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Heb. 62. Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment (krimatos aionion). Heb. 9:27. And as it is appointed unto men (tois anthropois, the men) once to die, but after this the judgment (krisis).
Heb. 10: 27. But a certain fearful looking for of judgment (kriseos) and fiery indignation, which shall devour the adversaries.
2 Peter 2: 3. Whose judgment (krima) now of a long time lingereth not, and their damnation slumbereth not.
Verse 4. For if God spared not the angels that sinned, but cast them down to hell (tartarosas), and delivered them into chains of darkness, to be reserved unto judgment (krisin).
Jude 6. And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness, unto the judgment (krisin) of the great day.
Verse 15. To execute judgment (krisin) upon all.
2 Tim. 4: 1. I charge thee, therefore, before God and the Lord Jesus Christ, who shall judge (mellontos krinein, is ready to judge) the quick and the dead at his appearing, and his kingdom.
1 Peter 4: 5. Who shall give account to him that is ready to judge (krinia) the quick and the dead.
Rev. 15: 4. For thy judgments are made manifest.
Rev. 16: 7, 17: 1, 18: 10.
The DAY of Judgment.
Matt. 10: 15. Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment (kriseos), than for that city.
Matt. 11 24. But I say unto you, That it shall be more tolerable for the land of Sodom, in the day of judgment (kriseos), than for you.
Verse 22. But I say unto you, It shall be more tolerable for Tyre and Sidon, at the day of judgment (kriseos), than for you.
Matt. 12: 36. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment (kriseos). Mark 6 11. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrah in the day of judgment (kriseos) than for that city. 2 Peter 2: 9. The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment (kriseos) to be punished.
2 Peter 3: 7. But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire, against the day of judgment (kriseos) and perdition of ungodly men.
1 John 4: 17. Herein is our love made perfect, that we may have boldness in the day of judgment (kriseos); because as he is, so are we in this world.
On the Greek terms KRINO, KRISES, KRIMA, and their different forms, etc., rendered judge, judgment, condemned, condemnation, damned, damnation, etc., in the NEW TESTAMENT.
KRINO occurs as many as seventy-seven times in its different forms in the New Testament; and is rendered judge, judged, and
judging, sixty-two times; and once damned (2 Thess. 2: 12.) It is also rendered determined, decreed, ordained, concluded, esteemeth, called in question, sentence, condemneth, condemning, law, etc., in different places.
KRISES Occurs upwards of forty times, and is rendered about thirty times judgment, seven times condemnation, and twice damnation. See Matt. 23: 33; Mark 3: 29.
KRIMA Occurs about thirty times, and is rendered damnation eight times, judgment and judgments several times, condemned and condemnation about six times; and in 1 Cor. 6: 7, it is rendered go to law; and in Rev. 18: 20, avenged.
A Statement of Facts in relation to the Bible doctrine of Judgment.
Much has been said and written respecting a supposed general judgment to take place at what is called the "end of time." It is called the "general judgment," the "last judgment," the "great judgment," the "judgment day,” etc. But in the Bible, we nowhere find the phrase, general judgment, last judgment, or the great judgment expressed. It is true that God judges his creatures by established and just principles, in his own way and own time. He judged his ancient people, the Jews, by judges and rulers appointed for that purpose. God frequently visited various nations with judgments and calamities, destroying their cities, country, etc., as in the instances of Egypt, Idumea, Sodom, Gomorrah, Jerusalem and others. These visitations, when individually referred to in the Scriptures, are called "the judgment, the day of judgment," etc. But for us to arrive at correct conclusions in regard to the doctrine of judgment, it is only necessary that we set aside prejudice and preconceived opinions, and strictly observe the teachings of those scriptures where the doctrine is taught.
In the first place, it is necessary to understand the manner in which God judges his creatures. By observing those passages as arranged in Section I. of this Chapter, it will be found, firstly, that God, in appointing judges and rulers over the people, strictly enjoined it upon them to observe wisdom, and execute just judgment
in all their proceedings with the people. He commanded them to judge the people with righteousness, and the poor with just judgment; to speak peace to the people, and save the children of the poor and needy.
Goodness and mercy, truth and justice, are inseparably connected with the judgments of God. David says, Ps. 9: 7, 8, "But the Lord shall endure forever: he hath prepared his throne for judg ment. And he shall judge the world in righteousness, he shall minister judgment to the people in uprightness." Verse 6, "The Lord is known by the judgment which he executeth: the wicked is snared in the work of his own hands." Ps. 33: 4, 5, "For the word of the Lord is right; and all his works are done in truth. He loveth righteousness and judgment: the earth is full of the goodness of the Lord." Ps. 119: 75, “I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me." Verse 137, "Righteous art thou, O Lord, and upright are thy judgments."
