God Will Judge the World

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GOD WILL JUDGE THE WORLD

 

You find the whole idea of judgement— God’s judgement, that is—very difficult? Perhaps you would go even further, and say that you cannot square the idea that God will judge the world with the view that He is supposed to be kind and merciful, a heavenly Father.

 

There is nothing surprising in this in the present age. Preachers used to thunder forth about hell fire and judgement to come until their congregations shuddered at the prospect. They don’t do that any more. Society in general has become more “permissive” in its own standards. Fewer people believe in God and those who do tend to emphasise His love and compassion for people in need. The Gospel, they say, is all about the love of God in Christ. That is the message the world so sorely needs.

 

Judgement to come is good news!

 

The surprising thing is this: the fact that God will judge is good news! It is an important aspect of the Gospel, or the glad tidings of good things to come.

 

How can this possibly be?

 

For the answer we must turn to the only guide we have to what God is like and what He intends to do—the Bible, in which He has spoken to us and to all men.

 

The society in the city of Rome in the first century was remarkably like our own, civilised yet full of cruelty, rich in the products of art and culture, yet men behaved like beasts. Its values degraded, its outlook materialistic, the city boasted fine temples to many gods, but none of them could inspire a living faith. The wealthy found their comfort in luxury almost beyond belief, while the poor, especially the slaves, lived in squalor and despair. To disciples of Jesus in this city Paul wrote about the power of the Gospel message and its relevance to men’s needs.

 

“I am not ashamed of the gospel of Christ”, he wrote, “for it is the power of God unto salvation to every one that believeth” (Romans 1:16).

 

What man needs saving from becomes clear later, but it evidently needs God’s power at work to do it. The next verse tells us something else important about the Gospel:

 

“For therein is the righteousness of God revealed ...”

 

God’s standards

 

So, through the Gospel we can understand the righteousness, or the tightness, of God. He has revealed to us His standards of right, and in the Lord Jesus Christ has taught us how a righteous man should live in accordance with His principles. They are the only standards which God recognises, since He is the Creator of man and has set the rules by which his life must be governed.

 

But if we can understand right, we can also understand wrong, because whatever is not one must be the other. And that is exactly what Paul says next (v. 18):

 

“For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold (that is, try to suppress) the truth in unrighteousness.”

 

This is plain enough: the same message which tells us God’s standards enables us to understand what is unlike Him or unworthy of Him, and also that He is angry about it.

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Why should He be?

 

“Because that which may be known of God is manifest in them (men); for God hath shewed it unto them” (v. 19).

 

Now here is a simple principle: when God tells us how to live and we refuse to do it, then He holds us responsible for it. We could say, Knowledge brings responsibility. It is an important principle and we ought to take notice of it.

 

God has revealed Himself

 

But if we follow Paul here, it is plain that many more people are involved than we perhaps thought:

 

“For the invisible things of him (God) from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse” (v. 20).

 

God has revealed himself as Creator, and so men should know at least that He is all-powerful. The Gospel is, of course, an even fuller revelation—it shows not only who He is but what He is like.

 

(We should point out here, that the difficult question of what God does about those who have had no opportunity of finding out anything at all about Him is not being discussed in this booklet. It does not affect the principle, in any case, since “where there is no law, there is no transgression of the law”.)

 

Worship, or worth-ship, involves having a set of values, or standards, and you worship what you put at the very top of that scale. Of course, it is God alone who should be worshipped, and when we think of Him as our Creator and the Sustainer of all He has made, we can see how reasonable it is that, to use Jesus’ own words, “The Father seeketh such (men and women of sincerity and truth) to worship him” (John 4:23).

 

And if men do not worship Him, but put something else, some created thing, in its place?

 

“When they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things” (21-23).

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Ancient paganism in a modern world

 

We can all recognise ancient paganism in the foregoing description of the worship of grotesque idols in human or other form. What we may not recognise is that ancient paganism is very much alive in the modern world. For any worship of created things, or acceptance of a set of values based upon material interests, or humanism (another word for the thinking of man, making man’s life the standard of right and wrong), is paganism. We can make idols of ourselves, our wealth, or cars, our homes, the TV, pop-stars, the pursuit of art or culture—anything which consumes all our time and interest, or upon which we rely for our life and happiness.

