C   H   A   P   T   E   R       N   I   N   E

The Day Of Judgment

 ...AS IT IS APPOINTED UNTO MEN ONCE TO DIE
BUT AFTER THIS THE JUDGMENT
Hebrews 9:27



Separating the sheep from the goats

NOTE: The form in  which this chapter currently exists was originally completed in the fall of 1999, and has since undergone many revisions.  Even so, I am painfully aware that it still falls very short of doing justice to this most important topic of the coming judgment for mankind.  I hope to, in the not so distant future post a much more detailed and clear discussion of this subject.  There are also points for which my current understanding is much clearer than it was when this was originally written.  I ask the reader to keep this in mind.  Even so the main points and outline remain unchanged.  May God bless all in your search for truth. -DJH
 

OES a person's death seal their fate for all eternity? Many Christians and Bible scholars of our day, basing their answer on Hebrews 9:27, believe this to be the case. It is believed that all one can do for good or for bad, as well as the opportunity to obtain salvation ends at death. After which occurs this judgment, which is supposedly a review of how one lived their life as well as the eternal sentence; ether to life eternal, or to eternal damnation.

"Judgment Day" to many is seen as a time where all who have lived throughout the ages, one by one stand before God to have their good works weighed against their sins. Others see the last judgment as a time where only the unsaved dead are raised in order to confess finally and by constraint that Jesus is Lord, after which they are cast into an eternal hellfire of torment.

Clearly, according to scripture, there is a great day of God's judgment coming as foretold in Revelation chapter 20:

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. 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.
And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire.  
Rev 20:11-15

SOME DISTURBING THOUGHTS

If the passage above were all the information we had been given about the last great day of judgment, then perhaps I may be able to agree with the common views previously stated. However, what many may not be aware of is that this day of judgment is spoken of in dozens upon dozens of scriptures. One thing which I find very troubling is that most people will never hear the many passages which clarify, and detail exactly what this judgment entails preached from the pulpits of their churches.

In studying dozens of commentaries on these passages, something became very clear to me: Most "orthodox" commentators and scholars simply refuse to believe what the scriptures say concerning the true nature of the last judgment. It seems as if most have decided in their own minds what this judgment must be and then proceed through scripture twisting and explaining away anything which will not bend to their view.

I am fully convinced that the final judgment of mankind is not a time in which God commits billions to everlasting flames of torment for all eternity. I am equally convinced that any unbiased person who examines all the scriptures pertaining to the last judgment will agree that they simply do not, and indeed CAN NOT be made to teach the popular theories of evangelical theology. I would ask any sincere student of God's Word; If you could be shown from the scriptures that this 'day of judgment' is not for the sentencing the majority of humanity to eternal hellfire, but to instruct them in righteousness that they may find a place of repentance and salvation, wouldn't you rejoice in that truth?

Even though I'm convinced that this is exactly what the Bible does teach, to my shock and dismay, most who claim to be Christians simply refuse to hear it. They refuse to believe that their God could do anything to save anyone once they have passed on in death. To me, this is most disturbing. What is it about modern evangelicalism, and fundamentalism, that makes them want to believe that God will torment billions of men, women, and children for all eternity? Of course, those who cling to this position will accuse me of misrepresentation, claiming that they are constrained to believe the scriptures, no matter how disturbing, even though they take no pleasure in it.

Friends, this simply will not do. Even in our day of global television ministries, missionary movements, and things of the like, over two-thirds of world's population remains totally heathen. This number is not counting Catholics, all Protestant denominations, Jews, and Muslims. Over SIXTY-SIX percent of all men, women and children alive on this planet this very moment will never in their lifetime so much as hear the one name given among men whereby we must be saved. Add to this the countless billions upon billions from ages past which never knew of the true God, or of true faith. What becomes of them?

The one question which most Christians fear above all others is the one which asks:

"What happens to all the billions of people who never heard the gospel, or had a chance to be saved?"

The evangelical and fundamentalist must ultimately concede that in their view, these people are utterly and eternally lost though most are rarely ever so bold as to state that matter explicitly.

In reply to this I must ask:

Why would an infinitely wise God first create billions upon billions of  souls knowing fully and completely that MOST (let's just be honest about it) would never find him, and in fact BLIND them so they couldn't find him, knowing that their ultimate destiny most be eternal torment in hellfire?

But even more puzzling:

Why would an infinitely wise God send his only begotten, beloved son, to suffer, be tortured, and die for a relative FRACTION of humanity?

Is this the wisdom of our God, and of our Bible? The only answer I can give is an emphatic 'NO', and thank God that it is so. The scriptures reveal a much grander plan than mankind could ever fathom. A plan which only an infinite wisdom could ever conceive or carry out. A plan which involves every man, woman, and child to whom God ever gave the breath of life.

I hope that this study brings comfort to those who fear that their loved ones may have gone to hell because they failed to be "saved" in this lifetime, but even more I pray that it brings glory and honor to God; the author and architect of such a wondrous hope.

O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!
 

SHEEP AND GOATS

When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: And he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. And these shall go away into everlasting punishment: but the righteous into life eternal. Matt 25:31-46

This passage from Matthew's Gospel, commonly referred to as "the parable of the sheep and the goats" has caused untold confusion in the minds of many. We will begin our study of the judgment here.

Once again, in reviewing numerous commentaries on this passage one can readily see that almost no two scholars agree on the meaning.

Actually, the meaning of the passage seems clear enough. There really isn't much in the passage which would seem to cause too much difficulty. So what's the problem? Why all the difficulty and controversy surrounding this passage? The answer is that the passage is not easily harmonized with the teachings of most mainstream denominations; particularly those which teach that works play no part in one's salvation and never will in any age. This makes the problem very apparent.

Here we have detailed for us a judgment which is clearly based on works. The only difference between the "sheep" and the "goats" is what they did and didn't do. In addition to this, we have the following problems:

It seems as though the timing of this judgment is not easily reconciled with the popular evangelical theology. Catholics in their zeal to maintain a works based salvation say that this sheep and goats judgment must refer to the last "great white throne" judgment of Revelation Chapter 20. From this comes the popular belief that salvation is obtained when one's good works outweigh their bad.

Others feel that this judgment cannot refer to the last great white throne judgment, but instead a judgment upon nations and not individuals. In this view the 'sheep and goats' judgment is seen as taking place at the second advent immediately following the "great tribulation". The judgment is conducted to see which nations go into the millennial blessings and which do not.

Like everyone else, I of course have my own opinions on the passage. I believe that those who are earnestly desiring to find the truth should be very disturbed by the wholesale lack of agreement between "scholars" on what appears to be a very simple teaching.. I do not, and can not believe that we were ever intended to be left in the dark on these things. Consider the words of the Apostle:

Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God,Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. Heb. 6:12

These doctrines were to be absolutely fundamental and well understood. The apostle urges that it's time to move on and stop rehashing these things over and over. How sad that in our day very few could even give a detailed scriptural explanation of what they believe, let alone WHY they actually believe it.

One reason I began writing this study in the first place was pure frustration. I know that my own opinion will simply amount to another "voice in the crowd" among those who simply cannot agree. Ultimately the real question is; Is the Bible really this hard to understand? Is the same Spirit leading all these scholars to all these different interpretations? Maybe it's time that we re-examine our motives behind why we believe the way we do. I only ask that whoever reads this will be honest with themselves when examining the scriptures pertaining to the last judgment. Isn't it time that we let the Word of God speak for itself instead on constantly parroting the party line from the commentaries and creeds?
 

