Exegetical and Hermeneutical Commentary of 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.
15. and have ( R. V. having) hope which they themselves also allow ] ( R. V. look for). Here the Apostle is of course alluding only to the Pharisees among his own people, but he puts them as representatives of the larger part of the nation. The Rev. Ver. renders “which these also themselves look for.” If the Apostle employed the words in that sense he would be turning towards the body of Jews in the court rather than to the Sadducees and their spokesman.
that there shall be a resurrection of the dead ] The best MSS. give nothing for the last three words. St Paul adheres to the point which had before provoked the anger of Ananias and his party, and they must have been the more irritated because the words of the Apostle declare their opponents, the Pharisees, to be holding the true faith, and imply that such is the general belief of the Jewish people.
both of the just and unjust ] Speaking in the presence of Felix, the Apostle seems to have chosen words to touch the conscience of the Procurator.
Fuente: The Cambridge Bible for Schools and Colleges
And have hope toward God – Having a hope of the resurrection of the dead, which arises from the promises of God.
Which they themselves … – That is, the Pharisees. Perhaps he designated in this remark the Pharisees who were present. He held nothing in this great cardinal point which they did not also hold. For the reasons why he introduced this point so prominently, and the success of thus introducing it, see the notes on Act 23:1-9.
Both of the just and unjust – Of the righteous and the wicked; that is, of all the race. As they held this, they could not arraign him for holding it also.
Fuente: Albert Barnes’ Notes on the Bible
Verse 15. And have hope toward God, c.] I not only do not hold any thing by which the general creed of this people might be altered, in reference to the present state but, also, I hold nothing different from their belief in reference to a future state; for, if I maintain the doctrine of the resurrection of the dead, it is what themselves allow.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Which they themselves also allow; the wiser sort amongst them, the Pharisees, (though bad was the best), and yet they were not for this opinion persecuted by the Sadducees.
A resurrection of the dead; the resurrection of the dead is again owned as the chief matter Paul preached upon, and in which all his other doctrines and opinions did centre, it being indeed the foundation of that faith and manners, 1Co 15:13, of that belief and holy life, which St. Paul preached upon.
Both of the first and unjust; that both sorts, even that all such, rise again at the last day, we have assurance given, Mat 25:32,33; Joh 5:28,29; which was also foretold expressly unto the Jews, Dan 12:2, though it hath found so many since amongst them that have denied it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. And have hope . . . as theythemselves . . . allow, that there shall be a resurrection,&c.This appeal to the faith of his accusers shows that theywere chiefly of the Pharisees, and that the favor of thatparty, to which he owed in some measure his safety at the recentcouncil (Ac 23:6-9),had been quite momentary.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And have hope towards God,…. Of an interest in him, and of enjoying eternal life and happiness with him in a future state:
which they themselves also allow; that is, some of the Jews, not the Sadducees, for they denied what is afterwards asserted; but the Pharisees, who believed the immortality of the soul, and its existence in a future state:
and that there shall be a resurrection of the dead, both of the just and unjust; agreeably to the doctrine of Christ in Joh 5:28. In this article the Pharisees of those times were sounder than the modern Jews; for though the doctrine of the resurrection of the dead is one of their thirteen articles of faith, and is a fundamental one, which he that does not believe, cannot be said to be of the Jewish religion; yet they limit it entirely to the righteous s, and will not allow that the wicked shall rise again: and this notion obtained also very early; for in their Talmud t it is reported, as the saying of R. Abhu, that
“the day of rain is greater than the resurrection of the dead; the resurrection of the dead is , for the righteous, but the rain is both for the righteous, and the wicked.”
