The Judgment On Fallen Angels – The Great White Throne Judgment

I. The Judgment On Fallen Angels – The Great White Throne Judgment. The Judgments Associated With The Second Coming Of Christ – Thy Kingdom Come.

II. The Judgment On Fallen Angels.  Details. 

A. The time of the judgment. Jude reveals the fact that angels are to be brought into judgment. And, the angels which did not keep their first estate, but left their own habitation, he has reserved in everlasting chains under darkness unto the judgment of the great day [Jude 6]. The time element is in the words “the great day.” This must be the Day of the Lord (Tribulation and Millennium) in which all judgment is to be fulfilled. These angels are evidently associated with Satan in his judgment, which is seen to precede the great white throne judgment (Rev. 20:10). It would be concluded that the fallen angels will be judged after the millennial age is over, but prior to the judgment of the great white throne. 

B. The place of the judgment. Scripture is silent as to the place at which this judgment takes place. However, since it is a judgment of angelic beings, it would seem logical to suppose that it takes place in the angelic realm or sphere. Since the one who judges them is King in the very realm in which their activity was centered, the scene of their activity could become the scene of their judgment. 

C. The subjects of the judgment. Peter makes it plain that all the fallen angels will be included in this judgment. For if God did not spare the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment. [2 Pet. 2:4]. 

D. The basis of the judgment. Judgment comes on the fallen angels for their one sin of following Satan in his rebellion against God (Isa. 14:12-17; Ezek. 28:12-19). 

E. The result of the judgment. All those on whom this judgment is meted are consigned to the lake of fire forever. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever [Rev. 20:10]. 

III. The Great White Throne Judgment. Details. 

A. The time of the judgment. This great white throne judgment (Rev. 20:11-15) may rightly be called the “final judgment.” It constitutes the termination of God’s resurrection and judgment program. It is clearly indicated that this judgment takes place after the expiration of the millennial reign of Christ. But the rest of the dead did not live again until the thousand years were finished. And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works [Rev. 20:5, 12-13]. 

B. The place of the judgment. This judgment takes place, not in heaven, nor on earth, but somewhere in between the two. And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them [Rev. 20:11]. 

C. The subjects of the judgment. It is evident from the passage itself, that this judgment is a judgment of those called “the dead.” It has been demonstrated previously that the resurrection program of the saved was completed before the millennium began. The only ones left un-resurrected were the unsaved dead. These must then be the subjects of the judgment. Per the Judgment of Rev. 20:11-15, after the thousand years, is not one of living nations, but preeminently of “the dead.” The dead only are mentioned, and whoever adds “living nations” to it (in order to make out a universal judgment) is most certainly adding to the prophecy. Precisely such a judgment is required to fill out in due proportions what otherwise would be lacking, the order of the Divine procedure in the administration of justice. For, if one had no such prophecy of the judgment of “the dead” at the end of the Millennial era, it would justly be regarded as a grave defect in our system of faith. With it, we have a consonant whole. 

D. The basis of the judgment. This judgment, contrary to popular misconception, is not to determine whether those who stand before this judgment bar are saved or not. All those that are to be saved have been saved and have entered into their eternal state. Those that are to be blessed eternally have entered into their blessing. This is rather a judgment on the evil works of the unsaved. The sentence of the “second death” is passed upon them, “and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works [Rev. 20:12]. As in the judgment of the Gentiles the works demonstrated faith or lack of faith, so here the works demonstrate the absence of life. That there will be degrees of punishment meted out to these unsaved is suggested from other Scripture (Luke 12:47- 48). But the sentence of the second death will be passed on all. The first death was that spiritual death which was suffered in Adam. This second death is the confirmation and making eternal that separation from God which the first death entailed. 

