Final events: The Last Judgment

THE WHITE THRONE JUDGMENT

Revelation 20:11-15

After the throwing of Satan into the lake of fire to join the antichrist and the false prophet comes the judgment of the world. “it is appointed for men to die once and after this comes judgment” (Hebrews 9:27). There is no tolerance, nor exceptions; the death rate is still once per person. We are born to die. Death has been called the most “democratic institution” in the world.[1] Future judgment by God after death is a keynote of Scripture (Eccles. 12:14; Dan. 12:2; Acts 17:31; 2 Tim. 4:1). Newell comments, “The great white throne is not dispensational or governmental in any sense, but a final, personal, eternal assize.”[2]

The judgment in Revelation is known as the white throne judgment. Amillennialists hold that this is a general last judgment, including believers and unbelievers.[3]  On the other hand, premillennialists hold that it is a specific judgment at the end time. What does the text of Revelation 20 teach on this event?

THE DESCRIPTION OF THE THRONE 20:11

John opens the description with the words, “Then I saw,” a phrase that indicates sequential order or chronology. It makes clear that it is next in the order of last things. This judgment marks It is called the white throne judgment. This throne is not the same as the throne in Revelation 4:2 nor the Davidic throne of the Millennium (20:4-6; 3:21). The differences between this throne and the one in Revelation 4:2 are listed by Criswell:[4]

•       It is a throne in heaven that is at the beginning of the tribulation period, not at the end.
•      A rainbow marking the covenant surrounds the throne which is absent from the white throne. He says of the white throne, “There is nothing but the nakedness of almighty justice and retribution. There are no covenant promises of good to remember in that awesome hour.”[5]
•      The throne in Revelation 4 it is attended with is attended with lightning, thundering, and voices.
•      In Revelation 4 there are seven lamps burning before the throne, which are the seven spirits of God. Not so in Revelation 20.
•      The throne of Revelation 4 there is a sea of glass like crystal. Absent from the white throne.
•      The throne of Revelation 4 is accompanied with praise and songs unto God.  

The throne of Revelation 4 deals with the glory and majesty of God, whereas, the white throne pictures God as a judge. Beale observes that white speaks of the holiness of God.[6] John sees nothing of the millennium nor heaven. The focus is on the throne and those who will face the righteous judge.

Part of the description is the person on the throne. The word “and” denotes the connection of the throne with “Him who sat upon it.” While this person is not identified by name; it surely is Jesus Christ (cf. John 5:22; Acts 17:31).

The reaction to seeing the throne is fear. For “from whose presence earth and heaven fled away, and no place was found for them” (20:11). This speaks of the world trying to find a hiding place, but none is found. It is parallel to the fear in Rev. 6:14-17 of the tribulation wrath; it is also parallel to the terror of the 6^th seal. Fear of judgment is a universal factor among the unsaved. They flee His presence. “The flight of the present earth and heaven from God’s presence strengthens the description of Him as the ultimate Judge.”[7] Pentecost, based on this verse, holds that the judgment takes place neither in earth or heaven, but somewhere in between the two.[8] Garland identifies the fleeing as the melting of the elements of the old earth and heaven (cf. 2 Peter 3:10-12); since no place was found for them.[9]  Clearly, the new heaven and earth follow immediately after the judgment (Rev. 21).

The KJV translation differs from most modern texts. It reads: “from whose face the earth and the heaven fled way.” The Greek word is the same in the TR and the Modern Critical Text.[10]  It means face, countenance, or presence. Both translations are correct, it seems to depend on how one takes the word as a singular or plural. Most modern translations take it as plural.[11] However, there is a good case for leaving it translated face. The word face still carries the idea of presence but is more specific. The term has a long Jewish standing in scripture for which no man can look or stand without divine protection (cf. Ex. 3:6; 19:21; Isa. 6:5).

THE JUDGMENT OF THE DEAD 20:12-13

The judgment of God is based on two facts: (1) God created us. (2) Man is accountable to his creator. In these verses, the following can be observed:

    All those before the throne are the resurrected dead. No living individuals are mentioned. The resurrected program for the saints was completed with the beginning of the millennium (Rev. 20:4-5). Those at the judgment are the rest of the dead of Revelation 20:5.
   It speaks of equality of the subjects—both small and great. Status or fame is not a factor nor an influence in judgment. Death was the great equalizer.
   This involves a resurrection of the unbelieving dead. It is the last resurrection of Scripture. MacLeod observes: "These verses clearly imply a bodily resurrection. Nowhere does the Bible say what kind of body these resurrected ones will have, but it is evidently a body suited to suffer in the torments of the lake of fire." [12]

The standard of the judgment is their deeds. The books were opened. This is a record of one’s life; his deeds, actions, and thoughts prior to death. Each man provides the basis of his own judgment before God. The Greek for “things having been written” is a perfect passive participle indication the written was in the past. In other words, each one wrote it while alive, but the recording stopped at death. God’s judgment is never arbitrary or capricious. His judgments are perfect and just. These books will clearly demonstrate the absence of faith. Man condemns himself by his own record. While there may be degrees of eternal punishment (cf. Luke 12:47-48) it remains eternal punishment nevertheless.

In addition, there is another book opened; the book of life. Some have referred this as the book of faith, in contrast to the books of works.[13] It is clear that salvation comes to those written in the second book. Salvation comes through faith alone, not of works (Eph. 2:8-10). Works alone will never save us. Their names are not found because they went about establishing their own righteousness, not submitting to the righteousness of God (Rom. 10:2-3). Therefore, their names are not in the Lamb’s book of life (20:15).