Though Abarbinel u says, that the sense of this expression is not, that they that are not just shall have no part in the resurrection, but that hereby is declared the benefit and reward to be enjoyed at the resurrection; that that is not like rain, from whence both just and unjust equally receive advantage; whereas only the reward is for the righteous, but not for the ungodly: moreover, he observes, that this saying was not received and approved of by all the wise men, particularly that R. Joseph dissented, and others agreed with him; and as for himself, he openly declares, that that assertion, that the just among the Israelites only shall rise again, is foreign from truth, since the Scripture affirms, Da 12:2 “that many of them that sleep in the dust of the earth shall awake”; but if there should be no other than the righteous in the resurrection, they would without doubt be very few; besides it is said, “some to everlasting life, and some to everlasting contempt”; and Isaiah says, Isa 66:24 “and they shall go forth and look upon the carcasses of the men that have transgressed against me”; which shows, that the ungodly shall rise again, to receive their due punishment: and Manasseh ben Israel w, in the last century, argued for the resurrection of both the godly and ungodly, from the same passages of Scripture; and yet he was not of opinion, that the resurrection would be general and common to all men, only that some of all sorts, good, and bad, and middling, would rise again, and which he supposed was the sense of the ancients. It is certain the Jews are divided in their sentiments about this matter; some of them utterly deny that any other shall rise but the just; yea, they affirm x, that only the just among the Israelites, and not any of the nations of the world shall rise; others say that all shall rise at the resurrection of the dead, excepting the generation of the flood y; and others z think, that only they that have been very bad, or very good, shall rise, but not those that are between both; but certain it is, as the apostle affirms, that all shall rise, both just and unjust: the just are they who are made so by the righteousness of Christ imputed to them, and who being created anew unto righteousness and true holiness, live soberly, righteously, and godly; the unjust are they who are destitute of righteousness, and are filled with all unrighteousness; and these latter, as well as the former, will rise again from the dead; which is clear, not only from the words of Christ, and the writings of the apostles, but from the Scriptures of the Old Testament, particularly Da 12:2 and also from the justice of God, which requires that they who have sinned in the body, should be punished in the body; wherefore it is necessary on this account, that the bodies of the wicked should be raised, that they with their souls may receive the full and just recompense of reward; and likewise from the general judgment, which will include the righteous and the wicked, and who must all stand before the judgment seat of Christ, to receive for the deeds done in the body, whether good or evil; in order to which there must be a resurrection of them; to which add, the account the Scripture gives of the punishment of the wicked in hell, which supposes the resurrection of the body, and in which the body and soul will be both destroyed. Indeed there will be a difference between the resurrection of the just and of the unjust, both in the time of their rising, the dead in Christ will rise first at the beginning of the thousand years, the wicked not until they are ended; and in the means and manner of their rising; they will be both raised by Christ, but the one by virtue of union to him, the other merely by his power; the just will rise in bodies not only immortal, and incorruptible, but powerful, spiritual, and glorious, even like to the glorious body of Christ; the wicked will rise with bodies immortal, but not free from sin, nor glorious: yea, their resurrection will differ in the end of it; the one will rise to everlasting life and glory, the other to everlasting shame and damnation.
s Maimon. in Misn. Sanhedrin, c. 11. sect. 1. Kimchi in Isa. xxvi 19. Aben Ezra & Saadiah Gaon in Dan. xii. 2. t T. Bab. Taanith, fol. 7. 1. u Prefat. in Isa. fol. 3. 1. w De Resurrectione Mortuorum, l. 2. c. 8. x Vid. Pocock, Not. Miscel. in port. Mosis, p. 183. y Pirke Eliezer, c. 34. z Vid. Menassah ben Israel, ut supra.
Fuente: John Gill’s Exposition of the Entire Bible
That there shall be a resurrection ( ). Indirect assertion with infinitive and accusative of general reference () after the word (hope). The future infinitive after is also according to rule, being followed by either present, aorist, or future infinitive (Robertson, Grammar, pp. 870, 877, 878).
Both of the just and the unjust ( ). Apparently at the same time as in Joh 5:29 (cf. Ac 17:31f.). Gardner thinks that Luke here misrepresents Paul who held to no resurrection save for those “in Christ,” a mistaken interpretation of Paul in my opinion. The Talmud teaches the resurrection of Israelites only, but Paul was more than a Pharisee.
Fuente: Robertson’s Word Pictures in the New Testament
Allow [] . Or, as Rev., look for. The word admits of either sense.
Fuente: Vincent’s Word Studies in the New Testament
1) “And have hope toward God,” (elpida echon eis ton theon) “We have or hold hope toward God;” We possess hope toward this ancient, ancestral God of our fathers, hope founded on the word of the God of our ancestral fathers, Exo 3:6; Mat 22:31-32; Mar 12:36; Ac 7,32
2) “Which they themselves also allow,” (hen kai autoi houtoi peosdechomtai) “Which these themselves also expect or anticipate;” They themselves believed in and hoped for the resurrection of the dead, the reunion of the redeemed, beyond the experience of death, as expressed Job 14:13-15; Job 19:23-27; Psa 16:8-11; Psa 17:15.