E. The result of the judgment. The result of this judgment is made very clear in Revelation 20:15, “And whosoever was not found written in the book of life was cast into the lake of fire.” Eternal separation from God is the eternal destiny of the unsaved. It would seem that even the casual observer could see that the Word of God can not be made to support the idea of a general judgment, when there are no less than eight different judgments mentioned in Scripture, each with a different time, place, subject, basis and result. Those who assume such a general judgment identify the judgment of the Gentiles (Matt. 25:31-46) with the judgment of the great white throne (Rev. 20:11-15). There are a number of distinctions between these two judgments which makes it impossible to make them the same judgment. In Matthew there is no resurrection before the judgment, but only a gathering of his elect [(Mt 24:31) (Israel, Deu 14:2)], while in Revelation there is a resurrection of all the wicked. In Matthew the judgment is pf the living, but in Revelation it is of the dead. In Matthew the living of the nations are judged, but in Revelation it could not be of national entities, for heaven and earth have fled away and, since nations are confined to the earth, the same event could not be described. In Matthew the judgment is on earth, but in Revelation heaven and earth have fled away. In Matthew there are no books brought forth to be consulted, while in Revelation the books were opened, the book of life was brought forth, and those not found in it were cast into hell. In Matthew the judgment occurs at the return of Christ to earth, but in Revelation it occurs after the expiration of a thousand years of Christ’s presence on the earth. In Matthew two classes appear, the righteous and the wicked, but in Revelation only the wicked appear. In Matthew some went into the kingdom and some into punishment, but in Revelation none go into blessing, but all go into eternal punishment. In Matthew the judge is seated on the “throne of His glory” (25:31) but in Revelation He is seated on the “great white throne.” In Matthew the basis of judgment is the treatment of the brethren (Jews), while in Revelation the judgment is based on their evil works. In Matthew the coming of Christ precedes, but in Revelation no coming is mentioned since Christ has been on earth for the millennium. In Matthew the Son of man, three classes of men (sheep, goats, brethren) and angels are mentioned, but in Revelation, God and one class of men only are seen. In Matthew the sentence is pronounced and the separation is made before the cause of the judgment is known, but there is no judgment in Revelation until after a careful examination of the books. In Matthew there has been no millennial era preceding, for we find those who hungered, thirsted, were naked, strangers, sick, in prison, but in Revelation a millennial age preceded the event (Rev. 20:5). These considerations would seem to be sufficient to support the affirmation that these are not one and the same judgment, but two separate parts of the judgment program of God. The second advent is a climactic event in the program of God. It is climactic in the program in dealing with evil in that Satan will be bound and righteousness will be manifested. It is climactic in the program of judgment in that every living enemy of God’s program is judged. It is climactic for the program for the earth in that the earth can rejoice in the lifting of the curse. It is climactic in the program of resurrection in that all the righteous are raised to share His glory. It is climactic in the program to manifest sovereignty in that the Son is manifested in glory in His kingdom. Such an event can not be minimized nor deleted from its rightful place in God’s program of the ages.  [Regarding judgment: (Matt 12:36, is a judgment that Jesus related to Jews, that will take place at the end of the Tribulation: The unbelief of the Pharisees calls forth the strongest language. Christ addressed them, “generation of vipers,” or poisonous snakes. He declared that they were evil and therefore could not speak good and warned them that as unbelievers, every idle word they speak will be called to account on the day of judgment. He concluded in Matthew 12:37, “For by thy words thou shalt be justified, and by thy words thou shalt be condemned.” This was addressed to the unsaved Pharisees, not to Christians who were justified by faith and whose sins had been forgiven. The judgment seat of Christ (2 Cor 5:10) relates to rewards that are reserved for Christians  that takes place after the rapture of the church, and is not used as a determination of salvation.]

The Judgment On The Gentiles

I. The Judgment On The Gentiles -The Judgments Associated With The Second Coming Of Christ – Thy Kingdom Come

II. Details.

 A. The time of the judgment. In the chronology of Matthew 24 and 25 the judgment of the Gentiles (Matt. 25:31-46) is seen to follow the judgment upon Israel. This judgment takes place following the second coming of Christ (second advent) to the earth. Joel says:

“For, behold, in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem, I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people and for my heritage Israel, whom they have scattered among the nations, and parted my land” [Joel 3:1-2].

The land of Israel has never been called Palestine by God.

“For this is the covenant that I will make with the house of Israel.” ([Hebrews 8:10, 64 A.D.)

