Judgment

Concise Bible Dictionary:

1. PENAL JUDGMENT. This may be administered on earth in God’s government of men or of His people, in accordance with the principles of the economy in force at the time; or hereafter for eternity, in accordance with God’s decrees. God’s four sore judgments on the living were threatened against Jerusalem, and have often fallen upon mankind generally, and will fall upon them in the future, as shown in the Revelation.
1. War, death by the sword either from an enemy from without, or in civil war.
2. Famine, which may arise from a dearth in the land, or by a city being besieged.
3. Noisome beasts, which doubtless includes the ravages of locusts, because they spoil the land and make it desolate.
4. Pestilence, which has often swept away its thousands (Ezek. 14:13-21).
Besides these there are in various parts of the earth conflagrations, earthquakes, eruptions, cyclones, avalanches, floods, frosts, shipwrecks, sea-waves, and so forth, some of which happen every year. These occur in the providential government of God, and by them He continually makes Himself heard, and manifests His power (compare Job 37:13). But beside this providential government, there are often direct judgments, hence the prophet said, “When thy judgments are in the earth, the inhabitants of the world will learn righteousness” (Isa. 26:9). Such judgments are, alas, too often accounted as natural phenomena or mere accidents or calamities, without any recognition of God, and are soon forgotten. They should warn men; as a slight shower often falls before a storm, so these frequent judgments are but the forerunners of the great storm of the wrath of God that will surely fall upon this guilty world, when the vials of His fury are poured out (compare Rev. 6-20).
All judgment, that is, the act of judging (κρίσις), whether of dead or living, has been committed to the Lord Jesus. He is represented as coming from Edom, with dyed garments from Bozrah, when He will tread the people in His anger, and trample them in His fury, and their blood will stain all His raiment (Isa. 63:1-3). His judgment falls on the living nations; also before Israel is restored to blessing, judgment from God will fall upon them. See TRIBULATION. Upon professing Christendom also God will execute judgment. See BABYLON THE GREAT. The eternal punishment of the wicked is called “eternal judgment” (Heb. 6:2). The fallen angels are reserved unto judgment (2 Peter 2:4): and everlasting fire is prepared for the devil and his angels (Matt. 25:41).
2. SESSIONAL JUDGMENT. The common expression “the General Judgment” does not occur in scripture. By this term is commonly understood that all mankind on “the day of judgment” will stand before God, or rather the Lord Jesus, to be judged according to their works, and there to hear their eternal destiny. But this is not according to scripture. In all the passages (except 1 John 4:17, where it speaks of the Christian having boldness in the day of judgment) it is “day of judgment”; not the day of judgment, as referring to one specified time.
Besides the sessional judgment of the empires in Daniel 7:9-14, there are two other such judgments in scripture, with more or less of detail, which do not take place at the same time, nor embrace the same people. The Lord Jesus has been appointed to judge the living and the dead (Acts 10:42).
In Matthew 25 the living are judged, and in Revelation 20 the dead are judged, both of which cannot refer to the same judgment.
In Matt. 25 In Rev. 20
It is the living nations, and no mention of the dead, this earth being the scene of it, to which the Son of Man comes. It is the dead, and no mention of the living, the earth having “fled away” before His face who sits upon the great white throne.
Some are saved and some are lost. No mention of any saved: all are lost.
Judged solely according to their treatment of the Lord’s brethren, and no mention of general sins. Judged according to general sins, and no mention made of their treatment of the saints.
It is plain that these are separate and distinct judgments. The judgment of the “living” will be at the beginning of the Lord’s reign. After the Church has been taken to glory, Christ will still have His own servants doing His work upon the earth, such as His two witnesses in Revelation 11:3 (compare also Matthew 10:23). When He comes to reign, the nations will be judged as to how they have treated these whom He calls His “brethren.” The judgment of the wicked “dead” will be after the millennium, and will embrace all who have died in their sins from the creation of the world. They will be judged according to their works, and the secrets of men will then be judged.