3) “That there shall be a resurrection of the dead,” (anastasin mellein esesthai) “That there is to be (to come to be) a resurrection of the dead,” Dan 12:2-3; Act 23:6-8; Act 28:20. This age-long, continuing hope is also expressed Tit 2:11-14; 1Jn 3:2.
4) “Both of the just and unjust.” (dikaion te kai adikon) “Of both the just and the unjust ones,” Joh 5:28-29; Rom 2:4-8; 1Co 15:51-58. It is not to be a resurrection of the righteous alone, as some teach, See also Isa 26:19; Eze 37:1-14; Hos 13:14.
Fuente: Garner-Howes Baptist Commentary
−
15. Hoping in God. We must note the course of his speech. For after that he hath professed that he believeth the Scripture, he doth now add the hope of the resurrection to come, that it may appear that it cometh not from the understanding of the flesh, − (582) or from the decrees of men, but it is conceived out of the word of God. Thus doth the reverence of the Scripture go before, − (583) that it − (584) may hold us fast bound, and it is the beginning of faith. After that the knowledge of those things which God hath revealed there doth follow, being coupled and linked with sure hope. And whereas he maketh them his fellows, it is referred unto the sounder sort. Though it be not to be doubted, but that he seeketh, by this means and policy, to bring them out of their lurking places into the clear light, and that before Felix; as it shall again appear by the conclusion of the defense. But in this place, the general resurrection is defended [asserted] against certain brain-sick fellows, who restrain the same unto the members of Christ. But as Paul doth in this place say that all men shall rise again, so by the plain voice of Christ all are cited; − (585) some unto judgment, some unto life ( Joh 5:29). −
(582) −
“
Carnis sensu,” from carnal sense.
(583) −
“
Praecedit,” take precedence
(584) −
“
Ejus anctoritas,” its authority
(585) −
“
Promiscue,” promiscuously.
Fuente: Calvin’s Complete Commentary
(15) Which they themselves also allow . . .We have the same tact, perhaps also the same sympathy, as in Act. 23:6. He identifies himself, on this point, not only with the Pharisees but with the great bulk of the Jewish people.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
15. They themselves Literally, these themselves, pointing, says Kuinoel, to the Pharisees present, who had come with the Sadducees.
Allow With Paul, taught by the resurrection and doctrines of Christ, the resurrection was an earnest and fundamental hope; with the Jews it was a mere allowance; that is, they conceded that it might be held without heterodoxy.
A resurrection The doctrine of the resurrection of the righteous alone cannot be reconciled with this express declaration of the resurrection of the unjust.
Fuente: Whedon’s Commentary on the Old and New Testaments
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.
Ver. 15. And have hope toward God, which themselves also allow ] The Jews generally believed no article of the faith more than this,Joh 12:24Joh 12:24 ; Act 23:8 . The primitive times yielded some that denied it, 1Co 15:12-19 ; so do these unhappy times of ours: we must all look to our standing, and get our hearts ballasted with grace (as the bee, when she is to fly against the wind, ballasteth her body with some little stone carried between her feet), that we be not whirled about with every wind of doctrine. A man is to expect, if he live out his days, to be urged to the breach of every branch of the Decalogue, and to be put to it in respect of every article of the creed. Provide for a storm: shipmen in a calm, or at a haven, look to their tacklings: see the ship be well ballasted, victualled, watered, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
15. ] It would appear from this, that the High Priest and the deputation were not of the Sadducees . But perhaps this inference is too hasty; Paul might regard them as representing the whole Jewish people, and speak generally , as he does of the same hope ch. Act 26:7 , where he assigns it to .
, inserted here in some MSS. to fill up the meaning, is not likely to have been spoken by the Apostle. The juxtaposition of those words, which excited mockery even when the Gospel was being directly preached , would hardly have been hazarded in this defence, where every expression is so carefully weighed.
