“And I saw a great white throne, and Him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them” (Revelation 20:11).

That the vision here recorded portrays the world’s great Judgment Day has never been questioned by any expositor of the Revelation. In the various interpretations that have been offered, however, the fact has been generally lost sight of that it is a symbolic vision of the Judgment Day, and that it will of necessity, no matter how it may be interpreted, cover a considerable period of time. The general and incorrect thought concerning it is that the momentous transactions described in the vision will occupy only a brief period, some holding that they will all be over in one literal twenty-four hour day. This conception of the matter we cannot regard as either reasonable or Scriptural.

“The view generally entertained [respecting the Judgment Day] is that Christ will come to earth, seated upon a great white throne, and that he will summon saint and sinner in rank and file before him to be judged, amidst great convulsions of nature — earthquakes, opening graves, rending rocks, and falling mountains; that the trembling sinners will be brought from the depths of everlasting woe to hear their sins rehearsed, only to be again returned to an eternal and merciless doom; and that the saints will be brought from heaven to witness the misery and despair of the condemned, to hear again the decision in their own cases, and to return. According to the prevailing theory, all receive their sentence and reward at death; and this, which by way of distinction is commonly called the general judgment, is merely a repetition of that first judgment, but for no conceivable purpose, since they claim that a decision which is final and unalterable is rendered at death.

“The entire time supposed to be assigned to this stupendous work of judging billions is a twenty-four hour day. … This is a very crude conception, and is entirely out of harmony with the inspired Word.”

The failure to properly understand this vision of the Judgment Day we believe comes from a misunderstanding of what the Scriptures teach on this subject, namely that all mankind have been under the condemnation to death ever since the beginning of the execution of the sentence, “dying thou shalt die,” on the occasion of the fall and the banishment of our first parents from the life-sustaining trees of Eden (Genesis 3). That sentence was not only to die, but to continue dead forever unless the great Creator would make some arrangement to lift the penalty, and at some time exercise His Almighty power — release from death, and awaken and restore man to life again. The Scriptures plainly teach that He has made such an arrangement. It was in connection with the carrying out of such a purpose or plan of release, of salvation, that the Son of God took upon himself the form of a servant and was made flesh, a human being, and gave himself, his flesh, his humanity, for the life of the world. This is all very briefly, yet pointedly stated in the words of St. Paul: “We see Jesus, who was made a little lower than the angels [a perfect human being, like Adam] for the suffering of death, crowned with glory and honor [of perfect manhood]; that he by the grace of God should taste death for every man” (Hebrews 2:9).

The only ones up to the present time released from that sentence are the Church class who have heard, understood, and exercised faith in the Son of God as both their Savior (Deliverer) and Lord. These have in the present life their trial, probation, judgment day, and will not enter into judgment with the world (John 5:24, RV). The successful overcomers of this class will be associated with Christ in his divinely appointed work of judging the world. Concerning this class, the joint-heirs with him, Christ thus speaks: “And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the [beginning of the] last day [the Millennial Day of Judgment].” This will be the First Resurrection (Revelation 20:6). The Savior in the same discourse further informs his hearers that during that period, the rest of mankind will be raised: “Marvel not at this for the hour [season] is coming, when all who are in the grave [death condition] shall hear his voice and come forth … they that have done evil unto the resurrection of [by] judgment” (John 5:29, RV). “[This passage which contains] a precious promise for the world of a coming judgment trial for life everlasting is, by a mistranslation, turned into a fearful imprecation. According to the Greek, they that have done evil — that have failed of Divine approval — will come forth unto resurrection (raising up to perfection) by judgments, ‘stripes,’ disciplines (see the Revised Version).”

Not seeing the nature of this “great white throne” Judgment Day, most all expositors have located it at the end of the thousand years. It is evidently the teaching of the Scriptures that this vision is to meet its fulfillment during the thousand years in connection with the reign of Christ and his saints over the world. This is seen in the fact that the very first events that are described as occurring in connection with the placing of the great white throne, is the passing away of the present symbolic heaven and earth. Bearing in mind that the heaven and earth mentioned in the vision as passing away are not the literal but the symbolic heaven and earth, enables us to locate the vision as beginning its fulfillment at the commencement of the thousand years.