 

Now as well as then, pushing God out brings dreadful consequences to the world which neglects Him, consequences which Paul lists throughout the rest of this first chapter of Romans. He writes of lust, un-cleanness, homosexuality, unnatural perversions, fornication, murder, to name but a few vices. We see the source of hatred of God and of men, of disobedience to parents, every kind of disloyalty, spite and malice. We see the source of that hardness which characterises the terrorist—“implacable, unmerciful”—and lest we should not feel ourselves to be on the list because we do not commit any of these grosser sins, Paul adds envy, strife, whispering and backbiting for good measure. For what is natural to man and opposed to God’s standards is sin, however “innocent” we might feel it to be in comparison with some things. Jesus Christ reminded his disciples that unreasonable anger was as bad as murder, because it could easily lead to it, and the lustful glance by the same token was adultery (Matthew 5:21-28).

 

All this arises when people do not want to know God.

 

“And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind (a mind which can no longer tell the difference between good and evil), to do those things which are not convenient (or, fitting)” (Romans 1:28).

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Sin is powerful

 

We can see how powerful a thing sin is, and how desperate the situation of those dominated by it. Especially when we read the last verse of our chapter: “Knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.” We could well ask ourselves, by the way, how much of modern entertainment is the taking of pleasure in the portrayal of things we would not like to be seen doing ourselves—the sex, violence and perversion of the T.V. or cinema screen? No wonder then that we need a power of God unto salvation, a power available to those that have faith, or believe in it and govern their lives by it. For we must remember that God has no desire to judge and to punish anyone. At the end of our study, when we consider the final judgement of the world, we shall be surprised at what we find out about the attitude of God to it. 

 

The heart of the Gospel message

 

“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16). This verse is universally recognised as the heart of the Gospel message: the giving of Christ to die as a sacrifice for sins and to save men from the power of death. But we must ask, with reverence, If God has given His all (for His only begotten Son was His beloved Son) to save men and then they do not want to know, or refuse to obey, what else can He do? “For God sent not his Son into the world to condemn the world; but that the world through him might be saved” (v. 17). But, “He that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God” (v. 18). The reason for the condemnation, or the judgement as the word is in this chapter, is the same as that set out in Romans 1. “And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil” (v. 19). If men do not want to know, then they leave God no option. It is worth noting the clear alternatives set before the world, or at least the individual, in this third chapter of John. We set them out in contrast below:

 

Believe	Not Believe
Everlasting life v. 16 Saved v. 17 Not condemned v. 18 Light v. 19 Deeds wrought in God 19, 21	Perish Condemned Condemned already Darkness Evil deeds

 

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A clear principle

 

If we go back to Genesis, we can see how the principle of responsibility, the nature of sin and the reason for man’s condition are described. Chapter 1 tells us of the creation of the world and of man, and reveals the important fact that the earth was fashioned and set in order completely, to be ready for man’s occupation of it. When man was created, we read in chapter 2, he was given a task to perform for God, and permitted to enjoy to the full the pleasures of the life God had given him.

 

“And out of the ground made the Lord to grow every tree that is pleasant to the sight, and good for food” (Genesis 2:9).

 

Later was added the companionship of a woman, so that his happiness was complete. There was only one limitation, which was really designed to give meaning to his life and develop his spiritual character. All the gifts, including life itself, were his Creator’s. So it was the Creator he should worship, by doing His will and using the gifts in His way. If man did otherwise, he would die.

 

In the full knowledge of all this the woman, and then the man, went their own way. In chapter 3, we read that they decided not to take God at His word, but to listen to “reason” of another kind and to eat of forbidden fruit, even though the garden of Eden was full of trees as good for food and as pleasant to the eyes as the one God had warned them to leave alone.

 

About this forbidden tree we read:

 

“And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof and did eat” (v. 6).

 

And He gave some to Adam, and he ate too. They had forgotten that right was what God had commanded, and wrong was what He had forbidden. They had had no need to experiment to find out, for “God had shewed it unto them ... so that they were “without excuse”.

 

Material values

 

They preferred to find their wisdom, knowledge, satisfaction and values from the created world in defiance of the Creator. It is the same picture Paul paints in Romans 1. The consequences of this were also the same, as the rest of the chapter in Genesis tells us. They knew nakedness and shame, fear and a guilty conscience. Ideas like desire and dominion, sorrow and multiple conception entered into their relationship with each other, and curse, toil, sweat and labour into the business of life. And ultimately they would die.

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Judgement and sentence

 

We can now understand the principle of responsibility to God. Because of the relationship between them, God questioned Adam and he had to answer Him. It was a process of judgement by God, who asked the questions and pronounced the sentence.

