The Judgment of The Lord

Judging Our Maker or “Vengeance is Mine,” Saith the Lord

Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God. And these things, brethren, I have in a figure transferred to myself and [to] Apollos for your sakes; that ye might learn in us not to think [of men] above that which is written, that no one of you be puffed up for one against another (1 Cor. 4:5, KJV).

For we know Him who said, “Vengeance is Mine, I will repay,” says the Lord. And again, “The Lord will judge His people.” It is a fearful thing to fall into the hands of the living God (Heb. 10:30, NKJV).

Whether we admit it or not, nearly all believers “judge before the time.” We do not know the end from the beginning, yet most of us have pet doctrines as to what will happen to mankind when it is all finished. We bring out our little pet end-time doctrines and tell the world what one must do to avoid eternal punishment, or annihilation. What we, unfortunately, do not realize is that in doing so, we have also judged our Maker. We have judged His work, His people, and since He identifies with His people, we have judged Him. When we, through our doctrines determine whether our Creator will roast or annihilate someone, we have made a judgment. When we state a person is going to “hell” if he or she does not invite Jesus into their heart, we have judged our Creator. When we say that He will resurrect all, give all a chance to “make the decision” and those refusing to join up with Jesus, will be annihilated, we have judged our Maker. Of course, we say we are just quoting what the Bible says, but are we really quoting what the Bible says, or are we chaining scriptures out of context to make the Bible says what is really just in our hearts? Are we just projecting onto the Creator what we feel would be just if we were the Creator?

Let us take the above scripture in Hebrews as an example. How often have we heard this scripture used to tell people that God is vengeful, wrathful, and angry toward sinners. It is said that one day His wrath will be poured out upon his enemies and when it does, it will result in terrible eternal torment or utter destruction. However, the above scripture says no such thing. In the first place, notice the Lord will judge His people, not those who are not his people. Also notice this verse does not say what the outcome of His vengeance will be. He just states that it belongs to Himself, not us.

When we study that scripture further, we see that that first part is a quotation from Deuteronomy (Deut. 32:35). We discover it is found in what came to be called the Song of Moses. Moses, just before his death prophesies to Israel, not the world, that they would rebel and do evil in the sight of the Lord and provoke Him to anger. Please note that this verse speaks of an entire nation who are called God’s people and he does not specify individual people. He is referring to Israel as one. When studying the Bible, notice how often the Lord deals with nations, tribes, and lands as one entity. The judgments are inflicted upon the entire people as a group, not on individuals. This is most important to understand when handling the scriptures.

In the midst of this prophecy, predicting God’s people Israel will fall away from the Lord and righteousness, is the scripture, “Vengeance is mine, I will repay.” In this same song is found the scripture many Christians seem to be unfamiliar with, “I kill and I make alive; I wound and I heal; nor is there any who can deliver from my hands” (Deut. 32:39, NKJV). Our Maker follows that with extremely strong language which is typical of judgments against nations throughout the Bible. “If I whet My glittering sword, and My hand takes hold on judgment, I will render vengeance to My enemies, and repay those who hate Me. I will make My arrows drunk with blood, and My sword shall devour flesh, with the blood of the slain and the captives, from the heads of the leaders of the enemy.”

Now please note, we have here a prophecy from the Creator through Moses the leader of His people, that they would do wickedness which will result in them becoming enemies of the Lord. He would take vengeance upon his enemies with “arrows drunk with blood” and his “sword” would be wet with the “blood from the slain and his captives, from the heads of the leaders of the enemy.” Now let me ask you this: if I end the story here and begin to preach “hell-fire, annihilation, and damnation,” would I be rightly dividing the Word? The answer is absolutely not! Why? Because I failed to show the true end of His judgment. Read the paragraph right after the arrows and sword devouring flesh and you will see the final outcome His judgment.

“Rejoice, O Gentiles, with His people; for He will avenge the blood of His servants, and render vengeance to His adversaries; He will provide atonement for His land and His people.”

The ultimate outcome of His vengeance will provide atonement for His land and His people. This is the same people who He prophesied would be His enemies! The gentiles are everyone else in the world who are not “his” people and the scripture tells them to “rejoice”. His vengeance brought atonement. You see the reason why vengeance must belong to the Lord is because only He can kill and then make alive again, wound and then heal. You and I can only kill. We do not have the power to resurrect, but He does.