Then the question arises as to the saints who may be alive at the coming of the Lord, and the thousands who have died. They cannot be included in either the judgment of Matthew 25 or of Revelation 20. As to their persons, whether they are to be saved or not, it is plainly stated in John 5:24, that they will not come into judgment at all. “He that heareth My word, and believeth on Him that sent Me, hath everlasting life, and shall not come into judgment; but is passed from death unto life.” The AV reads “condemnation,” but the word is κρíσις and is translated “judgment” in the same chapter in verses 22, 27, 30, and “damnation” in verse 29. It is the same word also in Hebrews 9:27: “As it is appointed unto men once to die, but after this the judgment; unto them that look for him shall he appear the second time without sin unto salvation.”
3. THE JUDGMENT-SEAT OF CHRIST. All will be manifested before this judgment-seat that they may receive the things done in the body whether it be good or bad (2 Cor. 5:10). This does not clash with the above statement that the believer does “not come into judgment.” The Lord Jesus will sit on the judgment-seat, He who died for believers’ sins, and rose again for their justification; and He is the believer’s righteousness—He will not judge His own work. The saint, being divinely justified, cannot be judged, indeed, John 5:24 declares he does not come into judgment at all. But he will be manifested: the things done in the body will be brought into review, all will then be seen by him in its true light, whether good or bad, and this will but serve to exalt the grace that has saved him.
Then an account will be required as to what sort of servant he has been. Has he used the talent committed to him? Some may have labored with improper materials, and such work will be burned up, and the workman will lose his reward, though he himself will be saved yet so as through fire. Whereas, with others, the work will abide, and the laborer will get a reward (1 Cor. 3:14). Each shall receive a reward according to his own labor (1 Cor. 3:8). The apostle John exhorted the saints to abide in Christ that he, as a workman, might not be ashamed before Him at His coming (1 John 2:28; compare 2 John 1:1,8). These passages apply to the Christian’s service, to each of whom a talent is given.
The exhortation to the Philadelphians is “Hold that fast which thou hast that no man take thy crown” (Rev. 3:11). And the Lord says “Behold, I come quickly; and My reward is with Me, to give to every man according as his work shall be” (Rev. 22:12). All that Christians do now will then be manifested; they should therefore seek to do such work as will stand the fire, and such as will be owned and approved of in that day by their Lord and Master. His love to us is “made perfect, that we may have boldness in the day of judgment, because as He is so are we in this world” (1 John 4:17).

From Anstey’s Doctrinal Definitions:

Scripture speaks of at least twelve different judgments:
1) the judgment of sin and sins
This is the greatest of all the judgments in Scripture. It has to do with what God has accomplished for His own glory and for the blessing of man, through Christ’s sacrifice on the cross. As the Sin-bearer, He bore the judgment for the whole outbreak of sin in the creation (Heb. 2:9; 9:26; Rom. 8:3). This does not mean that all men are delivered from the judgment of their sins and are saved, but that through Christ’s work on the cross, the salvation of men is now possible, because “propitiation” has been made “for the whole world” (1 John 2:2).
2) self-judgment
This has to do with the believer not sparing himself, but judging every evil thought, word, and action in his life, so as to maintain a good conscience, and thus be able to enjoy uninterrupted communion with God (1 Cor. 11:31a). Israel’s circumcision at Gilgal is a type of this—typifying the cutting off (judging) of the activity of the flesh in our lives (Josh. 5). When they came from that place, they were victorious over their enemies (Josh. 10:7, 43, etc.), but when they neglected to come from Gilgal to meet their enemies, they were defeated (Josh. 7:1-5).
3) Governmental Judgment
This kind of judgment has to do with God’s present dealings with His people who wilfully go astray (1 Cor. 11:32; 1 Peter 1:17; 3:12b; 4:17). The extent of this governmental action pertains to their time on earth only; it has nothing to do with their eternal destiny. It does not pertain to believers only, but involves all who are in God’s house—including mere professing believers and those outside the house. In connection with believers, it could be called “the government of the Father” (1 Peter 1:17), and in connection with unbelievers, it could be called “the government of God” (2 Peter 3).