Fuente: Henry Alford’s Greek Testament
Act 24:15 . , cf. Act 23:6 : St. Paul speaks of the hope as a present possession, “ habens id plus quam . expectant ,” Bengel; in LXX very frequent with , but for cf. Isa 51:5 , Ps. 118:114, so here, a hope supporting itself upon God. : the Apostle makes no distinction between Sadducees and Pharisees, but regards the Jews who were present as representing the nation. ., Act 23:21 , cf. St. Paul’s words in Tit 2:13 , Gal 5:5 . , see above on Act 11:28 , and cf. Act 27:10 , future infinitive with only in this one phrase in N.T. . : the belief was firmly held in all circles where the teaching of the Pharisees prevailed. But was this belief a belief in the resurrection of Israelites only? Was it a belief in the resurrection of the righteous only? The book of Daniel plainly implies a resurrection of the just and the unjust, Act 12:2 , but we cannot say that this became the prevailing belief, e.g. , in Psalms of Solomon , although Act 3:16 may probably be based upon the passage in Daniel, yet in Act 24:13 there is no thought of the resurrection of the sinner ( cf. 2Ma 7:14 , , addressed to Antiochus Epiphanes). So Josephus, in giving an account of the ordinary Pharisaic doctrine, speaks only of the virtuous reviving and living again, Ant. , xviii., 1, 3. So too in the Talmudic literature the resurrection of the dead is a privilege of Israel, and of righteous Israelites only there is no resurrection of the heathen. On the other hand there are passages in the Book of Enoch where a resurrection of all Israelites is spoken of, cf. 22, with the exception of one class of sinners, i xxxvi, xxxvii lxx, lxxxiii xc, Apocalypse of Baruch l Lev 6 , but in Enoch xli liv. we have a resurrection of the righteous Israelites only, cf. Apoc. of Baruch xxx. 1 ( cf. with this verse in Acts). See further Charles, Book of Enoch , pp. 139, 262, and Apocalypse of Baruch, l.c., Psalms of Solomon , Ryle and James, Introd. , li., pp. 37, 38, Schrer, Jewish People , div. ii., vol. ii., p. 179. Weber, Jdische Theol. , p. 390 ff. (1897). Enoch xci civ is placed by Charles at 104 95 B.C., and Baruch xxx is ascribed to 2 , written after the destruction of Jerusalem.
Fuente: The Expositors Greek Testament by Robertson
And have = Having.
toward. Greek. eis. App-104.
allow = look for. Greek. prosdechomai. See note on Act 23:21.
resurrection. Greek. anastasis. App-178.
of the dead. App-139., but the texts omit, not the Syriac.
the just = righteous. Greek. dikaios. App-191.
unjust = unrighteous. Greek. adikos. Four times translated “unrighteous”; eight times “unjust”. Compare App-128.
Fuente: Companion Bible Notes, Appendices and Graphics
15. ] It would appear from this, that the High Priest and the deputation were not of the Sadducees. But perhaps this inference is too hasty; Paul might regard them as representing the whole Jewish people, and speak generally, as he does of the same hope ch. Act 26:7, where he assigns it to .
, inserted here in some MSS. to fill up the meaning, is not likely to have been spoken by the Apostle. The juxtaposition of those words, which excited mockery even when the Gospel was being directly preached, would hardly have been hazarded in this defence, where every expression is so carefully weighed.
Fuente: The Greek Testament
Act 24:15. , having) [in actual possession]. This is more than , expect look for [but Engl. Vers. allow].- , of the just as well as also the unjust) An appropriate division: for he was speaking in a court of justice.
Fuente: Gnomon of the New Testament
have: Act 24:21, Act 26:6, Act 26:7, Act 28:20-31
that: Act 23:6-8, Job 19:25, Job 19:26, Dan 12:2, Mat 22:31, Mat 22:32, Joh 5:28, Joh 5:29, 1Co 15:12-27, Phi 3:21, 1Th 4:14-16, Rev 20:6, Rev 20:12, Rev 20:13
Reciprocal: Isa 26:19 – dead men Luk 14:14 – the resurrection Luk 20:35 – to Joh 11:24 – I know Act 4:2 – preached Act 10:22 – a just Act 24:25 – righteousness Col 1:5 – the hope Tit 2:13 – blessed Heb 6:2 – resurrection Heb 11:35 – that they
Fuente: The Treasury of Scripture Knowledge
RESURRECTION TO LIFE AND TO JUDGMENT
There shall be a resurrection of the dead, both of the just and unjust.