You may say at this point, but He will not save all of physical Israel, He will only provide atonement for spiritual Israel, those who are born again. Those who teach this usually point out that only those who have the circumcision of the heart are true Jews or true Israel. If you will turn to Romans chapter 11 verses 26 through 36, I want to ask you a plain question: Did spiritual Jews or Israel become the enemies of the church or did physical Jews or Israel? It is abundantly clear that the “all Israel” who would be saved was clearly physical Israel.

“The Deliverer will come out of Zion, and He will turn away ungodliness from Jacob; for this is My covenant with them, when I take away their sins.” Concerning the gospel they are enemies but concerning the election they are beloved for the sake of the fathers. For the gifts and calling of God are irrevocable.

Now, one may perhaps say, “Well, of course, the Lord will eventually provide atonement for the sins of His people, even though they may become His enemies, but do not carry this to the extreme of including pagans, heathen, sinners, the ungodly, etc.” I would say to that statement, “Be careful who you think are ‘God’s people.'”

“It shall come to pass in that day that I will answer,” says the Lord; I will answer the heavens, and they shall answer the earth. The earth shall answer with grain, with new wine, and with oil; they shall answer Jezreel (God will sow). Then I will sow her for Myself in the earth, and I will have mercy on her who had not obtained mercy; then I will say to those who were not My people, ‘You are My people!’ And they shall say, ‘You are my God!ʼ”

Do you really want to get on the judge’s seat and conjecture who will receive mercy and who will not? Do you really want to judge our Maker and tell him who will respond to His love and mercy and who will not?

The Bible is absolutely full of these kinds of examples where He speaks very strongly using language of wrath, judgment, and destruction. Remember, however, He Who kills, even though one’s theology may deny it, can make alive; He can heal and He can take the clay and remold it. The Bible makes it very plain that “in Adam” all would die (1 Cor. 15:22). Be careful, before you say that when He shows His mercy to all, that not all will live and be healed. Despite what John Calvin has carved in stone, the Lord will have mercy upon all. That mercy will bring deliverance.

The following scripture is another one that warns us not to be dogmatic about consigning multitudes into abysses of torture that would make Hitler look like a mercy killer or to conclude that our Father created a huge garbage landfill where He dumps all of His mistakes. He makes no mistakes, even though we cannot see his wisdom in some of His creation.

“For God has committed them all to disobedience, that He might have mercy on all. Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out!” (Rom. 11:33).

His ways and judgments are past finding out, yet does not each denomination have formulas, dogmas, doctrines which spell out what God will do to the “unrighteous?” Do they not tell you whether you are in good standing or not? Do they not warn you of the consequences of violating their doctrines? They most certainly do, despite the fact the scriptures warn, “Judge nothing before the time.”

Sodom’s Judgment And Her Final Restoration

Perhaps the leading example used to express God’s wrath and the finality of His judgments is the example of Sodom and Gomorrah. Those who wish to project their own vengeful wrath upon our Creator who is love often use this example to consign the basest of society to everlasting torture. They point to the passage in Jude where Jude describes them as examples of “suffering the vengeance of eternal fire” (Jude 1:7, KJV) Peter said they were condemned to destruction (2 Pet. 2:6). We are presently going to take these five words and dig a little deeper than the level the King James translators dug. The theology of the Anglican Bishops who presided over the translating work was not far removed from Roman Catholicism. Do not forget that the Anglican church was formed due to Henry VIII’s love life, and not from a love of the scriptures, mind you.

We must keep in mind, when we read our Bibles, men, for the most part, did the translating. As to the King James Bible, all 46 or so people involved were males filled with the knowledge and superstition of their times. The scholarship of King James day has been grossly exaggerated. I will not spend any more time on this point other than give one example to provoke you to study this out further yourself.

One of King James’ favorite medicines, which he swore by as did many other leading “intellectuals” of his days, was a salve for the healing of sword wounds. The following is an account of how it was made and applied: “Take of moss growing on the head of a thief who has been hanged and left in the air; of real mummy; of human blood, still warm, of each, one ounce; on human suet, two ounces; of linseed oil, turpentine, and Armenian bole-of each, two drachmas. Mix all well in a mortar, and keep the salve in an oblong, narrow urn. With this, salve the weapon, after being dipped in the blood from the wound, was to be carefully anointed, and then laid by in a cool place. In the meantime, the wound was to be duly washed with fair clean water, covered with a clean, soft, linen rag, and opened once a day to cleanse of purulent or other matter.” As we can see from the above example, the scholastic community had a mixture of truth mixed with gross darkness.

