The first resurrection in Revelation is peculiar indeed. Of course, the Bible makes mention of many resurrections at different times, not the least of which is the resurrection of our Lord and Savior Jesus Christ. However, only once is the “first resurrection” mentioned and it occurs in the book of Revelation, in a chapter that is most difficult to interpret with certainty.

How Scripture answers "What is the first resurrection in Revelation?"

Defining the first resurrection in Revelation 20:51 is best begun with the “Scriptural backstop” of resurrection passages that can be clearly understood. The New Testament well establishes a resurrection of the saints4,5,6,7 at the judgment day4,5,7,10 – the “last day”7 resurrection including both Christians (“life”) and non-Christians (“death”)4,10.

We can go a step further and eliminate any literal interpretation for the first resurrection of Revelation 20. It’s clearly not speaking of the actual first resurrection recorded in the Bible (1 Kings 17:17-23). It’s also clearly not referring to Jesus Christ’s resurrection. What our text1 does clearly identify are the characteristics of those taking part in the first resurrection…which happen to be the same as the individuals eligible for the resurrection on the last day4,5,6,7,10…which also happens to be the same as how John describes the very audience he’s addressing2 and Christians in general3. It is Christians – all faithful Christians – that are Priests of God1. They are not subject to the “second death” that’s awaiting the unrighteous but are promised to reign with Christ eternally5 (signified in our text1 by the “thousand years”).

Therefore, the first resurrection in Revelation 20:5 is the resurrection that all Christians partake in through their baptism into Christ8, since this “first” resurrection must precede/necessitate their bodily resurrection to eternal life4,5 coming on the last day7,10. It is only by or through this “first” resurrection that the individual is free from the second death.

NOTE: One of Daniel’s visions9 bears striking similarities and correlation to John’s vision through Revelation chapters 19-20.

Why begin with the “Scriptural backstop”? This one passage1 is the only reference to a “first” resurrection in the entire Bible, which is further compounded by the fact that it occurs in a genre (e.g. prophecy) that is by nature highly figurative and symbolic. In these cases, we would look to an inspired writer to illuminate us….but there is none (see the first reason). Therefore, a logical place to start is finding what is clearly taught about resurrection in general. When we coupling this with eliminating what Scripture clearly would not support for a definition, we just may come to terms with the best understanding for the first resurrection of Revelation 20:51 without straying outside the bounds of God’s authoritative word.

Answer built on scripture-blocks below

Revelation 20:5-6

The rest of the dead did not come to life until the thousand years were ended. This is the first resurrection. Blessed and holy is the one who shares in the first resurrection! Over such the second death has no power, but they will be priests of God and of Christ, and they will reign with him for a thousand years.

The rest of the dead did not come to life until the thousand years were ended which is the first resurrection. The one that shares in the first resurrection is holy and blessed.  They will overcome the second death and be priests of God and Christ – reigning with Him for a thousand years.

The book of Revelation is what John saw and was told to write down (1:1-2). Using “in the Spirit” as a structural marker, the book can be sectioned into four visions in particular:

  • Vision One (1:9-3:22) – Jesus speaking to the seven churches
  • Vision Two (4:1-16:21) – Seven seals, seven trumpets, seven bowls of wrath; “one of the seven angels who had the seven bowls” introduces the last two (and therefore possibly connected):
    • Vision Three (17:1-21:8) – Babylon the Harlot
    • Vision Four (21:9-22:5) – Jerusalem the Bride

In chapter 17, we begin to see judgment for “the prostitute” and the city “Babylon the great” and the “marriage supper of the Lamb” in heaven. In chapter 20, several images or statements are presented that occur only in this chapter of Revelation (listed below). The clear and final defeat of Satan in 20 follows with the ultimate and glorious victory of God in 21 and final warnings and a call to return in 22.

