Chapter 11: The Two Resurrections and Our Crown

Once again, I want to ask you another question before we progress. Do you know what the difference is between the first and second resurrections? Consider for a moment to write what you already know about the differences and then revisit it when we finish this chapter.

It was only when I dove into the three interpretative frameworks that I realized I had been missing a very important element of the salvation plan. The story is the same here as with many other topics in this book. I never heard preaching or teaching expounding on the differences. It surprised me to learn there were two of them. Once again, I originally wasn’t going to include this topic in the study. However, I came to realize if I didn’t include it; we miss better understanding the following two questions.

1. Once saved, always saved or can one lose their salvation?

2. Well, if all will be saved, why should I live for Christ Jesus NOW, in my lifetime?

We will explore the answers to these questions in this chapter. But first, I believe it is relevant to explore as briefly as possible the current eschatological end-time frameworks which most today see the Bible through. This will help us better connect the dots together with the first and second resurrections and the restoration of all things.

11.1 The Eschatological Views of the Book of Revelation

Currently, there are several interpretative frameworks of how to interpret the end times. I won’t go into each one in depth. I believe we can say we have three overall arching frameworks.

First, we have the “preterist framework.” This means the book of Revelation took place in its fullness, up to the time of Nero and the destruction of Jerusalem in AD 70. Based on this framework, it seems we are living in the millennium “right now.” The millennial kingdom is symbolism. There are as well within this framework, several variances in views. The foundation of this modern-day framework originates with Jesuit Priest Luis de Alcasar (AD 1554-1613).

Second, we have the “dispensationalism framework.” This looks at the book of Revelation as something to occurs all within a future seven-year tribulation. A key tenet of this doctrine is “God stopped the clock,” with Daniel’s 70-Week’s prophecy. Within this framework, we have the premillennialism view, and the amillennialism view. We have the rapture doctrine which includes disagreements on if it is pre, mid or post tribulation? Personally, I find there is a lot of division within this framework. The foundations of this framework can be traced to the work of Jesuit Priest Francisco Ribera (AD 1537-1591). Then it was introduced into Protestantism by John Nelson Darby between AD 1830 – 1850 and later popularized by C. I. Scofield with his “Scofield Study Bible.”

Part of my study of hell also comprised studying some differences in eschatology. I have spent many years on this. I find it hard to accept the preterist and dispensationalism frameworks, because these two Jesuit priests created them. When studying this history, we find as the Protestant reformation was gaining speed. They started seeing, it was the Papacy of Rome that was the beast and anti-christ power of the book of Revelation. This obviously caused a stir in Rome. What followed was they created these two different interpretations. All focusing on an interpretation of Daniel’s 70-Week’s prophecy. It was all meant to deflect and lead astray from what people were now seeing in the Papacy. I share this only to encourage you to research what you are taught about these eschatological frameworks. The differences are vast.

Finally, there is the “historicism framework.” This looks at the Bible as an ongoing work of Father God and Lord Jesus throughout time. It is more of a historical ongoing framework. This framework relies on history working together with the Bible. What we record in history is the fulfillment of the Bible over time. It is a “this was that” process. The Bible should not interpret history, but history is used to look back on the Bible and see how, finally, prophecy was fulfilled. Studying history also reveals that the early reformers such as Luther, Calvin, Zwingli etc., all saw the Bible through the historicist view.

Under this framework, there has never been a “stopping of the clock” or a gap with the last week of Daniel’s 70-Week’s prophecy. Historically, we find it having its complete fulfillment with the death of Jesus on the cross at Passover of AD 33. From the decree to rebuild the temple until the coming of Messiah was 490 years (458 BC – AD 33). Daniel’s 70-Week’s prophecy was ONLY about Jesus and no one else. There is no gap in time applied to this prophecy.

I have found over time, in fact, the first resurrection makes no sense and seems to be overlooked when we see time through the preterist or dispensationalism frameworks. Especially the “amillennialism view.” The greater historicism framework looks at time in relation to the three feasts. These being Passover, Pentecost, and Tabernacles. Each of these feasts being as well an age or eon of time. It goes back to what I mentioned in the Sabbath laws as we are connecting the dots.

Eschatology is clearly a deep topic and one I don’t want to go so in depth on in this book. Though in the next chapter, we will see how this plan could play in view of God’s laws on time. I mention all of this here because without studying some differences in eschatology; it is hard to grasp the differences between the first and second resurrections. When comparing and contrasting the various eschatological frameworks. I found it is when we bring together universal restoration and historicism that we find the greatest harmony and flow in God’s plan. Any other combination left too many open questions or unanswered contradictions.

