O death, where is thy sting? O grave, where is thy victory?

I am fairly new to the doctrine of full preterism or covenant eschatology and my question may seem simple to those more schooled in the doctrine. 

I think I understand what the scriptures teach about  the resurrection of the just that it is not a physical resuscitation of dead corpses but a restoration of fellowship with God that was lost through the sin of Adam.

What I do not understand is the resurrection of the unjust.  What was the nature of it? What did it entail? Who was resurrected? Was it limited to unfaithful Israel or was it all people from Adam to the parousia?

Any help appreciated........... thanks,


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Hey bro....I been trying to get the ans to that one for a long time.....and i even asked some of the heavy hitters in preterism with this question but no one would ans it.......but at the same time i understand the resurrection to be just what you explain......good luck....i will be following this link very i can say Jesus said who ever did not believe in Him was condemn already......meaning no heaven for why resurrect someone to condemn them......I do not believe in hell, I believe hell was the garbage dump outside of its very simple in my Christ no resurrection....dead forever.....for  those in the 1st century as well as for us today

William...... I'm with you on the doctrine of hell.

People get mad when I tell them there is no wife and adult children hate the thought of it not being a hell to escape.....thanks for the vote of confidence

...or even HERE.

Extremely interesting and makes a lot of sense.

Question: what is the significance of the 1/31/44 date?  Is that when it was written?


The pages you referred to are no longer available. Is there an alternative option to get the articles?

We now proceed to show, that the first and second death mean the first and second destruction of the Jews as a nation, which took place at the destruction of their first and second temple. We will show, that the second death is national, not moral. …


When their government was destroyed, and they were led away into captivity among the heathen, they considered themselves as a nation dead before God, and banished from his presence. …


To throw light on the exposition we are now about to give, we would remark, that, when a nation were roused from stupidity to a sense of their impending destruction; when their energies were awakened into intense action by the approaching horrors of war and its attendant calamities, the sacred writers not unfrequently represent it, by the striking figure of being dead and buried in the grave, and starting suddenly from its silent bosom to a state of condemnation. And when a nation, or people were in a state of oppression and servile bondage, or persecution, and were suddenly to be brought into a higher state of enjoyment, or to return to their former privileges, it was also represented by a resurrection, but it was a resurrection to life. In evidence of this, see John v. 28, 29; and Daniel xii. 2; both of which we shall have occasion to notice hereafter. …


From this state of security and blindness, they were to be suddenly roused to a state of national condemnation and death at the coming of Jesus Christ in his kingdom, which was at the destruction of their second temple, when Titus, the son of Vespasian, led the Roman army against them, demolished their government, and led them captive among all nations. This was their second death, called a lake of fire. God's judgments upon the Jews, we will presently show, were represented by fire. …


The readers will bear in mind, that the second death and the lake of fire are used synonymous in our text. We will here show, that God's judgments are not (infrequently represented by the figure of fire. Ezekiel xxii. 19 —22. "Therefore thus saith the Lord God, Because ye are all become dross, behold therefore I will gather you into the midst of-Jerusalem. As they gather silver, and brass, and iron, and lead, and tin, into the midst of the furnace, to blow the fire upon it, to melt it; so will I gather you in mine anger, and in my fury, and I will leave you there, and melt you. Yea, I will gather you, and blow upon you in the fire of my wrath, and ye shall be melted in the midst thereof. As silver is melted in the midst of the furnace, so shall ye be melted in the midst thereof; and ye shall know that I the Lord have poured out my fury upon you." Here you perceive, that Jerusalem is represented to be a fiery furnace, in which they were to be melted as metal. But by reading the chapter you may learn that it has reference to their overthrow as a nation, and their dispersion among the heathen. We will produce one more instance, where the Scriptures represent a nation in their destruction as having their land turned into a lake of fire…

The above is from those links you gave... pretty much the pantelist position! :)

Thank you

How did I miss that? :)

To properly answer this question one must first answer the question of the state of the soul. If you believe it is "immortal", then of necessity there has to be some kind of "disposal" of the soul, as in, do you go to heaven or hell?

OTOH, if you believe (as I do) that the soul is not immortal, and that it ceases to exist if it is not imbued with eternal life, then you must then wonder what the purpose is of resurrecting dead souls to another life, only to go back down to the grave.

And, since I believe the soul is not immortal, I have to conclude that the resurrection of the unjust is not a resurrection to life, but some other kind of resurrection.

If you are logically consistent, and you believe that the resurrection of the just is a translation into God's kingdom and not some kind of bodily resurrection with a physical reward, then what would be the opposite of that? It would be death, not life.

In other words, to be consistent, if "resurrection" equals a change of state from mortal to immortal and then entrance into God's eternal Kingdom, the opposite of that would also be a resurrection, but not to immortality, and denied entrance into God's kingdom. The wicked cease to be, and will not enter the Kingdom. They are outside the gates forever.


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How the Olivet Discourse was fulfilled in the first century.
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