The prophet (Joel) reveals that this judgment on the Gentiles will take place at the same time that the Lord restores the nation Israel to “their” land, which is at the second advent. Therefore this judgment must fall at the time of the second coming of Christ after the regathering and judgment on Israel. It must precede the institution of the millennial (thousand year) Kingdom Age, for those accepted in this judgment are taken into that kingdom (Matt. 25:34). 

B. The place of the judgment. Inasmuch as this judgment follows the second coming of Christ, it must be an event that takes place on the earth. It can not be said to take place in the eternal state. There is no statement that any of these nations arose from the dead, so there is none that any part of them descended from heaven to be judged; the language, provided no previous theory is made to influence it, simply describing nations here on the earth, in some way, gathered together at the Second Advent.

Joel 3:2 states that this judgment will take place in the “valley of Jehoshaphat.” This location is not easy to determine. Some hold that it is synonymous with the “valley of Berachah” (2 Chron. 20:26), where Jehoshaphat defeated the Moabites and Ammonites, which victory gave the place a new name. It is certain that our author did not have in mind the valley of Berakhah which was connected with Jehoshaphat’s victory over the Moabites, Ammonites, and Meunites, 2 Chr. 20:20-28. Not only its name, but also the distance is against it.

That there was a valley near Jerusalem named after King Jehoshaphat in ancient times is unknown. Others hold that it is the valley of Kidron which is outside of Jerusalem. However, It is well known that there is a deep ravine now bearing this name just outside Jerusalem, separating the holy city from the mount of Olives. But it is likely that the name was given it only in view of this prophecy, not that it was so called when Joel spoke, nor yet for centuries afterward, as we have to come down to the fourth century of the Christian era before it was thus designated. Perhaps the solution as to the place involved is given in Zechariah 14:4 where we are told that:

“at the Lord’s return to the mount of Olives a great valley shall be opened. And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south” [Zech. 14:4].

A valley which is not in existence today shall come into being at the time of the second advent. Since the name Jehoshaphat means “The LORD judges,” it may be that the newly opened valley outside Jerusalem will bear that name because of the momentous event to transpire there.

C. The subjects of the judgment. It is to be observed that those brought into this judgment are living individuals, not the dead that have been resurrected and brought to judgment. The question before us is this: Does the “all nations” include “the dead,” or only living nations? In deciding this point we have the following:

(1) Nothing is said of “the dead.” To say that they are denoted is inferred from the fact that this passage is made, “wrongfully,” to synchronize with Rev. 20:11-15.

(2) The word translated “nations” is never, according to the uniform testimony of critics and scholars, used to designate “the dead,” unless this be a solitary exception.

(3) The word is employed to denote living, existing nations, and almost exclusively “Gentile” nations.

(4) The Spirit gives us abundant testimony that precisely such a gathering of living nations shall take place just before the Millennial Kingdom age commences, and that there shall be both an Advent and judging.

(5) National judgments are only poured out upon living, existing nations, and not upon the dead who are devoid of any organization belonging to the idea of nation or state.

(6) As there is no statement that any of these nations arose from the dead, so there is none that any part of them descended from heaven to be judged. According to Strong’s Concordance the word nation (ethnos) is translated as “people” twice, “heathen” five times, “nation” sixty-four times, and “Gentiles” ninety-three times. This then must be seen to be a judgment on “living Gentiles” at the second advent of Christ.

D. The basis of the judgment. The basis on which judgment is meted out at this judgment is the treatment received by a group called “my brethren.”

“And the King (Jesus) shall answer and say unto them, Verily I say unto you, Inasmuch as you have done it unto one of the least of these my brethren (Jews), you have done it unto me. Then shall He answer them, saying, Verily I say unto you, Inasmuch as you did it not to one of the least of these, you did it not to me” [Matt. 25:40, 45].

It is to be observed from Joel 3:2 that Israel is the very center of the whole judgment program:

“I will also gather all nations…and will plead with them there for my people and for my heritage Israel, whom they have scattered among the nations, and parted my land.” [Joel 3:2).