If we then connect in the laws of time, we find the first resurrection is uniquely connected to understanding the feast of Tabernacles. Or we could say, the coming age of the Tabernacles church as we see in the chart above.

11.2 Do We Actually Go to Heaven?

Considering all the preaching and teaching about Heaven, and going to Heaven, oddly when I read my Bible, I don’t see we actually “go and dwell” in heaven. It is accurate to believe our new homes are waiting for us in Heaven and that our rewards will be great in Heaven. But this doesn’t mean we “go to Heaven” and dwell there for eternity. It isn’t mentioned in the Bible. The apostle Paul speaks about this often. We learn from his writings; our new homes are in fact sitting in Heaven at the moment. It is what Jesus has been preparing for us, this is certain. However, these new homes are, in fact, not physical houses of the sort. Our new homes are our “new resurrected bodies” to which our spirits will dwell. Our rewards are with Jesus. Part of this rewards is as well the inheritance of the nations. As we read in 1 Corinthians 15:49, “And just as we have borne the likeness of the earthly man, so also shall we bear the likeness of the heavenly man.” Paul goes on to say in verse 53, “For the perishable must be clothed with the imperishable, and the mortal with immortality.” We have to wonder, why would we need to be clothed with imperishability, if we are only going to end up in the spirit realm of Heaven? Why would we need a new body?

The reason for this I find stated in Revelation 21:1-7:

BSB: ¹ Then I saw a new heaven and a new earth, for the first heaven and earth had passed away, and the sea was no more. ² I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. ³ And I heard a loud voice from the throne saying: “Behold, the dwelling place of God is with man, and He will live with them. They will be His people, and God Himself will be with them as their God. ⁴ He will wipe away every tear from their eyes, and there will be no more death or mourning or crying or pain, for the former things have passed away.” ⁵ And the One seated on the throne said, “Behold, I make all things new.” Then He said, “Write this down, for these words are faithful and true.” ⁶ And He told me, “It is done! I am the Alpha and the Omega, the Beginning and the End. To the thirsty I will give freely from the spring of the water of life. ⁷ The one who is victorious will inherit all things, and I will be his God, and he will be My son.

NTAT: ³ And I heard a loud voice from the throne saying, “Look: The tabernacle of God is with human beings, and he will tabernacle with them, and they will be his peoples, and God himself will be with them [as their God], ⁵ And the one who sat upon the throne said, “Look: I make all things new.” And he said, “Write, because these words are trustworthy and true.” ⁷ The one who conquers will inherit these things, and I will be a God to him and he will be a son to me.

While I am quite aware, it is possible to create doctrines and theology surrounding a single verse; it is hard here not to read these statements, and at least think, hmm, this kind of really doesn’t give the impression that we will finally be in Heaven with Father God and Christ Jesus. But that they will, “be with us here on the Earth.” We read the New Jerusalem coming “out of Heaven” down to Earth. We read they will “dwell with us,” not that we will dwell with them in Heaven. Intriguing, isn’t it? Chapter 21 and 22 are ones where, I suppose one could debate as to if they are to be read symbolically or to be taken as literal. I know much of the book of Revelation is symbolic, however reading God and Christ will dwell with us on Earth, and They make all things new. It is hard to say that is something to be taken as symbolically. I believe it is something in the book of Revelation to be read as literal. It is something we could literally look forward to one day, right?

Jesus also mentions in the Olivet Discourse that, “Blessed are the meek, for they will inherit the earth. (Matthew 5:5)” If we hope to go to Heaven and leave Earth, why is it a good thing to inherit the Earth? I believe this is quite relevant considering the two resurrections. The end game is not that we are going to be in Heaven, but that they will dwell with us on a new Earth.

I will admit, this could disturb you if you have hoped to get raptured up to Heaven before any tribulation begins. I only ask you to consider these things and bring it before Jesus to confirm as to if what I write here holds any truth. One thing is clear for me, as I saw this, I really became excited about what he has in store for us on Earth. I get excited about being part of this “restoration of all things.” There is work to do, and that is certainly exciting.