TIMING OF THE JUDGMENT

I believe that the key to understanding the parable of the sheep and the goats lies in discovering its timing. After all, there are only so many judgments recorded in the Bible, especially those of the magnitude talked about here. It's impossible for me to believe that Jesus foretold such a monumental event, and have it nowhere else corroborated in scripture. The more scriptural information we can bring to bear on the subject, the better prepared we will be to decipher the parable.

First of all, it must be understood that we are in fact dealing with a PARABLE. As such, it's used to represent and illustrate a truth, not to give an exact representation of what will happen. Obviously Jesus isn't going to separate literal sheep and goats. It is however this strictly literal interpretation which has led many to conjure up images of a 24 hour time period where all, one by one line up to give account to God. Those deemed worthy of life are gathered to the right, while the wicked to the left.

Anyone should be able to see that such an interpretation is absurd. Even so, we can determine some things as fact:

  1. Whenever this judgment occurs, it takes place AFTER the second advent.

     When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory
     

  2. It denotes a great time of separating which is to include ALL nations.

    before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats
     

  3. There is a clearly defined criteria for judgment, it it is clearly works based dealing with Christ's "brethren":

    For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me... Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me
     
  4. The ultimate outcome is "eternal life" for the righteous, and everlasting fire for the wicked:

    And these shall go away into everlasting punishment: but the righteous into life eternal

In trying to determine exactly when this judgment takes place, and knowing clearly from the text that it must follow the second advent, it should be understood that our options are already quite limited. This should make things easier for us. Since we know for certainty that this judgment follows the second coming, and that the "great white throne" judgment follows the 1000 year reign of Christ (Revelation 20), most see only two options.

Either this judgment takes place after the second coming but before the 1000 reign, or if after the 1000 year reign it is in fact a another description given of the last judgment in Revelation 20. These, it is commonly thought, are our only options. Those who don't believe in a literal 1000 year reign of Christ on earth have it real easy.. they limit themselves to only one option.

The pre-millennialists must decide if the 'sheep and goats' judgment is a picture of the last "great white throne" judgment, or if it's a separate judgment upon nations immediately after the second advent, but preceding the millennium. Almost all will take the later option based on the following reasons:

  1. The sheep and goats judgment takes place on earth, whereas in the great white throne judgment, heaven and earth are said to have fled away.
     

  2. The criteria of the sheep and goats judgment is works, where in the great white throne judgment the criteria is the book of life
     

  3. The sheep and goats judgment is upon the living where no mention of a resurrection is made, whereas the great white throne judgment is for the "unrighteous dead", all which are damned and cast into the lake of fire.

We want to make clear that the above is not our position, but that of those who believe the 'sheep and goats' judgment to be a separate event between the second advent and the millennium Some may give other reasons in addition to those above but they are generally the "big three".

If we reject those reasons listed above then it would seem that our ONLY other option is to assume the Christ here is giving another picture of the last judgment as described in Revelation 20. 

In my opinion, although the standard pre-millennial answer seems to make valid points, we simply must choose the second option, that the sheep and goats parable points to the Great White Throne judgment of Revelation 20.

While the pre-millennialists feel they have "rightly divided the word" by inserting a separate judgment between the advent and the millennium, they have in fact created more problems than they have solved. If we carefully examine the passages relating the second advent, we will see that such an interpretation is impossible. 

Consider the following:

Those who teach that this judgment immediately follows the second advent maintain that those who are saved do so by helping the Jews (Christ's "brethren") during the great tribulation. While this sounds plausible, there are problems.

First of all, every passage relating to the second advent shows that the wicked are destroyed AT Christ's coming, not following his coming in separate judgment. The picture is always the same; Those who are watching for Christ, or have turned to Christ in faith during the coming tribulation are protected, while the wicked are taken in SWIFT, COMPLETE JUDGMENT. This picture will simply not fit the one given in the parable:

When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats

Second, we are told very clearly in Revelation chapter 7 what criteria was used for those who escape "the great tribulation":

And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they?  And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Rev 7:13-14

These are obviously saved by faith in Christ, not by good works in helping out the Jews.

However, it is the outcome of the parable which tells us that we can be sure that the standard pre-millennial interpretation is incorrect. Please notice carefully this picture of the second advent from Revelation 19:

And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself.  And he was clothed with a vesture dipped in blood: and his name is called The Word of God.  And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean.  And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.  And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.  And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God;  That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great.  And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army.  And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.  And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. Revelation 19:11-21

Now notice very carefully: There is simply no time here to sit on a throne in judgment. ALL who are not under divine protection are gathered here. But notice very carefully what happens to them:

And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh.

No one here is sentenced to "everlasting fire prepared for the devil and his angels". These are simply KILLED. Someone might say, "well they died and went to hell".

But this won't work either. Notice:

And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword

Why are the beast and false prophet thrown into to lake of fire, but NO ONE ELSE??

Clearly this isn't the same picture as the "sheep and goats" parable. There can't be any judgment upon the nations immediately following this where Christ sits on the throne of His glory, because he just killed all the wicked at his coming! There aren't any goats left to judge!

Notice Again:

For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark,  And knew not until the flood came, and took them ALL away; so shall also the coming of the Son of man be. Matt 24:38-39

A note in Henry Morris's' "Defenders Study Bible" shows how he recognizes this problem, but still attempts to force the passage to conform to his theology:

"Although multitudes will have been slain during this period -believers by the Antichrist and unbelievers by the great plagues and by Christ at Armageddon- some will survive, and these must be the ones appearing before the Lord for Judgment." Defender's Study Bible pg. 1047 emphasis mine

Notice how Henry Morris admits that the Bible doesn't seem to teach this doctrine, but maintains that his interpretation MUST be true anyway.

Contrast this with the words of Paul:

For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. 1 Thes 5:2-3

In addition, the picture of a few escaping judgment at Armageddon doesn't seem to fit the picture which Christ has given us:

When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: 32 And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:

Does Christ sit on "the throne of his glory" and judge a remnant only? Does the picture of "all nations" being gathered fit with the view that this judgment is over a mere remnant which somehow escape God's wrath at Christ's coming?

We must conclude that the "sheep and goats" judgment cannot be a separate judgment sandwiched between the advent and the millennium. Our only other option is to admit that Christ must here be giving us another picture of the last great white throne judgment from Revelation 20, however in doing so we will arrive at a much different view of what is actually contained within this judgment.
 

THE REAL PROBLEM

I feel that the real trouble in understanding the parable of the Sheep and the Goats comes from a complete misunderstanding of Revelation 20 and the picture of the judgment given there. If you open up almost any study Bible, the "Great White Throne Judgment" is almost always dubbed "the Judgment of the unsaved dead". Scholars seem to have come to the conclusion that all who come up in the second resurrection, and who stand before the great white throne are lost. THIS is the main reason why they cannot reconcile the passage with our Lord's words in Matthew 25 where some are saved and others lost. They do not believe that there are any "sheep" before the great white throne.

I believe that a careful study will show that Revelation 20 is highly misunderstood. Once we carefully study it along with many other scriptures pertaining to the judgment, we will see that it in fact harmonizes perfectly with the description Jesus gave us in Matthew 25. Instead of foretelling the doom of countless billions of people it actually tells of a great hope which will be held out to all.
 

A RESURRECTION TO DAMNATION?

In John Chapter 5 Jesus states:

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

Our standard King James translation of this verse has caused untold confusion. Comparing the phrase "resurrection to damnation" with Revelation 20, many assume that if the first resurrection is the resurrection to life Jesus spoke of:..

