As Jesus continues His explanation of last Things in Matthew 24 and 25, He says, "But when the Son of man shall come in his glory, and all the angels with him, then shall he sit on the throne of his glory" (25:31). The Judgment will be the next event to take place after Jesus' appearance.

Contrary to what some teach, there will be only one Judg­ment and that will take place at the Last Day (John 5:28, 29; Acts 17:31; 2 Peter 3:7; 2 Thessalonians 1:7-10).

Two passages, in particular, tell us about the Judgment: Matthew 25:31-46 and Revelation 20:11-15. We shall first focus on the important points in each of these passages.

In Matthew 25, our Lord tells us that along with the splendor of His throne — a splendor which is His essence there will be angels present who will enhance His glory. These are the angels who will have gathered all men to the Judgment (Matthew 13:41, 42; 24:31).

He tells us (v. 32) that "all the nations" shall be there, that is, the entire human race. Some, of course, make quite a point of this word "nations." They indicate that this means "nations" and not individuals. However, how can "nations" visit brethren in prison, for example? If they are correct, does this mean that "nations" will be sent to eternal fire in hell? Dispensationalists also insist that these "nations" do not include the Jews. Are they, then, also to be omitted in Matthew 28:19? What Jesus actually says is that everyone — the entire human race will be present at the Judgment — both Jews and gentiles.

The separation which will take place in the Judgment will be based on God's electing grace (v. 33). The sheep — God's elect — will be received of God.

Matthew 25:34-45 sometimes confuses the reader, for it seems to say that our works will determine our eternal state. Actually, however, Jesus is saying that the works of the elect have demonstrated their salvation (25:34-40) and the neglect of the reprobate has demonstrated their lack of faith (25:41-45). Notice that the elect are unaware of their works (vv. 37-40). Apparently these are merely evidences of a transformed way of life.

When we turn to Revelation 20:11-15 we learn some more about the Judgment.

The picture language of verse 11 reminds us that this event is majestic in character. The Judgment Throne is said to be "great" thus emphasizing the magnitude of the Judgment. It is said to be "white" thus emphasizing the glory, holiness and righteousness of the Judge.

Whereas Matthew 25 tells us that all the living will be at the Judgment, verse 12 of Revelation 20 tells us that all the dead will be there, too. Why only the dead? The preceding verses remind us of the terrible struggles which will take place just before Christ comes. As you read these verses do you notice another difference from Matthew 25? There is no surprise here. According to Dr. Albertus Pieters, these will not be surprised. Being dead, they will already know their destiny.

We read "the books were opened" (v. 12). This means that all men are to be revealed as they are, in their true, ethical character. Our works will be exposed before our consciousness and the world (see Belgic Confession, Art. 37). "And another book was opened, which is the book of life." This is God's record of His saints (Luke 10:20).

Again in Revelation 20:12, we are told that judgment will be according to works. This means that the ethical value of all of man's works will be manifest, even faith and repen­tance! Praise God for His grace, especially at that moment!

Revelation 20:13 is not giving the next item in the chronology of things. Rather, it is an explanation of how the event of verse 12 can take place: the sea, death and Hades give up their dead.

Then is recorded the condemnation of judgment. Death, Hades and all whose names are not recorded in the book of life are cast into the lake of fire (vv. 14, 15).

What will be the purpose of the Judgment?

The Judgment will not be investigative, that is, it will not be so that our eternal destiny can then be decided. It will not be the time when we will be declared saved or lost. Our eternal destiny has already been decided. We have been chosen in Christ from before the foundation of the world (Ephesians 1:4). God's chosen shall never perish (John 10:27, 28). We are told that believers shall not be condemned (Romans 8:1; John 3:18).

This being clear Biblical teaching, the question comes: why will all have to stand in the Judgment? Besides being the clear teaching of Scripture (Matthew 25:32; 2 Corinthians 5:10; Romans 14:10), there is reason for all men participating in the Judgment. God will clearly be seen as God in this event. God's sovereignty and glory will be demonstrated in salvation by grace. In spite of the sin of His people, He will show grace! Matthew 25 demonstrates this grace. The sheep are called "the blessed of my Father" (v. 34). They are objects of undeserved favor. They are told to "inherit." An inheritance is never earned; it is always given. God will demonstrate His sovereignty in showing grace. But He will also demonstrate His justice in giving condemnation. God will show that He is God by assigning the eternal dwelling places of all men. Thus, all must stand in the Judgment.

On that Day of Judgment all will be before the Judge. The Bible says that this will be God the Father (1 Peter 1:17; Romans 14:10; 2 Thessalonians 1:5; 1 Peter 2:23), but the Bible also says that Jesus Christ will be the Judge (John 5:22; Acts 17:31; 2 Timothy 4:8; 2 Corinthians 5:10; Matthew 25:32; 2 Timothy 4:1; Acts 10:42).