The Present Heavens and Earth to Pass Away

Practically all of the Pre-millennial expositors are agreed in regard to the heaven and earth being symbolical. One of these has thus expressed himself on this matter:

“Aeons [ages] end, times change, the fashion of the world passeth away, but there is no instance in all the Book of God which assigns an absolute termination of the existence of the earth as one of the planets or any other of the great sisterhood of material orbs.

“So in those passages which speak of the passing away of the earth and heavens (see Matthew 5:18, 24:34,35, Mark 13:30,31, Luke 16:17, 21:33, 2 Peter 3:10, Revelation 21:1), the original word is never one which signifies termination of existence, but a word which is a verb of very wide and general meaning, such as to go or come to a person, place, or point; to pass as a man through a bath, or a ship through the sea; to pass from one place or condition to another, to arrive at, to go through. That it implies great changes when applied to the earth and heavens is very evident; but that it ever means annihilation or the passing of things out of being, there is no clear instance in the Scriptures or in classic Greek to prove. The main idea is transition not extinction.

“Some texts, particularly as they appear in our English Bible, express this change very strongly, as where the earth and heavens are spoken of as perishing, being dissolved, flying away (Isaiah 34:4, 54:10, Revelation 6:14, 20:11); but the connections show that the meaning is not cessation of being, but simply the termination or dissolution of the present condition of them, to give place to a new and better condition. At least one such perishing of the earth has already occurred. Peter, speaking of the earth and heavens in Noah’s time, says: ‘The world that then was being overflowed with water perished.’ (2 Peter 3:5,6). But what was it that perished? Not the earth as a planet, certainly, but simply the mass of the people, and the condition of things which then existed, whilst the earth and race continued, and have continued till now. The dissolving of which Peter is made to speak, is really a deliverance rather than a destruction. The word he uses is the same which the Savior employs where he says of the colt, ‘Loose him’; and of Lazarus when he came forth with his death-wrappings, ‘Loose him, and let him go’; and of the four angels bound at Euphrates, ‘loose them’; and of the Devil, ‘He must be loosed a little season.’ It is the same word which John the Baptist used when he spoke of his unworthiness to unloose the Savior’s shoestrings, and which Paul used when he spoke of being ‘loosed from a wife.’ It is simply absurd to attempt to build a doctrine of annihilation on a word which admits of such applications. The teaching of the Scriptures is that the creation is at present in a state of captivity, tied down, bound, ‘not willingly, but by reason of him who subjected the same in hope’; and the dissolving of all these things, of which Peter speaks, is not the destruction of them, but the breaking of their bonds, the loosing of them, the setting of them free again, to become what they were originally meant to be, their deliverance (Compare Romans 8:19-23). And as to the flying or passing away, of which John [in the text under consideration] speaks, a total disappearance of all the material worlds from the universe is not at all the idea; for he tells us that he afterwards saw ‘the sea’ giving up its dead, the New Jerusalem coming down ‘out of the heaven,’ the Tabernacle of God established among men, and ‘nations’ still living and being healed by the leaves of the Tree of Life” (Joseph Seiss).

We submit other comments on this text that we consider clear and forceful so far as the significance of the heaven and earth are concerned:

“The fleeing away of heaven and earth described in Revelation 20, is described in Peter as their consumption by [symbolic] fire. Both descriptions include the passing away of the present corruptible state, and change to a state glorious and incorruptible” (Alford).

“That this is the case is clear from a careful study of the passage in the Second Epistle of Peter. The Apostle speaks here of three worlds. First, ‘The heavens were made of old by the Word of God, and the earth also, which standeth out of the water and in the water; which things being so, the world that then was being overflowed with water was destroyed.’ What was destroyed? Not the globe or the sidereal heavens, but the world that then was, the wicked anti-deluvian society; the then existing state of things passed away, but the globe, the solar system, and the sidereal heavens remained of course as they were. Secondly, to ‘the world that then was,’ he compares ‘the heavens and earth which are now,’ or as Alford renders it, the new heavens and earth; that is the post-deluvian visible world; and of these he says that at the appearing [apocalypse] of the day of God, the thousand years of the Millennium, which is as one day with God, it is destined to be similarly purified, not with water, but with [symbolic] fire; and he adds thirdly, that we according to God’s promise (alluding evidently to Isaiah 65:17) look for a new heavens and a new earth wherein dwelleth righteousness” (H. G. Guinness).

