2. On a mountain, to the apostles and 500 brethren (1 Cor.15:6).
  • D. At Jerusalem and Bethany again:
    • 1. To James (1 Cor.15:7); and
    • 2. To the eleven (Mt.28:16-20; Mk.16:14-20; Lk.24:33-53; Ac.1:3-12).
  • E. To Paul:
    • 1. Near Damascus (Ac.9:3-6; 1 Cor.15:8);
    • 2. In the temple (Ac.22:17-21; 23:11).
  • F. To Stephen, outside Jerusalem (Ac.7:55)
  • G. To John on Patmos (Rev.1:10-19)


    We should not overlook the transformation of the talmidim (disciples) in all of this. As noted before, they were beaten and dispirited men at the crucifixion, but they were ready to go to prison and even to die for the sake of Yah'shua (Jesus) shortly afterwards. Why the change? Men do not run such risks unless they are very sure of themselves. The talmidim (disciples) were completely convinced. We should perhaps add that their certainty is reflected in their worship. They were Judahites, and Judahites have a tenacity in clinging to their religious customs. Yet these observed the divine moedim (appointments) with renewed zeal and with expanded meaning, especially Pesach (Passover) and Yom haBikkurim (Day of Firstfruits), with the Master's Supper, appended by Yah'shua (Jesus) to the Pesach seder and subsequently celebrated monthly, if not weekly, by the Messianic Community (Church), becoming a thankful remembrance of the blessings conveyed by a living and triumphant Incarnate Elohim (God). The other new sacrament, water-immersion or baptism, both a development of the ritual washing known as the mikveh bath as well as the New Covenant replacement for the covenant of initiation into the community - circumcision - was a reminder that believers were buried with Messiah and raised with Him (Col.2:12). The resurrection gave significance to all that they did.

    Sometimes attempts are made to explain away all this. Thus, it is said that Messiah did not really die, but 'swooned'. Then in the coolness of the tomb He supposedly revived. This raises all sorts of questions. How did He get out of the tomb? What happened to Him? Why do we hear no more? When did He die? Questions multiply and the answers do not appear. Some have thought the talmidim (disciples) to have been the victims of hallucination. But the resurrection appearances cannot be so explained. Hallucinations come to those who are in some sense looking for them, and there is no evidence of this among the talmidim (disciples). Once started, they tend to continue, whereas these stop abruptly. Hallucinations are individual affairs, whereas in this case we have as many as 500 people at once seeing the resurrected Messiah. There seems no point in exchanging a miracle on the physical level for one on the psychological level, which is what this view demands.

    One of the favourite ideas with those who deny the resurrection in liberal circles is that of vision. Elohim (God) sent His servants visions which assured them that though Yah'shua (Jesus) was dead He still lived. Death is not the end, either for Him or them. We are asked to accept the Resurrection ('Easter') faith, while rejecting the Resurrection ('Easter') message on which that faith is based. The big difficulty here is a moral one. There is no question but that the talmidim (disciples) believed that Yah'shua (Jesus) had risen. It was this that formed the main burden of their preaching and gave them their inspiration. If we adopt the vision theory, not unlike the Jehovah's Witness claim that the resurrection only had the 'appearance' of physicality to assuage the fears of the believers who were terrified of ghosts, it is hard to acquit Elohim (God) of deluding the talmidim (disciples), an unthinkable conclusion. Moreover, such views ignore the empty tomb. This is a stubborn fact. Perhaps it is worth adding that these views are quite modern (though occasionally there have been forerunners, cp. 2 Tim.2:17ff.). They form no part of historic Christianity; and if they are correct nearly all Christians/Messianics have at all times been in serious error concerning a cardinal doctrine of the emunah (faith).

