The Day Of Judgment

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Does a person's death seal their fate for all eternity? Many Christians and Scriptural 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 YHWH 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 Yahshua is Messiah, 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:

If the passage above were all the information we had been given about the last great day of judgment, then perhaps the common views previously stated may be the only alternative. However, what many may not be aware of is that this day of judgment is spoken of in dozens upon dozens of scriptures. One troubling thing 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: 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.

 The final judgment of mankind is not a time in which YHWH commits billions to everlasting flames of torment for all eternity.  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. The question might be asked of any sincere student of YHWH'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 that is exactly what the Scriptures do teach, 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. This is most disturbing. What is it about modern evangelicalism, and fundamentalism, that makes them want to believe that YHWH 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.

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 Elohim, 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 evangel, or had a chance to be saved?"

In reply to this the question must be asked:

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

Is this the wisdom of our Father, and of our Scriptures? The only answer that can be given is an emphatic 'NO', and thank YHWH 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 YHWH ever gave the breath of life.

It is hoped 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 it is prayed that it brings glory and honor to YHWH; the author and architect of such a wondrous hope.

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

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.

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..

These doctrines were to be absolutely fundamental and well understood. The author of Hebrews (6:1-2) 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.

Ultimately the real question is; Are the Scriptures 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 YHWH speak for itself instead of constantly parroting the party line from the commentaries and creeds?
 

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 to believe that Yahshua 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 Yahshua 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 Elohim. 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 has its problems. 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 divides his sheep from the goats
 

3. There is a clearly defined criteria for judgment, it is clearly works based dealing with Messiah'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 from Rev. 20:5 (though some believe the phrase is spurious) some believe that the "great white throne" judgment follows the thousand year reign of Messiah.

Most see only two options. Either this judgment takes place after the second coming but before the thousand year reign, or if after the thousand year reign it is in fact another description given of the last judgment in Revelation 20. These, it is commonly thought, are our only options. 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 one thousand year reign. Almost all will take the latter 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 often understood to be for the "rest of the dead.”

4.      No statement here is being made as to the correctness of this position.  This is merely the position 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 just listed, then it would seem that our ONLY other option is to assume that Messiah here is giving another picture of the last judgment as described in Revelation 20. 

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 thousand year reign, 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 Yahudi (Messiah'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 who fight against Him are destroyed AT Messiah's coming, not following his coming in a separate judgment. The picture is always the same; Those who are watching for Messiah, or have turned to Messiah in faith during the coming tribulation are protected or resurrected as spirit beings, while the wicked who fight against him are slain. 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 divides 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, you know. 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 Messiah, not by good works in helping out the Yahudi (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:

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.

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.

Who was throne into the lake of fire?  The beast and false prophet are thrown into to lake of fire.  Were they the only ones??  Is the beast one individual or a whole system?  The problem with taking this highly symbolic language literally in all respects is that some, then, have reached the conclusion that it is only two individuals.

But we need to consider the scriptures in Revelation 20 which speak of Satan being bound.  If taken literally, it would be concluded that only Satan is bound.  But it would make no sense to not believe that the demons and all those sources of influence are not bound as well.  Logic would bring us to the understanding that the whole system is included.

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 Messiah 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 Noah 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

Compare this with the words of Paul:  1 Thes 5:2-3

In addition, the picture of a few escaping judgment at Armageddon doesn't seem to fit the picture which Messiah 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 divides his sheep from the goats:

Does Messiah 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 YHWH's wrath at Messiah's coming?

We must conclude that the "sheep and goats" judgment cannot be a separate judgment sandwiched between the advent and the thousand year reign. Our only other option is to admit that Messiah 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.
 

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 Yahshua 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.

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 Yahshua spoke of:..

Rev 20:5– this is the first resurrection.

Rev 20:6 Blessed and set-apart is the one having part in the first resurrection. The second death possesses no authority over these, but they shall be priests of Elohim and of Messiah, 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:

Rev 20:12 And I saw the dead, small and great, standing before the throne, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged from what was written in the books, according to their works.

Rev 20:13 And the sea gave up the dead who were in it, and death and the grave gave up the dead who were in them. And they were judged, each one according to his works.