This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years. Rev 20:5b-6

...then it must follow that the second resurrection where the dead appear before the great white throne MUST be the resurrection to damnation. This in fact is why many assume that ALL who appear in the great white throne judgment are lost.

However, we must admit that if John chapter 5 can be shown to not necessitate condemnation and damnation, then neither will Revelation 20. Notice the following from Revelation 20 and the picture of the last judgment:

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.  And death and hell were cast into the lake of fire. This is the second death.  And whosoever was not found written in the book of life was cast into the lake of fire. Rev 20:12-15

This passage simply does not say what many would like it to; namely that ALL in this judgment are lost. In fact, the passage seems to imply exactly the opposite. In stating that whosoever was not found in the book of life are lost, it would seem to imply that some WERE in fact found written there. The presence of the book of life in the passage is something most fundamentalist commentators wish didn't exist. They have gone to great lengths to attempt to explain what it's doing at the judgment of the "unsaved dead".

Additionally, one might ask: If these are already unsaved, and have no hope for life, then why raise them in the first place?

Let's be perfectly honest when dealing with the text. Nothing in Revelation 20 demands that all in this judgment are lost. On the contrary, implication is made that some in this judgment are in fact saved. But what about the "resurrection to damnation" from John 5?

The Greek word translated "damnation" in John 5 is krisis, and corresponds exactly with our English word "crisis". In almost every other New Testament occurrence this same word has been translated "judgment".

Dr. Thayer gives the following as his first and primary definition of the word:

2920 krisis-

1) a separating, a sundering, a separation;
a trial, a contest

If we study the way this word is used throughout the New Testament, we can readily see that "damnation" is by no means a fair translation. Consider the following:

But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment (Gk. krisis) : and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire (Gk. Gehenna-- the most severe sentence). Matthew 5:22

In this passage, the krisis is clearly not equal to damnation, nor even the "council" for that matter. To translate krisis as "damnation" here would make the passage nonsense.

In no way does the "resurrection to krisis" in John 5 necessitate that all who come up in that resurrection are lost. It does however mean that they come up to a trial, a contest, a time of testing, and a crisis.

Again, from the book of Acts we see how Paul talks about this judgment, but once again never implies that all who enter into it are lost:

But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets:  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. Acts 24:14-15

Notice that to Paul, the resurrection is a subject of hope, not for the just only, but also for the unjust.

Once we can comprehend that the "judgment" does not mean condemnation and damnation for every one who enters into it, so many more scriptures fall into place:

And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet.  Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city. Matt 10:1415

For once, let the scriptures speak and not our pre-conceived ideas!!

Why is it more tolerable for Sodom and Gomorrha in the day of judgment than for the city which would not accept Jesus? The standard answer is that there are degrees of punishment in hell. But the the text doesn't say "HELL" does it? Furthermore, is the common conception of hell TOLERABLE FOR ANYONE? Why are the wicked cities of Sodom and Gomorrha being shown a level of toleration?

Notice: It's more tolerable for Sodom and Gomorrha but it's at least tolerable for all in some sense or the passage is meaningless. It is tolerable IN THE DAY OF JUDGMENT.. NOT HELL!! That is what your Bible says. Again, the verse refuses to teach what modern theology would demand.

Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.  But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you.  And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day.  But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee. Matt 11:21-24

How long will we simply refuse to believe what we read? None of these verses refer to our common conception of hell. Why do these verses constantly talk about this judgment of what is supposedly "unsaved dead" as being more tolerable for some than others?

Again, the plain, fair meaning of the actual words demands that the judgment spoken of here be tolerable is some way for all, but more so for some than others.  Furthermore, all references are made to events which take place IN or DURING the day of judgment, not to events following the judgment.

Continuing, we find more even more information pertaining to this judgment. Information which simply refuses to bend to the popular notions of judgment:

Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment (Gk. krisis) to the Gentiles.  He shall not strive, nor cry; neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment (Gk. krisis) unto victory. Matthew 12:18-20

The Greek word for "gentiles" in verse 18 is the same word used for "nations" in the parable of the sheep and the goats. Furthermore the Greek word "krisis" is used in both cases where the word "judgment" appears. Imagine the absurdity of the passage had they here translated krisis as "damnation" as they did in John 5:

and he shall shew damnation?? to the Gentiles

till he send forth damnation?? unto victory

Here, the whole sense of "judgment" is one of hope. "Judgment to the Gentiles" and "judgment unto victory" are both used in a positive sense, not in the sense of damnation and condemnation. Clearly a translation of John 5 which renders krisis as "damnation" is extremely slanted.

Consider another passage:

But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. Matt 12:36

The verse means exactly what it says. However, upon reading a passage like this, a strange thing happens to our "conservative" and "orthodox" scholars. Earlier, where the Bible clearly stated that it would be more tolerable for some than others IN THE DAY OF JUDGMENT, they took that to mean MORE TOLERABLE IN HELL. Why do they not employ the same reasoning here? Why don't ANY of them teach that man must give an account of every idle word in HELL? Why is it that we never question such inconsistencies? 

That 'resurrection to damnation' in John 5 is impossible should be obvious from the following:

The men of Nineveh shall rise in the judgment (Gk krisis) with this generation, and shall condemn (Gk. katakrino) it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.  The queen of the south shall rise up in the judgment (Gk krisis) with this generation, and shall condemn (Gk katakrino) it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. Matt 12:41-42

Here we see clearly and explicitly that day of judgment is the time of the second resurrection. The men of Nineveh, and the queen of the south "rise up" (are resurrected) in the judgment. Is there anything in this passage, or any we have looked at, which demands that everyone in this resurrection, or in this judgment is lost? NO, NO, NO!!!

The implication is that the queen of the south, had she been alive when Christ came, or had he come in her day, would have listened to him and followed him, seeing as how she came a long way to hear Solomon who was such a lesser one than Christ. How then is she in a resurrection, or a judgment, to "damnation"? The same implication is made for the men of Nineveh., that they would have repented had Jesus went to them. Why then are they also damned? Haven't we been taught that Old Testament saints were saved by "looking forward to the cross"?

Notice also that the Greek word krisis is clearly the WEAKER equivalent to the word katakrino which has been rendered 'condemn'.  Imagine the absurdity of:

The men of Nineveh shall rise in the damnation (Gk krisis) with this generation, and shall condemn it.

Do any of these passages really fit the popular idea of the dead, one by one being paraded before the great white throne to have their since recounted to them, after which they are thrown into hell? Be honest. Do any of them fit what you have been taught about the judgment?

No they simply do not. Clearly this day of judgment is one of accountability, and restitution with the view of recovering those who will accept correction and accept Christ. This is clearly why the day of judgment (NOT HELL) is MORE TOLERABLE for some than others. Chorizan and Bethsaida heard Jesus preach and rejected him; Sodom and Gomorrah did not. Those in the cities which heard Jesus and refused him will be much more accountable to God in that day. The men of Nineveh repented when Jonah preached to them, how much more will they repent in the judgment when Christ himself is the judge? The Queen of the South delighted to hear Solomon; how much more will she accept Jesus when she rises to her trial and time of testing. We will offer further scriptural proof of these points a bit later on.

Notice Peter's words in the book of Acts:

And he shall send Jesus Christ, which before was preached unto you:  Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Acts 3:20

These "times of the restitution of all things" refer to this day of judgment. The idea is always one of restitution, hope, and recovery, not condemnation and damnation.

Not one biblical passage regarding this judgment states that all who enter into it are lost. NOT ONE. It's the desire of men to force their beliefs into the Bible that makes it impossible for them to see this truth. God is in the business of restitution and recovery whether a man finds salvation in this life or not.

