The millennium closes the long series of earthly dispensations. God’s dealings with the earth, whether in grace, mercy, or judgment, are now concluded; and hence the earth and the heaven disappear before the face of Him who has taken His seat on the great white throne (Rev. 20:11). The final judgment comes between the end of the millennium and the commencement of the eternal state; but before this, an event takes place of great magnitude and importance. It is the destruction of the earth and the heavens by fire. Peter thus speaks of it: “The day of the Lord will come as a thief in the night; in the which 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” And again: “Looking for and hasting unto the coming of the day of God, wherein” (rather, on account of which) “the heavens, being on fire, shall be dissolved, and the elements shall melt with fervent heat” (2 Pet. 3:10-12). The day of the Lord, it should be remarked, covers the whole period of the thousand years. It comes as a thief, introduced as it will be by the Lord’s appearing; and at its close, the consumption of the earth and heavens by fire takes place. Hence. Peter says, “In the which,” because it is included in, though at the end of, the day of the Lord. It is the same event indicated in the Revelation by the words, “From whose face the heaven and the earth fled away,” stating the fact only without giving the means of their disappearance; but, as we see from Peter, fire is God’s chosen instrumentality for the destruction of this present scene. Then follows the great white throne; the final judgment, therefore, takes place after the passing away of the earth and the heaven. The character of this judgment will demand a closer examination.
First, then, as to the Judge: it is made to appear from the authorized version that God Himself is the Judge: “I saw the dead, small and great, stand before God” (Rev. 20:12). It is, however, well known that “throne” should be substituted for “God,” and it is very clear from other scriptures that the Lord Jesus is the occupant of, the One that will sit upon, the great white throne. He Himself said, “The Father judgeth no man, but hath committed all judgment unto the Son: that all men should honor the Son, even as they honor the Father” Again: “As the Father hath life in Himself; so bath He given to the Son to have life in Himself; and hath given Him authority to execute judgment also, because He is the Son of man” (John 5:22-27). With this agree also the words of Paul when he says that every knee shall bow, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Phil. 2:10-11). The One, therefore, who was once upon this earth, but rejected and crucified, is He who will sit in judgment upon those who refused Him as Saviour and Lord; for the Father wills that all men should honor the Son, even as they honor Himself. In His occupancy, therefore, of this throne of judgment, God publicly vindicates Christ in the presence of men and angels, and holds Him forth as the object of universal honor and homage; so that now every knee that had refused to own Him in the day of grace must at last bow before Him in acknowledgment of His Lordship and supremacy. As seated on the great white throne, He has become the Arbiter of the eternal destinies of all His enemies.
The throne on which He sits is described as “great,” and as “white” It is great as suited to the dignity of its occupant; and it is white as a symbol of the character of the judgments that will be pronounced, every one of which will be according to the holiness of the nature of God.
This judgment is upon persons, not things, and upon unbelievers only. John says, “And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell [hades] delivered up the dead which were in them: and they were judged every man according to their works. And death and hell [hades] were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire” (vss. 12-15). If the exact statements of this Scripture are examined, it will be apparent that there is no trace of any believer in this vast and unnumbered throng. Indeed, as already shown, all believers are caught up in the clouds to meet the Lord in the air at His second coming. There remain therefore, besides those who are left in their graves at His return, only two classes—millennial saints, and millennial unbelievers or rebels. But millennial saints will not die; and hence, since this scene includes only the dead (vs. 12), those who stand before His throne for judgment are composed entirely of the wicked or unbelievers. This conclusion is established in another way. We have two kinds of books opened as the basis of judgment. There are the books of works, and there is the book of life; and it is said that “the dead were judged out of those things which were written in the books, according to their works” (vs. 12). They are judged, in fact, upon two grounds—positive and negative. Their works are produced in evidence against them; and the absence of their names from the book of life shows that they have no title to mercy or favor; for “whosoever was not found written in the book of life was cast into the lake of fire” There is no trace of a single one having his name there, and their works, therefore, become the ground of their sentence; and we know that by the works of the law shall no flesh be justified (Rom. 3:20). As another has said, “Another element was brought into view. Sovereign grace alone had saved according to the purpose of God. There was a book of life. Whosoever was not written there was cast into the lake of fire. But it was the finally closing and separating scene for the whole race of men and this world. And though they were judged every man according to his works, yet sovereign grace only had delivered any; and whoever was not found in grace’s book was cast into the lake of fire. The sea gave up the dead in it; death and hades the dead in them. And death and hades were put an end to forever by the divine judgment. The heaven and earth passed away, but they were to be revived; but death and hades never. There was for them only divine destruction and judgment. They are looked at as the power of Satan. He has the power of death, and the gates of hades; and hence these are forever destroyed judicially” The last enemy, death, is now destroyed; for Christ “must reign, till He hath put all enemies under His feet.”
