THE FINAL
STATES OF THE RIGHTEOUS
AND OF THE
WICKED
T.P.
Simmons
In this chapter we shall
concern ourselves with the location and condition of both the righteous and the
wicked in eternity. And inasmuch as the resurrection and judgment of both classes are involved in their final states, we
have chosen to consider these subjects in this chapter also.
I. THE
RESURRECTION OF THE DEAD
1. THERE IS TO BE A RESURRECTION OF BOTH RIGHTEOUS AND
WICKED
This is unmistakably and
undeniably taught in Dan. 12:2; John 5:28, 29; Acts 24:15.
2. BUT THE TWO
CLASSES ARE NOT TO BE RESURRECTED TOGETHER
(1) The Scriptures teach that
there will be a separate resurrection for the righteous.
The passages which teach this
fall into two classes:
A. Passages which speak of a
resurrection "from" the dead.
There are two such passages.
Luke 20:35; Phil. 3:11.
The first passage reads: "But
they which shall be accounted worthy to obtain that world and
THE RESURRECTION FROM THE DEAD, neither marry, nor are given in marriage." That
this verse refers to a resurrection in which the righteous dead alone will
participate is shown in two ways.
(a) The phrase, "resurrection
from the dead," is the same as that which is always used to
designate the resurrection of Christ (Acts 17:31; Rom. 1:4; 1 Cor. 15:20; 1 Pet.
1:3) and is manifestly different in meaning from the generic phrase,
"resurrection of the dead." The former phrase is never used when the
resurrection of both the righteous and the wicked is alluded to. On the other
hand, the resurrection of Christ is never said to be a "resurrection of the
dead." He was resurrected out from among the dead, and so it
will be with the righteous according to the passage under consideration.
(b) This teaching is confirmed
by the context of the passage. The verse following the one under consideration
tells us that those who participate in this resurrection cannot "die any more, for they are equal unto the angels; and
are the children of God, being the children of the resurrection."
The author was once confronted
with these verses as an argument against the resurrection of the wicked. His
reply took the form of the present treatment. Frankly, if he
had believed in a general resurrection, he would have been wholly at loss for an
answer to the argument.
The second passage finds Paul
saying: "If by any means I might attain unto THE RESURRECTION FROM THE DEAD"
(Phil. 3:11). The theory of a general resurrection renders
these words meaningless. Certainly Paul would not have needed to be concerned
with participation in a general resurrection, for he believed tenaciously in the
resurrection of both righteous and wicked. See Acts 24:15. Also the language
here is very strong, employing the double ek, ten exanastasin ten ek
nekron, meaning when translated fully, "the out-resurrection which is
from the dead." Language could not more strongly convey
the meaning that we are here insisting on.
B. Passages which describe a
resurrection of the righteous only. Such passages are found in 1 Cor. 15:21-23;
1 Thess. 4:14-16. The first passage here treats the subject of the resurrection as though only the righteous will be
resurrected.* This is under-
___________
*It is impossible by sound
exegesis to make the clause, "even so in Christ shall all be made alive,"
embrace the wicked. The wicked will not be made alive "in Christ." Their resurrection is a matter of justice and not something that
accrues from the atonement. If there had been no atonement, the same justice
that now demands their resurrection would have demanded it just the same. The
language of the entire verse has its parallel in Rom. 5:18, where the "all men,"
upon whom the judgment came, are all descendants of Adam; while the "all men,"
upon whom the free gift unto justification of life came, are
all believers.
standable on one ground only,
and that is that there is a resurrection in which the righteous alone
participate.
The second
passage speaks of the resurrection of the righteous only and leaves no place at
the time for the resurrection of the wicked. The righteous dead are to be
brought forth in immortal bodies and are to be caught up immediately with the
translated living saints to meet the Lord in the air. There is no indication
that Christ comes to the earth at this time, as would be necessary if the wicked
dead are to be raised and judged at this point.