Rev 20:14 And the death and the grave were thrown into the lake of fire. This is the second death.

Rev 20:15 And if anyone was not found written in the Book of Life, he was thrown into the lake of fire.

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 Greek word translated "damnation" in John 5 is krisis, and corresponds exactly with our English word "crisis". In almost every other Apostolic Scripture (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 Apostolic Scriptures, 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 Elohim of my fathers, believing all things which are written in the Torah and in the prophets:  And have hope toward Elohim, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. Acts 24:14-15

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 Gomorrah in the day of judgment, than for that city. Matt 10:1415

Let the scriptures speak and not our pre-conceived ideas!!

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

Notice: It's more tolerable for Sodom and Gomorrah but it's at least tolerable for all in some sense or the passage is meaningless. It is tolerable IN THE DAY OF JUDGMENT!!

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, shall 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

Continuing, we find 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 show 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.

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.  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 Scriptures 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.

The implication is that the queen of the south, had she been alive when Messiah 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 Messiah. The same implication is made for the men of Nineveh, that they would have repented had Yahshua gone to them.

Clearly this day of judgment is one of accountability, and restitution with the view of recovering those who will accept correction and accept Messiah. This is clearly why the day of judgment is MORE TOLERABLE for some than others. Chorizan and Bethsaida heard Messiah preach and rejected him; Sodom and Gomorrah did not. Those in the cities which heard Messiah 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 Messiah himself is the judge? The Queen of the South delighted to hear Solomon; how much more will she accept Messiah when she rises to her trial and time of testing.  Notice Peter's words in the book of Acts:

Act 3:20 and that He sends  יהושע  Messiah, pre-appointed for you,

Act 3:21 whom heaven needs to receive until the times of restoration of all matters, of which Elohim spoke through the mouth of all His set-apart prophets since of old.

These "times of the restitution of all things" refer to this day of judgment. The idea is always one of restitution, hope, and recovery.

YHWH is in the business of restitution and recovery whether a man finds salvation in this life or not.

YHWH promised Abraham:

And I will bless them that bless thee, and curse him that curses 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 Messiah. Did the promise of YHWH fail? Have all families of the earth ever been blessed?  Messiah is the hope of restitution for all, even if they don't currently realize it.

At Yahshua's birth, the angels announced:

Luk 2:10 And the messenger said to them, “Do not be afraid, for look, I bring you good news of great joy which shall be to all people.

Luk 2:11 “Because there was born to you today in the city of Dawiḏ a Saviour, who is Messiah, the Master.

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 YHWH gave us a savior? Did the angels lie?

The apostle Paul answers:

1Ti 2:5 For there is one Elohim, and one Mediator between Elohim and men, the Man Messiah  יהושע,

1Ti 2:6 who gave Himself a ransom for all, to be witnessed in its own seasons,

Yahshua ransomed ALL. Has this ransom ever been testified 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 Yahshua, accepted by the Father, but is not efficacious upon all for whom it was given is absurd. Every child of Adam was born under the death sentence. The entire race was deemed unworthy of life, and for the nearly 6000 years the tombstones have testified to the wrath of Elohim and the judgment upon sin.

Death has been, and continues to be mankind's greatest enemy and greatest fear. Messiah 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 who will turn to Him from the power of the grave.  As the apostle Paul states:

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

Why Raise an Incorrigible?

What purpose does the resurrection of the incorrigible serve? Why would YHWH raise those who have rejected Him from all time periods—who have already died—and make them die again? Is it because He is vengeful, harsh and cruel?

YHWH has every right to avenge himself on those who despise His offer of salvation, His way of life and His Kingdom. Rom 12:19 Beloved, do not revenge yourselves, but give place to the wrath, for it has been written, “Vengeance is Mine, I shall repay,” says יהוה.” (Romans 12:19). Jude 7 compares Sodom and Gomorrah with the Lake of Fire as an example of His vengeance. Make no mistake, Yahweh is not pleased with those who reject His wonderful gifts!

