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IS AN INVESTIGATIVE JUDGMENT BEFORE THE ANCIENT OF DAYS
The Gospel of John In a very sharp contention with the Jews over Sabbath observance and His claim to equality with God, Jesus made two pronouncements which relate to the judgment. He declared: The Father judgeth no man, but hath committed all judgment (κρισιν) unto the Son ... Verily, verily, I say unto you, He that heareth my word, and believeth on Him that sent me, hath everlasting life, and shall not come into condemnation (κρισιν - judgment) but is passed from death unto life. ... And (the Father) hath given Him authority to execute judgment (κρισιν) also, because He is the Son of man. (John 5:22, 24, 27) What is Jesus
saying? First, let us analyze these words:
1)
"The Father judgeth no man." Then the question must be asked, is
the "judgment" of Daniel 7:9-10, "the judgment of Him" as
Revelation 14:6 can imply? However, the response to such a conclusion can also
be in the form of a question, Why then are the books
opened? However, a careful reading discloses that the "dead" are not
judged out of "the books" until the judgment of the "great white
throne" (Rev. 20:11-12). This then leaves the question still unanswered -
why are the books opened in the judgment that "was set" in Daniel 7? Into this
picture, as noted previously, the prophecies of both Daniel and Revelation
inject for consideration "another book" (Rev. 20:12; Dan. 12:1). This
is "the book of life" (Rev. 20:12), which if one's name is found
therein, he is "delivered" (Dan. 12:1). This "book" belongs
to "the Lamb, slain from the foundation of the world" (Rev. 13:8). It
lists the names of those who "overcome" through "the blood of
(that) Lamb" (Rev. 3:5;
2)
"The Father ... hath
committed all judgment unto the Son," and a reason is given in
verse 27, "because He is a Son man" (No article in the Greek text).
First, what is meant by "all" judgment? It is obvious that two
aspects of judgment are involved first a determinate involving those "who
heareth (Christ's) word and believeth on Him that sent (Him)" (
Further, this
pronouncement of Jesus in John 5 presents a major conflict with a long standing
tradition. Jesus as the Son of man demonstrated His authority to make
determinate judgments. To the thief on the Cross, who pled, "Lord,
remember me when thou comest into thy kingdom,"
Jesus replied, "Verily I say to thee today, shalt thou be with me in
paradise" (Luke 23:42-43). Jesus gave His judgment that day. The question arises, does that thief have to face an investigative
judgment again? If indeed the blood of the Lamb blots out sin, then the thief's
sins are no more, and neither his name nor his deeds can be found "in the
books," but his name is in "the book." What would apply
to the thief would equally apply to Enoch, Moses, Elijah, and the "many
... saints" which arose at the resurrection of Jesus (Matt. 27:52-53).
Also included in this picture are the "four living creatures" and
twenty-four "elders" who pro- Page
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claimed of the Lamb - Thou "has redeemed us to God by
thy blood out of every kindred, and tongue, and people, and nation" (Rev.
5:9). The question is simply, do these who have been redeemed have to face a
second investigation to see if they can stay in heaven? This is placing them in
double jeopardy. Dare we impute to God such an injustice? We dare not, for unto
the Son all judgment has been "committed." When
He gives the word - as to the dying thief - that word stands. Further, there
can be no question but the sequence which is emphasized in the prophecy of
Daniel 7, points to the fact that the judgment pictured in verses 9-10, relates
to the time indicated in Daniel 8:14, and that "the judgment," the
"cleansing of the sanctuary," and the "final atonement" all
focus on the same activity in the plans and purposes of God. It is left to us
to carefully reconsider our tradition and bring it into line with all divine
revelation involving judgment and the final atonement. There is one
important factor that is often, if not entirely, overlooked. Judgment must
begin with the resolution of the issue over which sin began. The Scripture is
clear that sin began with an angel whose responsibilities placed him at the
very Throne of God (Eze. 28:14). It ultimately led to a part of the heavenly
host, joining Lucifer in his rebellion against God (Rev. 12:4). Therefore, we
must conclude as a starting point, that there is deep significance to the fact that
the prophecy of Daniel 7 regarding the judgment begins with the assembling of
the entire angelic host before the Ancient of days. There is still more exploration to be made. {For continuation of exegesis of the Judgment, see wwn6(00)}
Two Parables In the Gospel of Luke there are two parables of Jesus recorded unique to his Gospel. The significance and meaning of one is obvious. We shall note it first. Jesus said: Two men went up into the temple to pray; the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself, God I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess. And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other. (Luke 18:10-14) The message comes
through clear and distinct. Justification is the free gift of God bestowed in
answer to the prayer of faith which recognizes one's sinful condition. The
question then follows, does the forgiven sinner return to his house to live as
he lived before? The answer is, obviously not if he truly loathes the sin he
confessed and appreciates the mercy of God which freed him from its guilt. The
unmerited favor of God elicits a love that fulfils the law. But the question
is: Does this endeavor to keep the law because of love constitute work merit
toward one's salvation? In other words, is sanctification merely the extension
of justification, being the contribution of man to his justification? Here is where the second parable of Jesus enters the picture. He asked: Which of you, have a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat? (But) will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink? Doth he thank that servant because he did the things that were commanded him? I trow not. [NKJV - "I think not"] So likewise, when ye have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do. (Luke 17:7-10) This is
sanctification - doing that which it is our duty to do. Does this accrue merit?
Never, because even in doing that which it is our duty to do, there is so much
of self woven into our every act, due to the encumbering of our fallen nature,
that we can only confess, we are still "unprofitable servants."
Servants, yes, but sustained by the grace and mercy of God through the
redemption in Christ Jesus we become sons of God. This is the gospel given to Paul by the risen Lord te proclaim. In the Ephesian letter, Paul not only wrote: For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast (2:8-9). But he also
follows these verses with these words: Page
7 For we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them (v.10).
We are no longer
to walk after the flesh to fulfil the lusts thereof,
but after the Spirit to seek "the prize of the high calling of God in
Christ Jesus" (Phil.
“All that is in the world ... is not of the
Father" (I John |