Act 24:15
These words spoken by St. Paul in presence of Felix, who probably noted reference to unjust. He was a bad man, and possibility of retribution made him tremble.
Men nowadays do not tremble when they hear of resurrection of unjust; but there are some who, when on Holy Days like Easter the truth is brought home to them, are conscious of questions rising up in soul.
The Lord leaves us in no doubt; the resurrection of the just will be to life, of unjust not to damnation but to judgment, to a first examination upon which the final decision irreversibly turns.
I. The resurrection of life.What is it? The unjust make a resurrection of life in a special sensea resurrection of judgment. How will it be with the righteous? Our Lords words are plain: He that heareth My Word cometh not into judgment: and He that beliveth is not judged. Some, therefore, will be so blest that for them, when the Lord comes to judge, there will be no judgment. Is this in accord with tenor of Holy Scripture? Yes, there is undoubtedly proof of a first resurrection, and that they who are worthy of it will reign with Christ during the mystic thousand years. These are they who come not into judgment.
II. What is the spiritual character of those chosen ones? Here Christ has revealed it in passages above quotedHe that believeth. But if such be the power of faith, what of the lower powers of belief? We must leave it with Him, knowing that even weak faith in Him will never be counted as though it were not.
III. On faith in Jesus ChristIncarnate, Crucified, Risendepends all our future, here and hereafter.
Bishop Ellicott.
Illustration
The Resurrection of Christ is no isolated fact. It is not only an answer to the craving the human heart; it is the key to all history, the interpretation of the growing purpose of life.
Fuente: Church Pulpit Commentary
5
Act 24:15. In this verse the apostle expressed the real subject that was the motive for their objection to him, namely, a belief in the resurrection. Which they themselves also allow. The Pharisees professed to believe in the resurrection, but denied that it was through Jesus whom they had crucified (chapter 4:2).
Fuente: Combined Bible Commentary
Act 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 of the unjust. That is to say, his belief in the Law and the Prophets gave him a hope founded on God, because His word and the promises contained in the Law and the Prophets furnish the only grounds for such a hope. The hope was, as he went on to say, that there would surely be a resurrection. Nor was he singular in holding this certain expectation. These, he said, pointing to members of the Sanhedrim in the court, and to the other Jews presentthese hold it with me. Such an appeal tells us that the dissension between the Pharisees and Sadducees in the Sanhedrim alluded to in chap, Act 23:7 had been speedily arranged, and that both parties had agreed together to compass the destruction of the famous Gentile missionary. Paul with justice refers to the belief in the resurrection as the general belief of the Jewish nation, the sceptical opinions of the Sadducees influencing only a very few, comparatively speaking. The Sadducees, writes Josephus, were able to persuade none but the rich; the Pharisees had the multitude on their side (Antiquities). Thus he explained to Felix his faith was the faith of the people, the faith of his fathers; and the devout hope of the resurrection which he and his brother Nazarenes put forward so prominently, and which evidently was a deep offence to some of the more prominent members of the great Jewish councilthe devout hope of the resurrection was, after all, entertained in the hearts of the majority of the Jewish people. Hast thou, asks Lange here, this hope? If the Spirit has not yet imparted it to thee, pause not until thou art assured of thy blessed resurrection; pause not, for there can be nothing more awful than to die without the hope of the resurrection.
Lange has also an exhaustive note on the devout hope of the resurrection being the ancient heritage of the Jewish race: The hope of the resurrection is established on a doctrine, the glory of which did not arise for the first time in the New Testament. This golden thread of eternal life passes, on the contrary, through the whole of the Old Testament.
The Creator who animated the dust of the ground with His breath, the covenantal God who made an everlasting covenant (Gen 17:7) with Abraham, Isaac, and Jacob, is not a God of the dead, but of the living. That hope was a source of comfort to Job (Job 19:25-27); Isaiah (Act 26:19) foretold it; Daniel (Act 12:2) bore witness to it.
It is, however, true that this hope first acquired a firm foundation, and was endowed with life and productive power through the resurrection of Jesus Christ from the dead.