The exclusive terms and concepts of Revelation chapter 20:

  • the “thousand years” of Satan chained (vss 2-3, 7) and saints reigning with Christ (vss 4-6),
  • the “first resurrection” (vss 5-6),
  • the “second death” (vs 6, 14),
  • the “great white throne” (v 11)
Scripture-block application to this question

The first resurrection is when the “rest of the dead” are raised. Characteristically, they are:

  • Blessed and holy,
  • Not subject to the “second death”,
  • Priests of God and Christ2,3,
  • Will reign with Him [Christ]2,3 for “a thousand years.”

!! scripture-block context extra important here !!

The “rest of the dead” that are raised appears to be in contrast to (or is it inclusive of?) the preceding verse 4 where John saw the souls of those given “authority to judge”, martyrs, and all that didn’t worship “the beast” were raised and reigned with Christ for “a thousand years”.

    Revelation 1:4-6

    John to the seven churches that are in Asia: Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth. To him who loves us and has freed us from our sins by his blood and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever. Amen.

    John addressing the seven churches in Asia: Grace and peace from Him who is and was and is to come, and from the seven spirits before His thorn, and from Jesus the true witness, firstborn of the dead and ruler of kings on earth.  To Him who loves and freed us from our sins by His blood and made us a kingdom, priests to His God and Father.  To Him be glory and dominion forever. Amen.

    The book of Revelation is what John saw and was told to write down (1:1-2). Using “in the Spirit” as a structural marker, the book can be sectioned into four visions in particular:

    • Vision One (1:9-3:22) – Jesus speaking to the seven churches
    • Vision Two (4:1-16:21) – Seven seals, seven trumpets, seven bowls of wrath; “one of the seven angels who had the seven bowls” introduces the last two (and therefore possibly connected):
      • Vision Three (17:1-21:8) – Babylon the Harlot
      • Vision Four (21:9-22:5) – Jerusalem the Bride
    Scripture-block application to this question

    John, together with his audience for Revelation (e.g. Christians), are “priests to his God and Father” (priests to Christ). This is present tense; they are already “priests” that are part of “kingdom” at the time of John’s writing.

    Revelation 5:9-10

    And they sang a new song, saying, ‘Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation, and you have made them a kingdom and priests to our God, and they shall reign on the earth.’

    And they [four living creatures and twenty-four elders around the throne of  God] sang a new song that praised the Lion of Judah/Root of David/Lamb [Jesus] because He was the only one worthy to open the scroll with its seals.  He was the one that was slain and by whose blood people from every tribe and language and nation were ransomed to be God’s people. He made them to be a kingdom and priests to God reigning on earth.

    The book of Revelation is what John saw and was told to write down (1:1-2). Using “in the Spirit” as a structural marker, the book can be sectioned into four visions in particular:

    • Vision One (1:9-3:22) – Jesus speaking to the seven churches
    • Vision Two (4:1-16:21) – Seven seals, seven trumpets, seven bowls of wrath; “one of the seven angels who had the seven bowls” introduces the last two (and therefore possibly connected):
      • Vision Three (17:1-21:8) – Babylon the Harlot
      • Vision Four (21:9-22:5) – Jerusalem the Bride

    Chapters four and five begin the second major vision of the book. Specifically here, there is “one seated on the throne” mentioned several times beginning in chapter four, eventually identified as who would be God, the Father (4:11).  Surrounding and singing praises to Him are “four living creatures” (4:6) and “twenty-four elders” (4:4). He is holding a scroll that cannot be opened by anyone, except one standing beside the throne and identified as the “Lion of the tribe of Judah, the Root of David” (vs 5), and a “Lamb” (vs 6).

    Scripture-block application to this question

    Together with John’s opening affirmation2, it is Christians that reign with Christ as priests in a kingdom.

    John 5:28-29

    Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.

    Don’t be surprised or shocked at what I’m saying, for a time is coming when all the dead will come out of their tombs at the sound of His voice.  Those that have done good will be raised to eternal life, and those that have done evil will be raised to eternal judgment.

    Jesus is in Jerusalem and healing on the Sabbath day and stating that He was the son of God. “This was why the Jews were seeking all the more to kill him, because not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God.” (vs 18)

    Jesus has just said that the dead “will hear the voice of the Son of God” and live (vs 25).  A shocking statement that He further clarifies in the passage.