11.3 The First Resurrection

Now I want to dive into the first resurrection. We have read part of this verse before, but I want to restate a part of it and expand it. Revelation 20:5-6:

BSB: ⁵ The rest of the dead did not come back to life until the thousand years were complete. This is the first resurrection. ⁶ Blessed and holy are those who share in the first resurrection! The second death has no power over them, but they will be priests of God and of Christ, and will reign with Him for a thousand years.

NTAT: ⁵ Until the thousand years had elapsed, the rest of the dead did not have life. This is the first resurrection. ⁶ How blissful and holy the one who has a share in the first resurrection: over these the second death has no power; instead they will be priests of God and of the Anointed, and will reign with him a thousand years.

BGB: ⁵ Οἱ λοιποὶ τῶν νεκρῶν οὐκ ἔζησαν ἄχρι τελεσθῇ τὰ χίλια ἔτη. αὕτη ἡ ἀνάστασις ἡ πρώτη. ⁶ μακάριος καὶ ἅγιος ὁ ἔχων μέρος ἐν τῇ ἀναστάσει τῇ πρώτῃ· ἐπὶ τούτων ὁ δεύτερος θάνατος οὐκ ἔχει ἐξουσίαν, ἀλλ’ ἔσονται ἱερεῖς τοῦ Θεοῦ καὶ τοῦ Χριστοῦ, καὶ βασιλεύσουσιν μετ’ αὐτοῦ τὰ χίλια ἔτη.

BGB-T: ⁵ HOi loipoi tōn nekrōn ouk ezēsan achri telesthē ta chilia etē. hautē hē anastasis hē prōtē. ⁶ makarios kai hagios ho echōn meros en tē anastasei tē prōtē; epi toutōn ho deuteros thanatos ouk echei exousian, all’ esontai hiereis tou Theou kai tou Christou, kai basileusousin met’ autou ta chilia etē.

When scanning all the various translations of these two verses. We find all of them agree, “there is a first resurrection” and as we read in verse 6, there is clearly a reward for those who take part in it. I hope you can agree, if there are rewards to be acquired, it also means, sadly, there will be those who might not receive such a reward. Let us look then at a verse which comes from Jesus Himself on this topic as found in Luke 14:14.

BSB: ¹⁴ and you will be blessed. Since they cannot repay you, you will be repaid at the resurrection of the righteous.

NTAT: ¹⁴ And you shall be blissful, for they have nothing to repay you with; for it will be repaid you in the resurrection of the just.

BGB: ¹⁴ καὶ μακάριος ἔσῃ, ὅτι οὐκ ἔχουσιν ἀνταποδοῦναί σοι· ἀνταποδοθήσεται γάρ σοι ἐν τῇ ἀναστάσει τῶν δικαίων.

BGB-T: ¹⁴ kai makarios esē, hoti ouk echousin antapodounai soi; antapodothēsetai gar soi en tē anastasei tōn dikaiōn.

The words of Jesus here are certainly distinct from what we will see later recorded in John 5:28-29, which is related to the second resurrection. In Luke, Jesus is being recorded as speaking about a day when “only the righteous” will be resurrected. Not the un-righteous, unrepentant, or the wicked. The Lord is speaking here of the first resurrection.

In the life of the apostle Paul, I believe this is also revealed. Have you ever noticed his writings, how there is this contrast from the early part of his life, compared to the later part of his life and journey with Christ? It reveals he really was uncertain he would make the first resurrection or had secured his reward of his crown. Later in his life, however, we find writings where he came to be certain and excited that he could say he achieved it. We start with Philippians 3:11-14:

BSB: ¹¹ and so, somehow, to attain to the resurrection from the dead. ¹² Not that I have already obtained all this, or have already been perfected, but I press on to take hold of that for which Christ Jesus took hold of me. ¹³ Brothers, I do not consider myself yet to have laid hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, ¹⁴ I press on toward the goal to win the prize of God’s heavenly calling in Christ Jesus.

NTAT: ¹¹ If only I might somehow attain to that “ex-surrection” that is from the dead. ¹² Not that I have obtained it already, or have already been perfected, but I press onward, that perhaps I might seize that for which I myself was seized by the Anointed One Jesus. ¹³ Brothers, I do not yet reckon myself to have seized hold, save of one thing: Both forgetting the things lying behind and also stretching out to the things lying ahead, ¹⁴ I press onward to the mark, for the prize of God’s call above in the Anointed One Jesus

Then, as we progress through Paul’s life and writings, we come to the later time as he writes to Timothy where he knows his time is short and the last days of his life stand before him. We read in 2 Timothy 4:7-8:

BSB: ⁷ I have fought the good fight, I have finished the race, I have kept the faith. ⁸ From now on the crown of righteousness is laid up for me, which the Lord, the righteous judge, will award to me on that day—and not only to me, but to all who crave His appearing.