One last point dealing with King James and his translators, be very careful about consigning homosexuals to “hell” as if this sin was “the unpardonable sin.” While doing some research on the King James Bible, I came across some love letters written by King James to men.

In The Wisest Fool in Christendom by William McElwee, we read: “The cheerful, unaffected and unselfconscious ordinariness of James’s behavior in public, though it lacked dignity, had hitherto been in many ways an asset in his dealings with his subjects. But now it led him to treat Carr in public with the same exaggerated, gross affection as in private, and what had already been a little odd in a sixteen-year-old boy when he was worshipping at the shrine of Esme’ Stuart, became grotesque in the middle-aged man. He appeared everywhere with his arm round Carr’s neck, constantly kissed and fondled him, lovingly feeling the texture of the expensive suits he choose and bought for him, pinching his cheeks and smoothing his hair.” James considered himself to be a brilliant intellectual and scholar.

James selected the scholars who were to be on the King James Bible translation committee. The leading Hebrew scholar of that day in England, Hugh Broughton, when asked to endorse the translation said he would rather “be rent to pieces by wild horses than have had any part in the urging of such a wretched version of the Bible on the poor people” (Men and their Motives by Jimmie H. Heflin and many other sources). It would be very unwise to believe that the superstitions, politics, and religious biases of sixteenth century England did not find their way into the English Bible of that time. Even today, when comparing twentieth century translations, the doctrinal positions of the translators finds itself on the pages of the Bibles they produce. Calvinists, for example, will translate predestination, and “total depravity” type scriptures quite differently than Arminianists.

With this in mind, let us examine the “vengeance of eternal fire” and see if we cannot get past fifteenth century and twentieth century scholarship with their doctrinal biases. Let us look at this scripture as it appears in the Greek and leave the theology to the theologians.

“Suffering The Vengeance of Eternal Fire “

Suffering: In modern thinking, the English word conveys pain and agony which would correspond to a condition of being in hot fire. This word, however, did not have that meaning in seventeenth century England. The English word in that time period meant “allow” or “let.” The underlying Greek word in this passage in the word “hupecho (ὑπέχω),” is Strong’s number 5254. Strong’s definition of the word is “to hold under.” Young’s Concordance has to “to hold up under.” If Jude wanted to express pain or torture in this passage, he could have used many Greek words to express that, pathema (πάθημα), atimazo (ἀτιμάζω), pascho (πάσχω), are but a few examples. Clearly are problem here is the change in meaning of the English word “suffer” which meant “allow” in the seventeenth century which today has an entirely different meaning. This is a clear example of the need for Bible translations to convey the meaning of the original languages in clear present-day English. King James Bible English is just too archaic. This is also an example to show that current dictionaries offer little help and actually hinder the discovery of the true meaning behind original Greek and Hebrew words. A contemporary dictionary offers the meaning of words as defined by the present society. The meaning of a word today may be completely different from the same word used in a previous time period. This is very important to understand.

Vengeance: This English word conveys in the twentieth century an idea of “getting even, settling scores, an eye for an eye.” Often it is synonymous with the word “revenge” as one will find out in Webster’s Collegiate Dictionary. Vindictive is the first definition in Webster’s under “vengeful.” Clearly, this English word conveys the idea of retribution, a final getting even, or of someone finally getting what they deserve in the form of punishment, an ‘eye for an eye’ justice, so to speak.”

In the Seedmaster Bible program, using its Strong’s numbering system, we find the Greek word used here for “vengeance” is “dike.” The Thayer’s lexicon in this Bible program lists the following definitions for this word in the following order: 1. Custom, usage. 2. Right, just. 3. A suit at law. 4. A judicial hearing, judicial decision, esp. sentence of condemnation. 5. Execution of a sentence, punishment. 5a. To suffer punishment. 6. The goddess Justice, avenging justice. Please note that the primary definitions do not indicate a negative quality. It is not until we get to pagan concepts such as the “Justice Goddess” that we begin to see a vindictiveness in the definition. This word “dike (δίκη)” is also used in Acts 25:15 where the chief priests wanted a “judgment against” Paul. In the Greek, a word had to be added to “dike” to make it a “judgment against” Paul. Clearly, the word simply means “judgment” in both these cases.