Governmental judgment may be felt in a person’s life by God providentially allowing certain negative things to happen to him so that a person reaps what he sows (Gal. 6:7-8). Since the Lord has “all power” in heaven and on earth (Matt. 28:18), He is able to touch our lives in a thousand ways, if He chooses. For the believer, this kind of judgment is designed to arrest his attention and cause him to pass judgment on whatever it may be that the Lord is addressing in his life that is inconsistent with His holiness. Even after we have dealt with things that are not right in our lives, the Lord may still leave us to continue under the effects of His governmental judgment to keep us humble and dependent (2 Sam. 12:10).
4) Administrative Judgment In The Assembly
A Scriptural assembly will exercise discipline when it is necessary. The assembly is responsible to maintain holiness and order in God’s house and should deal with problems before they get out of hand. If the assembly can correct the course a person may be pursuing before it reaches a point where it must put that person away from its fellowship, they have done a good work and have delivered that person from much trouble and sorrow in his life (James 5:19-20). This shows that the greater part of all Church discipline is to be exercised toward a person when he is still in fellowship.
There are three main areas of concern where a person may become defective and an administrative judgment of excommunication may be necessary. The following scenarios give the general procedure. This cannot be regimented and dealt with as though we were consulting a manual; each case must be handled on its own merit and with spiritual discernment (Gal. 6:1):
A Worldly Person—(defective in walk).
This would apply to a wide variety of moral disorders (1 Cor. 5:11, etc.). Those who have the care of the flock at heart should attempt to “restore” a person overtaken in a fault (Gal. 6:1; John 13:14). They will seek to reach the person’s conscience in a gentle and caring way in an effort to turn him away from the course he may be on. If this does not reach him, the next step will be to “warn” him with a private rebuke (1 Thess. 5:14). If the person persists in his course, but is not in any particular sin that would demand excommunication, those who take the lead might encourage the saints to “withdraw” from the person in an effort to reach him (2 Thess. 3:6-15). If a particular sin becomes manifest that requires excommunication, the assembly must then act, making a binding judgment to “put away” that person (Matt. 18:18-20; 1 Cor. 5:4, 11-13).
A Heterodox Person—(defective in doctrine).
If a person adopts an erroneous doctrine, those who take the lead should “enjoin” him to teach no other doctrine than what is orthodox (1 Tim. 1:3). If he insists on propounding his erroneous ideas, the assembly is responsible to “judge” his teachings by calling for him to cease and desist from ministering in the meetings (1 Cor. 14:29). If the person’s doctrines are blasphemous in nature, touching the Person and work of Christ, the assembly is to excommunicate him, because his teachings will defile others (Gal. 5:9). The Apostle Paul did this to Hymenaeus and Alexander, delivering them to Satan that they might be “taught by discipline not to blaspheme” (1 Tim. 1:20). The assembly cannot directly deliver one to Satan as an apostle could do, but it can put him out of its fellowship, where God judges.
A Divisive Person—(heretical in spirit).
This has to do with a person who creates a rift in the assembly, having a party spirit in some cause. It is an ecclesiological evil and the most difficult of all evils to detect and deal with. Since this is detrimental to the unity of the assembly, it must be stopped. Firstly, brethren are to “avoid” those who cause such divisions (Rom. 16:17-18). This is not speaking of those who follow in divisions, but of those who “cause” them—the instigators. A public rebuke is in order when someone divides the saints in some way (Gal. 2:12-14; 1 Tim. 5:19-20). If the person continues to force his issues and divide the flock, the assembly has grounds to excommunicate him. Sowing discord among brethren is an “abomination” (Prov. 6:16-19), a work of the flesh (Gal 5:20), and the person(s) who divides the saints in that way should be excommunicated. (See Heresy.)
There are three main reasons why the assembly must carry out administrative judgments. Firstly, the assembly is responsible not to allow the Lord’s name to be associated with evil before the world (2 Cor. 7:11). Secondly, holiness in the assembly must be maintained so that it is kept as a fit place for God’s holy presence (Eph. 2:22; Psa. 93:5) and to stop the leavening character of sin from affecting others (1 Cor. 5:6-8; Gal. 5:9-12). Thirdly, it is carried out in view of correcting and restoring the offender. He is put out and not socialized with (1 Cor. 5:11), so that he might be broken down in repentance and restored to the Lord. When the person is repentant, the assembly is to receive him back into fellowship (2 Cor. 2:6-8). This loosing of a binding decision is also an administrative action of the assembly (Matt. 18:18).