God promised Abraham:

And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. Gen 12:3

We know that the blessing was to come through Abraham's seed, which is Christ. Did the promise of God fail? Have all families of the earth ever been blessed? Why can't we accept that Christ is the hope of restitution for all, even if they don't currently realize it.

At Jesus' birth, the angels announced:

Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.  For unto you is born this day in the city of David a Saviour, which is Christ the Lord. Luke 2:10-11

Has the news of the savior ever been proclaimed to "all people"? Are "good tidings of great joy" the way we present the Gospel today? Is it really "good tidings of great joy" that over 90% of the world's past and present population have never even heard that God gave us a savior? Did they angles lie? Is it good news that 85% of all who ever lived will burn eternally?

The apostle Paul answers:

For there is one God, and one mediator between God and men, the man Christ Jesus;  Who gave himself a ransom for all, to be testified in due time. 1 Tim 2:5-6

Jesus ransomed ALL. Was God's plan so weak that he gave his son a ransom for all, then failed so miserably in applying the ransom to the majority of mankind? Has this ransom ever been testified to to all for which it was given? Paul answers that it WILL BE testified to, but in DUE TIME. When? We answer, in the day of Judgment, the times of the restitution of all things.

To say that the ransom was given by Jesus, accepted by the Father, but is not efficacious upon all for whom it was given is absurd. Yet this is exactly what most in our  modern churches profess to believe. If we will stop and realize that the problem is not, nor ever has been "hell", we will begin to see the glory and the beauty of God's plan. Every child of Adam was born under the death sentence. The entire race was deemed unworthy of life, and for the last 6000 years the tombstones have testified to the wrath of God and the judgment upon sin.

Death has been, and continues to be mankind's greatest enemy and greatest fear. Christ came to buy back what Adam lost, and give his life a ransom for ALL. In doing so he bought back life for the entire race, and hence has the just and legal right to free EVERY ONE from the power of the grave, and from Adam's curse. As the apostle Paul states:

For since by man ( Adam) came death, by man (Jesus) came also the resurrection of the dead. 1 Cor 15:21

Ask the average Christian why God would raise the unjust, only to cast them back into "hell". The standard answer goes something like:

"So they can bow down and admit that Jesus is Lord", or "So they can be shown their life and made to admit they are worthy of hell"

What they fail so miserably to realize is that the unrighteous dead need no judgment nor condemnation. They were condemned the day they were born, and the sentence was carried out the very day they died. As God said to Adam "For dust thou art, and unto dust shalt thou go." As Jesus stated:

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

The judgment and sentence took place in Eden. Those who do not come to Christ remain under it.

Once we realize that Christ died to ransom all from the adamic death to which we were all liable, we must also realize that all the dead must be raised.

For as in Adam all die, even so in Christ shall all be made alive. 1 Cor 15:22

Being released from the judgment placed upon Adam and the human race, these are raised so that they might be given another judgment. In fact, they MUST be raised. Jesus bought them with his own life, and death can no longer legally hold them. This explains so clearly and so completely why those who fail to obtain salvation is this last judgment are said to perish in "the second death".

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. And death and hell were cast into the lake of fire. This is the second death. Rev 20:13-14

God gave his only begotten Son to ransom mankind from the first death (the adamic death) which we were all subject to. If these fail to make restitution for past sins and come to Christ in the day of judgment they will perish again in the second death; a death for which no ransom will be given, and from which no one will be released. Having counted God's ransom of little value, and having spurned the gift and grace of God, these will be punished, then utterly destroyed with no hope of return or resurrection.

Jesus' life was given as the corresponding price for what Adam lost.  Jesus bought our race with his own blood, and hence has obtained the right to judge all of Adam's children, the living as well as the dead.
 

Before considering the precise work and criteria of the coming day of judgment, I feel that it's important to explain a passage which seems to cause some confusion:

And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.  But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. Rev 20:4-5

Here we are introduced to two resurrections. The first resurrection is obviously for a very special and specific group. If we take this passage in its strictest, most literal sense, then we must be forced to admit that even MOST Christians down through the centuries will not rise in this first resurrection. How many have been beheaded? How many faithful Jews would fit into this particular classification?

It isn't my intention at this point to discuss all the details concerning the first resurrection, but to once again alert the reader that the what we have before us is a highly symbolic passage.

When we read verse 5, we are led to assume that the majority of mankind are not alive during the 1000 year reign of Christ with his faithful followers. If this is true in the most literal sense, then we must ask ourselves how to reconcile this with Jesus' words elsewhere:

Ye are they which have continued with me in my temptations.  And I appoint unto you a kingdom, as my Father hath appointed unto me;  That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel. Luke 22:28-10

Most will admit that the kingdom age is the 1000 year reign of Christ. Obviously, if any were to be among the faithful of the first resurrection, the apostles would be. We see in Revelation 20:4 that thrones and judgment are given to these just as Jesus promised the disciples.

The problem is this: If the apostles are to judge the 12 tribes of Israel, and the 12 tribes are not brought back to life until the 1000 year reign is over, then did Jesus lie? In a similar passage from Matthew, Jesus states:

Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. Matt 19:28

When Jesus spoke these words, 10 of the twelve tribes were already lost and dispersed among the nations, and hence Jesus' reference to "the regeneration". However, we have to ask: If 10 tribes were lost when Jesus spoke these words, and if only a fraction of all who have ever lived are present after Armageddon, and if the rest of the dead Jews from past ages aren't resurrected  until AFTER the 1000 year reign, then what kind of kingdom and judgment did he promise the disciples? Did these by their faithfulness only earn the right to judge a mere remnant of the Jewish nation, or did Jesus have something else in mind?

The phrase "But the rest of the dead lived not again until the thousand years were finished" seems to be problematic. In fact, if we study the history of the verse, we can see that it obviously was problematic for quite a few people.

The verse doesn't appear at all in some of our oldest Bible manuscripts such as the syriac. In others the word "but" is omitted from the text. In still others the word "again" is omitted, and in still others, a different Greek word is used for "lived". Obviously quite a few others saw the difficulty in interpreting the verse in light of other scriptures, while still others felt that verse was spurious and didn't belong in the scriptures at all.

When we are confronted with a passage like this which would seem to defy proper exposition, it is very important that we proceed very carefully and prayerfully asking for discernment and wisdom. 

The standard answer to this potential problemgiven by pre-millenialists is that the 1000 year reign is over those "sheep nations" which survive Armageddon and go into the millennium where they multiply and have children. Among these would be scattered remnants of all twelve tribes which Jesus will re-gather from among the nations, even though their identity had been lost. Although in some respects this is true, I am convinced that this simply will not solve the problem. In fact, there is no problem. In the prophets, God has told us where these twelve tribes come from which the apostles are to rule over in the kingdom age. The real problem is not with the scriptures but in whether or not we are going to be faithful and simply believe them?  Please note carefully the following verses from Isaiah:

In that day shall this song be sung in the land of Judah; We have a strong city; salvation will God appoint for walls and bulwarks.  Open ye the gates, that the righteous nation which keepeth the truth may enter in.  Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee.  Trust ye in the LORD for ever: for in the LORD JEHOVAH is everlasting strength:  For he bringeth down them that dwell on high; the lofty city, he layeth it low; he layeth it low, even to the ground; he bringeth it even to the dust.  The foot shall tread it down, even the feet of the poor, and the steps of the needy.  The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Isa 26:1-7