Why do we often think in negative terms of His judgments? It seems that Christians have been taught that the Creator’s righteous judgments are without mercy, that heavenly justice demands “getting what you deserve.” A recent book edited by William Crockett entitled Four Views on Hell will illustrate the point. One essay in this book is written by one of the leading spokesmen for the doctrine of a literal burning of literal bodies in an eternal fire. John Walvoord, former president of Dallas Theological Seminary, writes, “The problem for all is to comprehend the infinite righteousness of God that must judge those who have not received grace. The human mind is incapable of comprehending an infinite righteousness and must bow to the Scriptures and their interpretation when directly and faithfully set forth.” He makes God’s righteousness almost appear as if it contradicted His mercy. We see in the natural all kinds of examples where our legal systems grant pardons, clemency, plea bargaining, lighter sentences, etc. The Creator’s mercy and love is far greater than the legal system of this world, yet we refuse Him the right to make the end of His judgment, mercy for all, jubilee! James says that mercy will triumph over judgment (James 2:13). James even warns that judgment without mercy is to those who show no mercy! This should serve as a strong warning to those who refuse to acknowledge that ultimately mercy will triumph over judgment.

Eternal: We have many tapes, booklets and tracts proving that the Greek word aion, translated by the KJV translators several different ways, cannot possibly mean “eternal.” This King James Bible error is perhaps the most grievous of them all. Other popular Bibles have followed the tradition of the “Authorized Version” in perpetuating this error. The early revisionists of the KJV received (and still do) great persecution for correcting this error in dozens of places. Write and we will be happy to send you complete documented research proving that the Greek word “aion” when properly translated is a time word with a beginning and an end.

The word “eternal” in this verse is the adjective of the word “aion.” An adjective cannot have a greater meaning than the noun from which it is derived. The adjective “hourly” must pertain to the “hour,” it cannot mean “weekly, “monthly,” or “eternally.” The Greek word “aion” means “age.” It would be improper grammar to give the adjective “aionios” a greater meaning than its noun. Aions (ages) are made (Heb. 1:2), there is before the aions (1 Cor. 2:7; 2 Tim. 1:9), the end of the aions (ages) (Heb. 9:26; 1 Cor. 10:11; Matt. 24:3). There are at least five ages mentioned in the Bible: ages past (Col. 1:26), present age (Luke 20:34), and at least two more in the future (Eph. 2:7). Ages have beginnings and endings, they deal with time, space, and matter. Before He made the “ages, aions” our Father was still the “I Am.” The King James Bible translated this word many different ways ranging from “world,” “age,” to “forever,” “everlasting,” and “eternal.” Many recent translations have cleaned up much of the mess. There are a few dangling places where some translators refuse to be consistent. I am familiar with many translations which have consistently translated the word “aion” and its adjective “aionios” into English words pertaining to periods of time with beginnings and endings. Most of you who are reading this booklet realize these two words do not speak of eternity in its true sense. Therefore I will not spend any more time on the subject.

The Final Word On Sodom

We have all seen and probably are all guilty of taking portions of scripture out of context and distorting the true spirit behind the words. A passage of scripture must be interpreted in context and with a true knowledge of the heart and intent of those involved in the passage. Most of us have heard bad reports about persons we know to be of outstanding character. We are less apt to receive a bad report about such a person than about a person who has a bad reputation.

I believe most people, including Christians, do not personally know the true character of our Father. We are too quick to put Him on a throne of judgment casting all his enemies into eternal oblivion whether it be eternal torment or eternal annihilation.

The following chapter of Ezekiel depicts very well the transgressions of those who claim to know Him and His methods of judgment. This portion of scripture classically reveals who the greatest transgressors against Him are and how our Father will deal with the minor transgressors. It also reveals how He will deal with the greatest transgressors, that is, those who claim to be His own.

The entire sixteenth chapter of Ezekiel is such a segment of scripture. It is a classic example of the creator’s view of what modern Christendom calls the chiefest of sins. As pointed out in the previous section, our Bibles have been twisted somewhat to reflect the doctrines of the translators. The larger the portion of scripture, the more difficult it is to change its meaning. In a short sentence, one word can entirely change the whole sentence. It is much more difficult to change the meaning of an entire chapter. Ezekiel chapter sixteen, I believe, truly reflects our Father’s view of the grossest of mankind’s sins and his ultimate dealings with our infractions.