Unlike man, YHWH is not vengeful in a hateful sense; He does not punish men just for the sake of it. Torture is not His way. Under the Covenant administration of death sentences, a person either lived or died, but he was not tortured. Punishment may have been brutal, but it was swift and just. The same holds true of those who merit the Lake of Fire. He will not punish them unmercifully and forever. He does "torture" us in fiery trials, tribulations and chastenings, but He does this to purify us in mercy, not in terms of eternal judgment.

Fairness is the issue: As true followers and disciples we must face dying daily, crucifying the self. YHWH holds us accountable for everything we say and do (Ecclesiastes 11:9; Matthew 12:36). WE are now facing Messiah in our judgment (II Corinthians 6:1-2; I Peter 4:17). YHWH will judge others in their order. What of those who may have rejected YHWH and are in an unpardonable condition for which they cannot seem to repent, as was Esau? Can they commit suicide or die a natural death, never to be judged? Would that be fair to the rest of us?

Undoubtedly, some would opt for a quick suicide and eternal blackness if they thought that could avoid having to reap the consequences of their evil lives. Satan and the world would love to have us believe there is no responsibility and accountability—that we are all "victims" in one way or another. This is simply not true! The Scripture says clearly that all must stand before the judgment seat ofMessiaht to answer for their lives (Romans 14:10, II Corinthians 5:10). To be fair, YHWH's justice must be applied to all in equal measure. To allow the wicked to go without punishment would not be fair to those who struggled and fought to avoid such a fate. Everyone will be held accountable, good or bad.

The resurrection of the incorrigible has real value! Abject terror of that judgment should help to keep us on the track! Life is difficult, trials are hard.  Discouragement and self-pity are often overwhelming. But we know that the second death awaits those who will not repent. The Lake of Fire is a powerful deterrent for us while we still have opportunity to overcome!

Even in the horror of having to destroy those few who will not repent and submit under any circumstances, YHWH uses their future deaths as a powerful motivation for us to remain close to Him. It is not the main reason, as YHWH is not the author of "fear religion" in an over-all sense. He draws us with love (Hosea 11:1-4), but, on the other hand, fear of Him—both awe and terror—is the beginning of wisdom (Proverbs 9:10).

YHWH works with people in the way that will produce the best results. Jude writes: "And on some have compassion, making a distinction; but others save with fear, pulling them out of the fire, hating even the garment defiled by the flesh" (verses 22-23). Some respond to kindness, but others must be scared witless before they begin to move in the right direction.

Still others—hopefully just a few—will never respond, and these are the ones who will experience the resurrection of the incorrigible, a necessary event to fulfill Yahweh's perfect justice. Their evil, incorrigible lives, in one sense, will serve a "good" purpose by being examples for others to avoid emulating.

What they fail so miserably to realize is that the unrighteous dead need no judgment nor condemnation. As Yahweh Elohim said to Adam "For dust thou art, and unto dust shall thou go." As Messiah stated:

Joh 3:18 “He who believes in Him is not judged, but he who does not believe is judged already, because he has not believed in the Name of the only brought-forth Son of Elohim.

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

Once we realize that Messiah 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.

1Co 15:22 For as all die in Aḏam, so also all shall be made alive in Messiah .

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. Messiah 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".

Rev 20:13 And the sea gave up the dead who were in it, and death and the grave gave up the dead who were in them. And they were judged, each one according to his works.

Rev 20:14 And the death and the grave were thrown into the lake of fire. This is the second death.

Yahweh 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 Messiah 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 Yahweh's ransom of little value, and having spurned the gift and grace of Yahweh, these will be punished, then utterly destroyed with no hope of return or resurrection.

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

Rev 20:4 And I saw thrones – and they sat on them, and judgment was given to them – and the lives of those who had been beheaded because of the witness they bore to  יהושע  and because of the Word of Elohim, and who did not worship the beast, nor his image, and did not receive his mark upon their foreheads or upon their hands. And they lived and reigned with Messiah for a thousand years

Rev 20:5 (and the rest of the dead did not come to life until the thousand years were ended)  – this is the first resurrection.

Here the indication would be that we are introduced to two resurrections. The first resurrection is obviously for a very special and specific group. If we take this passage in it's 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 have not worshipped the beast—unless it is understood that the beast is the Babylonian system throughout the ages?  Caution must be used when we insist upon taking some verses literally and not others.