How must we understand this? God the Father will judge all through Christ whom He has made Mediator and Judge (Philippians 2:9, 10). In this Judgment He will be assisted by angels and the saints (Matthew 13:41-43; 1 Corinthians 6:2, 3).

Now, let us stand back and get a view of all that will be judged on that Great Day.

Of course, all the living and the dead will be there (2 Timothy 4:1; 1 Peter 4:5). No one will be left out (Revelation 20:12; Matthew 25:32; Romans 14:10; 2 Corinthians 5:10). Both the wicked and the ­believers (Hebrews 13:4; Deuteronomy 32:36; 1 Peter 4:17; Mark 12:40; James 3:1) will be there.

Leon Morris, in his The Biblical Doctrine of Judgment, comments, "It is worth noting that the people who will be surprised on that day are not the rank outsiders, but those who think themselves safe within the church" (p. 64). Is this not just what Jesus said,

Many will say to me in that day, Lord, Lord, did we not prophesy by thy name, and by thy name cast out demons, and by thy name do mighty works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.Matthew 7:22, 23

One other aspect of the Judgment Day — one which we often forget — is the judgment of the world. Peter, in his second epistle, tells us that this will happen on the Judgment Day (3:7). Then, in verses 10-13, he graphically portrays what will take place. D.M. Lloyd-Jones' posthumously published 2 Peter contains these words of explanation:

What it means is that the fire will have burned out from the cosmos every taint of sin, thorns and briars, diseases, everything that causes pestilences, everything that leads to earthquakes and calamities. All will be removed, the earth will be purged of every such thing — that is the meaning of fire. It will burn out everything evil, and the result is that there will be "new heavens and a new earth, wherein dwelleth righteousness," of surpassing beauty and wonder and glory (p. 200).

All of sin's corruption will be gone, and we will inhabit the new heavens and earth.

The basis for judgment, according to Scripture, is works (Matthew 16:27; 25:35-40; Romans 2:6; 1 Corinthians 3:8; 2 Corinthians 5:10; 1 Peter 1:17; Revelation 20:12, 13b; 22:12). This includes the secrets of our hearts (Romans 2:6; 1 Corinthians 4:5; Luke 12:2) and all things (Matthew 12:36). In the Judgment we shall all be turned inside out, as it were (Matthew 10:26; 1 Timothy 5:24, 25) question is raised in our minds: why works? After all, we do not earn our salvation.

Why works? They are the response to God's Word. They are the outworking in our lives of God's revealed will which we are to obey.

While faith is never earned by works, works are, never­theless, intimately related to faith. If faith is genuine, there will be works (Matthew 7:21; James 2:18, 26).

G.C. Berkouwer, writing in his better days in Faith and Justification, wrote:

The mere fact that Paul speaks so often and fervently about justification by faith and equally often and fervently about judgment according to works should lead us to expect a dove-tailing between them ... There is no dualism between faith and these works, though there is a dualism ... between faith and the works of the law. The relation between faith and works is so intimate that Paul can say that all which is not of faith is sin (Romans 14:23 ... Though it is difficult to characterize this relationship between faith and works precisely, we may speak of works as giving form to faith ... Barth has called it the "lived-out reality" of faith ... Judgment according to works, then, is not an analytical ethical judgment, but an infallible perception of works in their relation to faith. Recall the definition of good works in the Heidelberg Catechism, where only those works are called good which rise from a true faith and aim at the honor of God.

Of course, there are objections raised against this view of the Judgment, even by brothers and sisters in the Lord.

Some point out that this Judgment is superfluous. After all, those who are already dead know where they will be for eternity. However, what of those still living when Jesus comes again? Besides, it is only the soul which is now in its eternal place. The body must also be consigned and this can only happen after the Resurrection of the Last Day. Also, the righteousness of God and His Christ and the honor of His people must be vindicated publicly. Indeed, the Judgment is not superfluous.

Someone else points out that the sins of believers are pardoned or blotted out. After all, God said that He would remember them no more. However, this does not mean that God can forget, as do we, but that He does not hold them against us. When, in the Day of Judgment, the sins of believers are revealed they will be seen as forgiven sins through Christ. The Judgment will declare God's matchless grace.

Still another says,

What of Romans 8:1? We are told, 'There is, therefore, now no condemnation to them that are in Christ Jesus.' Besides, is not justification the answer to the Judgment? We are said not to come into judgment in John 5:24.

First, Romans 8:1. This familiar text refers to being sentenced, along with the results. Sentencing is the opposite of justification. The word for "condemnation" means "penalty" (Cf. Romans 5:16 and 8:34). Romans 8:1 does not speak against our participation in the Judgment, but that believers will not be given a penalty for sin.

John 5:24 does not mean that we will stand in, or participate in the Judgment. Rather, it also says that the believer will not be condemned or sentenced in the Judg­ment because of sin. Once again, we have the message of grace!

O to grace how great a debtor
Daily I'm constrained to be...