I leave it to the reader to study the entire chapter carefully and prayerfully. We will just refer to certain passages that express the Creators view of the sins of Sodom, Samaria, and Jerusalem and his ultimate judgment of each of them. I believe it shows very clearly why vengeance must be left to our Father and what the outcome of His vengeance will be. As you read the chapter, please note:

1. Our Maker begins the chapter with His grievances against those who were at this time called “His chosen people.” He reminds them they were heathen when He called them and it was He who turned them into “chosen” (Ezek. 16:1-14).
2. His “chosen people” trusted in their own beauty, played the harlot and chased after foreign gods. He called this adultery which, according to the law was punishable by death.
3. The God of Israel said He would judge their sins by bringing against them all those with whom she committed adultery.

• “And I will judge you as women who break wedlock or shed blood are judged; I will bring blood upon you in fury and jealousy. . . They shall “throw down your shrines and break down your high places. They shall also strip you of your clothes, take your beautiful jewelry, and leave you naked and bare. (Please note the symbolism) They shall also bring up an assembly against you, and they shall stone you with stones and thrust you through with their swords” (Ezek. 16:38-41).

4. This was their judgment, He would then be quiet, and angry no more. Question: will He judge them again for this sin, or is this the judgment for that sin? If this is their judgment, let us see what follows their judgment. “‘You have paid for your lewdness and your abominations,” says the Lord. “For this says the Lord God: I will deal with you as you have done, who despise the oath by breaking the covenant. Nevertheless I will remember My covenant with you in the days of your youth, and I will establish an everlasting covenant with you. Then you will remember your ways and be ashamed . . .when I provide an atonement for all you have done,’ says the Lord God.” Please note the final judgment for Israel would be an atonement for their sins even though He had them “stoned and thrust through with a sword.” They were killed! “I kill and I make alive.”
5. In this chapter which graphically describes the sins of the “chosen people” and their judgment, is also the sins of Sodom, and her judgment. Sodom’s sins, from the Creator’s viewpoint were not nearly as bad as His “chosen people’s” sins. “Look, this was the iniquity of your sister Sodom: She and her daughter had pride, fullness of food, and abundance of idleness; neither did she strengthen the hand of the poor and needy. And they were haughty and committed abominations before Me; therefore I took them away as I saw fit. Samaria did not commit half of your sins; but you have multiplied your abominations more than they, and have justified your sisters by all the abominations which you have done” (Ezek. 16:50-54).
6. Our Maker’s own people committed more wicked sins than the heathen. They broke the covenant with the Creator. In spite of this, He would provide atonement for their sins, forgive their iniquity, and will at that time give Sodom and her daughters to God’s chosen as daughters! (Ezek. 16:53-63). If one looks at the history of Israel or the Church, one will discover that the sins of His people have always been greater than the sins of the heathen. We just refuse to acknowledge them. We are blinded by our pride, which was Israel’s problem as well. It is perhaps a believer’s biggest problem, pride and self-righteousness.
7. When this happens God’s own people will remember their ways and be ashamed and will receive their sisters Sodom and Samaria as sisters.

This chapter is a classic example showing how the Creator kills and then makes alive again. It shows that while He judges for grievous sins against Him, the ultimate end of His judgments is mercy. It shows that the most heinous of sins are committed by those who claim to know Him, not those who do not. It also shows we have judged Him before the time. Have we received Sodom back as a sister? I think not.

We see the Ruler of the Universe pronounce the same kind of judgments He gave to Israel upon the heathen nations surrounding Israel. Moab shall be like Sodom, Ammon like Gomorra. He will destroy Assyria and make Nineveh desolation (Zeph. 2:13-15, 2:9). Yet in Jeremiah our Maker promises to “bring back the captivity of Moab in the latter days” (Jer. 48:47). In the 49th chapter of Jeremiah, He said He would totally destroy Ammon, yet in the 6th verse He promises to afterwards “bring back the captives of the people of Ammon.” The Father of all’s chastening and judgments of the nations are severe, but ultimately will end in mercy. Mercy will triumph over judgment even though His people have usually represented Him as ultimately “getting revenge.” We, who have become Able’s voice still cry out for revenge and call it our Father’s voice. No, it is not the Father’s voice. It is time to stop projecting our self-righteousness and vengefulness upon a God Who desires mercy not sacrifice. We are the ones who call revenge “Justice.” We must repent from our false judgments. When we do, our Father will give us the heathen for an inheritance (Ps. 2:8). Our sisters will come back into the family.