None of these writers it seems to us have explained fully or clearly the outcome of the passing away of the present heaven and earth and the ushering in of the new. Dr. Seiss locates this great change as beginning at the close of the thousand years, instead of at their beginning. Mr. Guinness makes the new heaven and the new earth state to refer to both the one thousand-year period and the eternal state which follows, but erroneously, we believe, applies the vision of Revelation 21:1 after its close.

Mr. Russell’s explanation, however, is clear and harmonious with all Scriptures. Concerning the symbolical use of “earth,” “heaven,” “mountains,” “seas,” and “fire,” he says:

“Throughout the Scriptures, earth when used symbolically represents society; mountains represent kingdoms; heavens, the powers of spiritual control; seas, the restless, turbulent, dissatisfied masses of the world. Fire represents the destruction of whatever is burned — tares, dross, earth (social organization), or whatever it may be. And when brimstone is added to fire in the symbol, it intensifies the thought of destruction; for nothing is more deadly to all forms of life than the fumes of sulphur.

“With this thought in mind, if we turn to Peter’s symbolic prophecy of the Day of Wrath, we find it in perfect accord with the above testimony of the Prophets. He says: ‘The world that was, being overflowed with water, perished. [Not the literal earth and literal heavens ceased there, but that dispensation or arrangement of things, existing before the flood, passed away.] But the heavens and the earth which are now [the present dispensation] by the same word [of Divine authority] are kept in store, reserved unto fire.’ The fact that the water was literal leads some to believe that the fire also must be literal, but this by no means follows. The temple of God once was of literal stones, but that does not set aside the fact that the Church, which is the true temple, is built up a spiritual building, a holy temple, not of earthly material. Noah’s ark was literal, too, but it typified Christ and the power in him which will replenish and reorganize society.

“‘The Day of the Lord will come as a thief in the night [unobservedly], in the which the heavens [present powers of the air, of which Satan is the chief or prince] shall pass away with a great [hissing] noise, and the elements shall melt with fervent heat; the earth [social organization] also, and the works that are therein [pride, rank, aristocracy, royalty], shall be burned up. The heavens being on fire shall be dissolved and the elements shall melt with fervent heat. Nevertheless we, according to His promise, look for new heavens [the new spiritual power — Christ’s Kingdom] and a new earth’ [earthly society organized on a new basis — on the basis of love and justice, rather than of might and oppression] (2 Peter 3:6,7,10-13).”

In referring to the vision under consideration in a special way, he makes this explanation:

“Call to mind the definitions of the symbols, earth, heaven, and sea; you will find them of service here: heaven — spiritual control; earth — organized society; sea — the turbulent masses without religious restraint. From before, or at the presence of, this enthroned Christ, all forms of evil, oppression and injustice must flee — no place is found for them, indicating that they will be driven from one place after another, but can remain nowhere.

“Earth — society — as at present organized, is a series of layers, or strata, or classes, each holding its position by oppressing those below it. (This class oppression is less in degree in this land than in any other; yet even here, social caste is easily discernible.) The ‘lower classes’ and ‘upper crust’ are recognizable in the entire social fabric; both in the nominal Church, and in the world. The upper classes are usually proud and haughty — the meek are oftenest found in the under strata, among the oppressed. The present system of society will pass away — not be permitted anywhere, when the Throne of Justice is established in the earth; and a new earth (system of society) will take its place; viz.: the recognition of merit, not of pride and power. Then, love to God and mankind will be the ruling principle. This change of (earthly) society begins immediately on the commencement of the dominion of Christ’s Kingdom [over the world].

“But, not only does the present (‘earth’) society pass away, but also the present ‘heaven’ or spiritual powers of control. Satan is declared to be ‘the prince of the power of the air’ (heavens) who ‘now worketh [operates or rules] in the children of disobedience’ (Ephesians 2:2). This one called at present, ‘the prince of this world’ (John 14:30), we have seen is to be bound; consequently his control, or spiritual power, now exercised in favor of evil doing, etc., will cease, or pass away.