What day is the prophet here referring to? Obviously the time of the coming kingdom and the times of refreshing and regeneration which Jesus promised. These clearly refer to the 1000 year reign of Christ when he sets up his kingdom on earth, and the time when the twelve apostles would judge the twelve tribes as Jesus had promised. To this most commentators agree. But as we proceed, notice what the expectations are for this kingdom age:

Yea, in the way of thy judgments, O LORD, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee.  With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness.  Let favour be shewed to the wicked, yet will he not learn righteousness: in the land of uprightness will he deal unjustly, and will not behold the majesty of the LORD.  LORD, when thy hand is lifted up, they will not see: but they shall see, and be ashamed for their envy at the people; yea, the fire of thine enemies shall devour them.  LORD, thou wilt ordain peace for us: for thou also hast wrought all our works in us. Isa 26:8-12

The prophet here foretells that the kingdom age IS THE TIME WHEN THE LORD'S JUDGMENTS ARE IN THE EARTH. This would correspond with what Jesus promised his disciples. When he takes his kingdom, they are to be given the right to judge as well. Who was this prophecy to apply to? Who was to be ruled over and judged? Was it only to apply to the remnant which would survive Armageddon? We let the text answer:

Thou hast increased the nation, O LORD, thou hast increased the nation: thou art glorified: thou hadst removed it far unto all the ends of the earth.

How does the Lord increase the nation? How does he increase Israel to the far ends of the earth? By marriage and multiplication as some assert? Let's see:

LORD, in trouble have they visited thee, they poured out a prayer when thy chastening was upon them.  Like as a woman with child, that draweth near the time of her delivery, is in pain, and crieth out in her pangs; so have we been in thy sight, O LORD.  We have been with child, we have been in pain, we have as it were brought forth wind; we have not wrought any deliverance in the earth; neither have the inhabitants of the world fallen.  Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead. Isa 26:15-19

Bingo! Notice the very obvious and plain reference to the resurrection in the same context as the kingdom and the judgment.

Do all that "dwell in the dust" (the dead) come forth in the first resurrection to rule and reign with Christ? Obviously not. However here, we are clearly told that these are resurrected during the kingdom age when Christ's judgments are in the earth. This is where the twelve tribes come from who the apostles are to judge... they are clearly resurrected during the kingdom age! If we interpret Revelation 20:5 to mean that ALL the dead who don't come up in the first resurrection remain in their graves until the 1000 year kingdom age is over, then clearly either our interpretation is incorrect, or Isaiah is incorrect.

In Revelation 11 we can also see clearly that the dead come up to judgment during the kingdom age. In Revelation 11, after the sounding of the seventh trumpet, we find this announcement:

Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.  And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Rev 11:17-18

The judging of the dead is mentioned in relation to Christ taking the kingdom. Why would this be announced here if the judgment of the dead was still 1000 years into the future? Again the evidence seems to indicate that the dead are raised during the kingdom age; the 1000 year reign. In other words, the 1000 year reign of Christ with his saints IS the day judgment.

Notice again how the apostle Paul makes this plain; that the dead are judged during Christ's kingdom:

I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; 2 Tim 4:1

But how could this statement be true if the judgment does not take place until 1000 years following Christ's return? Discerning this one very important truth will unlock so much scripture.  The day of judgment does not follow the 1000 year reign of Christ.  The day of judgment IS the 1000 year reign of Christ.


CONCEALING AN OBVIOUS TRUTH?

We find this truth brought out once again in the book of Ezekiel, however in this particular passage it becomes obvious that many simply do not want to believe what the Bible so clearly states.  Consider the following:

Therefore prophesy and say unto them, Thus saith 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 ye 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 ye shall live, and I shall place you in your own land: then shall ye know that I the LORD have spoken it, and performed it, saith the LORD. Ezek 37:12-14

If you want to see one of the most profound examples of unbelief imaginable, examine the commentaries on Ezekiel 37. Not ONE commentary that I know of will take God at his word. None believe that this passage is talking about a literal resurrection but instead spiritualize this passage and believe that it was fulfilled when Israel became a nation in 1948.

Why do they do this? Apparently because none of them can harmonize such a resurrection with their theology.

The Lord says:

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 for our parts. Ezek 37:11

Our commentators inform us that these bones are NOT the whole house of Israel but are merely those Jews which have returned to their homeland since 1948. We will 'let God be true and every man a liar'; this simply cannot be correct. The "restoration" of 1948 is not "the whole house of Israel" by any conceivable stretch of the imagination. It currently consists of the tribe of Judah, and maybe part of the tribe of Benjamin. This is "the whole house of Israel"??? It is amazing that some of these teachers which at other times take some scriptures in their most literal sense spiritual these words almost to the point of meaninglessness.

The promise given in Ezekiel is a resurrection of "the whole house of Israel" where they are brought out of their graves, and placed back into their land. This is what the text says, and this is what Christ meant when he promised his apostles:

in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel

 If these are resurrected during the time when Christ is reigning on the earth with his faithful, then they simply cannot remain in their graves until the 1000 years are over. Clearly an interpretation which takes the phrase "the rest of the dead lived not again until the thousand years were finished" in a strict literal sense is in error.

However, we're not finished yet as we can continue to mount further evidence. Continuing in Ezekiel 38 we are told of a great battle which takes place after God resurrects his people and puts them back in their land as just described in Ezekiel 37. Please take the time to read carefully the following passage:

And the word of the LORD came unto me, saying,  Son of man, set thy face against Gog, the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him,  And say, Thus saith the Lord GOD; Behold, I am against thee, O Gog, the chief prince of Meshech and Tubal:  And I will turn thee back, and put hooks into thy jaws, and I will bring thee forth, and all thine army, horses and horsemen, all of them clothed with all sorts of armour, even a great company with bucklers and shields, all of them handling swords:  Persia, Ethiopia, and Libya with them; all of them with shield and helmet:  Gomer, and all his bands; the house of Togarmah of the north quarters, and all his bands: and many people with thee.  Be thou prepared, and prepare for thyself, thou, and all thy company that are assembled unto thee, and be thou a guard unto them.  After many days thou shalt be visited: in the latter years thou shalt come into the land that is brought back from the sword, and is gathered out of many people, against the mountains of Israel, which have been always waste: but it is brought forth out of the nations, and they shall dwell safely all of them.  Thou shalt ascend and come like a storm, thou shalt be like a cloud to cover the land, thou, and all thy bands, and many people with thee. Thus saith the Lord GOD; It shall also come to pass, that at the same time shall things come into thy mind, and thou shalt think an evil thought:  And thou shalt say, I will go up to the land of unwalled villages; I will go to them that are at rest, that dwell safely, all of them dwelling without walls, and having neither bars nor gates,  To take a spoil, and to take a prey; to turn thine hand upon the desolate places that are now inhabited, and upon the people that are gathered out of the nations, which have gotten cattle and goods, that dwell in the midst of the land.  Sheba, and Dedan, and the merchants of Tarshish, with all the young lions thereof, shall say unto thee, Art thou come to take a spoil? hast thou gathered thy company to take a prey? to carry away silver and gold, to take away cattle and goods, to take a great spoil?  Therefore, son of man, prophesy and say unto Gog, Thus saith the Lord GOD; In that day when my people of Israel dwelleth safely, shalt thou not know it?  And thou shalt come from thy place out of the north parts, thou, and many people with thee, all of them riding upon horses, a great company, and a mighty army:  And thou shalt come up against my people of Israel, as a cloud to cover the land; it shall be in the latter days, and I will bring thee against my land, that the heathen may know me, when I shall be sanctified in thee, O Gog, before their eyes.  Thus saith the Lord GOD; Art thou he of whom I have spoken in old time by my servants the prophets of Israel, which prophesied in those days many years that I would bring thee against them?  And it shall come to pass at the same time when Gog shall come against the land of Israel, saith the Lord GOD, that my fury shall come up in my face.  For in my jealousy and in the fire of my wrath have I spoken, Surely in that day there shall be a great shaking in the land of Israel;  So that the fishes of the sea, and the fowls of the heaven, and the beasts of the field, and all creeping things that creep upon the earth, and all the men that are upon the face of the earth, shall shake at my presence, and the mountains shall be thrown down, and the steep places shall fall, and every wall shall fall to the ground.  And I will call for a sword against him throughout all my mountains, saith the Lord GOD: every man's sword shall be against his brother.  And I will plead against him with pestilence and with blood; and I will rain upon him, and upon his bands, and upon the many people that are with him, an overflowing rain, and great hailstones, fire, and brimstone.  Thus will I magnify myself, and sanctify myself; and I will be known in the eyes of many nations, and they shall know that I am the LORD. Ezek 38:1-23

If you study the comments of our "orthodox" scholars, you will once again see their absolute refusal to simply believe what God has said.