5) Judgment Of The Believer’s Works
This judgment is in connection with believers and will occur in heaven after the Rapture at “the judgment seat of Christ” (Rom. 14:10-11; 2 Cor. 5:10). The purpose of it is not to determine whether the person under review is fit for heaven—which has been settled by his faith in what Christ accomplished on the cross (John 5:24; Rom. 8:1)—but rather to find things in his life that were done for the Lord and to reward him accordingly. Some Christians look at the judgment seat of Christ with trepidation, but we have nothing to fear because it will not be a judgment of our sins in a penal sense. It is not the person who is being judged at the judgment seat of Christ, but his works. The aspect of Christ’s judgment with believers is like that of a judge at an art show, not as a judge in a court of law. Knowing this, we have “boldness in the day of judgment” (1 John 4:17).
Some have thought that this review pertains only to our sins after we were saved. But this is not what Scripture teaches. It says, "Things done in his body" (2 Cor. 5:10). To emphasize this point, C. H. Brown asked rhetorically, "Were you in your body before you were saved? Yes, you were; then it will be a manifestation of your whole life." E. Dennett said, "The whole of our past lives, the significance of every act, its motive as well as its object, will be made clear to us—clear as to the source of all, whether our activities sprang from the energy of the flesh or were produced by the Spirit of God" (Christ the Morning Star, p. 37).
Each time the judgment seat of Christ is mentioned in the New Testament it is viewed from a different perspective. Putting these references together, we learn that the Lord will examine every aspect of our lives. The areas of review are:
•  Our ways in general (2 Cor. 5:9-10).
•  Our words (Matt. 12:36).
•  Our works of service (1 Cor. 3:12-15).
•  Our thoughts and motives (1 Cor. 4:3-5).
•  Our personal exercises in regard to matters of conscience (Rom. 14:10-12).
There are two main reasons for the judgment seat of Christ: one has a future bearing and the other has a present bearing.
As to the judgment seat’s future bearing, the grand result of the review will be the augmentation of the eternal praise of God and His Son! This will be accomplished in three ways:
A) The Lord will magnify the grace of God before our eyes, whereby our appreciation for what He has done to save us will be deepened in our souls significantly. This will require a review of our whole lives, wherein we will see our sins in the light of an infinitely holy God. J. N. Darby said, “In that day we will learn of the true badness of our flesh.” We will realize that our debt was far greater than we ever thought. Then, the Lord will show us the greatness of His grace that has risen over it all and has put our sins away on the righteous basis that cost Christ the agonies of the cross. We will see with greater depth than ever before, that “where sin abounded, grace did much more abound” (Rom. 5:20). As a result, a loud burst of praise will ring forth from us.
B) In reviewing our lives, the Lord will reveal the wisdom of His ways with us on earth. He will take us through the “whys” and the “wherefores” of our lives, step by step, and will show us that He hasn’t made any mistakes in what He has allowed to happen. In that day, He is going to answer all our hard questions about these things. When we look at our lives now, it may seem like a tangled mess, but in that day we’ll know the rhyme and reason of it all—and it will make perfect sense (Rom. 8:28). He is going to show us that there was a “need be” for it all (1 Peter 1:6). We will know in a deeper way the truth of Psalm 18:30: “As for God His way is perfect.” And we will praise Him for it.
C) The Lord will use the occasion to determine our rewards in the kingdom. In that day, He is going to find something to reward in the life of every Christian (1 Cor. 4:5; Matt. 25:21). He will not miss even the smallest thing that was done for His name, and will reward us for it (Matt. 10:42). When we see the rewards that He will give us—many of which will be for things we have forgotten—there will be an even greater stream of praise pouring forth from our hearts to Him.
As to the judgment seat’s present effect, a conscious realization of what it involves motivates the Christian to serve the Lord now while there is opportunity. Knowing that everything we do for Him now is going to have a reward and that there are people who are going to stand before the judgment seat of Christ in their sins to be sentenced to a lost eternity in Hell (if they don’t get saved), ought to motivate us to get busy in His service and “persuade men” to be “reconciled to God” (2 Cor. 5:11, 20).