The prophecy of Isaiah would seem to narrow this reference to Israel down to the believing witnesses, mentioning the ministry of a specific group, for he writes:

“And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, says the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord” [Isa. 66:19-20].

According to the Book of Revelation God will seal a believing remnant, the 144,000, at the beginning of the tribulation period. They will be a witnessing remnant for that entire period and the fruit of their ministry are described in Revelation 7:9-17, where a great multitude is seen to have been redeemed. The “brethren” are evidently these same believing witnesses of the tribulation period (Jews). This judgment must be a judgment to determine the spiritual condition of those being judged. It is to determine whether the one judged is saved or unsaved. A casual glance at the passage seems to show that this is a judgment based on works, with the outcome depending on the works of the one judged. A closer observation will not support this conclusion.

(1) First of all, it is the accepted principle in Scripture that a man is never saved by works, for nowhere is salvation offered on a works basis. In Matthew 25:46 it says, “And these shall go away into everlasting punishment, but the righteous into life eternal.” So, we see that the eternal destiny of the people appearing before the judgment was being decided. It could not be a judgment of works, for eternal destiny is never decided on that basis, but on the basis of the acceptance or rejection of Christ’s work for us.

(2) Further, those that had fed, given to drink, clothed, and visited the “brethren” were called righteous. If this is a judgment of works, they must have been constituted as righteous on the basis of what they had done. Such would be contrary to the teaching of Scripture.

During the period of the ministry of the brethren:

“this gospel of the kingdom shall be preached in all the world for a witness unto all nations” (Matt. 24:14). (The Gospel of the death, burial and resurrection of Christ is described by the Apostle Paul in 1 Cor 15:1-8).

It has been demonstrated, previously, that this gospel of the kingdom entails the preaching of the death of Christ and the blood of Christ as the way of salvation. Such a gospel these brethren were proclaiming. The Gentiles at this judgment were received or rejected on the basis of their reception or rejection of the gospel that was preached by the brethren. Those who accepted their gospel accepted the messenger and those who rejected their gospel rejected the messenger. The Lord had said,

“Except you be converted, and become as little children, you shall not enter into the kingdom of heaven”. (Matt. 18:3).

“This gospel of the kingdom” required personal faith and the new birth. Such faith and new birth were best evidenced by the works which they produced. The Savior, therefore, in accord with the general analogy of the Scripture on the subject, declares that when He comes with His saints in glory to set up His kingdom, out of the nations, those who exhibited a living faith by active deeds of sympathy and assistance shall, with those that preceded them, inherit (i.e. be kings in) a Kingdom.

Some of the nations will receive their testimony. They believe the Gospel of the Kingdom, this last great witness. They manifest the genuineness of their faith by works. The preachers who are going about are prosecuted and hated by others, suffering, hungry, and some cast into prison. These nations who believe their testimony show their faith by giving them food to eat, clothing them, visiting them in prison, and by showing love to them. The case of Rahab may be looked at as a typical foreshadowing; she believed! It was at a time when the judgment was gathering over Jericho (the type of the world).

“By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.”

And again it is written of her, “Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?”

She had faith and manifested it by works. And so these nations believe the messengers and treat them in kindness. So, grace covers them because they believed. So, it is concluded that these Gentiles are judged on the basis of their works to determine whether they are saved or lost as they have received or rejected the preaching of the gospel by the remnant during the tribulation period.

A question related to this whole consideration is whether the nations are here being judged on a national basis or on an individual basis. There is a wide divergence of opinion on this question. However, several considerations seem to support the view that those being judged here are judged, not in their national units, but rather as individuals.

(1) The nations will be judged on the basis of a reception or rejection of the message of the gospel of the kingdom. Any message given is given expecting a personal response. Since this message required faith and a resultant new birth, those being judged as to their response to the message must be judged on a personal basis as to their individual response. Revelation 7:9-17 reveals that a great multitude have come out of the tribulation who “washed their robes, and made them white in the blood of the Lamb.” They could be saved only as individuals.

