Judgment

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JUDGMENT.—Biblical eschatology centres about the Judgment to which all humanity is to be subjected at the end of this ‘age.’ As the introduction to the Messianic Age, it was expected to occur at a definite time in the future, and would take place in the heavens, to which all humanity, whether living or dead, would be raised from Sheol. The judge was sometimes said to be God (Heb_12:23), sometimes His representative, the Christ, assisted by the angels (Rom_2:16, Mat_13:24-30; Mat_13:37-43; Mat_13:47-50; Mat_24:31-45; Cf. Eth. Enoch 48). In Luk_22:30, 1Co_6:2, Christians are also said to be judges. At the Judgment, sentences would be pronounced determining the eternal states of individuals, both men and angels. Those who had done wrong would be doomed to punishment, and those who had accepted Jesus as Christ, either explicitly, as in the case of the Christians, or implicitly, as in the case of Abraham, would be acquitted and admitted to heaven. The question as to the basis of this acquittal gave rise to the great discussion between St. Paul and the Jewish Christians, and was developed in the doctrine of justification by faith.
By its very nature the thought of judgment is eschatological, and can be traced from the conception of the Day of Jehovah of the ancient Hebrews. While the Scripture writers sometimes conceived of disease and misery as the result of sin, such suffering was not identified by them with the penalties inflicted at the Judgment. These were strictly eschatological, and included non-participation in the resurrection of the body, and suffering in hell. (See Abyss, Day of the Lord, Book of Life, Gehenna.)
For ‘judgment’ in the sense of justice see art. Justice.
Shailer Mathews.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909

DAY OF, is that important period which shall terminate the present dispensation of grace toward the fallen race of Adam, put an end to time, and introduce the eternal destinies of men and angels, Act_16:31; 1Co_15:24-26; 1Th_4:14-17; Mat_25:31-46. It is in reference to this solemn period that the Apostle Peter says, “The heavens and the earth which now exist are by the word of God reserved in store unto fire, against the day of judgment, and perdition of ungodly men,” 2Pe_3:7. Several eminent commentators understand this prophecy as a prediction of the destruction of Jerusalem. In support of their interpretation, they appeal to the ancient Jewish prophecies, where, as they contend, the revolutions in the political state of empires and nations are foretold in the same forms of expression with those introduced in Peter's prediction. The following are the prophecies to which they appeal:—Isa_34:4, where the destruction of Idumea is foretold under the figures of dissolving the host of heaven, and of rolling the heaven together as a scroll, and of the falling down of all their host as the leaf falleth off from the vine. Eze_32:7, where the destruction of Egypt is described by the figures of covering the heaven, and making the stars thereof dark; and of covering the sun with a cloud, and of hindering the moon from giving her light. In Joe_2:10, the invasion of Judea by foreign armies is thus foretold: “The earth shall quake before them; the heavens shall tremble; the sun and the moon shall be dark, and the stars shall withdraw their shining.” And in Joe_2:30-31, the destruction of Jerusalem by the Romans is thus predicted: “I will show wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of the Lord come.” God, threatening the Jews, is introduced saying, “In that day I will cause the sun to go down at noon, and I will darken the earth in the clear day,” Amo_8:9. The overthrow of Judaism and Heathenism is thus foretold: “Yet once and I will shake the heavens and the earth, and the sea and the dry land,” Hag_2:6. Lastly: our Lord, in his prophecy of the destruction of Jerusalem, has the following expressions: “After the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of heaven shall be shaken,” Mat_24:29.
Now it is remarkable that, in these prophecies, none of the prophets have spoken, as Peter has done, of the entire destruction of this mundane system, nor of the destruction of any part thereof. They mention only the rolling of the heavens together as a scroll the obscuring of the light of the sun and of the moon, the shaking of the heavens and the earth, and the falling down of the stars: whereas Peter speaks of the utter destruction of all the parts of this mundane system by fire. This difference affords room for believing that the events foretold by the prophets are different in their nature from those foretold by the Apostle; and that they are to be figuratively understood, while those predicted by the Apostle are to be understood literally. To this conclusion, likewise, the phraseology of the prophets, compared with that of the Apostle, evidently leads: for the prophetic phraseology, literally interpreted, exhibits impossibilities; such as the rolling of the heavens together as a scroll; the turning of the moon into blood, and the falling down of the stars from heaven as the leaf of a tree.