    Scripture-block application to this question

    Jesus foretells a time when the physically dead will hear His voice and rise – those that have “done good” to eternal life, and those that have “done evil” to a “resurrection of judgment”6.

    !! scripture-block context extra important here !!

    It is clear from the context that Jesus is speaking here about a “second” resurrection of sorts since He prefaced this by declaring that “an hour is coming, and is now here, when the dead will hear the voice of the Son of God, and those who hear will live” (vs 25, a “first” resurrection).

    Matthew 19:28-29

    Jesus said to them, “Truly, I say to you, in the new world, when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel. And all that have left earthly family or wealth for my name’s sake, will receive a hundredfold and inherit eternal life.

    Jesus said that in the new world (“regeneration” or “age when all is renewed”), He will sit on His throne and His disciples (apostles) will sit on twelves thrones, judging the twelve tribes. Indeed anyone that calls on His name leaving all of this world behind will receive a hundredfold more with inherit life.

    Jesus has just told them the difficulty of a rich person entering heaven and the apostles are shocked.  They don’t understand and can’t believe that anyone could be saved as a result.  This was Jesus’ response after Peter states that they’ve “left everything” and – probably excited – asks, “What then will we have?”  In His answer, Jesus goes beyond the “twelve thrones” statement to say that “everyone” that puts Him over material things (relationships, wealth, etc.) will receive a “hundredfold” and “inherit eternal life.” (vs 29) He concludes with what appears to be the real lesson and intent of His teaching, “But many who are first will be last, and the last first.” (vs 30)

    Scripture-block application to this question

    When Jesus is triumphant on His throne “in the new world,” his followers that have remained faithful will “inherit eternal life”.

    Luke 14:13-14

    But when you give a feast, invite the poor, the crippled, the lame, the blind, and you will be blessed, because they cannot repay you. For you will be repaid at the resurrection of the just.

    But when you hold a feast, invite the poor and lame and blind, for they cannot repay you and in that you will be blessed. Instead, your reward will be at the resurrection of the just.

    The setting is the Sabbath when Jesus is in the house of a Pharisee (vs 1). Jesus begins to challenge them with questions and several parables.

    Luke is the only gospel that records these events.

    Scripture-block application to this question

    Jesus speaks matter-of-factly about the resurrection in the last day4, here referring to it as the “resurrection of the just”.

    John 11:23-27

    Jesus said to her, Your brother will rise again. Martha said to him, I know that he will rise again in the resurrection on the last day. Jesus said to her, I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, and everyone who lives and believes in me shall never die. Do you believe this? She said to him, Yes, Lord; I believe that you are the Christ, the Son of God, who is coming into the world.

    Jesus told Martha that her brother, Lazarus, would rise again. Martha confessed her faith that he would indeed be resurrected again on the last day. Jesus proclaimed that He is the resurrection and the life and that whoever believes in Him, even though he dies physically, he will live again never to die. He asked Martha if she believed this and she said, “Yes, Lord. I believe that you are the Christ, the Son of God, who is coming into the world.”

    Mary and Martha had sent for Jesus because their brother Lazarus was ill (vs 3). However, He did not come immediately (vs 6), waiting and foretelling that Lazarus had now in fact died (vs 11) in order that His raising him might glorify God (vs 4, 42).
    Scripture-block application to this question

    After telling Martha that Lazarus will physically rise again, she testifies to Jesus about her belief in the spiritual resurrection. Jesus confirms her testimony, that all who believe in Him, though they die physically, will live eternally never to die again.

    Romans 6:1-4

    What shall we say then? Are we to continue in sin that grace may abound? By no means! How can we who died to sin still live in it? Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.

    What’s the conclusion then?  We should never continue in sin just so that God’s grace will be magnified. We can’t continue to live in sin after dying to it.  It was our baptism into Christ Jesus that united us in His death.  Our baptism was a death burial together with Him so that just as He was raised to glory by the Father, we too will be raised to have a new life.