Rev. 20:5, 6 speaks of the
"first" resurrection, in which only the righteous participate. Our opponents, of
course, as already noted, seek to rob these verses of their manifest meaning.
But let it be noted that our interpretation of them fits in exactly with the simple meaning of other passages already cited,
while our opponents must try to explain the verses away with no specific
scriptural support.
(2) The Scriptures also
describe a resurrection in which none but the wicked are spoken of.
The description here referred
to is found in Rev. 20:11-15. And note that the statement that "death and Hades
were cast into the lake of fire" can mean nothing less than that all the
occupants of death and Hades were at this time cast into the lake of fire;
distinctly implying that the righteous will not be found among the dead at the time, having been resurrected previously.
The presence of the book of
life at this judgment gives no evidence whatsoever that any written therein will
be there. It will be there as evidence that the wicked have not their names
there.
(3) The Scriptures relied on
by our opponents as teaching a general resurrection are inconclusive and yield
to the passages already cited without suffering violence.
The Scriptures relied on by
our opponents are: Dan. 12:2; John 5:28, 29; Acts 24:15. On
these passages we remark.
A. The association of the
righteous and unrighteous together in their resurrection does not prove that
they will be resurrected simultaneously. The Bible often associates similar
things that are separated as to time. As a case in point we may refer again to Christ's quotation of Isa. 61:1, 2, where He
stopped in the middle of verse two because the rest of the verse had not to do
with His current ministry, but with His second advent. See Luke 4:18, 19. Thus,
in one brief verse, we have an interval that has extended already more than
nineteen hundred years.
Again we
may cite Mal. 3:1-5 as referring to both advents of Christ, notwithstanding
their separation as to time. As John A. Broadus aptly says, the purification
mentioned in these verses "does not simply mean that He would purify individuals
by consuming what was faulty in them, but Mal. 4;1-3 shows it to mean that he
would purify the nation by consuming the wicked individuals like 'stubble,' and then the truly righteous of the nation would rejoice and
prosper." Thus the passage cannot be applied wholly to Christ's first advent.
Furthermore, in Matt. 3:11, John the Baptist associated baptism "in the Holy
Spirit and in fire," where the next verse shows that the baptism in fire does
not allude to the tongues of fire on the Day of Pentecost, but to the fire of
judgment. Thus again two things separated by centuries are
mentioned together as though they would occur at the same time.
B. The translation of Dan.
12:2 by Tregelles completely relieves this passage of its supposed allusion to a
general resurrection- "And many from among the sleepers of the dust of the earth
shall awake, these that awake, shall be unto everlasting life, but those- the rest of the sleepers who do not awake at this time-
shall be unto shame and everlasting contempt."
C. John 5:28, 29 can be
understood as referring to two resurrections as easily as it can be understood
as referring to one. These verses mention "the resurrection of life" and "the resurrection of judgment." And the use of "hour"
in vs. 28 cannot be insisted on as proving simultaneousness since the "hour" of
spiritual resurrection, mentioned in vs. 25, covers this whole age. "Hour" here
simply means time- the time is coming, etc.
Alvah
Hovey remarks very fairly concerning these verses: "Whether the resurrection of
the two classes here mentioned will take place at the same time, or at different
times, is not made perfectly certain by this language; but if there is nothing
elsewhere in the New Testament inconsistent with the view that the resurrection
of both will be at the same time, this is, certainly, the most obvious
interpretation of the language here used." We agree; but we
insist, and believe we have shown, that there is that in the New Testament that
is inconsistent with a general resurrection.
D. To interpret Acts 24:15 as
teaching a general resurrection is to set Paul at variance with himself. Twice
he describes the resurrection of the righteous without mentioning the wicked. And once he speaks of his earnest desire
to "attain unto the resurrection from the dead" (Phil. 3:11), using the
strongest possible language to indicate that he was thinking of a selective
resurrection.
3.
THE TIME OF THE RESURRECTION OF THE RIGHTEOUS
In 1 Thess. 4:15-17 Paul makes
it clear that the righteous will he resurrected at the time of Christ's
appearance in the air- the first phase of His coming; at which time the living
saints will be translated and raptured also. However the same writer, in 1 Cor.