If you read Revelation 20, we are told precisely when the events described in Ezekiel 38 take place:

And when the thousand years are expired, Satan shall be loosed out of his prison,  And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea.  And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. Rev 20:7-9

Incredibly, not one scholar that I know of believes that Revelation 20 is describing the events of Ezekiel 38! However, when we compare the two passages we see the amazing similarities:

From Ezekiel From Revelation
Set thy face against Gog, the land of Magog Gog and Magog
Thus saith the Lord GOD; It shall also come to pass, that at the same time shall things come into thy mind, and thou shalt think an evil thought Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth
After many days thou shalt be visited: in the latter years thou shalt come into the land that is brought back from the sword, and is gathered out of many people, against the mountains of Israel, which have been always waste: but it is brought forth out of the nations, and they shall dwell safely all of them. They went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city
And thou shalt come up against my people of Israel, as a cloud to cover the land The number of whom is as the sand of the sea
I will rain upon him, and upon his bands, and upon the many people that are with him, an overflowing rain, and great hailstones, fire, and brimstone And fire came down from God out of heaven, and devoured them.

How can any deny that these passages were written to parallel one another? Isn't it obvious that when John wrote in Revelation about 'Gog' and 'Magog' that the Holy Spirit intended us to go back to Ezekiel for further information about this battle? Why the refusal to accept the clear statements of scripture?

Simple, having refused to believe that Ezekiel 37 referred to a literal resurrection during Christ's 1000 year reign, and having spiritualized the passage to refer to the 1948 national restoration of Israel, they have no choice but to also place the timing of Ezekiel 38 before the second advent. Once this is done there is no way the passage can be harmonized with Revelation 20 where the scene is clearly after the 1000 year reign.

Almost every premillennial commentary teaches that Ezekiel 38 describes a coming war where Russia attacks Israel before the second coming. Common sense in examining the passage should tell us that this can't be possible. Notice:

Thou shalt come into the land that is brought back from the sword, and is gathered out of many people, against the mountains of Israel, which have been always waste: but it is brought forth out of the nations, and they shall dwell safely all of them.

And thou shalt say, I will go up to the land of unwalled villages; I will go to them that are at rest, that dwell safely, all of them dwelling without walls, and having neither bars nor gates

In that day when my people of Israel dwelleth safely, shalt thou not know it?

Is this a picture of Israel since 1948? Has Israel ever enjoyed the peace and security pictured here? Even those who teach that this is a picture of Israel in our present day admit that the picture doesn't seem to fit. Once again they spiritualize the passage to mean that Israel isn't really enjoying real peace when Gog ( Russia) strikes, but only imagined peace and security. I'll let the reader be the judge of how valid such interpretations are.

Most of the imagery in the book of Revelation is drawn from Old Testament prophecy. It is unthinkable to me that John described a battle involving Gog and Magog, giving the exact same details given in Ezekiel if in fact these don't describe the same event. I maintain that through a simple comparison of scripture and sound reasonable logic they simply must refer to the same event.

Once we see that the events described in Ezekiel 37 and 38 are describing events within and immediately following the 1000 year reign of Christ, a huge piece of the puzzle involving the judgment falls into place. Let's recount briefly what we have ascertained so far:

  1. Jesus promised the twelve that "in the regeneration", or during the kingdom age, they would sit on twelve thrones judging the twelve tribes of Israel.
     

  2. Isaiah tells us exactly where the twelve tribes come from; that those who "dwell in the dust" shall rise during a time when the Lord's "judgments are in the earth"
     

  3. Ezekiel also tells us of the same. God raises the whole house Israel and puts them back in their land to dwell peaceably and safely during the 1000 year reign of Christ with his saints.
     

  4. Ezekiel and Revelation tell of a major revolt at the end of the 1000 year reign in which the wicked are gathered together against those dwelling safely in Israel.

Who are those who revolt? Who are these who John says "are as the sand of the sea", and of whom Ezekiel says "come up as a cloud to cover the land"?

The answer is quite simple. Remember the words of Jesus:

The men of Nineveh shall rise in the judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.  The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.

Not only are the Jews raised during the judgment (the 1000 year reign), but ALL are raised during this time. Notice that here Jesus was talking to the Jews and tells them that the men of Nineveh will rise WITH THEM in the judgment. Ezekiel told us when the Jews would be raised... during the 1000 year reign of Christ, before the battle of Gog and Magog. There is no way to escape the unavoidable conclusion;

The 1000 year reign of Christ is "the day of Judgment" which Jesus spoke of so prominently.

 

AN AMAZING BUT NEGLECTED PROPHECY

To many, this idea that all the millions of dead throughout the ages will be raised during the reign of Christ and his faithful followers will come as a new idea. The scriptures are however abundantly clear if we will simply search out the truth, then be faithful to believe what we read. We remember earlier that Christ promised that it would be more tolerable for Sodom in the day of judgment than for those cities who rejected his preaching. We also saw how our modern teachings twist the passage to teach that there are degrees of punishment in hell, when the Bible says no such thing. These teachers believe that ALL in the ancient city of Sodom are damned and will be punished eternally. Is this what the Bible really says?

Incredibly, the very answer to this question is given in an amazing Old Testament prophecy, but oddly, it is never taught in our Churches, and is strangely absent from our theology books. In examining the notes of five different study Bibles, the silence on the passage is unanimous. The prophecy can be found in Ezekiel chapter 16. I would invite the reader to get their own Bible and consider for yourself what God says.