NTAT: ⁷ I have struggled the good struggle, I have finished the race, I have kept the faith. ⁸ As for the rest, the crown of justice is laid up for me, which the Lord, the just judge, will award me on That Day—and not only me, but also all who have loved his appearing.

This first resurrection is truly the greatest reward we all can receive. If we look at the types and shadows in the Bible, what we see is there are always scriptures directed to the Ecclesia, yet only a portion of them enter their rewards. These parallels begin in the Old Testament with the Israelites as they spied out the promise land. Out of that generation, all died and didn’t enter their inheritance except Caleb and Joshua (Numbers 13). Caleb and Joshua represent those who will enter the first resurrection. This is paralleled with the parable of the five virgins who enter the feast (Matthew 25:1-13), the first fruits or barley harvest (1 Corinthians 15:23), the overcomers or conquerors (Revelation 2-3, 14:4, 21:7).

We also find an important parallel in the story of Moses and Aaron. When we read Deuteronomy 32:51-52, we come to learn they disqualified themselves from entering the promised land, because of their disobedience as recorded in Numbers 20. The Lord commanded Moses to “speak to the rock” rather than to strike the rock in order to have water come from it. Moses, as we read, was really upset about this. He was even begging the Lord at one point to let him enter. The Lord tells him to stop. His reasons for this disqualification were, “because you broke faith with me in the midst of the people of Israel at the waters of Meribah-kadesh, in the wilderness of Zin, and because you did not treat me as holy in the midst of the people of Israel.”

We live in the Pentecostal age. We should all consider we are living in the wilderness as the Israelites had. We await our “promise land” which isn’t about going to Heaven. Our promise land is about entering our inheritance with the first resurrection. It is about receiving our new bodies and governing with Lord Jesus over the coming Tabernacle’s age. It is about becoming the first of creation, to become “sons and daughters of the Most-High God.” These are the rewards of the first resurrection.

11.4 The Second Resurrection

Let’s now look at some statements about the second resurrection. As we read in Revelation 20:5, “The rest of the dead did not come back to life until the thousand years were complete. …”  I think it is safe to assume when it states “the rest” it means, there are a group of people included which simply are not raised to life in the first resurrection. I want to start with the Old Testament, which as far as I have learned is the only place that speaks directly of the greater resurrection. We read in Daniel 12:2:

BSB: ² And many who sleep in the dust of the earth will awake, some to everlasting life, but others to shame and everlasting contempt.

CLV: From those sleeping in the soil of the ground many shall awake, these to eonian life and these to reproach for eonian repulsion.

EBR: and, many of the sleepers in the dusty ground, shall awake,—these, shall be to age-abiding life, but, those, to reproach, and age-abiding abhorrence;

² וְרַבִּ֕ים מִיְּשֵׁנֵ֥י אַדְמַת־עָפָ֖ר יָקִ֑יצוּ אֵ֚לֶּה לְחַיֵּ֣י עוֹלָ֔ם וְאֵ֥לֶּה לַחֲרָפ֖וֹת לְדִרְא֥וֹן עוֹלָֽם׃

WLC-T: ² werabbim miyyeshenei admath-aphar yaqitsu elleh lechayyei olam we’elleh lacharaphoth ledir’on olam s

LXX: ² καὶ πολλοὶ τῶν καθευδόντων ἐν τῷ πλάτει τῆς γῆς ἀναστήσονται, οἱ μὲν εἰς ζωὴν αἰώνιον, οἱ δὲ εἰς ὀνειδισμόν, οἱ δὲ εἰς διασπορὰν καὶ αἰσχύνην αἰώνιον.

LXX-T: ² kai polloi tōn katheudontōn en tō platei tēs gēs anastēsontai, hoi men eis zōēn aiōnion, hoi de eis oneidismon, hoi de eis diasporan kai aischynēn aiōnion.