Before we pass on to the eternal state, another scripture must be considered. We read in Corinthians, “As in Adam all die, even so in Christ shall all be made alive. But every man in his own order; Christ the firstfruits; afterward they that are Christ’s at His coming. Then [cometh] the end, when He shall have delivered up the kingdom to God, even the Father; when He shall have put down all rule, and all authority and power. For He must reign, till He hath put all enemies under His feet. The last enemy that shall be destroyed is death. For He hath put all things under His feet. But when He saith, All things are put under Him, it is manifest that He is excepted, which did put all things under Him. And when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that put all things under Him, that God may be all in all” (1 Cor. 15:22-28). This in many ways, is a most remarkable passage, comprehending as it does all dispensations, or at least covering them in its scope. The immediate subject of the apostle is that of the resurrection. After therefore stating the fact that all die in Adam, and the corresponding truth that all shall be made alive in Christ—that is the “all” connected with Christ, as the “all” in the former case include all connected with Adam—he gives us the order in which the latter shall be accomplished. The resurrection of Christ was the firstfruits of this wondrous harvest, they that are Christ’s, which should be gathered in at His coming. “Then cometh the end” But between this “then” and the foregoing “afterward” the millennium is included, so that “the end” brings us down to its close; and indeed, farther still, down to the close of the judgment of the great white throne. It is this point which needs to be observed; for it is the termination, as such, of the mediatorial kingdom. Hence we find that He delivers up the kingdom to God the Father. All things having been subdued under Him, He yields up the kingdom to Him that put all things under Him, and He Himself takes a subject place, that henceforward God may be all in all. It is the close and the surrender of His earthly kingdom, and thenceforward as the glorified man He is Himself subject. But it must be carefully remembered that His essential Deity forever abides; indeed, the term “God,” used thus absolutely, includes Father, Son, and Holy Spirit. It is a wondrous revelation; for thereby we learn that throughout eternity He will retain His glorified humanity, moving among the ranks of the redeemed, all of whom are conformed to His image, as the FIRSTBORN among many brethren. If therefore we have, on the one hand, in this scripture, the surrender of the earthly kingdom, we have also, on the other, the introduction to the eternal state, wherein God is all in all.
But it is in the Revelation that we find the fullest description of the eternal state: “And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea” (Rev. 21:1). Isaiah had spoken of new heavens and a new earth (chap. 65:17), but only in a moral sense as connected with the millennium. Peter takes up his language, and under the guidance of the Holy Spirit gives to it a deeper meaning. “Nevertheless,” he says, “we, according to His promise, look for new heavens and a new earth, wherein dwelleth righteousness” (2 Pet. 3:13). But it is in the Revelation that we see in the vision the actual fulfillment of the promise. We are moreover told that “there was no more sea,” for the time of separation was over and gone, and every part of the new scene was brought into ordered beauty before God; everything would be according to His own mind. Thereon the holy city comes into view. “And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away” There are several points to be noticed in this wondrous description of the perfection of the eternal state. First, the holy city is seen coming down from God out of heaven. As we have before remarked, during the millennium it is set above the earthly Jerusalem; but now, though John goes back both to its origin and character, it descends lower still, until it rests upon the new earth which has now been formed. The millennial earth could not have received it because, great as was its blessedness, it could not, being still imperfect, have been the home of the eternal tabernacle of God. This is reserved for the new earth wherein righteousness would dwell—have its abiding home. And mark how the city is depicted—“prepared as a bride adorned for her husband.” The thousand years have passed, and the city is still robed in her bridal beauty. Age cannot dim her youth, and hence she is still “a glorious Church, not having spot, or wrinkle, or any such thing” The proclamation is now made, “Behold, the tabernacle of God is with men.” We gather, therefore, that the glorified Church is the dwellingplace of God; and just as in the wilderness encampment the tribes were arranged round about the tabernacle, so here we find men—the saints of other dispensations—grouped about God’s tabernacle in the eternal state. The Lord had said to His people Israel in the wilderness, “I will set My tabernacle among you: and My soul shall not abhor you. And I will walk among you, and will be your God, and ye shall be My people” (Lev. 26:11-12; see also Eze. 37:26-27). And now in the unfoldings of His grace, according to the purposes of His love, His word is accomplished after the perfection of His own thoughts. His tabernacle is now with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, their God.
Next we have the blessedness of the inhabitants of the scene. But how is it described? In the very way that appeals the most powerfully to hearts that have known the sorrows and tribulations of the wilderness. There will be the absence of everything that had caused us grief or anguish here. First, “God shall wipe away all tears from their eyes”; not a trace of former sorrow shall remain, and God Himself will remove it. What infinite tenderness in the expression that God Himself shall do this! Even as a mother will tenderly wipe away the tears of her child, so God Himself will delight to wipe away all tears from the eyes of His saints. And once wiped away they can never return; for “there shall be no more death” (how many tears has death wrung from bereaved ones in this scene!), “neither sorrow, nor crying, neither shall there be any more pain” All these, the former things, will have forever passed away—these dark clouds—before the perpetual sunlight and joy of the eternal presence of God.
“And He that sat upon the throne said, Behold, I make all things new. And He said unto me, Write; for these words are true and faithful. And He said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. He that overcometh shall inherit all things” (rather, these things); “and I will be his God, and he shall be My son. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death” (Rev. 21:5-8). Thus all is made new; the new creation has reached its consummation. Everything within and without is very good; perfect, as measured by the holiness of God. It is therefore, a scene in which He can dwell with complacency and delight. All has flowed from Himself, and all redounds to His glory; for He is both Alpha and Omega, the beginning and the end.
The scene is then closed by the announcement of grace, promise and judgment. Every one that is athirst may receive of the fountain of the water of life freely. The overcomer shall inherit all these things. To borrow another’s language, “The world for the Christian is now a great Rephidim. This is the twofold portion of his final blessedness: he shall have God for His God, and be His son. Those who feared this path—did not overcome the world and Satan, but have walked in iniquity—would have their part in the lake of fire. This closes the history of God’s ways” It will be remarked that there is no mention of the Lamb. The reason is, as has been pointed out, that the Son also Himself is now subject unto Him that put all things under Him, that God may be all in all.
“FOR OF HIM, AND THROUGH HIM, AND TO HIM, ARE ALL THINGS: TO WHOM BE GLORY Forever. AMEN”