“The fact that the present ‘earth’ and ‘heaven’ are to be succeeded by, or give place to, a ‘new earth’ (society), and a ‘new heaven’ (new spiritual power of control also unseen, good and not evil — of Christ and not of Satan), is not here mentioned, but is afterward” (See Revelation 21:1).

Concerning the “throne” and its occupant, Mr. Barnes says: “The throne here is the same who is referred to in Matthew 25:31, and called there the ‘throne of his glory.’ ” The occupant of the throne he understands is “the Lord Jesus Christ, the final Judge of mankind.” Some commentators hold that it is God, the Father. Mr. Russell has thus expressed the matter: “The Throne or Kingdom of Christ will be a pure — a righteous one, here symbolized by white, the symbol of peace and purity. The one who sat in the throne represents The Christ — primarily Jesus, the Head, but also the overcomers who sit with him or share his glory and power (Revelation 3:21) — yet all one.”

Not a few Old Testament prophecies describe in strong symbolic language this passing away of the present arrangement or order, social, political, and religious. In Isaiah 24:1-3 we read, “Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof” — and that this does not refer to the literal earth will be seen from the words that follow: “And it shall be, as with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the taker of usury, so with the giver of usury to him. The land shall be utterly emptied, and utterly spoiled: for the Lord hath spoken this word.”

This symbolic statement of the Prophet is in full harmony with the one of St. John; the turning of the earth upside down evidently referring to the fact that a great revolution in the present order will take place, in which the proud and haughty will be debased, and the meek and humble will be lifted up. Another prophecy to the same effect is found in Isaiah 40:4, in which is stated that “every valley shall be exalted, and every mountain and hill shall be made low: and the crooked [perverse] shall be made straight, and the rough places plain.” This strong figurative language is only another way of describing the fact that society (earth) is to undergo a great change, be reconstructed on a basis in which equality of classes shall exist, and in which “individual merit will be recognized, blended with humility and benevolence.”

In Isaiah 24:17-20 we read of this same great revolution of the present order. The language is strongly figurative, and reads: “Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth. And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open, and the foundations of the earth do shake. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again.”

The earth in this prophecy means the present old social structure or order. It will be removed as one would move a building to make way for the new building of God, the new earth, wherein righteousness and justice shall be the order. The 46th Psalm is another prophecy describing the same fleeing away of the present, old corrupt order. The new order will be the reign of Christ, the appointed Judge of mankind, who will judge the world in righteousness and the people with his truth. The vision of St. John presents a brief symbolical description of the various features of that Judgment Day, the most stupendous one of all being that of the awakening of all who have gone down into death under the sentence imposed upon Father Adam.

“I Saw the Dead Stand Before the Throne”

St. John’s next words are: “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” (verses 12,13).

As introductory to an examination of these words, we would again remind the reader that in order to a full comprehension of their significance we must appreciate what may be properly termed one of the great fundamental truths of the Bible, namely that all down the stream of time mankind have had resting upon them the sentence imposed upon our first parents, “dying thou shalt die”; the only exception being that of consecrated believers since the Advent of Christ — their condemnation having been lifted they are justified freely from all things. In other words, the human race originally had a representative trial for life in Adam, and have already been judged as unworthy of life; and as previously stated, had Christ not intervened, had they not been rescued from this condition, there would never have been an awakening from death. However, when we consider the plain and convincing statements of Scripture that teach of the ransom sacrifice of Christ, that it is to fully offset the effects of the disobedience of Adam, this vision of the judgment or trial day of the world is seen to be a most wonderful blessing instead of a curse — a blessing purchased for all: “For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living” (Romans 14:9).