(2) If this judgment is on a national basis whole nations must be permitted to enter the millennium. Thus, since no nation is made up of all saved people, unsaved would enter the millennium. Scripture teaches that no unsaved person will enter the millennium (John 3:3; Matt. 18:3; Jer. 31:33-34; Ezek. 20: 37-38; Zech. 13:9; Matt. 25:30, 46). So, this must be an individual judgment to determine the fact of salvation.

(3) If this is a national judgment, it must be on a works basis, since nations can not believe. This would introduce into the Scripture a new method of salvation on the basis of works. Since it can not be shown anywhere in Scripture that a person is given eternal life on a works basis, this must be an individual judgment.

(4) All the other judgments in God’s judgment program are individual judgments. No other part of this program is ever interpreted other than individually and so this interpretation would be in harmony with the whole program.

(5) Other parallel references to the judgment at the end of the age in connection with the second advent seem to be individual judgments:

“Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn” [Matt. 13:30].

Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:

“Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. So shall it be at the end of the world [age]: the angels shall come forth and sever the wicked from among the just, and shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth” [Matt. 13:47-50].

“Behold, the Lord comes with ten thousand of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him” [Jude 14-15].

In each of these instances, which depict this same process of judgment in separating the unsaved from the saved prior to the millennium, it is an individual judgment. None interpret these passages nationally. It must be concluded that Matthew 25 similarly depicts this same individual judgment. It might be questioned whether the term the nations could properly be used of individuals. The word is used in relation to individuals in Matthew 6:31-32; 12:21; 20:19; 28:19; Acts 11:18; 15:3; 26:20. Therefore, since it is used of individuals in other passages, it may also do so in Matthew 25:31. 

E. The result of the judgment. There will be a twofold result of the judgment on the living Gentiles.

(1) To those who have been appointed to the King’s right hand the invitation is extended,

“Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world” (Matt. 25:34).

(2) To those consigned to the King’s left the judgment is pronounced,

“Depart from me, you cursed, into everlasting fire, prepared for the devil and his angels” (Matt. 25:41).

The one group is taken into the kingdom to become subjects of the King, while the other group is excluded from the kingdom and consigned to the lake of fire (Rev 20:1-15). This group of Gentiles taken into the kingdom fulfills the prophecies (Dan. 7:14; Isa. 55:5; Micah 4:2) that state that a great group of Gentiles will be brought under the King’s reign, even though this is Israel’s kingdom.   

The Judgments Associated With The Second Coming – The Judgment On The Nation Of Israel

I. The Judgment On the Nation Of Israel – The Judgments Associated With The Second Coming Of Christ – Thy Kingdom Come

II. Introduction. 

The Scriptures teach that the future judgment program will begin with a judgment upon the nation Israel. To them was promised, through the covenants, a kingdom over which the Messiah, David’s son, should reign. Before this kingdom can be instituted at His personal return to the earth, there must be a judgment on Israel to determine those that will enter into this kingdom, for it is clearly revealed that “they are not all Israel which are of Israel” (Romans 9:6). 

III. Details. 

A. The time of the judgment. The clearest indication of the time of Israel’s judgment is given to us in the chronology of prophesied events by the Lord in Matthew 24 and 25. As previously outlined, these chapters give us the chronology as follows: (1) the tribulation period (24:4-26), (2) the second advent of Messiah to the earth (24:27- 30), (3) the regathering of Israel (24:31), (4) the judgment on Israel (25:1-30), (5) the judgment on Gentiles (25:31-46), (6) the kingdom to follow. In this carefully developed chronology of events, the judgment on Israel follows the second advent of Christ to the earth and the consequent regathering of Israel as a nation. 

B. The place of the judgment. Since Israel is an earthly people, this judgment must take place on the earth after the Lord’s physical return to the earth (Zech. 14:4). It can not be spiritualized so as to teach a judgment of souls at death or some such thing. Since the Lord is on the earth judgment must be where He is.