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Some have wondered whether the review before the judgment seat will be a public manifestation of our lives before all the saints in heaven, or a private affair. J. N. Darby was asked to reply to this question in the Bible Treasury (editor W. Kelly). "Ques. 2 Cor. 5:10—Is the manifestation to be before brethren, or the Lord simply?" Ans. "I find nothing in Scripture which speaks of manifestation to brethren...." (Bible Treasury, vol. 1, p. 243; Collected Writings, vol. 13, p. 359).
W. Scott said, "All will come out at the judgment seat as a matter between each one and God. It will not be a public exposure before others" (Exposition of the Revelation, p. 399).
E. Dennett said, "The judgment seat of Christ....All this will be manifested to us at that time in the patient grace of our blessed Lord, to us individually, not necessarily to others in public" (Christ the Morning Star, pp. 36-37).
H. D. R. Jameson said, "'We must all appear (or, as it should read, be manifested) before the judgment seat of Christ.' Note here, however, that the word is 'manifested,' not judged, for no saint will ever come into judgment (see John 5:24)...although our manifestation brings everything into view (not publically, I judge, but as between the individual and the Lord)" (Scripture Truth, vol. 1, pp. 317-318).
H. D'A. Champney said, "Though it is the judgment seat of Christ, He will not judge us as if we were criminals, but rather make manifest all our acts and ways....I do not think He will expose us before others, but rather to ourselves, and that, too, to magnify His grace and love which never failed us" (Wonderful Privileges – The Bride of Christ, p. 10).
F. B. Hole said, "He took them aside in private. Thus it will be with all of us when we reach Him at His coming. That will mean being manifested before His judgment seat; and it will be in the privacy and rest of His presence" (The Gospels and Acts, p. 162).
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The "all," in 2 Corinthians 5:10, includes all men. This means that the judgment seat of Christ actually extends to the Great White Throne judgment of unbelievers. Albeit, the character of the judgment will be altogether different. H. D. R. Jameson said, "As to the words 'we all,' it is evident from the context that the thought before the Apostle's mind embraces the appearing of all men before the judgment seat (the 'all' in verse 10 reaches in its scope to the full limits of the 'all' in verse 14), and as has been pointed out by the late Mr. Kelly, the Greek construction is accordingly different from that found in such a Scripture as 2 Corinthians 3:18, where believers only are included" (Scripture Truth, vol. 1, p. 318).
6) The Consumption Judgment
This is a judgment that the Lord will execute on the apostate Jews at the end of the Great Tribulation, just before He appears out of heaven (Isa. 10:22-23; 28:22; Dan. 9:27b). Since it will be before His Appearing, it will be done indirectly through an instrument raised up of God—the King of the North and his Arab confederacy (Psa. 83:1-8; Dan. 11:40-42; Joel 2:1-11, etc.). These armies will devastate the land of Israel from the north through to the south, killing about 10 million of the 15 million Jews who will be back in their homeland in those days (Zech. 13:8).
7) The Harvest Judgment
This has to do with the Lord’s judgment of the Christianized nations in the West (Matt. 13:38-42; Rev. 14:14-16). It will be executed when He appears (Matt. 24:27, 30; 2 Thess. 1:7-9; Jude 14-15; Rev. 1:7; 3:3; 11:15, etc.). When the Lord comes out of heaven as a Warrior-King, He will destroy the armies of the Beast and cast its leader (with the Antichrist) into the lake of fire (Rev. 16:13-15; 19:11-21). At that time, the Lord will “send forth His angels” to purge “the kingdom of the heavens” (i.e. Christendom) of unbelievers. These will be merely professing believers and those who have abandoned faith in God altogether—apostates, atheists, etc. All such will be cast directly into the lake of fire, without seeing death (Matt. 13:40-42, 49; 24:39-4). It is called the “Harvest” judgment because it is a discriminating work of separating the “tares” (the wicked) from among the “wheat” (the righteous). The wicked will be taken out in judgment and the righteous will live on into the millennial kingdom of Christ. This is the reverse of what will happen at the Rapture. At the Rapture the Lord takes the believers out of the earth (1 Thess. 1:10; 4:15-18) and leaves the unbelievers behind to enter the Tribulation period (Matt. 25:10-12.)