Not so the apostolic phraseology: for the burning of the heavens, or atmosphere, and its passing away with a great noise; and the burning of the earth and the works thereon, together with the burning and melting of the elements, that is, the constituent parts of which this terraqueous globe is composed; are all things possible, and therefore may be literally understood; while the things mentioned by the prophets can only be taken figuratively. This, however, is not all. There are things in the Apostle's prophecy which show that he intended it to be taken literally. As,
1. He begins with an account of the perishing of the old world, to demonstrate against the scoffers the possibility of the perishing of the present heavens and earth. But that example would not have suited his purpose; unless, by the burning of the present heavens and earth, he had meant the destruction of the material fabric. Wherefore, the opposition stated in this prophecy between the perishing of the old world by water, and the perishing of the present world by fire, shows that the latter is to be as real a destruction of the material fabric as the former was.
2. The circumstance of the present heavens and earth being treasured up and kept, ever since the first deluge, from all after deluges, in order to their being destroyed by fire at the day of judgment, shows, we think, that the Apostle is speaking of a real, and not of a metaphorical, destruction of the heavens and earth.
3. This appears, likewise, from the Apostle's foretelling that, after the present heavens and earth are burned, new heavens and a new earth are to appear, in which the righteous are forever to dwell.
4. The time fixed by the Apostle for the burning of the heavens and the earth, namely, the day of judgment and punishment of ungodly men, shows that the Apostle is speaking, not of the destruction of a single city or nation during the subsistence of the world, but of the earth itself, with all the wicked who have dwelt thereon. These circumstances persuade us that this prophecy, as well as the one recorded, 2Th_1:9, is not to be interpreted metaphorically of the destruction of Jerusalem; but should be understood literally of the general judgment, and of the destruction of our mundane system.
But “it is appointed unto men once to die, and after death the judgment.” These two events are inseparably linked together in the divine decree, and they reciprocally reflect importance on each other. Death is, indeed, the terror of our nature. Men may contrive to keep it from their thoughts, but they cannot think of it without fearful apprehensions of its consequences. It was justly to be dreaded by man in his state of innocence; and to the unrenewed man it ever was, and ever will be, a just object of abhorrence. The Gospel of Jesus Christ, which has brought life and immortality to light, is the only sovereign antidote against this universal evil. To the believer in Christ, its rough aspect is smoothed, and its terrors cease to be alarming.
To him it is the messenger of peace; its sting is plucked out; its dark valley is the road to perfect bliss and life immortal. To him, “to live is Christ, and to die is gain,” Php_1:21. To die! speaking properly, he cannot die. He has already died in Christ, and with him: his “life is hid with Christ in God,” Rom_6:8; Col_3:3.
With this conquest of the fear of death is nearly allied another glorious privilege resulting from union with the Redeemer; that, when he shall appear, we may have confidence, and “not be ashamed before him at his coming,” 1Jn_2:28. Were death all that we have to dread, death might be braved. But after death there is a judgment; a judgment attended with circumstances so tremendous as to shake the hearts of the boldest of the sons of nature. Then “men shall seek death, and shall not find it; and shall desire to die, and death shall flee from them,” Rev_9:6.
Then shall come indeed an awful day; a day to which all that have preceded it are intended to be subservient; when the Lord shall appear in the united splendour of creating, of governing, and of judicial majesty, to finish his purposes respecting man and earth, and to pronounce the final, irreversible sentence, “It is done!” Rev_21:6. Nothing of terror or magnificence hitherto beheld,—no glory of the rising sun after a night of darkness and of storm,—no convulsions of the earth,—no wide irruption of waters,—no flaming comet dragging its burning train over half the heaven, can convey to us an adequate conception of that day of terrible brightness and irresistible devastation. Creation then shall be uncreated. “The heavens shall pass away with a great noise, and the elements shall melt with fervent heat; the earth also, and the works that are therein, shall be burned up,” 2Pe_3:10. The Lord shall be revealed from heaven in flaming fire, 2Th_1:7-8, arrayed in all the glory of his Godhead, and attended by his mighty angels, Mat_16:27; Mat_25:31.
All that are in the grave shall hear his voice, and shall come forth, Joh_5:28-29. Earth and sea shall give up the dead which are in them. All that ever lived shall appear before him, Rev_20:12-13. The judgment shall sit; and the books shall be opened, Dan_7:10. The eye of Omniscience detects every concealment by which they would screen from observation themselves, or their iniquity. The last reluctant sinner is finally separated from the congregation of the righteous, Psa_1:5; and inflexible justice, so often disregarded, derided, and defied, gives forth their eternal doom! But to the saints this shall be a day of glory and honour.
They shall be publicly acknowledged by God as his people; publicly justified from the slanders of the world; invested with immortal bodies; presented by Christ to the Father; and admitted into the highest felicity in the immediate presence of God for ever. These are the elevating, the transporting views, which made the Apostle Paul speak with so much desire and earnest expectation of the “day of Christ.”
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.