15:23 connects the resurrection with the parousia or second phase of Christ's coming. This is due, we believe, to the fact that Paul,
according to a scriptural custom already alluded to, associates together the two
phases of the Saviour's coming, notwithstanding their separation in time. In the
light of other such instances of association, no argument can be found here
against our position as to the temporal separation of the two phases of the
second advent. This association becomes even more natural,
if, as we believe, the first resurrection is a continuous one, beginning with
the appearance of Christ in the air and continuing as saints die throughout the
great tribulation and on through the millennium. Note in Rev. 11:11 the
resurrection of the two witnesses after three days. Note also, as already
pointed out, that none of the righteous will be found in Hades at the time of
the resurrection of the wicked. Rev. 20:14.
II. THE
JUDGMENT OF THE LIVING AND OF THE DEAD
All men are to stand before
Christ in judgment in some manner and at some time, but not
all in the same manner and at the same time. Note:
I.
THE JUDGMENT OF LIVING GENTILES
Matt. 25:31-46. This is to
take place when Christ comes to reign. It will mark the end
of this age, and the beginning of the millennial age. There will be three
classes present at this judgment- sheep, goats, and brethren, but only sheep and
goats will be involved in judgment. These will be separated on the basis of how
they have treated Christ's brethren, not on the basis of how they have treated
each other.
The only
sensible view is that these brethren of Christ are believing Jews, who will
preach the gospel during the great tribulation period. Under the beast none can
befriend these Jewish missionaries except at the risk of death, and none dare to
do it except believers. Thus it will be possible to make an infallible
separation on this basis; not that good treatment of the Jews is that which will
save the Gentiles, but rather that which will indicate that
they are saved. The sheep here are those who are to be saved during the great
tribulation. This judgment is manifestly of nations as individuals and not in
the aggregate. A nation as such, apart from the individuals that compose it,
cannot be cast into "everlasting fire, prepared for the devil and his angels"
(vs. 41). For Old Testament reference to this judgment see Joel 3:2,11-14.
2.
The JUDGMENT OF THE JEWISH NATION
Above we pointed out that the
"brethren" are not judged with the Gentiles. Thus a separate judgment is implied
for them. To this judgment the Scriptures make definite
allusion. See Isa. 1:2, 5, 27, 28; 4:4; Zech. 13:8, 9; Mal. 3:3. This judgment
will take place in connection with the conversion of Israel.
3.
THE JUDGMENT OF THE GLORIFIED BELIEVER'S WORKS
See 2 Tim.
4:8; Phil. 2:16; 1 Pet. 5:4; Rev. 22:12. The believer's sins have been judged
already. He can never come into condemnation for them. But his works are to be
tried. 1 Cor. 3:13-15. There is nothing penal about this judgment. The believer
either receives reward or loses it according to what he has done and the quality
of his work.
4.
THE JUDGMENT OF THE LOST DEAD
Rev. 20:11-15. This will take
place at the end of the little season during which Satan will be loosed
following the millennium. Just before this judgment the wicked on the earth will be killed. Rev. 20:9. Then all the wicked including
perhaps those judged in Matt. 25:31-46, will be resurrected, judged, and cast
into the lake of fire. Try as they may, our opponents cannot point to a single
real hint that this is to be a general judgment. They try to identify this
judgment with the one described in Matt. 25:31-46. But let us note:
5.
CONTRASTS BETWEEN THIS JUDGMENT AND THE JUDGMENT OF LIVING GENTILES IN MATT.
25
In Matt.
25:31-46-
1. None
are mentioned except the living.
2. The judgment is explicitly
connected with the second coming of Christ.
3. There is no hint of the
millennium, nor even any perceptible place for a millennium
of righteousness preceding this judgment.
4. Nothing is said about the
judgment of Satan.
5. The basis of judgment is
the treatment accorded Christ's brethren.