    C. The Resurrection of Believers

    Not only did Yah'shua (Jesus) rise, but one day all men and women too will rise. Yah'shua (Jesus) refuted the scepticism of the Sadducees on this point with an interesting argument from Scripture:

      "As for the resurrection of the dead, have you not read what was said to you by Elohim (God), I am the Elohim (God) of Abraham, the Elohim (God) of Isaac, and the Elohim (God) of Jacob? He is not Elohim (God) of the dead, but of the living" (Mt.22:31-32, NRSV)

    The general position of the Messianic Scriptures (New Testament) is that the resurrection of Messiah carries with it the resurrection of believers. Yah'shua (Jesus) said, "I am the resurrection and the chayim (life). Those who believe in Me, even though they die, will live" (Jn.11:25, NRSV). Several times He spoke of raising believers up at the last day (Jn.6:39-40,44,54). The Sadducees were grieved because the apostles "were teaching the people and proclaiming that in Yah'shua (Jesus) there is the resurrection of the dead" (Ac.4:2, NRSV). Paul tells us that:

      "Since we believe that Yah'shua (Jesus) died and rose again, even so, through Yah'shua the Messiah (Jesus Christ), Elohim (God) will bring with Him those who have died (lit. 'fallen asleep'). For since death came through a human being, the resurrection of the dead has also come through a human being; for as all die in Adam, so all will be made alive in Messiah" (1 Cor.15:21-22ff., NRSV; cp. 1 Thes.4:14).

    Likewise, Peter says that Elohim (God) "has given us a new birth into a living hope through the resurrection of Yah'shua the Messiah (Jesus Christ) from the dead" (1 Pet.1:3, NRSV). It is plain enough that the writers of the Messianic Scriptures (New Testament) did not think of Messiah's resurrection an isolated phenomenon. It was a great divine act, and one fraught with consequence for men and women. Because the Father raised the Son He set His seal on the atoning work wrought out on the cross. He demonstrated His divine power in the face of sin and death, and at the same time His will to save men. Thus, the resurrection of believers follows immediately from that of their Saviour. So characteristic of them is resurrection that Yah'shua (Jesus) could speak of them as "children of Elohim (God), being children of the resurrection" (Lk.20:36, NRSV).

    This does not mean that all who rise, rise to blessing. Yah'shua (Jesus) speaks of "the resurrection of chayim (life)" but also of "the resurrection of condemnation (or 'damnation', i.e. judgment)" (Jn.5:29, NRSV). The plain New Testament teaching is that all will rise, but that those who have rejected Messiah will find the resurrection a serious matter indeed. For believers the fact that their resurrection is connected with that of the Master transforms the situation. In the light of His atoning work for them they face resurrection with calmness and simcha (joy).

    Of the nature of the resurrection body Scripture says little. Paul can speak of it as "a spiritual body" (1 Cor.15:44, ESV) which appears to mean a particular kind of physical body which uniquely meets the needs of the spirit. He expressly differentiates it from the "natural body" (ESV, KJV) which we now have, and we infer that a 'body' answering to the needs of the spirit is in some respects different from that which we now know. The spiritual or resurrected body, in which spirit and matter are inseparably joined together, has the qualities of incorrupibility, glory, and power (1 Cor.15:42ff.), i.e. immortality. There is some dispute as to whether there will be no marriage after the resurrection (and therefore no sexual function) or whether Mark 12:25 is, in fact, informing us that no new marriages will be contracted in that state. Messianic Evangelicals have always adhered to the latter (minority) position.

    Perhaps we can gain some help by thinking of the resurrection body of Messiah, for John tells us that "we will be like Him" (1 Jn.3:2, NRSV), and Paul that "the body of our humiliation (or 'humble body'; KJV - 'vile body'; ESV - 'lowly body')" is to "be conformed to the body of His glory" (Phil.3:21, NRSV) or "like His glorious body" (ESV). The Saviour's risen body appears to have been in some sense like the natural body and in some sense different. Thus on some occasions He was recognised immediately (Mt.28:9; Jn.20:19ff.), but on others He was not (notably the walk to Emmaus, Lk.24:16; cp. Jn.21). He appeared suddenly in the midst of the talmidim (disciples), who were gathered in a room with the doors shut (Jn.20:31), while contrariwise He disappeared from the sight of the two at Emmaus (Lk.24:31). He spoke of having "flesh and bones" (Lk.24:39, NRSV) though this might just be a metaphor for solidity. On occasion He ate food (Lk.24:41-43), though we cannot hold that physical food is a necessity for life beyond death (cp. 1 Cor.6:13). It would seem that the risen Master could conform to the limitations of this physical life or not as He chose, and this may indicate that when we rise we shall have a similar power.