RESULT OF THE JUDGMENT 20:14-15.

“Death and Hades were thrown into the lake of fire” (20:14).  This is the first result of this judgment. MacLeod points out that “Death is humanity’s last enemy (1 Cor. 15:54-55), and Hades are the grim receptacle of death’s prey…The last vestiges of human rebellion against God will be destroyed.”[14] This is identified as the second death, the Lake of fire.

In addition, “if anyone’s name was not found written in the book of life, he was thrown into the lake of fire” (20:15). Followed by the place of the dead comes those who are dead. Their names were not found in the book of life. This reinforces the idea that they are not saved. Their names were blotted out of the book of life (Ex. 32:32; Ps.69:28; Rev. 3:5). They are part of the resurrection of condemnation (cf. John 3:18, 36).  While the book of deeds may determine their degree of punishment; the book of life seals their destination. That destination is the lake of fire. It is the place of torment, but also the place of eternal separation from God. It is the destiny of all who are unsaved. The redeemed will be blessed, but these at this judgment will be condemned. Paul writes that “These shall be punished with everlasting destruction from the presence of the Lord and from the glory of His power” (2 Thess. 1:9). Let us heed the warning of our Lord, “My friends, do not be afraid of those who kill the body and after that have no more that they can do. But I will warn you whom to fear: fear the One who, after He has killed, has the authority to cast into hell; yes, I tell you, fear Him!” (Luke 12:4-5).

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[1] Sir Walter Raleigh quoted by David J. MacLeod, “The Sixth ‘Last Thing’: The Last Judgment and the End of the World,” BIBLIOTHECA SACRA, July-September 2000, 30.

[2]  William R. Newell, THE BOOK OF REVELATION, [Chicago, Moody Press, 1935], 327.

[3]  Steve Gregg, REVELATION: FOUR VIEWS, [Nashville TN, Thomas Nelson, 1997], 478.

[4]  W.A. Criswell, EXPOSITORY SERMONS ON REVELATION, 5 Volumes, [Grand Rapids, Zondervan, 1966], 5:83-85.

[5]  Ibid, 5:83-84.

[6]  G.K. Beale, REVELATION: A SHORTER COMMENTARY, [Grand Rapids, Eerdmans, 2015], 458.

[7]  Thomas Constable, NOTES ON REVELATION [www.soniclight.com, 2008]. 190.

[8]  J. Dwight Pentecost, THINGS TO COME [Grand Rapids, Zondervan, 1969], 423.

[9]  Tony Garland, A TESTIMONY OF JESUS CHRIST, [www.Spirit & Truth, 2004], 2:126.

[10]  proswpou.

[11] Charles Lee Irons, A SYNTAX GUIDE FOR READERS OF THE GREEK NEW TESTAMENT, [Grand Rapids, Kregel, 2016], 604.

[12]  David J. MacLeod, “The Sixth ‘Last Thing’: The Last Judgment and the End of the World.” BIBLIOTHECA SACRA, July-September 2000, 321.

[13]  Tony Garland, THE TESTIMONY OF JESUS CHRIST, 2:127.

[14]  David J, MacLeod, “The Last Judgment and the End of the World,” 325.

Book Review

GETTING THE GOSPEL RIGHT, R.C. Sproul, [Grand Rapids, Baker, 2017] 234 pages.

R.C. Sproul is one of the popular Bible teachers today. He is strongly Reformed and Calvinist in his theology which influences his teaching. The reader must keep this in mind as he reads this latest work. He admits that the church is made up of three elements: the visible church (mere professors of faith), the invisible church (true believers), and believers outside of the visible church.

The book was written in reaction to the movement to reconcile Catholics and Evangelicals, which has a negative effect of compromising the Gospel and Christian unity. It critiques the work “The Gift of Salvation” declaration in 1998, which reiterated that both Evangelicals and Catholics believe in justification and salvation by God’s grace through faith in Jesus Christ. He shows that the two do not believe the same about the gospel. Catholics believe that sanctification comes before salvation, which is nothing less that salvation by works. Evangelicals believe salvation comes before sanctification. These approaches cannot be reconciled.

The release of the “Cost of Salvation,” it has caused a much debate within the evangelical world. He, therefore, evaluates the statement paragraph by paragraph as to its assertions and its omissions.  This is the heart of the book. His scrutiny of the statement indicates two fundamental observations of the two groups:

First, the Catholic church sees Protestants as separated brethren.

Second, the evangelical world views the Catholic church as apostate brethren.

This means that each view the other as outside, or apostate from the true church.  "The Gift of Salvation" does nothing to remove the doctrinal chasm between the Catholics and Evangelicals. It undermines the truth of the Gospel. 

Sproul is a strong proponent of sola fide (salvation by faith alone). He defends this sola fide in this work. He indicates that the Catholic and Evangelicals who signed this document have abandoned or at the lease compromise this truth. 

The book is reader friendly. It is concise and worthwhile to those who are interested in trying to unify the two. It does a good job showing the major differences between Catholics and Evangelicals. If there is a weakness it is that it deals more with unity than the contents of the right gospel. It is directed more to leadership than the layman. It is a call to arms against compromise of the gospel.

The book was sent to me from Baker Book House in exchange for my person review without obligation.