6. Two classes are
distinguished, sheep and goats- saved and lost.
In Rev.
20:11-15-
1. None
are mentioned except the resurrected dead.
2. No mention is made of the
second coming of Christ in immediate connection with the judgment.
3. It is
definitely stated that the judgment comes at the end of the "little season"
during which Satan is loosed after the millennium.
4. The judgment and perdition
of Satan are clearly revealed.
5. No
mention is made of the brethren of Christ.
6. No mention is made of any
except those cast into the lake of fire.
Every one of these contrasts
fits beautifully into the premillennial system, while every
one of them is dead against the view of our opponents. Most of them they ignore.
A few of them they try to explain away. Now what shall be said of the logic of
those who reject a view into which these contrasts enter, and then adopt a
theory that is at variance with every one of them?
Furthermore, we find the beast and false prophet are already
in the lake of fire before this judgment begins. Our opponents have no
explanation of this fact, since the beast (being manifestly the same as the man
of sin) is to be destroyed at the second coming of Christ. If this judgment
occurs at the second coming of Christ, how account for the fact that the beast
and false prophet are already in the lake of fire?
6.
SCRIPTURES THAT ARE HELD TO TEACH A GENERAL JUDGMENT
The passages used as proof
texts by the advocates of a general judgment are: Matt. 7:22; John 5:28, 29; Acts 17:31; Rom. 2:5-9; 2:16; 14:10; 2
Cor. 5:10; 2 Tim. 4:1; 4:8; 2 Pet. 3:7; Rev. 11:18. Concerning these passages we
remark: (1) Matt. 7:22; Acts 17:31; Rom. 2:5-9; 2:16; 2 Pet. 3:7; and Rev. 11:18
all refer to the judgment of the nations as described in Matt. 25:31-46.
If it be
objected that Rom. 2:9 mentions the Jew, we reply that the judgment of the
Jewish nation will occur in close connection with this judgment, probably just
before or just after. Both will come as a part of God's "day of wrath and
revelation of righteous judgment." If it be said that Rom. 2:5 implies that the
people then living would be in the judgment alluded to, which will not be the
case according to our view, we reply that this is on the
basis of the fact that the second coming of Christ is commonly represented as an
event that might occur during that generation.
Note in 1 Thess. 4:17 how Paul
uses "we" in connection with the appearing of Christ. The
words, "the time of the dead that they should be judged," in Rev. 11:18 do not
mean that the wicked dead will be resurrected and judged at the time referred
to. This verse finds its simple explanation in Rev. 6:10, where the souls of
martyrs under the altar cry, "How long, O Lord, holy and true, dost thou not
JUDGE AND AVENGE OUR BLOOD ON THEM THAT DWELL ON THE EARTH."
The slain martyrs are at this time to be judged in the sense of being vindicated
in the wrath of God upon the nations of the earth.
(2) As for John 5:28, 29, we
have shown already that this passage is not conclusive in teaching a general
resurrection.
The same, therefore, is true
of it with reference to a general judgment.
(3) Rom. 14:10; 2 Cor. 5:10;
and 2 Tim. 4:1, we believe, may be properly grouped together as teaching that
all- saved and lost, living and dead, are to be judged, as we said in out opening statement under the head of judgment.
But neither these passages,
nor any others, teach that all these are to be judged at the same time and in
the same manner.
(4) 2 Tim.
4:8 refers to the judgment of the believer's works. We have dealt with this
judgment already. It is to come, according to this passage, at the appearing of
Christ- the first phase of His coming.
III. THE
FINAL PUNISHMENT OF THE WICKED
1. IT WILL BE
ETERNAL
Matt. 25:41; Rev. 14:11. The
plain meaning of these passages is that the punishment of the wicked will be
endless.
2.
IT WILL CONSIST OF CONSCIOUS SUFFERING
In the last Scripture given
above we are told that the wicked shall "have no rest day nor night." That
involves conscious suffering. It is contended by some that the final punishment of the wicked will consist only of annihilation. The
foregoing passage denies this. Nevertheless we shall examine the grounds of this
contention. They are:
(1) Mal. 4:1-3.