    D. Doctrinal Implications of the Resurrection

    The Christological significance of the resurrection is considerable. The fact that Yah'shua (Jesus) prophesied that He would rise from the dead on the third day has important implications for His person. One who could do this is greater than the sons of men. Paul clearly regards the resurrection of Messiah as of cardinal importance:

      "If there is no resurrection of the dead, then Messiah has not been raised! If Messiah has not been raised, then our proclamation (preaching) has been in vain and your emunah (faith) has been in vain...If Messiah has not been raised, then your emunah (faith) is futile and you are still in your sins" (1 Cor.15:14,17, NRSV)

    The point is that Christianity is a gospel or besorah - it is 'good news' about how Elohim (God) the Father sent His Son to be our Saviour and Deliverer. But if Messiah did not really rise, then we have no assurance that our salvation has been accomplished. The reality of the resurrection of Messiah is thus of deep significance. The resurrection of believers is also important. Paul's view is that if the dead do not rise we may as well adopt the motto, "Let us eat and drink, for tomorrow we die" (1 Cor.15:32, NRSV). Believers are not men and women for whom this life is all there is. Our hope lies elsewhere (1 Cor.15:19). This gives us perspective and makes for depth in living.

    The resurrection of Messiah is connected with our salvation, as when Paul says that He "was handed over to death for our trespasses and was raised for our justification" (Rom.4:25, NRSV; cp. 8:33ff.). There is no need here to go into the precise significance of the two uses of "for" (see Atonement) but be content with noting that the resurrection of Messiah is connected with the central act whereby we are saved. Salvation is not something that takes place apart from the resurrection.

    Nor does it stop there. Paul speaks of his desire to know Messiah "and the power of His resurrection" (Phil.3:10, NRSV), and he exhorts the Colossians, "So if you have been raised with Messiah, seek the things which are above..." (Col.3:1, NRSV). He has already reminded them that they were buried with Messiah in baptism, and in the same sacrament were raised with Him (Col.2:12). In other words, the apostle sees the same power that brought Messiah back from the dead as operative within those who are Messiah's. The resurrection is an ongoing thing.

    Conclusion

    The resurrection symbolises the power of Yah'shua the Messiah (Jesus Christ) to give new chayim (life) to His talmidim (disciples), both in an inner, spiritual as well as in a literal, physical sense. Belief in resurrection offers believers a distinctive, empowering perspective on the significance of mortal life as a temporary state of probation to be follwoed by death, judgment, and physical resurrection to immortality.

