Some persons endeavour to escape from this difficulty by supposing that the judgment described in this portion does not take place precisely at the time of the Lord's return to the earth, but that the words" but when the Son of man shall come in his glory" may be understood to mean "after the Son of Man shall have come in his glory.' And then they consider this judgment to be the same with that described in Rev. xx. 11-15. It is of great importance to the right understanding of this part of our Lord's prophecy, that we should ascertain whether this opinion be correct or not; and therefore we will compare the two accounts together, in order to see whether they can possibly relate to the same event. In Rev. xx. 4—6, we have a distinct account of a resurrection which is called the first; and it is said that "blessed and holy is he that hath part in this first resurrection, on such the second death hath no power." The accounts already pointed out, of the resurrection of those who are dead in Christ, to be "ever with the Lord" and to "enter into his joy," agree with the particulars stated of this first resurrection, and prove that it certainly takes place at the very time of the Lord's first appearing on his return to the earth; accordingly the parables of the ten virgins and the talents have already described it in the present prophecy. It is stated with equal distinctness in verse 5, that "the rest of the dead live not again" till a thousand years after this first resurrection. Then the Apostle sees "a great white throne" with the Judge sitting on it; and a resurrection of all the remaining dead, small and great, takes place: but in this judgment, not one of these raised persons "enter into the joy of their Lord," or "inherit a kingdom;" books are said to be opened, and also another book, and the dead are to be "judged out of those things which were written in the books." No mention is made of any judgment connected with names written in the book ("which is the book of life"); but it is merely said, that "whosoever was not found written in the book of life was cast into the lake of fire." Reference will be made to this other book for no other purpose, than to shew that it contains no reason for withholding the condemnation to be passed upon each; seeing that his name is "not found written" therein. Hence it is clear, that there are several points of difference between the two accounts; which makes it very doubtful, whether they can be meant to describe the same event. These doubts may be briefly stated in contrast thus: The Judgment in 1. It is not to take place until a thousand years after the first resurrection. 2. It is to be a judgment entirely of persons then raised from the dead this is specially The Judgment in 1. It is to take place "when the Son of man shall come in his glory;" and the resurrection of glorified saints is also to be at the "moment" when the Lord himself shall descend from heaven." 2. It is said to be a judgment of "all nations." No mention is made of any resurrection stated, and no mention is made of any person then quick or living, as being included. 3. It is not only to be a judgment of raised persons alone, but it is to be of all the dead not raised at the first resurrection for after the first resurrection, "the rest of the dead" live not again till this judgment, a thousand years after. 4. It is a judgment which does not concern any person whose name is in the book of life. 5. It is a judgment in which all the persons who are judged, are 66 cast into the lake of fire." at all: and even supposing some persons to be raised, yet it evidently includes the living; which the other does not. 3. No resurrection then can be understood in connection with this judgment; unless it be the same as the other: and if it be, then it cannot take place at the same period with the resurrection of the saints at the coming of the Lord, but a thousand years after. 4. It certainly includes two classes; one of which is called "righteous," and blessed of God the Father. 5. It is a judgment in which, though some are condemned to "everlasting fire," yet others are appointed unto "life eternal." These differences are so great, that they seem to warrant the opinion, that the two accounts cannot be meant to describe the same "judgment." Moreover, since "all the saints" are said to come with the Lord (Zech. xiv. 5), for which purpose they will all previously be "caught up to meet him in the air," in order that God may bring them with Jesus (1 Thess. iv. 14); it is not unreasonable to conclude that, in his discourse to the Jews (John v. 29), our Saviour intended to point out two distinct and separate resurrections: one of which will consist of the saved only, which he called "the resurrection of life;" and the other of the lost only, which he called "the resurrection of damnation." Both these are described in Rev. xx; but they are declared to be, in time, a thousand years apart. Our Lord's prophecy on the Mount refers to the first of these, in the two parables of the Virgins and the Talents; as we find by the particular account given (in 1 Thess. iv. and 1 Cor. xv), of his gathering his elect at his coming but there is no sufficient reason to believe that, in the conclusion of his prophecy, he intended to refer to the second resurrection at all. : What then is this other judgment, so strikingly described in this portion? Before we try to answer this question, several points must be taken into consideration which are very commonly overlooked, in meditating upon the future wonderful things which Christ has been pleased here to reveal to us. It is plain from the account of the two judgments given in the Revelation, that a thousand years are to pass between the first and second; and that during that period the persons raised at the first resurrection are to have some kind of rule, together with Christ. (Rev. xx. 6.) And the saints are previously described, as looking forward to thus reigning on the earth." (Rev. v. 10.) But distinct from the saints, there will also be at that time persons living on the earth, who are called "the nations which are in the four 66 quarters of the earth." (Rev. xx. 8.) In many other parts of Scripture, these nations are spoken of in various ways. After the Jews are restored, and Jerusalem is become glorious, strangers" are to stand and feed the flocks of the people of Israel, the sons of persons not belonging to the family of Abraham are to be their plough-men and vine-dressers-and the riches of "the Gentiles are to be brought to them. (Is. Ixi. 4-6.) This is to be a continuing state of things; for even after God "creates new beavens and a new earth," this same condition of Jerusalem is plainly spoken of (Is. lxv. 17-25)-the Jews are to declare God's "glory amongst the Gentiles," and "all flesh" is to come to worship before Jehovah. (Is. lxvi. 15-23.) When the Lord's sanctuary shall be in the midst of the Jews for evermore," the heathen" shall know that it is God that sanctifies Israel. (Ezek. xxxvii. 27, 28.) And after the plainest description of the coming of the Lord, which is given in the Old Testament (Zech. xiv.), it is distinctly declared that "every one that is left, of all the nations which came up against Jerusalem, shall even go up from year to year to worship the King, the Lord of hosts, and to keep the feast of tabernacles." (Zech. xiv. 16.) Numberless other passages in the Old Testament refer, more or less clearly, to the same state of things: which was also referred to by St. James, when he said, "to this agree the words of the prophets; as it is written, After this I will return and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: that the residue of men might seek after the Lord, and all the Gen |