On the principle of regarding, for application in this argument, the _whole_ of the Canonical Scriptures as authoritative, it is legitimate to refer to the Book of Revelation for information respecting the resurrection of the dead. Now, in Rev. xx. 5 we have in express terms, "This is the first resurrection." And again, in the next verse, "Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power." It is evident, therefore, that this is the resurrection of the just, and that those who are thus "blessed and holy" are thenceforth exempt from mortality. This conclusion has a very important bearing on our argument; for, on turning to _v._ 4 of the same chapter, we find that the partakers of this resurrection are described as martyrs "who were beheaded for the witness of Jesus, and for the word of God," and generally as those who "received not the mark of the beast on their forehead and on their hand," which may be interpreted as meaning that by intelligent faith and righteous deeds they overcame their spiritual adversaries. It seems, therefore, allowable to infer that this is the company of those who in Scripture are so often called "the elect," who by suffering, experience, and hope, are in this life "sealed" unto the day of redemption (Rev. vii. 2-8, and Eph. iv. 80).
It is, besides, said of these chosen ones that they "lived and reigned with Christ a thousand years," but that "the rest of the dead lived not till the thousand years were finished." It would thus appear that a definite interval of long duration is interposed between the resurrection of the just and the unjust. It is also to be particularly noticed that the seer, speaking of what pertains to that interval of a thousand years during which the spirit of evil is "bound," says that he "saw thrones, and they sat upon them, and judgment was given to them" (Rev. xx. 4). This must refer to the judgment undergone by those who have part in the _first_ resurrection, because the rest of the dead do not rise to be judged till the thousand years are ended. As to the elect being judged, the teaching of St. Paul is very explicit, where he says, identifying himself with the general company of the faithful, "We must all appear before the judgment-seat of Christ; that every one may receive the things done through the body, according to what he hath done, whether good or bad" (2 Cor. v. 10. So also Rom. xiv. 10). It is not expressly said in the passage above quoted who they are who sat on thrones and had judgment given to them; but the information is supplied in Matt. xix. 28, where we read, "Jesus said to them [that is, as the context shows, to Peter and the other apostles], Verily I say to you, that ye who have followed me, in the regeneration when the Son of man shall sit on the { 40} throne of his glory, ye also shall sit on twelve thrones judging the twelve tribes of Israel." A like revelation, addressed exclusively to the apostles, is given in Luke xxii. 28-80. "The twelve tribes of Israel" is the symbolic designation of the elect--those that are sealed (see Rev. vii. 3-8).