Let us note a few of the many Scriptures that have reference to what the sacrifice of Christ secured for every man, as well as those Scriptures which assure us that a time has been appointed in the Divine Plan when all will be permitted to benefit by that sacrifice: “As through one man [Adam] sin entered into the world (in whom all sinned), and through sin, death; so also, death passed upon all men” (Romans 5:12). This Scripture teaches very plainly that the cause of sin in the world is Adam’s disobedience, and that this one sin of Adam brought the sentence of death to all men. Another Scripture that teaches the same, but in addition shows God’s grace or favor to all through the Man Christ Jesus, reads:

“But not as the fall, so is the gracious gift. For if by the fall of the one, the many died, much more the favor of God, even that gracious gift by the one Man, Jesus Christ, abounded to the many. And not as through one having sinned, is the free gift. For indeed the sentence was from one to condemnation; but the gracious gift is from many offenses to righteousness. … Therefore, indeed, as through one offense, sentence came on all men to condemnation; so also, through one righteous act, sentence came on all men to justification of life. For as through the disobedience of one man, the many were constituted sinners, so even through the obedience of the one, the many will be constituted righteous” (Romans 5:15-19).

These Scriptures very clearly teach that the ransom sacrifice of the Man Jesus fully offsets what the disobedience of Adam brought upon all men. The elect Church, the called out ones, receive the full benefit of that sacrifice in the present life, as by faith they receive Christ as their Savior and yield their wills to follow in his footsteps unto death. That all mankind are at some time to receive the benefit of that sacrifice is taught in some Scriptures, and is in full agreement with the entire testimony of the Bible. St. Paul declared: “We see Jesus, who was made a little lower than the angels [‘made flesh,’ a man] for the suffering of death, crowned with glory and honor [of perfect manhood]; that he by the grace of God should taste death for every man” (Hebrews 2:9). And again we read that “He gave himself a ransom for all to be testified in due time” (1 Timothy 2:6). If we would inquire, When is the due time for all who have not in the present life had this testimony? we answer in the language of the Apostle Paul: “For God hath appointed a day [1000 years in length], 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).

In the light therefore of the united testimony of the Scriptures all the various features mentioned in this great white throne judgment are readily comprehended. In other words, an understanding of God’s dealing in the ages that precede the reign of Christ becomes the means by which we are permitted to unlock the secrets of the Divine Plan respecting this thousand years, and makes the words of St. Peter that “one day is with the Lord as a thousand years, and a thousand years as one day,” shine out in clearness (2 Peter 3:8). To such as have grasped this knowledge of the far reaching effects of the ransom sacrifice of the Man Christ Jesus, the expositions of this vision offered by many of the commentators are entirely unreasonable and inadequate, and come far short of the Scriptural ideal. These explanations ignore entirely the plain Scripture statements that Christ’s sacrifice secured for all a release from Adamic condemnation. The great masses of mankind, who have never even heard of Christ, have according to these expositors no part or benefit in his sacrifice. One of these commentators has thus explained the vision:

“The earth and heaven are here said to flee from the face of the Judge; the locality, therefore, appears to be some point in space apart from our globe. All subjects of this judgment are raised from the dead for this purpose. The sea, death, hades, deliver up their dead, thus defining the fact of the body, though mortal and corrupt, having in it the seed of the resurrection body, and the spirit, though separate for a time, re-united to the body of shame and death.”

Referring to the “books” that were opened, this writer says:

“A special carefulness is manifest in this scrutiny, the most solemn and awful ever witnessed in the universe. Such painstaking accuracy can never be questioned throughout eternity. Never will there be found a mistake in the books of God. The sentence marks this as a distinct and final judgment. There is no arraignment and no pleading. It is in fact an execution of the sentence before declared [at death] but now made public in presence of the whole universe. The confessions of the guilty by their speechlessness when confronted with all their misdeeds — not one forgotten — will be the most eloquent though silent vindication of the purity and holiness and eternal justice of God.”

The punishment administered is stated to be to suffer the vengeance of eternal fire, which the writer explains to be eternal torment. He further goes on to say that the reason for this is because they were not among those who were foreordained to be saved from before the foundation of the world. His words to this effect are: “The book of life containing the names of all given in covenant before the foundation of the world, and therefore called the ‘Lamb’s book of life,’ is searched for the name of every one condemned by his works, to see if by any possibility that account can be found.” He adds that none were found.