Once again, we have the Hebrew olam (עוֹלָ֔ם) and Greek aiōnion (αἰώνιον) showing up in the passage. Given all we have learned about these words and the laws of judgement. Do you think it is really everlasting contempt people will awaken to? Or an age of contempt and proper, fair, and just judgement? As we move along, we have Jesus now speaking about the greater resurrection. These are recorded in John 5:28-29:

BSB: ²⁸ Do not be amazed at this, for the hour is coming when all who are in their graves will hear His voice ²⁹ and come out—those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.

NTAT: ²⁸ Do not be amazed at this, for an hour is coming in which all those in the tombs will hear his voice, ²⁹ And those who have done good things will come forth into a resurrection of life, and those who have done evil things into a resurrection of judgment.

BGB: ²⁸ μὴ θαυμάζετε τοῦτο, ὅτι ἔρχεται ὥρα ἐν ᾗ πάντες οἱ ἐν τοῖς μνημείοις ἀκούσουσιν τῆς φωνῆς αὐτοῦ ²⁹ καὶ ἐκπορεύσονται οἱ τὰ ἀγαθὰ ποιήσαντες εἰς ἀνάστασιν ζωῆς, οἱ ‹δὲ› τὰ φαῦλα πράξαντες εἰς ἀνάστασιν κρίσεως.

BGB-T: ²⁸ mē thaumazete touto, hoti erchetai hōra en hē pantes hoi en tois mnēmeiois akousousin tēs phōnēs autou ²⁹ kai ekporeusontai hoi ta agatha poiēsantes eis anastasin zōēs, hoi ‹de› ta phaula praxantes eis anastasin kriseōs.

These connect us to what the apostle John records finally in Revelation 20:12-13:

BSB: ¹² And I saw the dead, great and small, standing before the throne. … ¹³ The sea gave up its dead, and Death and Hades gave up their dead, and each one was judged according to his deeds.

NTAT: ¹² And I saw the dead, the great and the small, standing before the throne, … ¹³ And the sea yielded up the dead within it, and Death and Hades yielded up the dead within them, and they were judged, every one of them, according to their works.

These scriptures as recorded by the prophet Daniel, by Lord Jesus and by the apostle John reveal the events of the second resurrection. Some call this the greater resurrection given it encompasses all of humanity. Anyone who didn’t take part in the first resurrection will now be resurrected to stand judgment for all of their works or deeds. I like how the Message translation writes it in Revelation 20:13 “… Each man and woman was judged by the way he or she had lived.”

I hope you are now seeing the comparison of the two resurrections. The first makes up only the righteous. Whereas the second comprises everyone from every generation that has ever lived. The one thing that really stood out to me when I compared to the two was a bit of a surprise. This second resurrection consists as well, of those who awaken to eonian life. What is this telling us about the greater resurrection at the time of the Great White Throne judgement?

11.5 Answering our Two Questions

11.5.1 Once Saved, Always Saved or Not?

Now I would like to address this topic in light of the bigger picture of the two resurrections and the full plan of God. Is there a “once saved always saved” truth existing or not? Many preachers claim yes once you are saved, you are saved. On the other hand, many preachers also state no, you can lose your salvation. Clearly, we don’t have agreement, right?

My answer to all of this is a crystal clear “yes!”

Once you have surrendered your life to Christ Jesus, your sin-debts have been nailed to the cross, PERIOD! Nobody can tell you that Jesus is going to put all of those back on you and then throw you into hell for all of eternity. That is not how the law works. Of course, for now we do still live in our natural, fleshly, mortal bodies. So clearly, we aren’t impervious to sinning and missing the mark. Jesus knows this, and He loves us. Therefore, the apostle Paul tells us in Hebrews 4:16, “Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.” He also tells us in Romans 8:1, “Therefore, there is now no condemnation for those who are in Christ Jesus.”

However, … given all that we have now learned. I would also make this statement, just because you are saved, doesn’t mean you are given a guaranteed spot and pass to taking part in the first resurrection. (Read that once again)

If we look at the life of Moses and Aaron as an example for us of entering our promise land, they certainly disqualified themselves at the last moment, by walking in disobedience. All the Israelites disqualified themselves, except two when they spied out the land. There is a clear distinction in the Bible of those that overcome/conquer and those that don’t. Revelation 2 and 3 bring a clear distinction between two types of Christians. Once we are saved, the work is not done. It only begins! We are called as a people to bring Heaven to Earth. We are not told to sit around and wait to go to Heaven or some rapture taking us out of the Earth. That is what dispensationalism, and the rapture doctrine teaches. We are called to mature, to grow in learning our Father’s business. Learning how the kingdom works and how to judge by the mind of Christ. We need to become people who walk by the spirit and not the flesh. “For all who are led by the Spirit of God are sons of God. (Romans 8:14).” We need to “… continue to work out your salvation with fear and trembling. (Philippians 2:12b)”

In fact, I believe this greater understanding brings a tremendous step toward unity between Protestants and Catholics. We resolved the disagreement of salvation by faith or by works when we see:

1. We are saved by faith, not by works, so that nobody can boast. We have to have faith, like Abraham. We apply the law of faith.