    18 February 2018
  • Resurrection: The Gift of Immortality
    1. Our Appearance in the Resurrection (FAQ)
    2. The Heaven's Gate Cult Suicide & the Resurrection (Art)
    3. Are There Animals in Heaven? (FAQ)
    4. Trouble and Doubt vs. The Resurrection and Life (Art)
    5. The Lunar Sabbath: Why Is It So Important? (Art)
    6. Resurrection Sets Us Free (Art)
    7. Uniqueness of the Resurrection (Art)
    8. Resurrection Day Should Not Have a Demon's Name (Art)
    9. Attaining the Power of His Resurrection (Art)
    10. Will Only the Tribulation Martyrs Qualify for the First Resurrection? (FAQ)
    11. The Resurrection of Christ (Art)
    12. On Funerals, Death, and the Resurrection (OB 147)
    13. A Napkin of Witness: The Third Sign of the Resurrection (Art)
    14. Yom haBikkurim 2017 II: The Resurrection Day of Firstfruits (Art)
    15. Sukkot 2016 III: The Centrality of the Resurrection (Art)
    16. Is Heavenly Marriage Only Allegorical? (Art)
    17. Yom haBikkurim 2013: Resurrection & the 7-50 Omer Principle (Art)
    18. Yom haBikkurim: Firstfruits of the Resurrection (Art)
    19. Three Unanswerable Questions for a Jew (Art)
    20. The Sign of Jonah: Answering Muslim Objections to the Resurrection (Art)
    21. Universal Graded Salvation I: Yahweh's Promise (Art)
    22. Universal Graded Salvation II: Important Questions Answered (Art)
    23. Universal Graded Salvation III: Indentifying the Many and the All (Art)
    24. Universal Graded Salvation IV: What It Isn't (Art)
    25. Universal Graded Salvation V: Shabbat Shuvah & the 30-60-100 Truth (Art)
    26. Universal Graded Salvation VI: The Testimony of Gregory of Nyssa (Art)
    27. Heavens Above! Or Is It Down Here on the Earth? (Art)
    28. They Came to Life and Reigned With Christ for a Thousand Years (Art)
    29. The Quartodecimans: Would You Have Been One? (Art)
    30. Reincarnation: The Great Delusion (Art)
    31. Sukkot 2011 V: Hidden Secrets of the Mishkan I (Art)
    32. Sukkot 2011 VI: Hidden Secrets of the Mishkan II (Art)
    33. The Human Soul: Three Persons or One? (FAQ)
    34. Yom haBikkurim 2010: He is Risen! (Art)
    35. The Cypress Tree: A Prophetic Vision of the Bride (Art)
    36. A Life in Christ: The Conversion of Paul and the Core of Christianity (Art)
    37. Preterism's Error: The Mystery of the Lost Generation (Art)
    38. 3 Days and 3 Nights: Was Yah'shua in the Tomb for 72 Hours? (Art)
    39. Death & Resurrection: The Traveler's Inn & the Final Glory (Art)
    40. The Earliest Vision: The First Believers & the Resurrection (Art)
    41. Sukkot 2018 V: Festival for the First Resurrected (Art)
    42. Resurrection Narratives: 1. On Solomon's Side of the Cross (Art)
    43. Resurrection Narratives: 2. It Really Happened Physically! (Art)
    44. Resurrection Narratives: 3. The Incarnate Elohim is Risen (Art)
    45. Resurrection Narratives: 4. The Reembodied Disembodied (Art)
    46. Resurrection Narratives: 5. The Resurrected Saints in Jerusalem (Art)
    47. Resurrection Narratives: 6. Martha's Resurrection (Art)
    48. Resurrection Narratives: 7. The Very Present and Future Glory (Art)
    49. The Second Heaven: The Resurrection and the Occult (Art)
    50. Book of Revelation LXXII: The Great Millennial Debate - with Notes on Hell, Tartarus & Darbyism (Revelation 20:1-10) (Art)
    Also see the Atonement, Yom haBikkurim, Easter, Reincarnation, Soul-Sleeping, Salvation, Universal Salvation, Hell, Aeonian Time, & Cross pages

    Key: Art=Article | FAQ=Frequently Asked Question | Sc=Science | St=Sermonette | Occ=Occult | OB=Olive Branch | PCM=Patriarchal Christian Marriage | NCCM=New Covenant Christian Ministries | Sab=Sabbath | Sal=Salvation | 5Com=Five Commissions | AI=Apostolic Interviews | HO=Holy Order

    Recommended Books
    1. Lee Strobel, The Case for Christ: A Journalist's Personal Investigation of the Evidence for Jesus (Zondervan, Grand Rapids, Michigan: 1998)
    2. Philip Yancey, The Jesus I Never Knew (Zondervan, Grand Rapids, Michigan: 1995)
    3. Sir Norman Anderson, Jesus Christ: The Witness of History (Inter Varsity Press, Leicester, England: 1985)
    4. N.T.Wright, The Resurrection of the Son of God (SPCK, London: 2003)
    5. Gary R.Habermas & Michael R.Licona, The Case for the Resurrection of Jesus (Kregel Publishers, Grand Rapids, Michigan: 2004)

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    This page was created on 28 September 1999
    Last updated on 10 February 2024

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