What a vast difference between this expositor’s view and the Scriptural hope held out for all the dead, whose redemption has been arranged for in the death of the Son of God. Yet the interpretation presented foregoing is a sample of nearly all who have attempted to expound this vision. It is a most remarkable illustration of the effects that Satan’s lie, “Thou shalt not surely die,” has had upon the reasoning faculties of the human mind! A search through all the writings of commentators for twelve centuries will discover none that is wholly reasonable and Scriptural. Some from whom we have quoted in these expositions have evidently seen the unreasonableness of their conclusions, and not understanding clearly the Plan of the Ages, they have been compelled to remain silent, making no attempt at an interpretation.

In great contrast with others is the exposition of this vision, so clearly, logically, as well as Scripturally, presented by Mr. Russell. One of his most luminous statements is found in his early writings and is in perfect harmony with all written by him since. The quotation we now submit deals with the question as to who are meant by the “dead” referred to as standing before the “throne”:

“‘The dead’ includes all of the Adamic race who during this Gospel Age do not escape from the condemnation that is on the world — death — by becoming partakers of spiritual life through Jesus. ‘By the offense of one [Adam] judgment came upon all men to condemnation,’ but there is ‘now no condemnation to them which are in Christ Jesus’; for the law of life in Christ made such free from the condemnation of death (Romans 5:18, 8:1,2).

“As during this age a little fragment of humanity escapes condemnation (death), by obtaining spiritual life offered on certain conditions, so we understand the world are to be privileged to escape from the death condemnation, by obedience to certain laws of natural life. Their right to this privilege of running [having a trial] for life comes as a consequence of Jesus having ransomed them.” “He gave himself a ransom for all, to be testified in due time” (1 Timothy 2:6).

We next inquire, Where will these awakened dead ones be standing? The Scriptural answer is, that there will be no literal standing in empty space before a literal throne as would be necessary if the literal earth and heaven had fled away: “This will not be a marshaling of mankind in ranks, and rows, before a literal judgment bench. We believe that the world of mankind, during their day (age) for trial of worthiness or unworthiness of perfect human life, will be tried in a similar way to that in which certain ones are now being tried and tested in this day (Gospel Age) to prove whether worthy or unworthy of the perfection of the Divine nature.”

The enlightened ones, the Church class are now having their judgment-trial. They do not stand before a literal, visible throne of judgment; and it is a real judgment-trial, notwithstanding. Thus will it be with the world in its Judgment Day. Concerning the world’s Judgment Day, the ancient prophet informs us that during its progress “they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them. They shall not build, and another inhabit; they shall not plant, and another eat” (Isaiah 65:21,22).

“And the Books were Opened”

The books referred to in the vision are not literal books, containing a literal record of every evil or good thought, word, or deed, of each individual of the human race; nor are such books to be carefully inspected that each person may be judged according to the standard of perfection. If such were the program for judging the world, then of course none would be found perfect, all would be consigned to eternal punishment, which as most commentators have taught means endless torment in a vast torture-chamber. Surely such an interpretation of St. John’s vision misrepresents both God’s character and plan. What a dreadful punishment, if this were true, would come to these who thus misrepresent Him! We are glad to know for their sake, as well as for the sake of the whole of Adam’s condemned race, that this is not true.

What then do we understand is represented by the “books”? How shall we know? We reply that Christ gives a hint at least concerning what is meant: “The words that I have spoken, the same shall judge him in the last [thousand-year] day.” These books then are God’s Word, and all contained in it necessary for the world to know of God’s great Plan will be opened to the understanding of all who will be there. Indeed a perfectly clear understanding of the great Plan of human salvation will then for the first time be given to all mankind. A sufficient knowledge of the matters contained in the different books of the Bible has been throughout this Gospel Age in possession of the Church class to enable them to finish successfully their trial for a heavenly inheritance. Observe the following:

“The books opened, according to the rulings of which they [the world] will be tried, we understand to be the books of the Bible. The Church, now on trial, is being judged according to these same books — and none now are on trial, to whom those books are not to some degree opened (understood). This too, accords with Jesus’ words: ‘my words shall judge you in the last day’ (period) — the Millennial Day (John 12:48). …

“The words of Jesus will no longer be hidden under parables and dark sayings, that hearing the people might hear and not understand; but the secret things will be uncovered. ‘The mystery of God’ — the Church — being finished, the books will be opened, and the knowledge of the Lord shall fill the whole earth. For God ‘will have all men to be saved [redeemed], and [then] to come unto the knowledge of the Truth’ (1 Timothy 2:4).”