8) The Winepress (Vintage) Judgment
After the Lord returns (His Appearing) and destroys the armies of the West and the armies of the King of the North, He will restore a remnant of all 12 tribes of Israel to Himself. Then, while newly-restored Israel will be dwelling safely in their land under the protection of the Lord, a final confederacy of Gentile armies under Gog (Russia) will make an attack on them (Ezek. 38-39). The Lord will defend Israel from these armies by roaring out of Zion to destroy them. This is “the Winepress” (Vintage) judgment (Rev. 14:17-20; Isa. 63:1-6; Joel 3:12-14). It is called “the Winepress” because as the grapes in a winepress are crushed indiscriminately, so will be the judgment of the sinners in this enormous confederacy. This judgment is in contrast to the Harvest Judgment wherein certain ones are selected for judgment and others are not. The Lord will go forth from Jerusalem to the land of Edom (a trans-Jordanic land some 200 miles southeast of Israel—Rev. 14:20) and destroy the long train of Gog’s confederate armies that will have assembled there (Isa. 34:1-10; 63:1-6; Hab. 3:3-16). This judgment will mark the end of all wars (Psa. 46:9; Zech. 9:10).
9) The Sessional Judgment
After the Lord’s Warrior-judgments are over (the Harvest & the Winepress), He will conduct a sessional judgment in connection with the remaining Gentile nations that are situated outside the prophetic earth (Matt. 25:31-46). Since all hostile powers will have been subdued by the Lord’s previous warrior-judgments, this will be a calm judgment before “the throne of His glory.” This throne is not in heaven, but on earth. It is not a judgment of the dead, as is the “great white throne” judgment (Rev. 20:11-15), but rather, it is a judgment of living persons among the outlying nations of the world. The criterion on which the people of these nations are judged is simply whether or not they have been hostile toward the messengers of the gospel of the kingdom (“my brethren”)—not whether they have personally believed it. Those who have been hostile toward the Lord’s messengers and have rejected their message will be judged as a “goat” nation, and the guilty individuals of that nation will be cast into the lake of fire by the angels who will be the executors of this judgment (Matt. 25:31).
10) Millennial Judgment
When Christ sets up His millennial kingdom, He will “reign in righteousness” (Isa. 32:1; 61:11). The whole world will be forced to live righteously in what the Lord called “the regeneration” (Matt. 19:28), and those who choose to do otherwise will be killed (providentially) by a judgment of the Lord. By the morning of the next day, the offender will be struck dead! (Psa. 34:12-16; Psa. 101:5-8; Zeph. 3:5 – margin; Zech. 5:1-4)
11) the judgment of angels (evil)
After the Millennium, at the end of time, there will be a judgment of the evil angels (1 Cor. 6:3), and they will be cast into the lake of fire with the devil (Matt. 25:41). The glorified saints will be engaged in assessing this judgment. The judgment will determine what degree of punishment each fallen angel will be assigned. The good or “elect” angels (1 Tim. 5:21) are not part of this judgment; they do not need to be judged.
12) The Great White Throne Judgment
This judgment will also occur at the end of the Millennium, when time has ceased. It concerns the wicked dead. All who have died in their sins without faith, from the beginning of time to the end of time will be judged by the Lord at His “great white throne” (Isa. 24:22; Rev. 20:11-15). The wicked dead will be raised at that time and sentenced for the sins that they have committed (Rev. 20:13). They will be cast into the lake of fire (Hell) and punished there eternally (Matt. 25:46). Their judgment will be “according to their works.” This means that some in Hell will suffer more, and some less, because all have a different number of sins and a different degree of responsibility (Luke 12:47-48). God will not allow anyone to suffer in a lost eternity for something that he or she didn’t do. There will be no children or mentally handicapped persons punished in this judgment (Matt. 18:10); God does not hold persons accountable for their actions who are not mentally responsible. The “small and great” who will be judged at that time are not children and adults, but insignificant and prominent sinners of this world who have died in their sins.