 

God: “Where art thou?”

 

Adam: “I was afraid because I was naked, and I hid myself.”

 

God: “Who told thee that thou wast naked? Hast thou eaten of the tree which I forbade thee?”

 

Adam: “The woman gave me of the tree, and I did eat.”

 

God: “Because thou has eaten of the tree, thou shalt surely die.”

 

Adam’s was the answer of a bad conscience.

 

The world as we know it

 

This is the world as we know it. This is the nature of man. For “by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned” (Romans 5:12).

 

Adam, who had been made in the image and after the likeness of God, “begat a son in his own likeness, after his image” (Genesis 5:3); that is, Adam’s descendants inherited from him the nature which had been condemned to death. And so “In Adam all die”, and there is nothing we ourselves can do about it. That is the world as it now is, and it would so continue if God had offered no plan of salvation from the power of sin and death.

 

It could be said, that we seem to have moved from Paul’s idea of a wicked world displeasing to God, to that of individuals who displeased him and were judged accordingly. But this was merely to explain the origin of man’s sinful nature and illustrate the principle of judgement based upon knowledge of God’s will and responsibility to Him.

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The Gospel message

 

We can also see the principle underlying the Gospel message of John 3:16. Man cannot help himself; God intervened with the gift of His only begotten Son, a uniquely righteous man, who died because he was a man, and was raised from the dead because he was sinless. All who believe God’s word can be saved through this plan, by becoming part of it. To have faith in it, and to be baptized into Christ by being “buried in water” is to have a fresh start. It is to be born again, in Christ instead of in Adam.

 

Baptism is “the answer of a good conscience toward God” (1 Peter 3:21. Note the reference to Noah in v. 20, for use later). If we submit to baptism, we have believed God and done what He asked: it is the power of salvation to everyone that believeth. When Christ returns to set up the Kingdom of God upon earth—for the Gospel is the good news about that coming Kingdom—and judges the world, then those who have “turned to God from idols to serve the living and true God; and to wait for his Son from heaven, whom he raised from the dead”, will be delivered “from the wrath to come” (1 Thessalonians 1:9-10).

 

The wrath to come

 

God has judged the world in the past, on at least two outstanding occasions. The first occasion we read of in Genesis chapter 6.

 

“And God saw that the wickedness of man was great in the earth and that every imagination of the thoughts of his heart was only evil continually ...” The earth also was corrupt before God, and the earth was filled with violence. “And God looked upon the earth, and behold, it was corrupt; for all flesh had corrupted his way upon the earth” (Genesis 5:11-12).

 

It could be a picture of the world as Paul saw it, or of the world today. In Paul’s day God had given the good news of the coming Kingdom and of salvation in Christ, so that men could repent and turn to Him if they wished. In Noah’s day, the day of Genesis chapter 6, God declared He would judge the world by destroying it in the Flood.

 

There are two important points to notice. The purpose of the judgment was to make a fresh start. It was a new world in which the righteous man could dwell with his family in a new beginning. Secondly, there was a time set before the final judgement came. Why? One reason was to give Noah time to build the ark—120 years. Perhaps even more important, however, was this: Noah spent 120 years preaching to the people about what was to happen.

 

God “spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly” (2 Peter 2:5).

 

“By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world” (Hebrews 11:7).

 

He “condemned the world”, because the world knew what God required, had the opportunity to be saved, and did not want to know.

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Sodom and Gomorrah

 

Peter compares the judgement on the world in Noah’s day with the destruction of Sodom and Gomorrah. They were both examples of God’s judgements upon a whole community. It is not directly stated that there had been a preaching of righteousness in those wicked cities, one of which has given the word “sodomy” to the English language because of the vices practised there (See Genesis 19:4-9). But Lot was a “righteous man dwelling among them, in seeing and hearing”, who “vexed his righteous soul from day to day with their unlawful deeds” (2 Peter 2:8).

 

We cannot imagine that if Lot was “vexed with the filthy conversation (or, way of life) of the wicked” he had not spoken out, especially when we read that the men of Sodom said, “This one fellow came in to sojourn, and he will needs be a judge” (Genesis 19:9). At all events God would have been willing to spare the city for the sake of ten righteous men—who could not be found.

 

The pattern is consistent; knowledge of God, warning, rejection of Him, judgement, and salvation of those who had sought the right way in a wicked world. Both the Flood and the destruction of Sodom and Gomorrah are set out in Scripture as examples of the reasons why God will judge the world at the conning of Christ. It is worth the reader’s while to check this up in a few Scripture passages. For example:

 

“As it was in the days of Noah, so shall it be also in the days of the Son of Man” (Luke 17:26).