    Paul is making the broader point of the richness and fullness of God’s grace toward sinful man (chap 5) before turning to man’s response (and responsibility) for salvation. Through the beginning verses of chapter 6, Paul correlates Jesus’ death, burial, and resurrection to the Christian’s “death, burial, and resurrection” to a new [spiritual] life.

    Scripture-block application to this question

    Baptism is what puts someone “into His death.” We are then raised (from the burial of baptism) into “newness of life.”

    !! scripture-block context extra important here !!

    Daniel 7:25-27

    He shall speak words against the Most High, and shall wear out the saints of the Most High, and shall think to change the times and the law; and they shall be given into his hand for a time, times, and half a time. But the court shall sit in judgment, and his dominion shall be taken away, to be consumed and destroyed to the end. And the kingdom and the dominion and the greatness of the kingdoms under the whole heaven shall be given to the people of the saints of the Most High; their kingdom shall be an everlasting kingdom, and all dominions shall serve and obey them.

    He will blaspheme God and persecute the saints of God, thinking he can supersede God’s sovereignty. For a period of time he will have dominion over the saints of God, but it will end in heavenly judgment and he will be destroyed in the end when God’s saints are given the kingdom and dominion over all.  Their kingdom will be everlasting and all dominions will be subject to them.

    Daniel is documenting a dream/vision he as had in the first year of Belshazzar, king of Babylon. It is of four beasts (or empires – vss 17, 23) coming from the sea: one like a lion, another like a bear, a third like a leopard, and a fourth different from the others but with ten horns.  Assuming that this “fourth kingdom” would have to Rome (Daniel lived during the Babylonian (1st), then the Medo-Persian (2nd), then followed Greece (3rd), and finally the Roman empire (4th)), a possible outline and explanation for the chapter follow:

    • Rome’s rulers which are represented by horns (7:24) are full of great boasts and blasphemies (7:8).
    • Eventually, this beast (Rome) would be slain and burnt – a prophecy of its destruction (7:11) — appears to connect with John’s vision in Revelation 19.
    • However, before its final destruction, it is granted a reprieve for a period of time (7:12), during which the Son of Man (Jesus) goes before the Ancient of Days (God, the Father) and receives a kingdom that will not be destroyed (7:13-14).
    • The saints of God (Christians) will receive and possess that kingdom (7:18).
    • Then a really wicked ruler would arise, gaining power by destroying three of his predecessors (7:24).
    • During his reign, Christians would be persecuted for a short period of time (7:25), but eventually, God would bring judgment on the ruler and God’s people would reign (7:26-27) – which appears to connect with Revelation 20:4-6.
    Scripture-block application to this question

    These verses from Daniel’s vision seem to mirror the picture and events that John’s vision paints in Revelation 20:4-61.

    !! scripture-block context extra important here !!

    Acts 17:32-34

    Now when they heard of the resurrection of the dead, some mocked. But others said, We will hear you again about this. So Paul went out from their midst. But some men joined him and believed, among whom also were Dionysius the Areopagite and a woman named Damaris and others with them.

    Some of them mocked Paul after hearing about the resurrection of the dead. But others agreed to hear him again and even joined him in belief, including Dionysius the Areopagite and a woman named Damaris and others. So Paul left Athens.

    Paul’s sermon to the Athenians from Mars Hill while he awaited his companions to join him from Macedonia during his second missionary journey.

    Scripture-block application to this question

    Paul’s preaching consisted of “the resurrection of the dead”.

    !! scripture-block context extra important here !!

    Paul’s recorded sermon (vss 22-31) only explicitly mentions the one that God raised, Jesus Christ (vs 31), as the assurance that He would judge the world on a day He has “fixed”. However, the implication is that they understood that to involve a broader resurrection of those that would “repent” before that day.

    end of scripture-blocks; go back to the answer

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    Bob Zlee

    What organization are you affiliated with?

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    admin

    Hi Bob! Thanks for asking. No affiliation, just reading the Bible.

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