The above shows the undeniable fact, that God's manner of judg ing his creatures is not arbitrary or revengeful; but that it is in kindness, and its only object the good of the creature.
In the second place, it is necessary to observe those passages which speak of the introduction of Christ into the world as Judge and Lawgiver. In these passages we find, not only the same spirit of goodness and justice manifested, but a higher degree of sympathy and kindness appears to exist between Christ as judge, and the people as subjects. Christ was to take possession of the throne of his father David, to reign over the house of Israel forever; and to execute justice and judgment in the earth.
Under the Gospel dispensation, Christ fully receives the responsibility of judging the Gentile world, in connection with all the earth; and is obligated to bring forth judgment unto victory. God, in establishing his Son as judge of the world, hath assigned to him a kingdom, in which he is to bear rule and acquit himself of all responsibility. See Section I., this Chapter. Also the phrases, Kingdom of God, etc., in this work.
In the third place, this judgment is to be executed in accordance with the works of the creature. Christ shall "judge every man according to his works." "Will render to every man according to his deeds," etc. See the passages in their proper place
Let this judgment be called what it may, or be where it may these facts follow: 1. That men are judged and rewarded in accordance with the quality and amount of works performed. What they receive as a reward, or demerit, is an equivalent for the deeds done in the body. Now, should this judgment take place after the resurrection from literal death, and they, there and then, only receive in value the just and strict merit or demerit of their finite and limited performances, what prospect have we in our anticipations of the resurrection world? It is acknowledged by all, that in the resurrection state we shall either receive immortal bliss on the one hand, or endless death on the other; and at the same time are strenuously contending for strict rewards and punishments, as an equivalent for limited demands, or works performed in a finite capacity. Many, if not all, who suppose this judgment to follow the resurrection, evidently overlook the difficulties and absurdities it involves.
It should be borne in mind, that, whatever we receive of God as a state or condition in the resurrection state, it is the free gift of God, and bestowed agreeably to his good pleasure. We should also bear in mind, that while we are contending for judgment according to our works, in or after the resurrection, we are supporting a theory which, if true, would annihilate the gift of heaven, and the merits of Christ. But, by admitting the judgment to be con. fined to Christ's kingdom established on earth, we see no difficulty in being judged and rewarded according to our works. The works of men are limited and confined to earth; of course all they can receive as an equivalent must also be limited and confined to the same place. Men cannot perform deeds in time, and receive reward for them in eternity, any more than they can sow in one field and reap the same in another; or, than they might expect that the result of good and wholesome diet here would be a sound and healthy state in the eternal world. The conclusions are these: First, the judgment is under Christ and confined to his kingdom on earth. Second, mankind are judged and awarded in strict accordance with their merit or demerit. Third, this judgment is confined to the Gospel kingdom on earth, that it is the last judgment,it precedes the resurrection, and will have been closed at the resurrection of the dead.
In the fourth place, we notice the time when, and place where the judgment is executed.
The Scriptures under this head conclusively show that it is in the earth, on the earth, under the sun, confined to earth and the life of man. We find these conclusions sanctioned, by plain and positive teachings, in more than twenty passages of the Bible. We also find that both the righteous and the wicked are judged and awarded in the earth. But we no where find in the Bible a solitary scrap of evidence that this judgment, or any judgment, is to be after men have left this world. In no one passage is it declared that the judgment shall set, or take place, in eternity, or after the resurrection of the dead. God has, in no place, nor at any time, informed his creatures that he would judge and reward them after they were dead, or in another world! But we have abundance of proof that he will do it in this world, during their literal existence. Why, then, are we not willing to yield to the teachings of truth; and acknowledge the utility of being judged and awarded in this life, agreeably to our deserts? And why not acknowledge the folly and inconsistency of men being called from the tombs to be judged, when, and where, it can be of no possible benefit, either to God or themselves? Their fate is acknowledged to be sealed at death, and nothing can be altered for the better or worse. The only fair conclusion is this: men in all ages of the world have received the legitimate result of their doings. These results are called judgments. Second, the Gospel day is the judgment day, and is common, general, or universal. The conduct and proceedings of men are all declared to be good or bad, according to their merit or demerit, under the Gospel. Christ says, "For judgment I am come into the world." Again he says, "Now is the judgment of this world." Here men receive the fruit of their doings. The result is positive and certain. If they believe, are obedient, they are saved, are happy. But if they are unbelieving and disobedient, they are miserable, unhappy, and condemned. The very nature of the Gospel is, to approve or condemn the deeds and actions of men in this life; agreeably to their merit or demerit. Hence, this is not only a day or time of trial, but of judgment, decision, or retribution. It is called “a day," "the day," and sometimes "the hour of judgment." John says, "And I saw another angel fly in the midst of heaven, having the everlasting