Concise Bible Dictionary:

This may be said to be the fundamental principle of God’s dealings with man in grace, seeing that man is through sin under the judgment of death. The expression, The general resurrection is found in works on theology, and is explained as meaning that the dead will all be raised at the same time; but this idea is not found in scripture. The Lord speaks of a resurrection unto life. “The dead in Christ” will be raised at the coming of the Lord Jesus (1 Thess. 4:16); and John speaks of the first resurrection, and adds that “the rest of the dead lived not again until the thousand years were finished” (Rev. 20:5-6). The term “first” designates rather the character than the time of the resurrection, it will evidently include only the saved; “the rest” being simply raised for judgment.
It will be seen in Romans 8:11, that the resurrection of believers is of a wholly different order from that of the wicked: the saints will be quickened by, or on account of, God’s Spirit that dwells in them, which certainly could not be said of the unconverted. The resurrection of the saints is also distinguished from that of the wicked in being, like that of the Lord and of Lazarus, “out from among (έκ) the dead” (Mark 12:25). It was the earnest desire of Paul to attain this (Phil. 3:11—see Greek).
The resurrection condition is in the strongest contrast to that after the flesh. That which springs from the seed sown in the ground appears very different in form from the seed sown, though absorbing the substance of the seed. 1 Corinthians 15 refers only to the resurrection of the saints, as may be seen in 1 Corinthians 15:23-24. There were those at Corinth who said that there was no resurrection (1 Cor. 15:12); and on the other hand it appears from 2 Timothy 2:18, some held that the resurrection had already past, that they had in fact reached a final condition
Few distinct intimations of the resurrection are found in the Old Testament, though the idea of it underlies all the teaching. Job may perhaps have learned it (Job 19:25-27), and when the Lord rebuked the Sadducees He taught that resurrection could be gathered inferentially from God speaking of Himself as the God of Abraham, Isaac and Jacob long after they were dead. He is God of the living, not of the dead (Mark 12:26-27). Martha spoke of the resurrection as a matter of common orthodox belief (John 11:24); which is also implied in its being said that the Sadducees did not believe in it.
Isaiah 26:19; Ezekiel 37:1-14; and Daniel 12:2, are often quoted as testimony to resurrection; but these passages are figurative and refer to Israel being raised up as from their national decease—the consequence of their departure from the Lord (Isa. 1:1-4), when God will again bless them on the earth. It is an important fact, however, that the figure of resurrection is used.

From Anstey’s Doctrinal Definitions:

Man is a tripartite being—having a spirit, a soul, and a body. Physical death has to do with the spirit and soul becoming separated from the body (James 2:26). Resurrection, on the other hand, involves the re-union of the soul and spirit with the body. Scripture says, “In Adam all die, even so in Christ shall all be made alive” (1 Cor. 15:22). The “all” in this passage refers to all in the human race—regardless of whether they are saved or lost. While all the dead will rise, they will not all be raised at the same time. There are actually two resurrections: one involving “the just” and one involving “the unjust” (John 5:26-30; Acts 24:15; Rev. 20:5, 12-13). Scripture indicates that these two resurrections will occur about a thousand years apart. This is something that the Old Testament saints did not know about; they only knew of resurrection in a general way (John 11:24). The gospel has shone light on this subject, and we now know that there are two resurrections (2 Tim. 1:10).
The first resurrection, which has to do with the righteous, is spoken of as being a resurrection “from among the dead” in J. N. Darby’s translation. Thus, it is a selective thing; the righteous dead will be selected from among the wicked dead and raised to life. This “out-resurrection” as it is sometimes called was first taught by the Lord Jesus Christ (Matt. 17:9), and then later by the apostles (Rom. 6:4; 1 Cor. 15:20; Eph. 1:20; Phil. 3:11; Col. 1:18, etc.). The first resurrection has three phases:
•  “Christ the firstfruits” (1 Cor. 15:23a). This occurred when the Lord rose from among the dead (Matt. 28:1-6). The character of His resurrection is a sample of that which will follow for the righteous. Hence, He is “the firstfruits” of this resurrection.
•  “They that are Christ’s at His coming” (1 Cor. 15:23b). This refers to saints from Old Testament and New Testament times being raised at the Rapture (1 Thess. 4:15-18; Heb. 11:40).
•  Faithful Jews and Gentiles who will die during Daniel’s 70th week will be raised at the end of the Great Tribulation, thus completing the first resurrection (Rev. 14:13).
Christians often speak of resurrection and immortality as the saints receiving “new” bodies, but this is not Scripturally accurate. Scripture does not say that the saints will get “new” bodies, but rather, that their bodies will be "changed" (Job 14:14; 1 Cor. 15:51-52; Phil. 3:21). The very same bodies in which the saints have lived will be raised, but in an altogether different condition of glorification (Luke 14:14; John 5:28-29; 1 Cor. 15:51-55; 1 Thess. 4:15-16, etc.). 1 Corinthians 15:42-44 states this clearly. It says that the same body that is “sown” in the earth in burial will rise again. Note the use of the word “it” in the passage, referring to both the sowing and the raising. If the saints were to receive “new” bodies when the Lord comes, then there will be no need of the Lord’s raising the bodies of the saints in which they once lived. If we take this mistaken idea and work it out to its logical conclusion, it really denies resurrection. To avoid any idea like this, Scripture is careful never to say that we get "new" bodies.
Scripture records ten incidences of people being raised from the dead, but these are not part of the first resurrection (1 Kings 17:21-22; 2 Kings 4:32-37; 13:20-21; Matt. 9:24-25; 27:52-53; Luke 7:14-15; John 11:43-44; Acts 9:40-41; 14:19-20; 20:9-11). These all died again. The first resurrection is a resurrection to a state of glorification; those thus raised will never die again.
The second resurrection—of the unjust—will occur at the end of the Millennium (Rev. 20:5, 11-15). The wicked dead will be raised at that time and judged before the Great White Throne and then assigned to a lost eternity in the lake of fire.
Scripture indicates at least twelve reasons why God raised the Lord Jesus from the dead:
•  To fulfil the Scriptures (1 Cor. 15:3-4).
•  To prove that the Lord Jesus is the Son of God (Rom. 1:4).
•  To set a seal of approval on the Lord’s finished work on the cross (1 Pet. 1:21).
•  That the Lord would be set forth as an object of faith for salvation (Rom. 10:9).
•  For our justification (Rom. 4:25).
•  That the Lord might be the Head of the new creation race (Col. 1:18).
•  That the Lord might carry out His present high priestly intercession (Rom. 8:34; Heb. 7:25).
•  That we might bring forth fruit to God in our lives (Rom. 7:4).
•  That the Lord might be the first-fruits of them that sleep (1 Cor. 15:20).
•  To strengthen the faith of His disciples to witness for Him (Acts 2:32-36).
•  To demonstrate the power of God to bring in the kingdom according to the Old Testament promises (Eph. 1:19-20).
•  To give assurance to all men of coming judgment (Acts 17:31).
Resurrection is also used in a national sense. Israel will have a national resurrection from the dead (Isa. 26:19; Ezek. 37:1-14; Dan. 12:2; Hos. 6:2; Rom. 11:15). The nation of Israel has been non-existent for about 2000 years, but when the Lord comes (His Appearing) and restores the nation, there will be a public re-appearance of the nation. In fact, it will become the leading nation on earth for the duration of the Millennium.
The return of about five million Jews to their homeland since 1948 is not this national resurrection. It is rather “the fig tree” putting forth “leaves,” but with no fruit for God on it (Matt. 24:32). The Jews in the land today have not owned Jesus Christ as their Messiah, and thus there is only an outward profession of spiritual life among them, which leaves speak of. There will be no fruit for God in Israel until they own Christ as their Messiah (Gen. 49:22; Hos. 14:8). When they do, He restore them, and then there will be this national resurrection of which Scripture speaks.

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