1. Ezekiel says: “And I will bring you out from the people, and will gather you out of the countries wherein you are scattered, with a mighty hand, and with a stretched out arm, and with fury poured out. And I will bring you into the wilderness of the people, and there will I plead with you face to face. Like as I pleaded with your fathers in the wilderness of the land of Egypt, so will I plead with you, says the Lord God. And I will cause you to pass under the rod, and I will bring you into the bond of the covenant: And I will purge out from among you the rebels, and them that transgress against me: I will bring them forth out of the country where they sojourn, and they shall not enter into the land of Israel: and you shall know that I am the Lord [Ezek. 20:34-38].” 

2. It would seem from this reference that the judgment would take place at the borders of the land, as divine judgment fell on the Israelites at Kadesh-Barnea, at which time rebels were not permitted to enter into the land. So here, this judgment will prevent any rebels from entering into the land in that day. 

C. The ones judged. It is evident from the passage just cited in Ezekiel, as well as the numerous passages dealing with Israel’s restoration, that this judgment will be upon all living Israel, all of whom are to be regathered and judged. Matthew 25:1-30 envisions a judgment on the entire nation. Resurrected Israel must be examined for rewards and this doubtless will be done in connection with Israel’s resurrection at the second advent. However, resurrected Israel is not in view in this judgment.

D. The basis of the judgment. It has already been shown, from the study of Matthew 25:1-30, that God is judging to separate the saved from the unsaved in Israel. The individual’s works will be brought into judgment. 

1. Ezekiel makes this clear: “And I will cause you to pass under the rod, and I will bring you into the bond of the covenant: And I will purge out from among you the rebels, and them that transgress against me” [Ezek. 20:37-38]. 

2. This is further described by Malachi: “But who may abide the day of his coming? And who shall stand when he appears? For he is like a refiner’s fire, and like a fuller’s soap; And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, says the Lord of Hosts” [Mal. 3:2-3,5].

3. One’s actions will reveal clearly the spiritual condition of the heart in this judgment, which is to divide saved from unsaved. 

E. The result of the judgment. There is a twofold result of this judgment.

1. First of all, the unsaved are cut off from the land; “they shall not enter into the land of Israel” (Ezek. 20:37); “And cast you the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth” (Matt. 25:30). Thus, the unsaved are destroyed before the millennial age begins.

2. In the second place, the saved are taken into millennial blessing; “I will bring you into the bond of the covenant” [Ezek. 20:37].

a. “And so all Israel shall be saved: as it is written, There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob: For this is my covenant unto them, when I shall take away their sins” [Rom. 11:26-27].

b. Therefore, God is going to regather the nation Israel at the second advent and divide the saved from the unsaved. The unsaved will be cut off and the saved living Israel will be taken into the millennium which He will institute to fulfill their covenants.   

Judgments Associated With The Second Coming Of Christ

I. The Judgments Associated With The Second Coming Of Christ – Thy Kingdom Come.

II. Introduction.

A. The Scriptures anticipate a coming judgment by God on all men. Such was the expectation of the Psalmist as he wrote:

Ps 96:13. “for he comes, for he comes to judge the earth: he shall judge the world with righteousness, and the people with his truth.”

B. Paul verifies the same truth by saying:

Acts 17:31. “”Because he has appointed a day in the which he will judge the world in righteousness by that man whom he has ordained; whereof he has given assurance unto all men, in that he has raised him from the dead”

C. The subject of judgment is a large one in the Word of God and encompasses such judgments as:

1. The judgment of the cross (John 5:24; Rom. 5:9; 8:1; 2 Cor. 5:21; Gal. 3:13; Heb. 9:26-28; 10:10, 14-17).

2. The judgment on the believer in chastening (1 Cor. 11:31-32; Heb. 12:5-11).

3 The self judgment of the believer (1 John 1:9; 1 Cor. 11:31; Ps. 32; 51).

4. The judgment of the believer’s works at the judgment seat of Christ (Rom. 14:10; 1 Cor. 3:11-15; 4:5; 2 Cor. 5:10).

D. With the exception of the last mentioned judgment, which has already been considered, these judgments are not related with the eschatological program of God. It is necessary to consider four judgments that have eschatological implications:

1. The judgment on Israel. (Ezek. 20:37-38; Zech. 13:8-9).

2. The judgment of the Gentiles.(Matt. 25:31-46; Isa. 34:1-2; Joel 3:11-16).

3. The judgment on fallen angels (Jude 6).

4. The judgment of the great white throne (Rev. 20:11-15).

III. Following articles.

A. The above four articles will be discussed in following articles.

B. The details of the each judgment are:

1. The time of the judgment.

2. The place of the judgment.

3. The ones judged.

4. The basis of the judgment.

5. The result of the judgment.

IV. Websites. The following is a list of my websites. Please ensure that you are following all of them.

https://equippingblog.wordpress.com

Eternity

https://newsandcommentary38395276.wordpress.com/

Israel – God’s Chosen People

https://success2693.wordpress.com/

Israel, History and Prophecy

https://thechurchoftheopendoor.wordpress.com/

God’s Promises To Israel

https://untotheleastofthese.home.blog/

God’s Plan

https://israelinscripture.wordpress.com/

Bible Exposition

VI. Study References.

All of my study references are listed  in my Page, “About My My References.”  It is important to know that none of the conclusions that I have drawn have been made without first having been made by one of the referenced theologians that can be found in the list of my study references. 

Ezekiel Introduction

Ezekiel Introduction

Added Blog Site

This blog site is new. It was not shown on my recent blog post.

https://israelinscripture.wordpress.com/

The Resurrection Of Israel

 I. The Resurrection Of Israel – Thy Kingdom Come.

II. Details.

A. In order to outline properly the events of the resurrection program it is necessary to establish the time of Israel’s resurrection so that the proper sequence may be observed. It has been taught by many that the resurrection of 1 Thessalonians 4:16 included the Old Testament saints as well as the church saints. Ignoring the essential differences in God’s program with the two groups.

B. In reply certain observations may be made. Daniel 12:1-3, Prophecies Concerning Israel.

1 “Now at that time Michael, the great prince who stands guard over the sons of your people, will arise. And there will be a time of distress such as never occurred since there was a nation until that time; and at that time your people, everyone who is found written in the book, will be rescued. ² And many of those who sleep in the dust of the ground will awake, these to everlasting life, but the others to disgrace and everlasting contempt. ³ And those who have insight will shine like the glow of the expanse of heaven, and those who lead the many to righteousness, like the stars forever and ever.

C. Comments on Daniel 12:1-3.

1. Even though Israel is redeemed by the blood of Christ, Israel never experienced the baptism of the Holy Spirit which placed them “in Christ,” so this phrase can only describe those saints of the present age who are thus related to Christ.

2. The idea that the mention of an “archangel” must not necessarily include Israel because of the special ministries of angels to that nation (cf. Dan. 12:1). It is to be noted that such an assertion overlooks the fact that in the book of Revelation angelic ministries are mentioned in connection with the program of the judgments preceding the second advent and in connection with the advent itself, not only when the event is related to Israel, but when related to others as well.

3. Daniel 12:2-3 can not be treated figuratively without doing violence to the whole principle of literal interpretation.

4. The true rendering of Dan. 12:2-3, in connection with the context, is “and (at that time) many (of thy people) shall awake (or be separated) out from among the sleepers in the earth dust. These (who awake) shall be unto life everlasting  those (who do not wake at that time) shall be unto shame and contempt everlasting.”

5. There is no general resurrection, but there will be the first resurrection in which only the righteous participate and the second resurrection, which means the raising of the wicked dead for their eternal and conscious punishment. Physical resurrection is used as a figure of the national revival of Israel.

6. The interpretation of a general resurrection seems to be based on the preconceived idea that the church and Israel are to be raised together and also on the false interpretation that, literally interpreted, Daniel 12:2 must teach a general resurrection and therefore it was felt necessary to spiritualize the passage. It must be noted that this spiritualization arises, not out of the interpretation of the passage, but out of an attempt to alleviate certain discrepancies, which, it has been shown, do not exist. It seems far better to understand this passage as teaching literal physical resurrection.