Fuente: A Popular Commentary on the New Testament
Our apostle had made a free and open profession of his religion in the foregoing verse, After the way called heresy do I worship the God of my fathers.
Here at the 15th verse he asserts the doctrine of the resurrection, which was a principal article both of the Jewish and the Christian religion; I have hope toward God, that there shall be a resurrection both of the just and unjust.
And having made a declaration of his faith, ver. 14,15. he next gives an account of his life, at verse 16. Herein do I exercise myself, to have always a conscience void of offence toward God and toward men.
Observe here, 1. What is the principle and guide of a good man’s actions; and that is, conscience. The word and law of God is the rule of our actions, but conscience is the immediate guide and director of them.
Observe, 2. The extent of a good man’s pious practice: To keep a conscience void of offence toward God and man. To exercise a faithful care in performing the duties of both tables, is both an argument of our sincerity, and an ornament to our profession.
Observe, 3. The apostle’s constancy and perseverance in this course; to have always a conscience void of offence. We must not make conscience of our duty by fits and starts; but in the whole course and tenor of our lives and actions. Religion should be a constant frame and temper of mind.
Observe, 4. The apostle’s earnest care and endeavour to this purpose, Herein do I exercise myself. The original word is of an intense signification, and denotes the apostle’s applying his mind, in good earnest, to be thoroughly instructed in all the parts and points of his duty, and his being very careful and conscientious in the discharge and performance of it.
Observe, 5. What was the apostle’s great motive and encouragement to do all this; namely, the belief of the resurrection, and the future state of rewards and punishments consequent upon it. Because I hope for a resurrection both of the just and unjust; therefore, do I exercise myself to have always a conscience void of offence. If we believe the resurrection of the dead, and the judgment to come, we shall be very careful to discharge a good conscience now, in order to the rendering a good account of ourselves then.
Happy man, who, when he goes into another world, carries with him thither a conscience clear of all guilt, either by innocency or repentance! For verily at the hour of death, to be free from stings and upbraidings, from the terrors and tortures, from the confusion and amazement, of a guilty conscience, is a happiness so desirable, that it is well worth the care and best endeavours of our whole life.
May the apostle’s exercise be our daily practice, namely, To keep a conscience void of offence toward God, and toward all men!
Fuente: Expository Notes with Practical Observations on the New Testament
See notes on verse 10
Fuente: McGarvey and Pendleton Commentaries (New Testament)
15. Having hope toward God, which they themselves accept, that there shall be a resurrection both of the just and the unjust. Here we see the word heresy again occurring, which means separation, and its legitimate application to all the followers of Jesus is here recognized by Paul. The Holy Ghost is the Spirit of the Lord Jesus (Act 16:6 and Rom 8:9) sent into the world not only as the Revelator but the Successor of our risen Lord (Joh 14:16). The holiness movement, like all preceding revivals, is simply a departure from the fallen, dead, despiritualized and degospelized ecclesiasticisms in order to follow Jesus. Hence it is heresy from their standpoint, just as primitive Christianity was heresy from the attitude of fallen Judaism. Here we see a clear repetition of some modern heresies in reference to the annihilation of the wicked, as we see here that even their bodies will be raised into immortality, as well as those of the righteous in the general resurrection. God in the beginning created Adam immortal. Though he was free to sin and fall, his immortality, a necessary constituent of his humanity, is nonforfeitable, since such forfeiture would dehumanize, i. e., brutalize, him.
Fuente: William Godbey’s Commentary on the New Testament
Ananias was a Sadducee, and the Sadducees did not believe in the resurrection (Act 23:8). Therefore Felix would have seen that Paul and Ananias disagreed strongly on this theological point. The Jews who accompanied Ananias to Caesarea evidently included Pharisees who did believe in the resurrection. Belief in the resurrection was the theologically conservative position of the Jews as a whole.
This verse contains the only New Testament reference that Paul believed in the resurrection of the wicked as well as the resurrection of the righteous. Nevertheless the Scriptures speak elsewhere of God raising all people to face judgment (e.g., Dan 12:2; Mat 25:31-33; Mat 25:46; Joh 5:28-29; Act 10:42; Act 17:31; Rev 20:12-15).