Are there references in the gospels that confirm or deny the dual eternal resurrections of both the wicked and righteous souls in the Talmud?

Question

One of the early collections of Rabbinic Law and Doctrine is contained in the Babylon Talmudic. I presume it’s fairly safe to say that it is a good source to indicate what the Rabbis at the time of Christ may have been thinking. Of course Rabbinic thinking is considered irrelevant by Christians with respect to what is true when not in-line with scripture. However from the standpoint of understanding the context of the gospels it has some value. This makes the reference below, from it to Dan 12:2, describing the eternal blessing of the resurrected, as well as the eternal contempt of the wicked also resurrected, as opposed to an odd theory of a temporal punishment for some not that wicked and not that good. This third class seems to be an invention of them outside of the scripture but does make the conclusion of the ‘non-temporal’ nature of the wicked souls subjection to contempt iron clad.

Are there any references or parables of Christ in the gospels that indicate a familiarity with the Rabbinic view of the dual resurrection of both the wicked and the righteous? Is there anything rejected or accepted in them by the Lord?

Talmudic Tractate Rosh haShanah

It is taught in a baraita: Beit Shammai say: There will be three groups of people on the great Day of Judgment at the end of days: One of wholly righteous people, one of wholly wicked people, and one of middling people. Wholly righteous people will immediately be written and sealed for eternal life. Wholly wicked people will immediately be written and sealed for Gehenna, as it is stated: “And many of those who sleep in the dust of the earth shall wake, some to eternal life and some to shame and everlasting contempt” (Daniel 12:2). Middling people will descend to Gehenna to be cleansed and to achieve atonement for their sins

Daniel 12:2 ESV

2 And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt

Answer 1

Are there any references in the Gospels that confirm or deny the dual eternal resurrections of both the wicked and righteous souls in the Talmud?

I believe there is at least one clear Gospel reference to this and few other supported references either in the Gospels and/or New Testament.

And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. John 5:29

And these shall go away into everlasting punishment: but the righteous into life eternal. - Matthew 25:46

Having hope in God, which these also themselves look for, that there shall be a resurrection of the just and unjust. - Acts 24:15

Answer 2

Luke 14:14 says "thou shalt be recompensed at the resurrection of the just", confirming the first group.

There are no Gospel scriptures that confirm an eternally conscious resurrection for the second group. Those people (the incorrigible) are frequently talked about in terms of "Gehenna" or "Fire". They will be permanently destroyed in fire with an ignoble fate symbolized by having a garbage dump as their grave.

The third group ("to be cleansed and to achieve atonement for their sins") sounds much like the Catholic "Purgatory". This was a pagan Greek belief (where bodies are weak and evil, and are continually at war against their immortal souls that must purge their physical identity to become pure. The concept made its way into both Judaism and Christianity.

The Hebrew scriptures do talk of personal atonement for sins through animal sacrifices, but that was only a ritual meant to symbolize Jesus's ultimate sacrifice for sin.

But the concept is simply not taught in the Gospels, except as an example of what not to do, such as Colossians 2 (ESV)

¹⁸ … Let no one disqualify you, insisting on asceticism …
²⁰ If with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to regulations — ²¹ “Do not handle, Do not taste, Do not touch” ²² referring to things that all perish as they are used) — according to human precepts and teachings?
²³ These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh.

In fact, the entire New Testament mentions atonement only once:

… but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.
— Romans 5:11

According to the Bible, people can't possibly do anything to atone for their sins; only Jesus's sacrifice can do that.

Answer 3

There is no "middling group" in Christianity.

When we look at the world, we see that people are a mix of good and evil; but when we look at the Bible, we see

He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.

John 3:18

Those who believe in Jesus may have faults we can point to; but they are not condemned for those faults, because Jesus's death covers their sins.

Those who reject Jesus may have virtues we can praise; but they have sins, too, and, in rejecting God's Provision for the forgiveness of their sins, they have rendered their sins unforgiveable. (I Sam 3:14).

For this reason, when Jesus describes the general resurrection, He gives only two outcomes:

28 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, 29 And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.

John 5:28,29

When you are raised, you go directly to either life or damnation. No middle ground.

Daniel 12:2 also gives only two outcomes:

And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame [and] everlasting contempt.

I suppose the rabbis inferred the existence of a third group from the use of the word "some". This is not necessary; the "some to everlasting life" and "some to shame and everlasting contempt" could include all those who are raised. (Note that it is not the experience of the wicked that is everlasting, but the contempt in which they are held by the righteous - that is, the attitude of the loyal universe towards them. You cannot get an eternally-burning hell from this verse.)

But, also, Daniel 12:2 says "many" will be raised. There is no reason to think this is a universal resurrection. Jesus teaches a resurrection of some and a resurrection of all:

Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.

John 5:25

Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,

John 5:28

There is probably a special and a general resurrection here; in both resurrections, there are only two outcomes, but Daniel 12:2 and John 5:25 describe a resurrection in which some of the righteous and some of the wicked are raised, while John 5:28 describes a resurrection in which all of the righteous (dead) and all of the wicked are raised, in both cases with only two possible outcomes.