7. In another parallel passage, Isaiah 26:19  is wrongly made to spiritualize the resurrection so as to make it teach restoration. But, in chapter 26, the allusion to resurrection is employed as a figure, because the context proves that it can not refer to that literal fact; for if it did, it would be to deny that the unrighteous are to rise. However, the question of the resurrection of the unsaved is not in view here. While it might appear that Isa 26:14 teaches no resurrection for the lords who have exercised dominion over Israel, hence no resurrection for the unrighteous. The two terms, “dead” and “shades” (“deceased” in the R.V.) lack the definite article. Apparently all that is included here is an observation that, so far as experience goes, death continues to hold sway over those who have come under its power. Then in vs.19 comes a great exception. It seems that we have no allusion in the context to a non-resurrection of the unrighteous.

8. Therefore the passages must be interpreted as referring to the literal resurrection of Israel. In this connection a word is necessary concerning Ezekiel 37, the vision of the valley of dry bones. It is held by some that the mention of “graves” in Ezekiel 37:13-14 would seem to show that resurrection is in view here, for it does not seem to mean “a place among the nations,” but rather “a place of burial.” However, the bones are not seen in a grave, but scattered over the valley. Ezekiel must be using the figure of burial and resurrection here to teach restoration. “Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost; we are cut off from our parts. Therefore prophesy and say unto them, Thus says the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And you shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, and shall put my spirit in you, and you shall live, and I shall place you in your own land. “Thus says the Lord God; Behold, I will take the children of Israel from among the heathen, wherever they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel.” [Ezekiel 37:11-14, 21-22].

9. In the explanation of the vision (vv. 21-22) Ezekiel clearly explains that restoration is in view. It would be concluded here that Ezekiel is speaking of restoration and not resurrection. In this vision of the dry bones physical resurrection is used as a type of the national restoration of Israel. When we read here in Ezekiel of graves it must not be taken to mean literal graves, but the graves are symbolical of the nation as being buried among the Gentiles. If these dry bones meant the physical dead of the nation, how could it be explained that they speak and say, “Our bones are dried up, and our hope is lost?”

10. Therefore it is to be concluded that the resurrection of Israel does not take place at the time of the rapture because that resurrection includes only those who are “in Christ” (1 Thess. 4:16) and Israel does not have that position. Further, the point is substantiated because the church is a mystery and God will complete the program for the church before resuming His program with Israel. Resurrection is viewed as a terminating event and Israel’s resurrection could not come until her program were terminated. Finally, the impossibility of spiritualizing Daniel 12:2 and Isaiah 26:19 into restoration makes it imperative that the resurrection of the church and Israel take place at two different times.

11. The Old Testament references already cited indicate that Israel’s resurrection takes place at the second advent of Christ. In Daniel 12:1-2 the resurrection is said to take place “at that time,” which must be the time previously described, or at the time of the closing events of the seventieth week, when the end comes to the Beast. “At that time” there will be both a deliverance (v. 1) and a resurrection (v. 2). This passage seems to indicate that the resurrection is associated with the act of deliverance from the Beast at the second advent. In like manner Isaiah 26:19 shows us that the promised deliverance of resurrection does not come until “His wrath has past by” (v. 20). This indignation is none other than the tribulation period and the resurrection of Israel is said to take place at the termination of that period. It seems to be an error to affirm that the church and Israel are both resurrected at the rapture. Scripture shows that Israel will be resurrected at the close of the tribulation period, while the church will be resurrected prior to it.

12. The order of events in the resurrection program would be:

a. The resurrection of Christ as the beginning of the resurrection program (1 Cor. 15:23).

b. The resurrection of the church age saints at the rapture (1 Thess. 4:16).

c.  The resurrection of the tribulation period saints (Rev. 20:3-5), together with:

d. The resurrection of Old Testament saints (Dan. 12:2; Isa. 26:19) at the second advent of Christ to the earth; and finally:

e. The final resurrection of the unsaved dead (Rev. 20:5, 11-14) at the end of the millennial age. The first four stages would all be included in the first resurrection or resurrection to life, inasmuch as all receive eternal life and the last would be the second resurrection, or the resurrection unto damnation, inasmuch as all receive eternal judgment at that time.   

III. Study References.

All of my study references are listed  in my Page, “About My My References.”