It isn't my intention at this point to discuss all the details concerning the first resurrection, but we are once again alerted to the fact that 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 thousand year reign of Messiah with his faithful followers. If this is true in the most literal sense, then we must ask ourselves how to reconcile this with Messiah's words elsewhere:

Luk 22:28 “But you are those who have remained with Me in My trials.

Luk 22:29 “And I covenant for you, as My Father covenanted for Me, a reign,

Luk 22:30 to eat and drink at My table, in My reign, and to sit on thrones, judging the twelve tribes of Yisra’ĕl.”

Most will admit that the kingdom age is the thousand year reign of Messiah. 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 Messiah promised the disciples.

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

Mat 19:28 And  יהושע  said to them, “Truly I say to you, when the Son of Aḏam sits on the throne of His esteem, you who have followed Me in the rebirth, shall also sit on twelve thrones, judging the twelve tribes of Yisra’ĕl.

When Yahshua spoke these words, ten of the twelve tribes were already lost and dispersed among the nations, and hence Yahshua's reference to "the regeneration". However, we have to ask: If ten tribes were lost when Yahshua 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 Israelites from past ages aren't resurrected until AFTER the thousand 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 Yahshua 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 problem given by pre-millenialists is that the thousand year reign is over those "sheep nations" which survive Armageddon and go into the thousand years where they multiply and have children. Among these would be scattered remnants of all twelve tribes which Messiah will re-gather from among the nations, even though their identity had been lost. Although in some respects this is true, this simply will not solve the problem. In fact, there is no problem. In the prophets, Yahweh 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:

Isa 26:1  In that day this song is sung in the land of Yehuḏah, “We have a strong city – He sets up deliverance, walls and ramparts.

Isa 26:2 “Open the gates, let the righteous nation which guards the truth enter in.

Isa 26:3 “The one steadfast of mind You guard in perfect peace, for he trusts in You.

Isa 26:4 “Trust in יהוה  forever, for in Yah, יהוה, is a rock of ages.

Isa 26:5 “For He shall bring down those who dwell on high. He lays the exalted city low, He lays it low to the earth, He brings it down to the dust.

Isa 26:6 “A foot tramples it down – feet of the poor, footsteps of the needy.”

Isa 26:7 The path of the righteous is uprightness; O upright One, You weigh the course of the righteous

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

Isa 26:8 Also, in the path of Your right-rulings, O יהוה, we have waited for You; the longing of our being is for Your Name and for the remembrance of You.

Isa 26:9 My being longs for You in the night, also, my spirit within me seeks You earnestly. For when Your right-rulings are in the earth, the inhabitants of the world shall learn righteousness.

Isa 26:10 The wrong finds favour, yet he shall not learn righteousness; in the land of straightforwardness he acts perversely, and does not see the excellency of יהוה.

Isa 26:11 O יהוה, Your hand is high, they do not see. They see the ardour of the people and are ashamed; also, let the fire for Your adversaries consume them.

Isa 26:12 O יהוה, You establish peace for us, for You have also done all our works in us.

 Or from the KJV “…in the way of thy judgments, …for when thy judgments are in the earth….”

The prophet here foretells that the kingdom age IS THE TIME WHEN THE YAHWEH'S JUDGMENTS (OR RIGHT RULINGS) ARE IN THE EARTH. This would correspond with what Messiah 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:

Isa 26:15 You shall increase the nation, O יהוה, You shall increase the nation; You are esteemed; You shall expand all the borders of the land.

How does Yahweh 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:

Isa 26:16 O יהוה, in distress they shall visit You, they shall pour out a prayer when Your disciplining is upon them.

Isa 26:17 As a woman with child and about to give birth writhes and cries out in her pain, so shall we be before Your face, O יהוה.

Isa 26:18 We have conceived, we writhed in pain; we have given birth to wind. We have not accomplished deliverance in the earth, nor have the inhabitants of the world fallen.

Isa 26:19 Let Your dead live, together with my dead body, let them arise. Awake and sing, you who dwell in dust; for Your dew is a dew of light, and let the earth give birth to the departed spirits.