2. After salvation, our works achieved through faith determine our rewards in the ages to come. It determines our reward for our inheritance. Our works determine if we will receive the crown of righteousness in the first resurrection.

Both are extremely important. As we read in James 2:17-18, “So too, faith by itself, if it is not complemented by action, is dead. But someone will say, ‘You have faith and I have deeds.’ Show me your faith without deeds, and I will show you my faith by my deeds.” We can’t have one without the other. We just need to put it all in the right order according to the plan of the restoration of all things. Wow, it looks like we have just broken down one of the greatest divisions between Protestants and Catholics. Don’t you think? All by simply putting the salvation plan in its proper order.

In order to conclude, yes, it is a fully true, one can’t lose their salvation. It is not possible given the law of redemption and atonement.

11.5.2 Why Live for Christ Jesus Now?

My hope is that you are seeing there is truly a glorious reward in living for Jesus now in our lifetime. It is only during our lives that we can truly “overcome or conquer.” It is only in our lives we can prepare for taking part in the first resurrection. Father God and Lord Jesus has given humanity these 6,000 years to overcome the Adversary (or Slanderer) known as the Satan or the Devil, and all the wickedness in the celestials. Once we die, that is, it. Only while we live, do we have the ability to grow, to mature, to become these overcomers and to live a life of forgiveness and meekness and increase in learning the kingdom ways.

In the culture of the time, the firstborns always received a “double portion inheritance.” We see this throughout the Old Testament and even today, this still is important in many cultures of the world. In the Western World, we have lost this notion of the first born receiving a double portion inheritance. Yet, this is our hope. Those who take part in the first resurrection receive a double portion over all brothers or sisters. This is the reward! Interestingly, out of all the translations that exist, I have found only one that truly reveals an interesting point on the order of things as it was written in Greek. This is Youngs Literal Translation. We read in 1 Corinthians 15:20, 22-24 the following and I want to show this in a Koine Greek font.

BGB: ²⁰ νυνι δε χριστος εγηγερται εκ νεκρων, απαρχη των κεκοιμημενων. ²² ωσπερ γαρ εν τω αδαμ παντες αποθνησκουσιν, ουτως και εν τω χριστω παντες ζωοποιηθησονται. ²³ εκαστος δε εν τω ιδιω ταγματι· απαρχη χριστος, επειτα οι του χριστου εν τη παρουσια αυτου, ²⁴ ειτα το τελος, οταν παραδω την βασιλειαν τω θεω και πατρι, οταν καταργηση πασαν αρχην και πασαν εξουσιαν και δυναμιν,

BGB-T: ²⁰ nyni de christos egēgertai ek nekrōn, aparchē tōn kekoimēmenōn. ²² ōsper gar en tō adam pantes apothnēskousin, outōs kai en tō christō pantes zōopoiēthēsontai. ²³ ekastos de en tō idiō tagmati; aparchē christos, epeita oi tou christou en tē parousia autou, ²⁴ eita to telos, otan paradō tēn basileian tō theō kai patri, otan katargēsē pasan archēn kai pasan exousian kai dynamin,

YLT: ²⁰ And now, Christ hath risen out of the dead–the first-fruits of those sleeping he became, ²² for even as in Adam all die, so also in the Christ all shall be made alive, ²³ and each in his proper order, a first-fruit Christ, afterwards those who are the Christ’s, in his presence, ²⁴ then–the end, when he may deliver up the reign to God, even the Father, when he may have made useless all rule, and all authority and power–

In my studies, I found there were a number of interesting authors who pointed out that when the apostle Paul writes about Jesus in Greek. If he uses the word christ apart from including Jesus, he usually writes it as “the christ” in Greek. Having done some research, this tended to be because Koine Greek at the time had no upper- and lower-case letters and in Greek, the pronouns are very important. If we look at verse 23, how would you distinguish that Paul is talking about Jesus or simply using the word christos to mean something that is anointed? After all, we can have anointed (christos) water, anointed (christos) oil, anointed (christos) prophets, anointed (christos) kings. How would one know?