The words of the vision show that the dead of every generation, of every clime and country, no matter how or when they met their death, will be awakened before that thousand-year day is over. The Scriptures in referring to this awakening imply that they will come forth not all at the same time, but in companies or bands.

“The succeeding verse is in harmony, and says that ‘the sea [masses of mankind not under religious restraint] delivered up the dead which were in it’: i.e., mankind will be taken out of that condition, and brought under the restraints of the white throne. Consequently, when all are restrained there will be ‘no more sea.’ (See Jude 13, James 1:6). ‘And death and the tomb delivered up the dead which were in them, and they were judged every man according to their works’ (During that age or day).”

Concerning some of the features of the judgment assize, we have these words:

“The Greek word here rendered judged has the significance of tried or tested. Paul’s use of the same word will prove this. We here give a quotation, in which he uses the same word (krino) three times. We italicize the words translated from this Greek word: ‘Dare any of you, having a matter against another, (1) go to law before the unjust, and not before the saints? Do ye not know that the saints (2) shall judge the world? and if the world (3) shall be judged by you, are ye unworthy to judge the smallest matters?’ — 1 Corinthians 6:1,2.

“Here Paul refers to the coming trial of the world, when the overcomers of the present trial, shall be their judges — judges who like their Head, Jesus, will not only be able to assist the world as their kings, but also to sympathize with them — having been themselves tempted in all points. …

“This trial includes all the world (but not the saints — John 5:24), and is indeed the grand prospect held out before them. By means of that trial, the entire groaning creation may be delivered from the bondage of corruption into the glorious liberty (freedom from death) of the sons of God.”

The Scriptures are clear with regard to how the present conduct, deeds, etc., evil or good, will affect the world in that trial day. The principles that will be in operation at that time are embodied in the words of Christ to those who dwelt in the cities of Chorazin, Bethsaida, and Capernaum: “Then he began to censure the cities in which most of his miracles had been performed, because they did not reform. Woe to thee, Chorazin! woe to thee, Bethsaida! For if those miracles which are being performed in you, had been done in Tyre and Sidon, they would long since have reformed in sackcloth and ashes. Therefore, I say to you, it will be more endurable for Tyre and Sidon, in a Day of Judgment, than for you. And thou, Capernaum, thou which art being exalted to heaven [in privilege] wilt be brought down to hades; for if those miracles which are being performed in thee, had been done in Sodom, it had remained till this day. But I say to you, that it will be more endurable for the land [people] of Sodom, in a Day of Judgment, than for thee” (Matthew 11:20-24).

We learn from these words of our Savior that those who have opportunities now, and neglect them, will receive the severer chastenings in that thousand-year trial day. The punishments in that day will be in proportion to past guilt, but will be for correction. The following we believe is well stated:

“Every sin indulged in now, every evil propensity cultivated, hardens the heart, and will make the way back to purity and virtue at that time more difficult. On this account sins willfully indulged in now will require punishment in that trial day of the world; and the more deeply a person is dyed in willful sin now, the more severe will be the measures required on the part of the great Judge to correct them.

“These punishments, however, will be corrective and will be designed for their discipline, even as the chastenings of God to those now on trial to be His sons, are for their correction and development in holiness.

“God’s punishments at that time will always be administered in justice, tempered with mercy and they will be relieved by His approval and reward to those who are exercised aright by them. And it will be only when punishments, instructions, and encouragements fail; in short when God’s mercy and love have done all that His wisdom will approve (and who could ask more than this) that any in that great day will meet the final capital punishment that his case demands — the Second Death.

“The character of the Judge [Christ] who will superintend the judgment or trial of the world assures us of a just and righteous judgment.”

A Throne of Grace and Justice

Mercy and Justice, two of God’s great attributes, operated when He originally formed the Plan of Redemption, and they will continue to be exercised unto its completion. God’s mercy is infinitely greater than man’s conception of it, at his very best. Mercy is defined as “that benevolence, mildness or tenderness of heart which disposes a person to overlook injuries or to treat an offender better than he deserves. It is the disposition that tempers justice, and induces an injured person to forgive trespasses and injuries, and to forbear punishment or to inflict less than the law or justice will warrant. Mercy is a distinguishing attribute of the Supreme Being.”