Judgment has many aspects. It may concern legal procedures and announcements, or it may concern private acts of examining, discerning or criticizing. It is something that people do and something that God does. It takes place in the lives of people now and will take place in their encounter with God at the end of the age.
God the judge
As creator of the human race and ruler of the universe, God is the supreme judge (Gen_18:25; Psa_67:4; Psa_94:2; Psa_96:13; Joh_8:50; Heb_12:23). His judgment is always just because it is according to his own perfect standards, but it is also mixed with mercy (Psa_9:8; Psa_36:5-6; Psa_89:14; Rom_2:12-16; 2Ti_4:8; Jam_2:13; Rev_16:5; see MERCY).
God’s judgment is not merely another word for his condemnation and punishment. True judgment involves both discernment and action, and the two are inseparable. First the judge makes a distinction between what is right and what is wrong, then on the basis of his findings he takes action. The purpose of that action is to condemn the person who is wrong and vindicate the person who is right (Deu_1:16-17; Deu_16:18-20; 1Ki_3:9; 1Ki_3:28; Jer_5:28; Eze_7:27).
For this reason persecuted believers in Old Testament days often looked forward to God’s judgment. Though downtrodden, they knew they were in the right, but because of the corruption of the courts they had no way of gaining a hearing and therefore no chance of getting justice. They longed for the day when God would act in true judgment, righting the wrongs, declaring them to be right, and sentencing their opponents to punishment (Psa_7:6-8; Psa_9:8; Psa_9:12; Psa_10:2; Psa_10:12; Psa_10:17-18; Psa_82:1-4; see JUSTICE).
Persecuted believers in the New Testament era could likewise long for the day when God would intervene in judgment, bringing relief to them and punishment to their persecutors (2Th_1:4-8; Rev_6:10; Rev_11:18). Christ’s death makes the judgment and condemnation of evildoers certain, because by that death Satan himself was judged and condemned (Joh_12:31-33; Joh_16:8-11).
Everyday judgments
Making judgments between right and wrong is part of the process of living (Luk_7:43; Luk_12:57). This is particularly so in the case of Christians who, having an understanding of the mind of God, are better able to judge between the good and the evil (Joh_7:24; 1Co_2:15-16; Heb_5:14). In the church they must make judgments concerning what is said (1Co_10:15; 1Co_14:29; 1Th_5:20-21) and what is done (Act_15:19; 1Co_5:3; 1Co_5:12; 1Co_6:1-3).
When exercising this judgment, Christians must first of all judge themselves, to make sure they are not guilty of the things concerning which they accuse others. God will judge them according to the standard they use to judge others (Mat_7:1-5; Rom_2:1-3). Therefore, they must exercise strict self-examination and self-correction, otherwise they may experience God’s judgment upon them in the form of various sufferings (1Co_11:28-32; Heb_12:6; see CHASTISEMENT).
There are some things, particularly in the lives of others, concerning which Christians should not make judgments at all. In such cases God is the only one capable of making right judgments (1Co_4:3-5; Jam_4:11-12). They should not be harshly critical of those of weaker faith, but should concentrate on strengthening them (Rom_14:3-4; Rom_14:13).
Jesus Christ the judge
The purpose of Jesus’ first coming was not to be a judge but to be a saviour; not to condemn sinners but to save sinners (Joh_3:17; Joh_12:47). It is at his second coming that Jesus will carry out God’s work of judgment (Mat_25:36-41; Joh_5:22; Joh_5:26-30; 2Co_5:10; 2Th_1:7-8; 2Ti_4:1).
Although Jesus’ first coming was not for the purpose of judgment, it did, in a sense, result in judgment. When people faced him they had to make a decision either to accept him or reject him; and the decision they made was their own judgment on themselves. It determined whether they would be saved or condemned (Joh_3:19; Joh_9:39; cf. Rom_1:24; Rom_1:26; Rom_1:28).
People who considered themselves good, who heard Jesus’ teachings and saw his mighty works yet deliberately rejected him, condemned themselves. They would suffer greater punishment than those whom they considered wicked but who had never heard of Jesus (Mat_11:20-24; Mar_12:40; Luk_12:47-48; Joh_9:39-41).
Final judgment
All people will one day stand before Christ, the supreme judge. This includes those who are living at Christ’s return and those who have died throughout the thousands of years of the world’s history (Mat_10:15; Mat_25:31-32; Act_10:42; Act_17:31; Rom_14:10; Heb_9:27; 1Pe_4:5). Because no one knows when that judgment will be, people should live in a state of constant readiness for it (Mat_24:36; Mat_24:42-44). At that judgment each person’s behaviour will be judged, even hidden actions and secret thoughts, because such works are evidence of what a person really is (Mat_12:33-37; Mat_16:27; Rom_2:6; Rom_2:16; 1Co_4:5; 2Co_5:10; Rev_22:12).