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 Messiah? Obviously not. However here, we are clearly told that these are resurrected during the kingdom age when Messiah'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 thousand 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:

Rev 11:17 saying, “We give You thanks, O יהוה  Ěl Shaddai, the One who is and who was and who is coming, because You have taken Your great power and reigned.

Rev 11:18 “And the nations were enraged, and Your wrath has come, and the time of the dead to be judged, and to give the reward to Your servants the prophets and to the set-apart ones, and to those who fear Your Name, small and great, and to destroy those who destroy the earth.”

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

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

2Ti 4:1  In the sight of Elohim and the Master  יהושע  Messiah, who shall judge the living and the dead at His appearing and His reign, I earnestly charge you:

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

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:

Eze 37:12 “Therefore prophesy, and you shall say to them, ‘Thus said the Master יהוה, “See, O My people, I am opening your graves, and shall bring you up from your graves, and shall bring you into the land of Yisra’ĕl.

Eze 37:13 “And you shall know that I am יהוה, when I open your graves, O My people, and bring you up from your graves.

Eze 37:14 “And I shall put My Spirit in you, and you shall live, and I shall settle you in your own land. And you shall know that I יהוה  have spoken, and I have done it,” declares יהוה.’ ”

Most all commentaries will not take YHWH 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.

Yahweh says:

Eze 37:11 And He said to me, “Son of man, these bones are all the house of Yisra’ĕl. See, they say, ‘Our bones are dry, our expectancy has perished, and we ourselves have been cut off!’

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 Messiah 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 Messiah is reigning on the earth with his faithful, then they simply cannot remain in their graves until the thousand 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 Yahweh 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:

Eze 38:1  And the word of יהוה  came to me, saying,

Eze 38:2 “Son of man, set your face against Gog, of the land of Magog, the prince of Rosh, Mesheḵ, and Tuḇal, and prophesy against him.

Eze 38:3 “And you shall say, ‘Thus says the Master יהוה, “See, I am against you, O Gog, the prince of Rosh, Mesheḵ, and Tuḇal.

Eze 38:4 “And I shall turn you around, and I shall put hooks into your jaws, and shall lead you out, with all your army, horses and horsemen, clad perfectly, a great assembly with armour and shields, all of them handling swords.

Eze 38:5 “Persia, Kush, and Put are with them, all of them with shield and helmet,

Eze 38:6 “Gomer and all its bands, the house of Togarmah from the far north and all its bands, many peoples with you.

Eze 38:7 “Be ready, prepare yourself, you and all your assemblies that are assembled unto you. And you shall be a guard for them.

Eze 38:8 “After many days you shall be called up. In the latter years you shall come into the land of those brought back from the sword and gathered from many people on the mountains of Yisra’ĕl, which had been a continual waste. But they were brought out of the gentiles, and all of them shall dwell safely.

Eze 38:9 “And you shall go up, coming like a storm, covering the land like a cloud, you and all your bands and many peoples with you.”

Eze 38:10 ‘Thus said the Master יהוה, “And it shall be in that day that words arise in your heart, and you shall devise an evil plan:

Eze 38:11 “And you shall say, ‘Let me go up against a land of unwalled villages, let me go to those at rest who dwell safely, all of them dwelling without walls, and having neither bars nor gates,’

Eze 38:12 to take plunder and to take booty, to stretch out your hand against the waste places that are again inhabited, and against a people gathered from the gentiles, acquiring livestock and goods, who dwell in the middle of the land.

Eze 38:13 “Sheḇa, and Deḏan, and the merchants of Tarshish, and all their young lions shall say to you, ‘Have you come to take plunder? Have you gathered your army to take booty, to bear away silver and gold, to take away livestock and goods, to take great plunder?’ ” ’

Eze 38:14 “Therefore, son of man, prophesy, and you shall say to Gog, ‘Thus said the Master יהוה, “In that day when My people Yisra’ĕl dwell safely, would you not know?

Eze 38:15 “And you shall come from your place out of the far north, you and many peoples with you, all of them riding on horses, a great assembly and a mighty army.

Eze 38:16 “And you shall come up against My people Yisra’ĕl like a cloud, to cover the land – in the latter days it shall be. And I shall bring you against My land,