Judgment is defined as “the final trial of the human race, when God will decide the fate of every individual, and award sentence according to justice.” It is impossible to have a clear conception of God’s mercy without viewing it in its association with His justice or judgments in connection with His great Plan. A clear recognition of these two attributes — justice and mercy — is of very great importance in all attempts to delineate the Divine character as revealed in the Divine Purpose. The Scribes and Pharisees, the religious teachers of our Lord’s day, were very deficient in this respect, and received the rebuke of Christ, for their perversion and neglect of these in their teachings (see Matthew 23:23).

When considering any unfolding of the Divine Plan of salvation, we may detect its perverseness or defectiveness by its neglect or distortion of God’s attributes. From this standpoint how clearly can it be seen that the human family (with but few exceptions) have not been dealt with by God with the object in view of their learning righteousness now, or with the object in view of the completion or establishment of character at death!

God’s mercy is shown in the sentence upon Adam in permitting that sentence to be executed gradually. God’s past judgments, where they have resulted in the destruction of human life, have been simply the execution of the one original sentence passed upon all in Eden. Where His judgments have been otherwise, they have had for their object the correction of man for His good; and these have had to do especially with His own people, as illustrated in the captivities in the days of the Judges, in the days of ancient Babylon, and in the present dispersion of Israel. God’s mercy, as well as His justice, is seen in its deepest sense in providing a ransom price to release all from the death penalty, for the purpose of carrying out that feature of the Divine Plan of giving every creature of Adam’s race a full, fair trial to obtain everlasting life; or in other words, His arrangement for a Judgment Day. This Judgment Day will afford an opportunity for human beings of every class, clime and condition, even those who have been given up as hopeless cases by present reformers and reform institutions, to become righteous and obtain life everlasting. All these will be especially dealt with by God, and His infinite wisdom and discernment will administer judgment and mercy through Christ for the development of righteous characters.

Concerning the book of life, which is said to be opened, we have this most reasonable explanation:

“Another book — of life, was opened. This suggests to us that as there is a book (record) of life, in which the names of all the Gospel Age overcomers are recorded, who are worthy of Divine life, so there will be a book or record kept in the next age of those worthy of perfect human life. The book of life now about finished will not be opened — the results or record will not be known until the full end of this age; then we will see those deemed worthy to be of the Bride, the Lamb’s Wife; so too, the records of the next age will not be opened until the end of that age, when those worthy of receiving back the dominion of earth, lost by Adam, will receive it.

“Another feature of difference between the world’s judgment of that age and ours of this, is that though they will be required to have faith, yet their trial will be based on works — ‘judged according to their works.’ We, on the contrary, live in an age when perfect works are impossible, and our judgment depends largely on faith: According to thy faith be it unto thee, and works only according to our ability.

“In the end of that age of trial, death and the tomb, and all not found written in their book of life, will be cast into the lake of fire — already described as representing wrath and destruction. That the lake of fire is symbolic, is readily seen, because death and the tomb are represented as going into the same — the tomb will be no more, and the Adamic death will be no more (Isaiah 25:7,8). All men who are then judged unworthy of life, die; but it is the Second Death, and is attributable to willful sin on their own part, for the Adamic death and all its results will have been destroyed.”

“O hail, happy day!” Is it any wonder that the Psalmist by inspiration calls upon all animate and inanimate nature to rejoice before the Lord, “for He cometh to judge the earth; for He will judge the world in righteousness and the people with His Truth” (Psalm 98).

Joy to the World

Joy to the world! the Lord is come!
Angels and men rejoice!
The jubilee will soon begin;
Praise God with heart and voice!

All nature’s voices loud proclaim
The praises of our King!
Ye winds and floods and thunders loud,
Ye may your tributes bring.

And everything in which is breath
May lift a tuneful song;
The woods may clap their giant hands,
And roll His praise along.

Thus may the orchestral chorus ring
O’er mountain, hill, and plain,
And melodies of earth and heav’n
Join in the glad refrain.

Joy to the world! the Lord is come!
Let praise all tongues employ;
In loftiest, sweetest harmony,
Express your heart-felt joy.