 

“Likewise also as it was in the days of Lot ... Even thus shall it be in the day when the Son of man is revealed” (28-30).

 

“Turning the cities of Sodom and Gomorrah into ashes ... making them an ensample unto those who should after live ungodly” (2 Peter 2:6).

 

Longing for a better world

 

There is not one of us who would not like to see the world a better place to live in. We should like to see an end of terrorism, war, tension, passion, crime, bestiality—evil in all its forms. We have to remember, however, that evil cannot be taken away without evil men going with it. And if we prefer to associate ourselves with the evil ... ?

 

To take away evil, and even the sickness and death which arise from the nature of man (the results of sin), is exactly what God intends to do. It is why He will judge the world. It is an essential preliminary to the establishment of His Kingdom, in which Christ will reign from Jerusalem, the law will go out to the whole earth from Zion, and He will teach us of His ways, and we shall walk in His paths (Isaiah 2:2-5). It will be a time of righteousness—God’s righteousness—and the effect of righteousness, said His prophet, will be quietness and assurance for ever (Isaiah 32:16-17).

 

But not for men without excuse.

 

We must now turn to 2 Peter chapter 3. Please read the whole chapter, for here we can pick out only a few important points. See how the pattern of God’s purpose and dealings with men is consistent with all we have already learned. Peter is anxious to remind his readers of the prophets’ teaching and then of the commandment of the Lord’s apostles, of which he was one. His readers knew that “there shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of his coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation?” (1-4).

 

God will judge the world? said the scoffers, Christ will come again? Nonsense, it will never happen!

 

“For this they willingly are ignorant of (they do not want to know!) that by the word of God” there was a flood in times past. And that the same word of God tells that there is coming another judgement upon the world, “the day of judgement and the perdition of ungodly men” (5-7).

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Why the delay?

 

Then, why hasn’t it happened? If the world is so evil, and it has been so for such a long time, why has God not got on with it? Is this not proof that it will not happen?

 

Apart from the fact that we cannot impose our time-scale upon God (v. 8), there is a very good reason, one which sets God and His judgements in a very different light:

 

“The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance” (v. 9).

 

God wishes to save men, not to destroy them. That is the reason for the delay.

 

The wrath of the Lamb

 

But what if they do not want to know? We can begin to see why in John’s Gospel Jesus is described as “The Lamb of God that taketh away the sin of the world” (John 1:29), but in the Revelation communicated through John, we read of “the wrath of the Lamb” (Rev. 6:16). The book tells a great deal about the judgements of God, designed to bring men to repentance, but they would not repent (Rev.9:20-21). There will come a day when it will be too late, when it will become obvious who will strive to be holy with God’s help, and who will never change, but “be filthy still” (Rev.22:10-21). Then the Lord will come.

 

A thief in the night

 

It will be a sudden, unexpected coming for most—“as a thief in the night” (2 Peter 3:10). Thieves do come in the night, but as the insurance companies continually remind us, we can sometimes act as though it will never happen except to someone else. The Lord’s coming in judgement will mean such a cleansing of the earth, bringing in such a different order of things, that it will be as though “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.”

 

The effect will be, according to God’s promise, “A new heavens and a new earth wherein dwelleth righteousness” (3:10, 13).

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A command to repent

 

This is good news for all who seek righteousness, terrible though the day must be. The good news is that “God hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained: whereof he hath given assurance unto all men, in that he hath raised him from the dead” (Acts 17:31).

 

See how the Gospel of the death and resurrection of Christ is linked with his Second Coming in judgement. Notice also how that the preaching of the Gospel constitutes a command to “all men everywhere to repent” (17:30).

 

What kind of people ought we to be in holy and godly living, if the coming day will mean the dissolution of society, of civilisation as we know it? A good question. And it was Peter who asked it of us (3:11).

“The longsuffering of our Lord is salvation” (v. 15).

 

Shall we say, We don’t want to know? Would it not be better to learn all we can of God’s purpose, that we may be “accounted worthy to escape all these things that shall come to pass, and to stand before the Son of Man” (Luke 21:36)?

 

Then the day of judgement will be for us a day of redemption.

 

ALFRED NICHOLLS

 

 

Published by the Christadelphian A.L.S.

 

GodWillJudgeTheWorld.pdf