In this prophecy, God is rebuking Israel for their idolatry despite the immense favor they had been shown. The Lord relates how he took them when they were nothing, clothed them, fed them, nurtured them, and how they grew to be a mighty nation. But in spite of all this, they turned their backs and went and worshiped idols. God tells of the punishment which was to befall them because they had forsaken Him:

Thus saith the Lord GOD; Because thy filthiness was poured out, and thy nakedness discovered through thy whoredoms with thy lovers, and with all the idols of thy abominations, and by the blood of thy children, which thou didst give unto them;  Behold, therefore I will gather all thy lovers, with whom thou hast taken pleasure, and all them that thou hast loved, with all them that thou hast hated; I will even gather them round about against thee, and will discover thy nakedness unto them, that they may see all thy nakedness.  And I will judge thee, as women that break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy.  And I will also give thee into their hand, and they shall throw down thine eminent place, and shall break down thy high places: they shall strip thee also of thy clothes, and shall take thy fair jewels, and leave thee naked and bare.  They shall also bring up a company against thee, and they shall stone thee with stones, and thrust thee through with their swords.  And they shall burn thine houses with fire, and execute judgments upon thee in the sight of many women: and I will cause thee to cease from playing the harlot, and thou also shalt give no hire any more. Ezek 16:36-41

Then the prophecy goes on to relate the sins of Sodom and Samaria with whom Israel had "played the harlot". However, an amazing thing happens. God doesn't condemn these cities the way some might expect. Notice:

As I live, saith the Lord GOD, Sodom thy sister hath not done, she nor her daughters, as thou hast done, thou and thy daughters.  Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy.  And they were haughty, and committed abomination before me: therefore I took them away as I saw good.  Neither hath Samaria committed half of thy sins; but thou hast multiplied thine abominations more than they, and hast justified thy sisters in all thine abominations which thou hast done.  Thou also, which hast judged thy sisters, bear thine own shame for thy sins that thou hast committed more abominable than they: they are more righteous than thou: yea, be thou confounded also, and bear thy shame, in that thou hast justified thy sisters. Ezek 16:48-52

As far as God was concerned, Sodom and Samaria were more righteous than Israel; they hadn't even committed HALF of what the Jews had done! How could this be? Because the Israelites were much more accountable to God having been shown so much more favor than the wicked nations around them. Now, notice carefully how this ties right in with Jesus' words about it being more tolerable in the day of judgment for some than for others who had rejected his preaching. The principle is the same in both  instances.  The more light a nation had been shown, the more accountable they were to Jesus in the day of judgment. 

After recounting Israel's sins, and stating that in His view Sodom and Samaria were more righteous, what does God say the outcome will be? Does he then condemn them all to hell or to eternal destruction? Does he say that these Jews most suffer more than Sodom and Samaria? Are we prepared to believe what God says about the fate of these nations, even if it goes against what we have been taught to believe? 

Get your Bible and read Ezekiel 16:53-55. Please don't take my word for it, READ IT:

When I shall bring again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then will I bring again the captivity of thy captives in the midst of them:  That thou mayest bear thine own shame, and mayest be confounded in all that thou hast done, in that thou art a comfort unto them.  When thy sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, then thou and thy daughters shall return to your former estate. Ezek 16:53-55

Let the Bible speak for itself: When the Jews are re-gathered into their land, God will also bring the Sodomites and those of Samaria back into their lands surrounding them. Why does God do this? So that Israel can see and bear their shame, in that they judged their surrounding nations when they themselves had sinned even worse. But more still, that they may be ashamed when they are made a COMFORT to Sodom and Samaria. Look at the passage! That is what YOUR Bible says! The NASV is even clearer:

...in order that you may bear your humiliation, and feel ashamed for all that you have done when you become a consolation to them. Ezek 16:54

This is precisely why it is MORE TOLERABLE for Sodom in the day of judgment than for those who rejected Christ. The Israelites felt they were so much better off simply because they were Jews, but in rejecting Christ, they had sinned far worse than Sodom ever had. This passage from Ezekiel is clearly what Jesus had in mind and alluded to when he spoke those words. Why are these things never taught and preached? The entire teaching has absolutely no bearing on the pagan doctrine of hell, but rather on who will have an easier time when Christ gathers all nations before him when he comes and sets up his kingdom. But in the case of both the wicked Israelites, and the Sodomites, the re-gathering of them back into their lands is for a purpose, and it's clearly one of restitution.

God is absolutely just.  While many in our day believe that Israel will be restored during Jesus' kingdom, they simply cannot fathom that God would restore Sodom.  However the reasoning here displays the absolute justice of God.  If God is to restore Israel then could he do less for those nations which were so much less accountable? 

It seems as though the commentaries are simply in a quandary about what to do with this passage. The Knowledge Bible Commentary says:

Ezekiel was speaking of the national restoration of these cities (Sodom and Samaria) in the millennium. Evidently Sodom will be rebuilt at this time. (vol. 1 pg. 1258)

Notice how they attempt to pull off the same trick they use in Ezekiel 38. They insist that the passage isn't really referring to those Sodomites God destroyed, but only a "national restoration" (ho-hum). In the same way, in Ezekiel 38 where God states four times that when he brings again the captivity of Israel he OPENS THEIR GRAVES and puts them in their land, they say that the prophecy was fulfilled in the national restoration of Israel in 1948.

But here, such logic gets caught in its own trap. They might get away with fooling someone into thinking that the restoration of Ezekiel 38 is simply a national restoration because there were still nationally identifiable Jews alive in 1948. However, there are no nationally identifiable Sodomites alive now, nor have there been since God destroyed those cities! How do you "bring again the captivity" of a nation of people that are all dead unless by resurrection? The people of Sodom are not scattered as captives among the nations, they are all dead! The only way God can bring them from captivity is in the resurrection; bringing them from the captivity of death to which all generations have gone.

What kind of "national restoration" would you have without one single citizen either from that nation, or even descended from that nation?! Doing so would be nothing more than a meaningless show. Does the Knowledge Bible Commentary offer any explanation as to WHY Sodom must be rebuilt? Of course not. Having consigned them all to hell with no future hope, they have no answers.

The Bible is clear. Theses nations are resurrected WITH THE JEWS IN THE DAY OF JUDGMENT. What is not so clear is why we simply refuse to believe it.

Not even the most vivid imagination is capable of giving this amazing prophecy any past fulfillment. Sodom has been a wasteland since they day God destroyed it, and a good portion of where it once was is thought to be under the sea. The prophecy remains for a future time, the restitution of all things, and the day of Judgment.
 

A CLOSER LOOK AT REVELATION 20

Earlier we considered that Revelation 20:5 seemed to go contrary to what we believed other passages clearly teach:

But the rest of the dead lived not again until the thousand years were finished. Rev 20:5a

Having carefully examined the unified testimony of Jesus and the prophets concerning the timing of the judgment, I believe it is not possible to take this statement in the strictest literal sense; that the dead remain in their graves until after the 1000 years. The fact that Ezekiel clearly states that the whole house of Israel are raised before the battle of Gog and Magog which closes the 1000 year reign of Christ demands this.

So what are we to do with the passage? Many sincere Bible students, with good reason, feel that the passage is spurious, and therefore do not regard it as part of inspired scripture. It's commonly argued that the statement appears to be comment that someone wrote into the text, and was later copied in by a scribe. In fact, if we read the context in which it appears, but remove the clause, the passage seems to make more sense:

And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.  This is the first resurrection.  Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years. Rev 20:4-6

When we read Revelation 20 in this way, we see that instead of portraying a sequence of events in chronological order (the binding of Satan, the first resurrection, the 1000 year reign, the battle of Gog and Magog, the raising of the "rest of the dead" and lastly the great white throne judgment) we have instead one grand picture of the judgment, but from two different views.

In other words, John first gives details of this time: A time when Satan is bound so as not to deceive the nations. A time when Christ and the faithful reign. A time when the Jews will dwell in "the beloved city". But he also tells of the great trial and test which closes it; a time when Satan is released to go forth and deceive the nations, and their ultimate doom.

After this, John gives a second picture of the judgment from the perspective of heaven. A time when all the dead are raised to be judged according to their works, and a time which separates those who ultimately will be found written in the book of life, and those who don't. Both pictures refer to the same event, a method which is used frequently throughout the book of Revelation.

Remember Jesus' words:

When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:  And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:

If the Great White Throne isn't the "throne of his glory", then where in Revelation is the "throne of his glory" mentioned? Or isn't it mentioned at all?