What we find in these scriptures is Paul is revealing to us an order of things. What I see as well is an order of rewards. The greatest reward for us all is receiving our crown as the Lord’s aparchē christos (απαρχη χριστος). His first fruits anointed!

I have also heard it said this way about the order of things. Father God is preparing His table for a feast. According to the three feasts, we have those who are the first fruits anointed (the barley harvest). Then those who are Christs at his coming (the wheat harvest), and then finally the rest (the grape harvest). I mean, how can you have a feast without the wine, right? Hence, we read in Revelation 14:19, “So the angel swung his sickle over the earth and gathered the grapes of the earth, and he threw them into the great winepress of God’s wrath.” This is, in fact, a positive message, not a negative one. Nobody is wasted or lost in the process of the great harvest. No grapes are thrown away but made into his tasty wine to enjoy. All of creation form the food of His splendid feast and banquet.

Why should we live for Christ while we are alive? The answer is clear, there are rewards for living for Him now. It’s that simple. If there is the ability to receive rewards, it also means there is the ability to lose such a reward. It all depends on what you decide is a priority for yourself. This is why we share the good news of the gospel.

11.6 Conclusions

Often when people question universal restoration, their concern is that if all will be saved, why should we live for Christ now.

I hope I have been able to answer that question. All the Biblical data points to there being a truly glorious reward on offer. There is a crown and a title of king-priest-saint to be won. There is the hope of taking part in the first resurrection. Personally, I trust that as long as I am seeking to live my life with Jesus leading me, I will make this first resurrection. However, I know uniquely that I really don’t want to end up like Moses and Aaron, in disqualifying myself of this reward. I really want my double portion inheritance. I really desire to govern with Jesus on the Earth and to be a part of the significant restoration and reconciliation work in the millennia ahead. I desire to be a part of the monumental work of distributing the blessings of Abraham to all the nations.

It also means I am not serving Jesus out of fear of going to hell. It is out of a full love, honor, and reverence for my king. It is knowing He is just, and His justice is also pure, controlled and so full of grace. The plan is proceeding just as they ordered it, and nothing will happen out of order. What often looks like delays in our lives are all calculated into the great and amazing plan for the restoration of all things.

What strikes deep in my heart here is that many Christians will miss this reward. Who should we blame? Well, I guess it could be both parties. The one who missed the reward for not “studying to find themselves approved.” And all the leaders and teachers that never taught their people the distinctions of the first and second resurrections. There will be many who have missed or lost the double portion of inheritance on offer.

Today, YouTube is full of preachers preaching “not every Christian is saved, and many will find themselves in hell.” Sadly, this is a distorted view of the plan of God. Though this message might be more accurate if their focus was on the distinctions between the two resurrections. Their words are maybe more understood in light of the scriptures we could call the threatening’s Jesus makes, of “not entering the Kingdom of Heaven,” and we see this in light of the rewards of the first resurrection. These threatening’s are about missing this reward and only later in the plan, taking part in the second resurrection. It helps to bring these threatening’s as words of warning through His great love.

He is warning us in love and telling us, “Hey, you can lose this reward, you can disqualify yourself. I won’t put immature people at the head of my government. ‘Endeavor to present yourself to God qualified, an unashamed worker, correctly cutting the word of truth. (2 Timothy 2:15 CLV)’ Don’t believe only what your pastors and preachers are telling you. Test those who are calling themselves theologians and scholars because not all are from me, not all walk with me. There are wolves in sheep’s clothing working to rob you of your crown. Test my words, learn my ways child, come to me to discover where you stand. Are you maturing that I can trust you to govern nations with me? I love you dearly but come to me and only me to know if you are on track to get your crown and your double portion inheritance in the age to come.”

I feel it so strongly in my heart this is the message He is telling us today. It is the heart of the message of this study. Test it against the three interpretative frameworks that exist. Eternal hell verses annihilationism verses universal restoration. Test it against the preterist verses historicist verses dispensationalism frameworks. The Holy Spirit will lead you into all truth if we set aside our traditions. Invite Him to show you what to keep of tradition, and what to throw away. I don’t need to convince you that what I say is truth. If there is truth in it, I know the Lord will confirm it in a way that is special to you by His own will.