This
passage refers only to the physical destruction of the wicked just previous to
the setting up of the millennial kingdom.
This passage, in substance, is
parallel with Isa. 24:17-22; 26:20, 21; 34:1, 2; 66:15, 16, 24; Zech. 14:12-15;
Matt. 25:41-46; 2 Pet. 3:7. This destruction will take place in connection with the battle of Armageddon. But there is here no
annihilation. This is plain from Isa. 24:22 and 66:24.
(2) The description of this
punishment as the "second death."
The
"second death" corresponds to the death of the race in Adam, and not to physical
death. By this death man was unfitted for God's fellowship and brought under the
wrath of God, but was not put beyond hope or the reach of God. The "second
death" brings the execution of the wrath of God through "the continuation of
spiritual death in another and timeless existence" (E. G. Robinson); a complete
banishment from God's presence.
Thus the "second death" no
more implies non-existence than does the sinner's present state of spiritual
death. Mark 9:48, 49 shows clearly that the wicked in Gehenna retain conscious
existence. "Salted with fire" may mean that the fire will have a preserving quality like salt.
(3) The declaration that
unbelievers are to perish.
Luke 13:3; Acts 8:20; 1 Cor.
1:18. But that this perishing does not denote annihilation
is proved by the fact that the Greek word in Acts 8:20 is the same word used to
describe the perdition of the Beast (Rev. 17:8), and we find that the Beast is
still in the lake of fire a thousand years later (Rev. 20:10). An annihilated
being can never afterward be anywhere. The Greek word in the other two passages
is the same word used for "lost" in Matt. 10:6; Luke 15:24; 19:10; 2 Cor. 4.3,
where annihilation can not be the meaning.
(4) The representation of the
final punishment of the wicked as destruction.
Rom. 9:22; 2 Thess. 1:9. The
Greek word in Rom. 9:22 is the same as the one for perdition
in Rev. 17:8, which does not express annihilation, as we have just pointed out
above. And the Greek word in 2 Thess. 1:9 is the same as the one used for the
destruction of the carnal nature in 1 Cor. 5:5; and we know that the carnal
nature is not annihilated in this life.
Finally,
the fact that there are to be degrees of punishment, because of which it will be
"more tolerable" for some than for others (Matt. 11:20-24), shows that the final
punishment of the sinner is not annihilation; for in such a case all sinners
would suffer the same penalty, and it would be nonsense to speak of annihilation
as being more tolerable for some than for others.
(5) The scriptural
representation of immortality as something to be sought by man (Rom. 2:7),
revealed by the gospel (2 Tim. 1:10), and attained only in the resurrection of
the righteous (1 Cor. 15:54, 55).
See
discussion of these passages in chapter on The Present State of the Dead.
3.
IT WILL BE ACCORDING TO THEIR DESERT
Matt. 11:21-24; Luke 12:47,
48; Rom. 2:6, 12; Rev. 20:13. These passages teach that there will be degrees of punishment based on the light
possessed by the individual and according to his deeds.
IV. THE FINAL BLISS OF THE RIGHTEOUS
This is
described in Rev. 21, where New Jerusalem is seen descending out of Heaven into
the new earth. The saved will make up this heavenly city. There will be for them
complete satisfaction. All annoyance and cause of sorrow will be gone. In the
likeness of their Saviour the saved will bask in the sunlight of God's love
forever, worshipping and serving Him, and rejoicing in His fellowship and that
of one another.
Perhaps "glory" is the one
word that best describes the eternal bliss of the righteous. See Rom. 8:18; 2
Cor. 4:17; Col. 1:27; Heb. 2:10; 1 Pet. 5:1. This glory will consist of being
"glorified together" with Christ, sharing equally with Him all His acquired glory, that is, the glory that will accrue to Him
because of His obedience here on earth and His redemptive work. We are
joint-heirs with Him to this glory. See Rom. 8:17.