Some object by saying that the great white throne judgment cannot take place on earth, because "heaven and earth have fled away". We mustn't  forget that we're reading highly symbolic and apocalyptic language. In response to this, I could ask a similar question: If the Great White Throne Judgment doesn't take place on earth, and it doesn't take place in the heavens, then where does it take place? It can't take place floating in space. Outer space is "the heavens".

A logical explanation will come, as always, from comparing scripture with scripture. Consider from Isaiah:

For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind.  But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy.  And I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying.  There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old; but the sinner being an hundred years old shall be accursed. Isa 65:17-20

When is God seen creating the new heavens and the new earth? What time does the later portion of the above passage describe? These words clearly point to the 1000 year reign of Christ as most scholars would agree. But notice, during this time God is creating the new heavens and the new earth. The symbolism involved here is beautiful. At the beginning of the 1000 year reign the current heavens and earth flee away, not literally, but in the sense that the old order of the heavens under satanic control, and the old order of the earth under the rebellious control of our earth's leaders are done away with, and no place is found for them. Satan which had control of the heavens is bound for 1000 years, and the nations are ruled "with a rod of iron". In this way the 'heavens' and the 'earth' 'flee away'.  The time of the judgment is the time when the new heavens (God's Government) and the new earth (under control of the nation of Israel) are created. The time of the judgment, or the 1000 year reign is the time when the old heavens and the old earth do indeed flee away, but they will not be fully done away with, or the new fully established until Christ finishes his reign.

Notice:

And whosoever was not found written in the book of life was cast into the lake of fire.  And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. Rev 20:15-21:1

The new heavens and the new earth are seen after the last one not found written in the book of life is destroyed. We read before the judgment that heaven and earth "flee away", and then after the judgment that they have "passed away". Notice how perfectly this corresponds with Isaiah:

For as the new heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed and your name remain. 3 And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD.
And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. Isa 66:22-24

The new heavens and the new earth are established by the final and complete destruction of the wicked. Any reasonable person should be able to see that the literal earth and heaven can't be meant; how else does all flesh come and and worship from "one new moon to another", or "look upon the carcasses of those who transgressed against me"?

Also notice what Paul says:

For he (Jesus) must reign, till he hath put all enemies under his feet.  The last enemy that shall be destroyed is death. 1 Cor 15:25-26

A bit of simple logic and reasoning will prove that Christ's 1000 year reign cannot end before the great white throne judgment. Death isn't cast into the lake of fire until the end of the great white throne judgment. Paul says, "the last enemy that shall be destroyed is death". The work of Christ's reign is to put down all enemies until the old heavens and the old earth have passed away, and the new ones established when the last enemy death is destroyed.

So we see that this "great white throne judgment" is another picture of the same information John gives us earlier in Revelation 20, but in more symbolic language. Simply stated, the great white throne judgment" IS the 1000 year reign of Christ on earth with his saints.

As I stated earlier, some feel that removing the phrase "but the rest of the dead lived not again until the thousand years were finished" is justified. I however do not feel comfortable in saying that it's not supposed to be in the Bible. Given the stern warnings not to add or take away from the book, I would just as soon let someone else bear the burden if this is in fact what has been done.

Because of this, it's important to note that the phrase in no way contradicts anything we have learned elsewhere, unless it's taken in its strictest most literal sense, and this is something which cannot be done in many places throughout the book of Revelation, as almost everyone should agree.

In John 5 Jesus stated:

Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,  And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment. John 5:28-29

Here we see the antithesis between those in the first and second resurrections. Those in the first come forth to life. What life did they come forth to?

Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years. Rev 20:6

When these come forth, they come forth immortal. They cannot die a second time, and as such the "second death" has no power over them.

This is not the case with the second group who come up into judgment. Although they are physically raised during the 1000 years, they cannot be said to have life, or have fully revived because they are still subject to the second death and remain under the death sentence pending judgment. In this respect they cannot be said to "live" or have fully revived until the 1000 years are finished when their trial and judgment are completed. In fact the Greek word used for "lived" is anazao, and literally means to recover life, or revive.

Jesus said:

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.  For as the Father hath life in himself; so hath he given to the Son to have life in himself;  And hath given him authority to execute judgment also, because he is the Son of man. John 5:25-27

Who are the dead Jesus was referring to, who would hear his voice in the future and live? Did he mean those in the graves? No, he goes on to say:

Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,  And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment. John 5:28-29

When all who are in the graves here the voice of Jesus and come out, those who do not come forth to life in the first resurrection are still reckoned as dead even though they come forth physically during the 1000 year reign of Christ. In that time, the "dead" who hear his voice will live. They will be raised back to perfection and instructed in righteousness during the 1000 year reign of Christ.
 

CRITERIA FOR JUDGMENT

Returning to the parable of the sheep and the goats, we see what criteria Jesus as the basis for judgment:

Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:  For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:  Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.  Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink?  When saw we thee a stranger, and took thee in? or naked, and clothed thee?  Or when saw we thee sick, or in prison, and came unto thee?  And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.  Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:  For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink:
I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.  Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?  Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.

The pre-millennialists are correct in discerning that this judgment has something to do with the way Christ's "brethren" are treated. However instead of being a picture of how men treat the Jews in the tribulation, what we actually see here is a judgment based on how they are treated during the 1000 year reign, when Israel and all nations have been resurrected.

During this time, Israel is made head of the nations. These are truly Christ's brethren which are referred to in the passage. Currently the Jews have been blinded and the Gentiles been shown favor to provoke them to jealousy. The Jews have have undergone centuries of vicious persecutions at the hands of the gentile nations. Isaiah tells of the time coming when this will cease:

Comfort ye, comfort ye my people, saith your God.  Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the LORD's hand double for all her sins.  The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it. Isa 40:1-5

But during the "times of the restitution of all things" Israel is restored to be the head of all the nations. The Gentile nations will be forced to submit to its authority and the Kingdom of Christ on Earth. Those who do, who will learn instruction, will be granted everlasting life at the the end of the judgment. Those who do so grudgingly out of obligation, or not at all will die the second death, or be carried away in Satan's revolt at the end of the 1000 years.

The images in the parable of the treatment of the brethren; I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me, clearly refer to the heart attitude of those being judged toward Christ's brethren.

Notice how Isaiah describes those during this coming age:

Yea, in the way of thy judgments, O LORD, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee.  With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness.  Let favour be shewed to the wicked, yet will he not learn righteousness: in the land of uprightness will he deal unjustly, and will not behold the majesty of the LORD.  LORD, when thy hand is lifted up, they will not see: but they shall see, and be ashamed for their envy at the people; yea, the fire of thine enemies shall devour them. Isa 26:8

This passage is so clear in marking the difference in the heart attitude of those in the judgment. During that time, the inhabitants of the world "learn righteousness". But the wicked refuse to see even though they have been shown favor. Notice that the refuse to see, and let envy devour them. How much clearer our Lord's words become:

Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city.

Zechariah tells of the fate which will befall those nations which refuse to submit to the rule of Christ's kingdom:

And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the LORD of hosts, even upon them shall be no rain. And if the family of Egypt go not up, and come not, that have no rain; there shall be the plague, wherewith the LORD will smite the heathen that come not up to keep the feast of tabernacles.  This shall be the punishment of Egypt, and the punishment of all nations that come not up to keep the feast of tabernacles. Zech 14:17-19

Notice again here how Jerusalem and the Jews are made the criteria for judgment. The heart attitude of the gentiles will be manifested in their treatment of them, and whether or not they will go up to Jerusalem to worship.

But in the last days it shall come to pass, that the mountain of the house of the LORD shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it. And many nations shall come, and say, Come, and let us go up to the mountain of the LORD, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in hi