Being perfect in holiness, God cannot treat evil as if it does not matter. His love for all that is right is so strong that he reacts against all that is wrong in righteous anger and holy wrath (Rom_1:18; Rom_2:5; Eph_5:6; Rev_6:17; see HELL; PUNISHMENT).
As far as believers are concerned, this wrath has fallen on Jesus Christ. Through him believers have the forgiveness of their sins and so escape the wrath that is to fall on sinners at the final judgment (Rom_3:24-26; Rom_5:9; 2Co_5:21; Eph_1:7; 1Th_1:10; 1Th_5:9; see FORGIVENESS; JUSTIFICATION; PROPITIATION).
Since Christ has borne their sin and brought them into a right relationship with God, believers can face God’s judgment with confidence (Rom_8:33; 1Jn_4:17). They do not fear condemnation, because once they are ‘in Christ’ there can be no condemnation (Joh_3:18; Joh_5:24; Rom_8:11). Since their names are in the book of life, they have no fear of the judgment of death (Rev_20:11-15; cf. Luk_10:20; Php_4:3; Rev_21:27).
This confidence does not mean that believers will escape all judgment. There will be an examination of their lives and works that will reveal whether they have lived for God or for themselves; whether they have followed God’s standards or the standards of the world. That examination will determine the reward or rebuke they will receive (Rom_14:10; 1Co_3:8-15; 2Co_5:10; see HEAVEN; REWARD).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.

Judgment
considered as a technical and scientific term of logic, is an act of the mind by which something is affirmed. In this restricted sense it is one of the simplest acts or operations of which we are conscious in the exercise of our rational powers. The intellectual faculty called judgment is the power of determining anything to be true or false. In every instance of memory or perception there is involved some judgment, some feeling of relationship, of space, or time, or similarity, or contrast. Consciousness necessarily involves a judgment; and, as every act of mind is an act of consciousness, every act of mind consequently involves a judgment. It is a process not only subsequent to the acquisition of knowledge, but "involved as a condition of the acquisitive process itself." There is not only included what is popularly understood as comparison (when the properties of bodies are compared), but that elementary faculty, that fundamental law or innate idea, which, in the first instance, makes us cognizant of the property. Hence Sir William Hamilton's division into derivative and primitive cognitions, the derivative being of our own fabrication, formed from certain rules, and being the tardy result of perception and memory, of attention, reflection, abstraction. These are derived from experience, and, as such, are contingent; and as all experience is contingent, all the knowledge derived from experience is contingent also. But, as there are conditions of the mind which are not contingent, which are necessary, which we cannot but think, which thought supposes as its fundamental condition, these are denominated primitive cognitions; these primitive and general notions being the root of all principles, the foundation of the whole edifice of science. For the discovery of this great truth we are indebted to Leibnitz, who, in controverting Locke's view of innate ideas, asserted the existence of a principle of human knowledge independent of and superior to that which is afforded by the senses. Kant, adopting Leibnitz' view, furnishes a test by which these two elements are distinguished from each other: the former, being contingent, are fluctuating and uncertain; they may be in the mind, or they may not. Every fresh scene in which we are placed completely alters the sensations, and the particular sensational judgments of which we are conscious. On the contrary, our primitive judgments are steady, abiding, unalterable. These primitive judgments, he asserts, are of two kinds, analytic and synthetic. An analytic judgment is simply a declaration of something necessarily belonging to a given notion, as that every triangle has three sides. A synthetic judgment may be a declaration of something which does not actually belong to a notion, but which our minds are led, by some kind of evidence or other, to attribute to it, as "Every event has an efficient cause." Here we do more than analyze the expression; we attribute altogether a fresh notion to it, and form a judgment by which our knowledge is extended. Both these judgments are found in the pure sciences, and form the very principles upon which they are pursued. It may be well to remark, however, that Comte, Herbert Spencer, Mill, etc., following Locke; deny the existence of these primitive judgments altogether, even the axioms which stand at the head of mathematical reasoning. So far from being mental and subjective, they are truly inductive, derived from observation; only that observation is so constant, and that induction is so easy and immediate, that we fall easily into an impression that these laws are intuitive, whereas they are, in fact, experimental. For instance, the axioms and postulates which are the basis of Euclid's Geometry are not metaphysical — written on the intellect, and, drawn out of the brain — they are only statements of laws observed and experienced. See Watts, Logic, ch. 4, p. 231; Locke, On the Understanding, 1, 222, 256; 2, 271, 278; Duncan, Logic, p. 145; Reid, On the Intellectual Powers, p. 497, etc. (E. de P.)

CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.

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